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Nepal's Gen Z Revolution: How Social Media Sparked a Deadly Uprising

In a weeklong blaze of fury that left at least 72 dead, young protesters calling themselves "Gen Z" torched Nepal's parliament building, the Supreme Court, international business headquarters, and the homes of politicians across the Himalayan nation. The violent uprising, which began Sept. 8, saw demonstrators clash with security forces who responded with live ammunition, killing at least 19 people in the capital city of Kathmandu alone. By Sept. 15, the dead were being honored as "Gen Z martyrs" in a revolution that toppled the government and installed the country's first female prime minister.

Despite its generational moniker, the "Gen Z" movement encompasses protesters across age groups, led in part by 36-year-old millennial Sudan Gurung, a philanthropist who heads the non-governmental organization Hami Nepal. The protesters organized in part through a Discord chat managed by Gurung's organization, which used Instagram and YouTube to coordinate demonstration routes and safety strategies, including advising protesters to wear school uniforms to appear more sympathetic.

The immediate catalyst to the protests was Prime Minister K.P. Sharma Oli's ban on 26 social media and messaging platforms, including Instagram and X, for allegedly failing to comply with government regulations. The timing of the social media ban proved particularly inflammatory; nearly half of Nepal's population uses social media, and the ban cut off expatriate workers, whose remittances constitute a third of the country's gross domestic product, from their families during a major festival.

But beneath the digital grievances lay deeper frustrations with wealth inequality and corruption. Social media platforms had been flooded with videos contrasting the opulent lifestyles of politicians' children — designer handbags, luxury holidays, lavish parties — with the hardships of ordinary Nepalis. In a country where more than 80% work in the informal sector and youth unemployment in the formal sector reaches 20.8%, such displays of unearned wealth proved incendiary.

The protesters' fury manifested in unprecedented destruction across Nepal's urban centers. Beyond the parliament and Supreme Court buildings, demonstrators burned the Hilton hotel, described by some business groups as a "barbaric act of arson" that would discourage tourism. Politicians were chased down and beaten by mobs, while their homes were set ablaze in cities across the country. The violence was so swift and comprehensive that some Nepalis speculated protesters must have received foreign assistance, though no evidence supports such claims.

The government's response was equally severe. Security forces fired live rounds into crowds of demonstrators, with most of the 72 deaths occurring among protesters rather than security personnel. The death toll and property damage represented one of the most destructive political upheavals in Nepal's recent history.

Nepal's upheaval fits a broader pattern of youth-driven political change across South Asia. It marks the third violent government overthrow in the region within four years, following mass protests that toppled Sri Lanka's Rajapaksa dynasty in 2022 and ended Sheikh Hasina's rule in Bangladesh in 2024. Political scientist Sucheta Pyakurel characterized the Nepali uprising as a "revolution of mass frustration" driven by lack of opportunities and cronyism.

The timing concerns Nepal's major geopolitical partners. Wedged between India and China, with the United States as its "third neighbor," Nepal has long pursued a nonaligned foreign policy of "friendship with all and enmity with none.” Between 2015 and the recent unrest, the country cycled through eight governments led by the same three figures, creating chronic instability that worries regional powers invested in Nepal's strategic position.

As Nepal enters a new political chapter, it remains unclear whether the nation’s political landscape will stabilize or repeat its cycle of unrest. For many, the uprising was a cry for accountability, but whether this moment sparks lasting reform or deepens instability is a question only time will answer.

Photo Courtesy of Sanjay Hona on Unsplash 

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Sports


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JBU's First Friday Fútbol Kicks Off Season

John Brown University’s beloved First Friday Fútbol tradition kicked off the school year, drawing hundreds of students and families to Alumni Field on Aug. 29.

The evening featured great performances by both JBU soccer teams. The women’s game began at 5:30 p.m., with the Golden Eagles defeating Avila University (Mo.) 11-0. The men’s game followed at 7:30 p.m., with JBU securing its first win of the 2025 season, defeating Hesston College (Kan.) 7-1.

For many players on the team, the night carried extra significance as it marked the start of their final season playing in front of the JBU community.

“I think it was a night full of emotions. As a senior on the team, it moved me to know it was my last First Friday Fútbol with the entire JBU community. Seeing everyone supporting us, cheering, showing their school colors and enjoying the game motivated me and filled me with joy,” said senior soccer team member, Steven Cisneros.

“The whole team is very motivated, and we hope to win this season,” Cisneros added.

First Friday Fútbol was also for many freshmen their first-semester activity and an introduction to campus traditions and school spirit.

“It was quite a new activity for me, very different from what I’m used to, but I really liked it,” said freshman Santiago Mondragón. “It was impressive to see people so passionate, and it was very fun to see everyone with their faces painted and even their whole bodies in JBU colors.”

