You are here: Home » Archives for Latest World News

Why Indigenous Peacebuilding Matters in Today’s World

Why Indigenous Peacebuilding Matters in Today’s World

Global Summit on Indigenous Peacebuilding is scheduled to take place April 25-26 at the United Nations. Credit: International Peace Bureau: Disarmament for Development

By Binalakshmi Nepram
WASHINGTON DC, Apr 24 2026 – About 132 wars are happening in the world today, displacing 200 million people. 80 percent of these conflicts are happening in sensitive biodiversity areas where Indigenous Peoples live.

An estimated 476 million Indigenous Peoples in the world, living across 90 countries and territories, speaking a majority of the world’s estimated 7,000 languages, represent 5,000 different cultures, faiths, and ways of life.

Currently many wars across the world are fought on land where Indigenous Peoples live. Indigenous Peoples live often in contested border areas on the front lines of violent conflict, insurgency, and organized crime with devastating humanitarian impact.

We remember all the lives that we have lost in our territories. We remember the wisdom which will get us through this that and will pave the way for healing people, for peace, and the one planet we all co-habitat together. Peace, not wars, will be the pathway.

Peace-making efforts are usually negotiated at high political levels where Indigenous Peoples are rarely represented. Relations between states and Indigenous Peoples must always be remembered if some of the world’s longest-running conflicts are to be solved.

The protection of peace, peoples and planet cannot be complete if Indigenous Peoples are left behind as also stated in Sustainable Development Goals (SDGs) that nations around the world have pledged at the United Nations– to be achieved by 2030.

Any peace-building efforts in global conflicts must therefore involve and include Indigenous Peoples. The world of today needs meaningful peacebuilding that works for all.

Indigenous Peoples have their own traditions, culture, and spiritual practices that help to resolve violence and build local peace. While often highly successful, Indigenous People’s efforts are underappreciated by the peacebuilding community or ignored entirely in formal peace processes.

Two years ago, we started mapping some of the root causes of these violent conflicts that are currently happening, and we tried to analyze what is happening in the world today. This is what we this is what we found that to mitigate violent conflicts happening in our world today it is imperative that we understand what is happening in territories where Indigenous Peoples live and work with them to provide solutions.

Indigenous women across cultures and nations have also evolved, extraordinary forms of nonviolent protest and mechanisms to confront decades of militarization, weaponization and structural violence that have marked their lives for decades. We must put them in the forefront of national and global peacebuilding efforts.

Indigenous Peoples have lived for centuries with violence in their lives, yet the resilience that they showed in the face of entrenched violence is note-worthy.

Indigenous Peoples have since time immemorial evolved innovative ways of peacebuilding. We acknowledge the Great Law of Peace of the Haudenosaunee People as well as Loiyunmba Shinyen of Manipur, Indigenous forms of governance and constitution making that evolved in the 12th century in America as well as in Asia and in many other parts of the world.

We recognize the extraordinary role of Indigenous women, our mothers, grandmothers, and ancestors who have forged innovative peacebuilding methods against all odds.

Indigenous Peoples have been trying to engage with the United Nations since the 1970s to resolve, mitigate and prevent violent conflicts. We noted that the first time that special attention was paid to Indigenous Peoples by the peace area of the United Nations was in connection with the peace process in Guatemala in the year 1995 in the UN General Assembly Agenda Item 42 A/49/882 dated 10 April 1995.

The UN Declaration on the Rights of Indigenous Peoples (UNDRIP) adopted in 2007 contains several articles that are very relevant to preventing conflict. 17 years since the adoption of UNDRIP, conflict in Indigenous lands and territories has increased more than ever. We are now in the search to find new solutions and pathways.

The issues of peace were excluded from the formal original mandate of the UN Permanent Forum on Indigenous Issues, and it was only in May 2016 that the UN Permanent Forum on Indigenous Issues (UNPFII) designated conflict, peace, and resolution as the special theme for its fifteenth session.

