‘See you in Valhalla’: how the FBI director waded into the far-right’s obsession with the Vikings

Source: The Conversation – UK – By Tom Birkett, Professor of Old English and Old Norse, University College Cork

Arthur Szyk, Valhalla, from The Nibelungen Series (New York, 1942) The Arthur Szyk Society, Burlingame, CA, CC BY-SA

At a press conference announcing that the suspect in the shooting of Charlie Kirk had been detained, FBI director Kash Patel ended his speech with a personal message to his “brother”, saying: “We have the watch, and I’ll see you in Valhalla.”

Many people commenting on the press conference reacted to this confusing reference to Valhalla with a mixture of amusement and disdain, with some pointing out the contradiction of eulogising a Christian nationalist with reference to the pagan afterlife.

For scholars of the Vikings, Patel’s reference to Valhalla looked like something far more sinister. To understand why, we need to know both what Valhalla meant to the Vikings, and what it means in political discourse today.




Read more:
US Capitol riot: the myths behind the tattoos worn by ‘QAnon shaman’ Jake Angeli


The Norse peoples had a developed concept of the afterlife. The desirable destination for Norse warriors was Valhalla, the hall of the slain, where Odin watched over his band of chosen warriors as they prepared for Ragnarök, the world-destroying battle against the giants. Only those who died a heroic death in combat were brought to Valhalla by the Valkyries.

Those who died by sickness, old age or accident – or who had committed murder and other dishonourable crimes – seem to have been excluded from this martial afterlife. Some believed that you could cheat the Norse gods by arranging to be buried with deliberately worn and damaged weapons as if you had seen heavy combat. There’s a lot we don’t know.

Valhalla by August Malmström (1880)
from Wikimedia Commons

What we do know is that in the 1930s the concept of Valhalla, along with the image of the heroic Viking and many of the symbols of Norse mythology, had a profound appeal to Nazi thought leaders. They looked to Norse mythology as a survival of a wider “Germanic” culture that had been erased by Judeo-Christian dominance.

The Nordic “race” was held up as the Aryan ideal. Norse cultural remnants were used to add legitimacy to the idea of a glorious German past. Heinrich Himmler in particular repurposed Norse symbols for use by the SS.

Today, many white supremacist and neo-Nazi groups continue to brand themselves using a widening range of symbols taken from Norse mythology. One aspect of Norse culture that has gained increasing prominence in the past few decades is the specific co-opting of Valhalla by those who are prepared to kill, and die, in the cause of “protecting” an endangered white supremacy.

Valhalla in terrorist manifestos

The most chilling example of the co-option of the phrase “see you in Valhalla” is found in the manifestos published by far-right terrorists in the wake of their atrocities.

In 2019, Brenton Tarrant carried out mass shootings at two mosques in Christchurch, New Zealand, in which 51 people were killed. He published a rambling manifesto in which he attempted to justify his actions, and touted the “great replacement” conspiracy theory which holds that Jewish elites are deliberately engineering the replacement of white populations through immigration.

This has since become a far-right talking point and was pushed by Charlie Kirk on his show. Tarrant signed off his diatribe against multiculturalism and “white genocide” by saying “Goodbye, god bless you all and I will see you in Valhalla.”

Tarrant in turn influenced other far-right terrorists. One such terrorist, Peyton Gendron, was convicted of the Buffalo mass shooting in 2022 in which ten black Americans were murdered. Gendron plagiarised much of his 180-page manifesto, and similarly ends his screed with the statement: “I hope to see you in Valhalla.”

By invoking Valhalla, these terrorists are attempting to cast themselves as warriors in the Viking tradition. There is, of course, nothing remotely heroic about gunning down unarmed civilians.

But the point is that this reference doesn’t require any understanding of the Norse tradition. In this context it comes directly from the Nazi’s fetishisation of violent death to secure the racial purity of Germany.

From terrorists to the FBI

Rather than borrowing from extremist discourse, Patel may have been influenced by the use of “til Valhalla” by the US marines to honour fallen comrades – including those who died by suicide. This is a use which has been traced back to the influence of Norwegian Nato forces in Afghanistan, who may have used “til Valhalla” as a kind of battle cry. Of course, the optics of using a military honorific to commemorate the assassination of a civilian is problematic in itself.

FBI director, Kash Patel, speaks at Charlie Kirk’s memorial.

Patel’s “see you in Valhalla” was much closer in its wording to the sign off used by far-right terrorists – but even this phrasing was unlikely to have been lifted directly from extremists. It is more likely an example of a phenomenon often observed in the study of the far-right online ecosystem, which is the seepage of extreme right discourse into more mainstream spaces.

Neo-Nazi groups use memes, shitposting and humour as a deliberate strategy to seed increasingly extreme ideas into groups amenable to their message.

It isn’t hard to find references to Valhalla commercialised, repackaged as inspirational Viking quotes for Maga consumption, referencing cancel culture, or even using Norse video games as a gateway to white supremacy. In this way, the more mainstream right often ends up sharing and amplifying extremist messaging.