The event drew its typical enthusiastic crowd, with students grabbing to-go boxes from the cafeteria before heading to the field to cheer on their Golden Eagles. The celebration also included free Kona Ice and kettle corn, adding an extra treat for attendees.

“I was surprised that they won so much, but the atmosphere was great. I loved it,” said freshman Hugo Ambrosio, who attended the whole game with friends.

First Friday Fútbol continues JBU’s tradition of bringing together students, faculty and families for an evening that celebrates both athletics and university spirit.

Photo Courtesy of David Camacho 

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Opinion


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Our Sacred Calling as Teachers of Christian Learners

My pedagogical philosophy of education is to teach my students to think while transferring the necessary factual information apropos to the subject matter. In today’s world, anyone can access the compendium of human knowledge by typing a few letters, or making a few clicks, or simply speaking a voice command to their phone, tablet or computer. “Alexa, what is….?” Facts are cheap. Analysis, logic, thinking, understanding and being capable of incorporating new facts into one’s weltanschauung is quite another thing. Reading, listening and allowing one’s mind to adopt the thinking style of another, or to place one’s self intellectually into the mind of the writer to flow with her words and her ideas, and then to understand and to realize connections between the writer’s words and ideas, and the words and ideas of a dozen other authors to formulate new ideas, new hypothesis, and new paradigms is what true learning is all about. This, coupled with a love of knowledge, an endless search for truth — this is the true intellectual journey.

As professors, it is our sacred obligation to offer the opportunity to achieve this level of thinking and love for knowledge to all our students. It is also our responsibility to recognize and to encourage those who have a particular affinity for academic and intellectual achievement and to provide an environment where they can challenge themselves and flourish. We owe it to these students, and we owe it to humanity —recognizing gifted students and providing them with the tools, the environment, the challenge and the opportunity for them to stretch themselves beyond their own expectations and to allow them to achieve.

But because we are a Christian institution of higher learning, we also have the mandate to grow these minds into minds for Christ; in service of the world, for the glory of God. Not to teach students a “Christianized” version of their subjects of study, but to teach them the facts as we know them in a manner that helps them to analyze new facts and ideas in the context of their weltanschauung. To teach them how to spend a lifetime reexamining their weltanschauung, and to have the wisdom to know when to maintain their core beliefs and worldviews unchanged, and to know when it is necessary to change or amend a core belief while maintaining the sum, substance and truth of their faith. This is the journey of the Christian intellectual. A constant search for truth in a world of scientific discovery, while incorporating new facts into their core beliefs, discovering new things about themselves, their worlds and their relationship with God in the process. To become and to perform as God’s intellectuals.

 Let me share an example of what I mean. There is a famous experiment in science called “The Double Slit” experiment. The experiment sets up a “light gun” that fires photons at a target, a flat plane or surface. Between the “light gun” and the target is a flat barrier with two vertical slits separated by a few inches. Light, according to quantum physics, acts as both a wave and a particle. In this experiment, if the light gun fires multiple photons at the target, some of the photons are blocked by the barrier, while some make it through the left slit and others the right slit. Because light is acting as a wave, the waves of photons from the left slit meet the waves of photons from the right slit and an interference pattern is created and is reflected on the surface of the target.

If the light gun fires only one photon at a time, one expects, and logic would dictate, that the photon would travel through only one slit and thus there would be no interference pattern and so a single wave pattern should be reflected on the target. However, this does not happen. Instead, even when only one photon is fired toward the target, it is like the photon goes through both slits simultaneously, causing the same kind of interference pattern as when multiple photons are fired at the target.

It gets even stranger. When scientists set-up sensors and tried to observe which slit the single photon passed through (and potentially capturing the single photon inexplicably traveling through both slits at the same time), the interference pattern went away and the photon acted like a particle leaving only a dot on the target and no interference pattern.

This happened repeatedly. The conclusion, from most scientists at the time (though like many things in science new experiments and theories abound) was that the act of observation —of watching the photon, of attempting to measure it — changed the reality of how the photon acted. In other words, many scientists argued, thought itself affects reality at the quantum level. Mental observation, the act of watching, changed the outcome of the experiment.

What does this have to do with “education in relation to Christian faith?” As a Christian, I not only find this experiment and the results intellectually intriguing and worthy of study, but I must incorporate this finding, if true, into my weltanschauung. As I read about these experiments years ago, one thought occurred to me repeatedly, as a Christian intellectual: If, as the Bible teaches us, God created the universe with a simple act of cognition, expressed in a word, then why would a Christian be surprised that reality, at a quantum level, moves, changes from wave to particle and back again, when thought, a mind, a being focuses attention upon it? Could this not be scientific evidence supporting the proposition that all reality is sustained by the mind of God? That God is the source of all Being, and that as the sons and daughters of God, could we in remarkably simple and childlike ways, through our own creative spirits and minds, affect reality at the quantum level as well?