Two years ago, to address the issue, we organized the First Global Summit on Indigenous Peace building. The Summit was held in Washington DC on 11 & 12 April 2024 and brought together 120 Indigenous Peacebuilders from over 30 countries. Following the Summit, an International Declaration on Indigenous Peacebuilding was adopted and signed, and the Global Network of Indigenous Peacebuilders, Mediators and Negotiators was born.

Following the Summit, we worked with UN member states which led to a UN General Assembly Resolution on Indigenous Peacebuilding adopted in December 2024.

At the First International Declaration on Indigenous Peacebuilding adopted in April 2024, it was resolved that the Summit will be held every two years until we reduce conflicts in Indigenous territories by 50 percent.

We are therefore meeting for the Second Global Summit on Indigenous Peacebuilding that is bringing together over 200 extraordinary Indigenous Peace builders – Indigenous Elders, Women, Leaders and youth, from 80 countries belonging to seven socio-cultural regions of the world on 25 and 26 April 2026 in New York City alongside the United Nations Permanent Forum on Indigenous Issues.

The Global Summit is to empower us, to understand what is happening in the world, share Indigenous approaches to peace building, share knowledge, studies, science, research, practices to enable us to work to mitigate violent conflict. The Summit is held in the hope that future generations will help in healing people and the planet.

The aims of the Second Global Summit on Indigenous Peace Building are to find ways to implement the First International Declaration on Indigenous Peacebuilding adopted on 12 April 2024, reflect on 20 Years of UN Declaration on the Rights of Indigenous Peoples and call to the UN and member states for an International Decade on Indigenous Peacebuilding, 2027-2037.

The Summit will also see the launch of Global Indigenous Mothers March for Peace, Healing and Unity that will commence from the Summit and go on for two years non-stop in areas around the world which are in conflict and will culminate at the Third Global Summit on Indigenous Peacebuilding in 2028.

Binalakshmi Nepram is Founder-President of Global Alliance of Indigenous Peoples, Gender Justice and Peace

IPS UN Bureau

 


!function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?’http’:’https’;if(!d.getElementById(id)){js=d.createElement(s);js.id=id;js.src=p+’://platform.twitter.com/widgets.js’;fjs.parentNode.insertBefore(js,fjs);}}(document, ‘script’, ‘twitter-wjs’);  

  

 

NEPAL: ‘Voting on Discord Was a Very Gen Z Way of Doing Politics’

By CIVICUS
Apr 24 2026 –  
CIVICUS discusses Gen Z-led protests in Nepal with Abhijeet Adhikari (Abhi), a lawyer and political activist who took part in the protests.

Abhijeet Adhikari

Gen Z-led protests erupted in September 2025, triggered by a government ban on social media platforms but reflecting years of accumulated economic and political frustration. When police opened fire on people on the first day of protests, the crisis escalated rapidly, ultimately leading to the prime minister’s resignation, the dissolution of parliament and an early election that brought a new party to power.

What drove young people onto the streets, and what were their demands?

Since this protest was decentralised, there was no uniform agenda but rather a pile of frustrations with the workings of the political system.

A decade ago, Nepal introduced a new federal democratic constitution that people saw as a new beginning that would lead to development and better living conditions. But politicians didn’t live up to those aspirations and instead played a game of musical chairs with the post of prime minister, with a few politicians from the three biggest political parties taking turns and not allowing new parties or people in their own parties to rise against them. There was no clear separation between government and opposition, and five or six governments would rotate in quick succession during one parliamentary term. It was hard to hold anybody accountable.

Nepal’s economy is highly dependent on remittances sent by migrant workers, and following high school, every young person thinks about where to go to find a job or a better life. This went on for years, and frustration with politicians who only thought about their own benefit continued to accumulate.

The trigger was the government social media ban. Following a trend in Bangladesh and Sri Lanka, young people had started comparing their lives with those of politicians’ kids, and a trend called ‘nepokids’ exposing their lavish lifestyle went viral on TikTok. It seems that security agencies advised the then-prime minister that things might get out of control, so he decided to ban the platforms. He didn’t realise our generation was born with the internet and social media, meaning we know how to use VPNs to access the web. The ban only added another layer of frustration at not being able to express our frustration.