Patel’s reference to Valhalla was at the very least a huge misstep by a government official trying to appeal to the Maga base and elevate Kirk’s tragic killing into a heroic warrior’s death.

While he may not have made his reference to Valhalla in knowledge of its association with far-right terrorism, it nevertheless served as a signal to white supremacists. As reported elsewhere, there was a lot of engagement from the extreme right on social media, but their posts tended to ridicule Patel.

His words prompted memes on social media playing on the apparent absurdity of someone of Patel’s ethnicity cosplaying as a Viking. And among this racially tinged mockery, there was also some revelling in the fact that a stock phrase of violent white supremacy had found its way into the mouth of the director of the FBI.

The Conversation

Tom Birkett receives funding from the European Union (ERC, NorseMap, Project Number 101169706). Views and opinions expressed are however those of the author only and do not necessarily reflect those of the European Union or the European Research Council. Neither the European Union nor the granting authority can be held responsible for them.”

ref. ‘See you in Valhalla’: how the FBI director waded into the far-right’s obsession with the Vikings – https://theconversation.com/see-you-in-valhalla-how-the-fbi-director-waded-into-the-far-rights-obsession-with-the-vikings-266281

The smartphone in Saudi Arabia: between women’s empowerment and surveillance

Source: The Conversation – France – By Hélène Bourdeloie, Sociologue, maîtresse de conférences en sciences de l’information et de la communication à l’université Sorbonne Paris Nord et chercheuse au LabSIC et associée au Centre Internet et Société (CIS– CNRS), Université Sorbonne Paris Nord

In January 2019, the plight of Rahaf Mohammed al-Qunun captured global attention. The young Saudi woman, attempting to escape her family, found herself stranded in Thailand after her passport was confiscated. Armed with her smartphone, she used social media to alert international organisations about the fate awaiting her. Canada eventually granted her asylum. The Saudi chargé d’affaires in Thailand then declared that the authorities should have deprived her of her phone, thereby revealing the unprecedented power of this connected device.

That same year, activist Manal al-Sharif, known for cofounding the Women2Drive movement in 2011 and popularising it on social networks, closed her Twitter and Facebook accounts. The very social media platforms that had first allowed her to liberate her voice had become a trap, serving Saudi propaganda and misinformation efforts. Instruments of resistance and feminist mobilisation that resonated worldwide, social media platforms also proved to be oppressive weapons.

By the late 2010s, countless Saudi women were leveraging social media to build both small businesses and larger enterprises.

These examples reflect the remarkable complexity of women’s experiences in Saudi Arabia – conditions that cannot be reduced to the stereotypical representation of the Muslim woman as victimised and submissive or, conversely, as a glamorous, cosmopolitan entrepreneur. They also highlight the role the smartphone can play in challenging gender norms.

The kingdom presents a fascinating paradox: religious conservatism coupled with technological innovation. It ranks among the world’s most connected nations, boasting exceptional penetration rates for microblogging and social media, particularly YouTube. Introduced in the 2000s, the smartphone rapidly took root in this society, which has made digitisation and investment in tech one of its new political banners.

The institutionalisation of gender segregation

Shaped by historical, cultural, religious, and economic dimensions, the identity of Saudi women is more complex than what has been conveyed in the West, which tends to see them only as subordinates.

It is true that the tribal heritage and Wahhabi doctrine, dominant in the country, long imposed a strict framework that shaped women’s place in society. But paradoxically, it was the oil boom of the 1970s that reinforced and institutionalised gender segregation, constituting both an obstacle and a lever for women’s emancipation.

However, in the 2000s, progressive reforms took place: since 2014, Saudi women have been able to work in many sectors without requiring their guardian’s approval; since 2018, they have been allowed to open their own businesses and drive without male consent; and since 2019, they have been able to travel independently, no longer bound by guardianship restrictions. The Vision 2030 plan further accelerated this movement by placing economic and social liberalisation at the heart of Saudi political projects.

Saudi society nevertheless remains sexist and hierarchical, with gender relations embedded in a patriarchal system where men hold authority and define female honour as a property to be protected. This hierarchy manifests itself in the family, public space, law, and even in language, which enshrines male domination.

It is in this context of a segregated society, where Saudi women were long confined to the domestic sphere, but also within the framework of reforms in favour of women’s rights, that the smartphone exerts its polyvalent and paradoxical role.

Smartphones disrupting gender boundaries

Saudi women quickly appropriated the Internet and, even more so, the smartphone. Initially more connected than men – 96% of them used the Internet in 2015, compared to 88% of men (according to the Communications and Information Technology Commission, now the Space and Technology Commission) – Saudi women also spent more time online, and connected more often from home and via their smartphones. These practices were linked both to the social construction of gender identity, which confined them to the domestic sphere, and to the ban on driving, which reinforced their reliance on the smartphone.

Far from being a simple technical tool, the smartphone was thus invested as a medium of visibility and self-expression to compensate for an invisibility engendered by gender segregation.