I am not arguing that this is true. It is a thought experiment based on a real scientific experiment. But this demonstrates how Christian intellectuals incorporate what they learn, new information, into the core of their beliefs and look always for God in the science. God in the physiology. God in the chemistry. God in the telescope. Because though I study many scientific truths, I know there is but one source of ultimate truth, and that is God. And so I look for God’s fingerprints everywhere. This is what education in relation to Christian faith means to me. It is what being a faithful Christian learner means to me. It is our challenge, as professors, to find ways to teach our students to look for God everywhere and rejoice in the sheer joy of discovery.

Photo Courtesy of Suzy Hazelwood on Pexels

 

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Lifestyles


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Interviewing an Interviewer: Finding Deeper Meanings in the Questions

 

Interviews, while maybe not everyone’s favorite form of storytelling, are ideally about capturing and authentically representing truth. A few weeks ago, my friend Tyler Simpson, a senior film major at John Brown University, asked for help with a photography project. He needed a model to help him replicate photos for an assignment, doing his best to imitate the original with lighting and position. The entire process was fascinating to be a part of, getting to see how a slight turn of the wrist could alter the image and either succeed or fail to imitate the photographer’s goal. This led into a conversation about his thought process with interviews, how there’s a similarity in presenting the truth of what you have to work with, while also pursuing your end goal for the project. His insights inspired me to interview him. This is the conversation.

 

Q&A

Do you see similarities between directing a photography model and directing an interviewee?

I think there’s always a form of directing for anything where you’re trying to tell someone a story. It’s like what we’re doing right now, whether an article interview, a TV interview, anything like that, it’s like… building rapid relationships. Trying to build on this sense of trust.

 

What is a “rapid relationship”?

Any time you take a photo of someone or interview them, you are attempting to represent their story. And they have to be willing to trust you as the interviewer to represent their story well in order to be open with you. You may show up day-of for an interview, and you’ve never met these people before. All you have is a prompt and a direction you need to go. You might not even care that much about it, if it’s just something you’re hired to do, but you all the sudden have this responsibility to connect with that person in a way that makes you seem trustworthy. And from a Christian perspective, you want to truly be trustworthy, not just appear that way. You want to show up and be someone they can instantly trust and share their stories with.

 

How much direction do you usually give to your interviewees?

You definitely want to go in already knowing the answers you’re gonna get before you even ask. You go in knowing a lot about them, about their business, about their story, and they know nothing about you. And if you ask the wrong questions, that can be very prodding. It can offend people and make them feel like they’re being bated to say the wrong thing. I’ve worked on interviews where they’re almost giving the interviewee the words to say, which can be fine if it’s a more corporate story and not someone’s personal story. But when there’s this idea of feeding your interviewee a perfect line to vomit, I don’t think that’s authentic nonfiction work. It’s not their words anymore. It should be your goal to draw their story out.

 

What does the process of drawing their story out look like for you?

Before I sit down to interview someone, I get the story in mind, and I have questions that I’ve studied on—and I have all of this because of what I’ve already learned from them. So my goal when I sit down with the camera is not to ask a question and get an answer, but to start a conversation. And the only way you can have a conversation with somebody is whenever you trust them, when there’s this sense of relationship with this person. Some people can tell their story easily. Others, you may ask what they think of something, and they’ll just say, ‘Fine, good,’ and they just leave it at that. But everyone can talk, they can talk about their story if they’re in the right setting, if they feel like they can share it openly.

 

Are there factors you’ve noticed that can change that vulnerable setting for people?

The tension of a camera definitely changes that for people. You see a camera turned on and that will always change the outcome. People are aware that they’re being recorded, and they act differently. Not to say everyone acts up for the camera or that cameras always make people uncomfortable, but the knowing that it’s there changes something. I think the best way for capturing what you need in the most authentic story, and the best for what is Christlike, even, is to build a trusting relationship with the interviewee as quickly as possible, so they feel like they’re being appreciated for their story, and you can feel like you’re able to actually connect with them on a personal level. The interviewer can feel like it’s just a project, but if you can actually come in wanting to connect with the people you’re about to interview, that makes a huge difference.

 

What differences have you noticed in your interviews when you try to connect with people more intentionally?

It makes the difference between the shoots I’ve been to. When all I’m doing is capturing an ad for a company, that can be very cold. And a lot of times, interviews for those are less, ‘What’s your story?’ and more, ‘What does your product do?’ That's harder for people a lot of times because they have to sit down and think, ‘I need to make sure I say all the right things, because those are the core pieces of my company,’ and they have to formulate that into a sentence. All of a sudden they're trying to make what they say perfect. But if you just get someone to tell their own story, it makes a huge difference. If you can connect beforehand with them, it can feel a lot more like a conversation with just a camera to the side instead of a conversation with the camera. I've definitely been on shoots where the person's having a conversation with the camera, and it's never comfortable for anybody.