Once we were on the streets, we organised our demands. The first was the reversal of the social media ban. The second was an end to the musical chairs game between top-tier politicians. And the third was reform of the Commission for Investigation of Abuse of Authority, the institution that deals with corruption.

We tried to put all of this in language young people would connect with. We used AI tools to generate Gen Z-friendly slogans, such as ‘delete corruption’ and ‘stop putting filters on our democracy’. People also brought anime-inspired posters, particularly One Piece characters. The whole aesthetic was very uniquely Gen Z.

How did events unfold on 8 and 9 September?

We gathered at Maitighar Mandala, a symbolic monument located in the heart of Kathmandu, and planned to march to the Everest Hotel, which is the closest you could get to the parliament building, as the streets beyond the hotel were blocked. When we arrived, we were surprised there were very few security personnel there. We didn’t know that earlier, people had come towards parliament from various sides, with electric fence-cutting machines and kerosene. A few violent groups pushed the crowd towards restricted areas. The police, who weren’t prepared to handle the crowds, panicked and started shooting at protesters. Within four hours, they killed 19 people, including children, some of them in their school uniforms.

Before the protest, there had been rumours of international rules prohibiting shooting at people in school uniforms, and many people thought that if students marched in front, police wouldn’t shoot at them. That sadly wasn’t the case.

The next day, people took to the streets again, and some opportunist groups did too. Someone put up a website with politicians’ home addresses, and mobs marched to their homes and set them on fire. They also burned down government buildings, including parliament, executive offices and the Supreme Court.

The prime minister resigned and protesters pushed for the dissolution of parliament, which the president then did. Following further pressure on social media and in critical circles, a retired Supreme Court judge was brought in as transitional prime minister. Even though this was not the constitutional process, people accepted it as a temporary solution to regain political stability, and it was this prime minister who paved the way to a peaceful and fair election.

How were the protests organised, and what role did social media play?

Protests were decentralised. Two Discord channels were used, which no longer exist because all those violent plans, arson included, were discussed there. But only around 2,000 people were on Discord before the protest, and many more groups joined spontaneously. Those who were already activists posted about the protests on social media.

Some of us joined as a group, and thought we were at the centre of it, but when we reached Maitighar, we felt like drops in the ocean. It was a massive protest, and we didn’t know who was leading it.

The day before, we had got together and planned, and many other groups did the same. We shared the call through Instagram and TikTok. Some went to schools and asked school departments to give a half-day waiver so students could join.

After the protest, the Discord channel grew to around 10,000 people, who started voting on Discord for who should become prime minister. The person who received the most votes on Discord eventually became prime minister. It was a very Gen Z way of doing politics.

However, I think ‘youth-led’ would be a more appropriate label than Gen Z protest. Gen Z might be accurate from the perspective of social media driving it. But while people in the city who have access to the internet may have Gen Z characteristics, the same age group in rural Nepal may not fit the description.

What risks did you and other protesters face?

On the first day, when we reached the Everest Hotel and saw the crowd push further, I was aware I should not go beyond that point. But when we heard on social media that people were entering the parliament building, we ran through another alley. A special task force police officer, there to guard the parliament building, loaded his gun and pointed it directly at me. But he didn’t fire.

After the protest turned violent, the police searched every place where protesters could be hiding, taking people out and beating them. From around noon un late night, eight or nine of us hid in a cubicle. It was dangerous to go back home, because there were lots of police in civilian clothes on the streets. During those two or three days when the army had effectively taken over and there was no functioning government, we had reason to believe our phones were being monitored.

Now there are people in prison and facing criminal charges for throwing stones or making TikTok content while the parliament building was burning. But those who manipulated the crowds and instigated violence supposedly in the name of the movement do not seem to be facing consequences.

How has the movement organised since the protests?

After the protest, people from different circles started forming their own Gen Z groups. There are over 40 now. A few of them, including Gen Z Alliance, Gen Z Civic Forum and Gen Z Front, are still active. Some have remained informal, some have registered as non-governmental organisations and some have formed political parties, although they didn’t receive a significant share of the vote. These are the ones who positioned themselves as guardians of the Gen Z movement, but not in terms of the aspirations and values we actually had.

People continue to take to the streets because the Karki Commission, formed to investigate who is responsible for the 19 deaths on 8 September and for the arson and vandalism on 9 September, has submitted a huge report, but the government has not yet released it. This has happened before: in the 1990s, when democracy was restored, a similar committee, the Malik Commission, produced a similar report that was never made public. In the 2006 transition, the report by the Rayamajhi Commission wasn’t made public either. People won’t have it again and are demanding transparency.

What did the protests achieve, and what lessons have you taken from them?

I believe more in institutions and processes than in charismatic figures and results. So I think it would have been best not to dissolve parliament. By the second day of protests, we could have pushed for any law we wanted, because parliamentarians’ morale was so low that they would have agreed to almost anything protesters demanded. Instead, we demanded the dissolution of parliament.

Negotiations should have been held mostly by the president’s office as the only legitimate institution after the prime minister’s resignation, but instead, the army dominated negotiations. That was another blunder. The negotiation process itself should have been taken into public discussion. After that, the focus should have been on reforming the party system and making the system more accountable, but instead, we thought everything would change if new people were brought in. The problem is that the new will eventually become old, and any new party that doesn’t create radically different structures will end up like the old political parties.

I also think that when it comes to protest, organised leadership is best, because in decentralised structures no one can be held accountable if things go wrong. Also, they allow people to push their own agendas and the real demands of protests risk being lost.

Additionally, I am concerned that while bottom-up protests arising from rural areas may produce more inclusive and progressive results, urban-centred protests arising in reaction to governance failure and lack of economic opportunity may end up leading to polarisation and the rise of authoritarian figures. After this protest, political dynamics have shifted towards delivery. People have started demanding meritocracy, forgetting all about inclusion. Even if this government successfully delivers on people’s aspirations, it could be like the government in India, providing good infrastructure but dismantling political institutions, disrupting the social fabric and promoting religious extremism.

How do you see the future of Nepal’s democracy?

Right now, people have put their expectations and trust in a single person, while trust in institutions is shrinking by the day. Even civil society has lost credibility. Two decades ago, civil society was at the forefront of the change that took Nepal from monarchy to republic. But gradually, civil society leaders have been discredited. Civil society is mostly a launching pad for politics; people don’t remain there for long. Most prominent civil society leaders have become members of parliament for one party or another.

If this government fails, people will start thinking about bringing back the old monarch. Authoritarian nostalgia will take over. I am also concerned about political radicalisation taking on ethnic or religious dimensions, particularly given the fundamentalist elements active along the border with India.

As for the protests, I think the government will continue to allow people to come out in the street, but it won’t listen to our demands.

CIVICUS interviews a wide range of civil society activists, experts and leaders to gather diverse perspectives on civil society action and current issues for publication on its CIVICUS Lens platform. The views expressed in interviews are the interviewees’ and do not necessarily reflect those of CIVICUS. Publication does not imply endorsement of interviewees or the organisations they represent.

GET IN TOUCH
LinkedIn
Twitter

SEE ALSO
Gen Z protests: new resistance rises CIVICUS | State of Civil Society Report 2026
Nepal’s Gen Z electoral revolution CIVICUS Lens 19.Mar.2026
Nepal’s Gen Z uprising: time for youth-led change CIVICUS Lens 10.Oct.2025

 


!function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?’http’:’https’;if(!d.getElementById(id)){js=d.createElement(s);js.id=id;js.src=p+’://platform.twitter.com/widgets.js’;fjs.parentNode.insertBefore(js,fjs);}}(document, ‘script’, ‘twitter-wjs’);