 

Does that same intentionality with your interviewee come out with how you use a camera?

A lot of time you see the subject looking slightly off, not directly at the camera, so you can sit there and talk to them, and the camera feels like it's a secondary thing. Generally, for an interview, that offset style is widely accepted. As a viewer—this is kind of switching topics a little bit—but as a viewer, you sit there and watch from the camera's perspective, and it feels like you're sitting in on this conversation. Not like they're talking to you, but you're sitting in on this conversation. Because usually, you don't want the subject to be talking directly to you. When it feels like they're having a conversation that you can listen to passively, I think it also increases how comfortable people are with it.

 

Do you usually use only one camera for your interviews?

Having a second camera lets you do things like capture wide angles to see whole-body actions. A closer camera gets more of their emotion from their face. So, for an edit for one of my projects, it's super wide where you can see all the way from the bottom of their feet to the top of the shop as they're sitting. But then on that second angle, we came in super low, shooting up with like a frame that's [gestures just below his shoulders] here and up. So it's this really tight, almost intimate frame where you're feeling like you're close to them. That's part of the reason you have two cameras, too, is just to get you close, because it's a lot more than just what they say. If the interview is going well, if you're really having a conversation, eventually their personality is going to come out, even if they're uncomfortable on camera.

 

How would you say your Christian faith influences how you go about trying to connect with your interviewees?

One thing I’ve thought lot about is, how am I living out the Great Commission as a filmmaker making stories that have nothing to do with the gospel? The more I think about it, the more I read Jesus' life and the New Testament, the more it feels like it’s all about the relationships we form. And that's every relationship we form, not just the ‘meaningful’ ones or the big ones. It's not just your coworkers; it's everyone you interact with. So if you treat somebody as just a means to an end, that's not Christlike. Now, there is a level of practicality where you only have so much time on a shoot. You still want to try to connect with them, but there's this weird barrier of professionalism. But especially if you're doing a documentary that you want them to be a subject in, I think it's incredibly important to make it feel like you value their time. You value their story. It’s as much a heart condition as it’s something you convey.”

 

How much influence do you, as the interviewer, have over how the interview goes?

I think that's less of a question of how much influence we do have and how much we should have. Because you have people who have a vision going into it that are going to pull out the lines and moments that fit their vision. And that’s why there’s a contract, to protect directors so they can do that. Because sometimes you see documentaries where the goal is to call out something that's being brushed under the rug, that's being done illegally. But that's a whole different scenario.

 

What does attempting to present the truth in your interview look like for you?

There's a whole conversation about, ‘What is documentary? What should documentary be? Is a narrative story just based on real events that tell your viewers what to think about something? Or is it just presenting the story that's there, and letting your viewers decide what that means?’ And one thing I’ve heard is, ‘Sometimes, people just want to be told what to think.’

 

Do you agree that people just want to be told what to think?

I've thought about that a lot. I think people do want to be told what to think. They don't want to think about the truth. But I don't believe in the slightest that that's how we ought to make documentaries. In film, you can manipulate emotions. That's just a fact. But if you're manipulating in such a way that you're presenting a story that tells a person how to feel about it, how to think about it, that's propaganda, not documentary.

 

How do you balance what message you’d like to communicate with what’s captured in your interviews?

It’s true that you bring your values into anything you watch, and it's hard because what's on my mind right now is a documentary about cars. It's not like there's a heavy value that would be pushed one way or another for this. On the flip side, one of the projects that the freshmen are editing right now is a documentary about life after Hurricane Ike in Galveston, Texas. There’s actual weight to that. And that's the type of thing that you can make manipulative and inauthentic, where your whole film is saying, ‘This is wrong.’ Or you can take the pieces of their story to say it the way they mean it. Not making these value statements like, ‘This shouldn't happen like this,’ but just presenting what is happening. Then the viewers can take it and do what they will with it.

 

How do you present the facts you find while trying to get your unique message across?

When you just present the facts, the viewers have to do something with the truth, and that shows you where your values are too. You hear about that hurricane and how the community is struggling to recover from it, and that can lead to a lot of thoughts and responses. But if you just turn it into an opportunity to say, ‘Look, they're in a bad situation,’ and that becomes the point of your documentary, then that becomes what your whole edit's about—even if that's not necessarily what your interviewees would say. I guess it's a matter of ‘Are you saying what your subject said, or are you saying what you want to say?’ And that's the heart of it. It's saying, ‘This is what this person thinks, in their words.’ That's the beauty of documentary. But when you start saying, ‘This is what I think, look at all the people that agree with me,’ that's a different thing entirely. So, to the best of your ability, you want to capture truth. You want to present this truth to people and let them think on it for themselves.

Photo courtesy of Ruby Winn

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