Always at hand, the smartphone also became a fashion accessory, highly visible for women dressed in an abaya and niqab – all the more so before Crown Prince Mohammed bin Salman, the strongman of the kingdom, declared in 2018 that the abaya was no longer mandatory.

In this stratified society where objects carry distinctive power – a latest-generation iPhone being a social and aesthetic marker – the smartphone becomes an ostentatious ornament, an instrument of stylisation and self-presentation displayed in public spaces, particularly in shopping malls where women can stroll with confidence.

Beyond its symbolic role, the smartphone opened up a space for emancipation through photography and social networks, even though human imagery remains controversial in Islam and photographs were long proscribed in Saudi Arabia, to the extent that the first camera-equipped phones were banned. These prohibitions gradually gave way, despite persistent restrictions.

In 2016, the rise of Snapchat played a decisive role. Very popular in Saudi Arabia – the kingdom ranked among the world’s top users – the app allowed young women to make themselves visible through selfies and retouched portraits. Filters served as strategies to circumvent Islamic censorship, as a modified face or body was no longer considered a human representation. These playful uses could be transgressive: showing one’s hair or face, even altered, amounted to defying norms.

The smartphone thus enabled Saudi women to negotiate with codes, assert female presence in digital spaces, and, at times, contest the established social order.

The smartphone: a tool for or against feminism?

For Saudi women, who were prevented from driving until 2018, the smartphone became a tool of mobility through ride-hailing apps such as Uber or Careem, allowing them to move without relying on a male family member or a private driver. Geolocation apps, meanwhile, reassured relatives and facilitated outings for young women.

Beyond this, the smartphone constitutes a genuine instrument of activism. The Women2Drive movement thus gained new momentum through digital platforms. Indeed, IN 2013, it was with their connected mobiles that Saudi women publicly defied the driving ban by filming themselves behind the wheel and sharing these videos on YouTube and Twitter.

More broadly, in a country where the political scene is non-existent, it is on social media that feminist debates and mobilisations take place. It is also thanks to the development of digital services that Saudi women have been able to circumvent some of the rules of the guardianship system. Thus, the government application Absher, created in 2015, simplified women’s daily lives and their guardians’ administrative tasks, even opening up a way to bypass the system by allowing women to grant themselves travel authorisations.

Yet, the smartphone can also work against feminism. The very same Absher app, initially designed to streamline administrative procedures, has been denounced as a surveillance tool reinforcing control over women. Furthermore, instrumentalised by the regime, smartphones have become tracking devices through their IMEI numbers, used to monitor dissidents or women attempting to escape their possible tragic fate.

Both a tool of emancipation and empowerment, the smartphone in Saudi Arabia, then, is also an instrument of control. Beyond the cases of Rahaf Mohammed or Manal al-Sharif mentioned above, it has enabled women to develop entrepreneurial activities on Instagram, or Muslim preachers to defend women’s rights in digital spaces by advocating for the preservation of the guardianship system, which some of them see as a protective framework for Saudi women.

In service of feminism – a look away from the West reveals the plurality of feminism’s faces, irreducible to a model of resistance based on Western experiences – the smartphone in Saudi Arabia can both advance and undermine women’s causes. It has reinforced the control of dissident voices, developed spying and tracking practices, and consolidated, through social media platforms, a culture of surveillance already embedded in the social fabric. Neither a simple tool of emancipation nor a pure instrument of oppression, the smartphone remains an object and a space of tension where power relations and gender norms are redrawn.


This text draws on a presentation at the XXIe Congress of the Association internationale des sociologues de langue française (AISLF) held in 2019.


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The Conversation

Hélène Bourdeloie ne travaille pas, ne conseille pas, ne possède pas de parts, ne reçoit pas de fonds d’une organisation qui pourrait tirer profit de cet article, et n’a déclaré aucune autre affiliation que son organisme de recherche.

ref. The smartphone in Saudi Arabia: between women’s empowerment and surveillance – https://theconversation.com/the-smartphone-in-saudi-arabia-between-womens-empowerment-and-surveillance-265536

Why the politics of cancellation never works

Source: The Conversation – Canada – By Robert Danisch, Professor, Department of Communication Arts, University of Waterloo

Cancellation, elimination, subtraction, removal, invalidation — these synonyms describe a core, pervasive principle in our current political moment.

A common fantasy from those on all positions of the ideological spectrum is the belief that if one group, or several groups, of people were simply removed from public discourse, problems would be solved and politics would become functional.

Whether it’s United States President Donald Trump insisting the homeless population of Washington D.C., should be removed or Jimmy Kimmel and other late-night comedians should be taken off the air, the goal is to practise politics by subtraction.

Many on the left got caught up in stories about Trump’s declining health and the possibility that illness would remove him from office. Others, like American author and professor Roxanne Gay, argue that liberals cannot, and should not, engage with or be civil to conservatives, who are simply terrible people.

The animating belief of a politics of cancellation is that a functional society just beneath the surface will emerge if only the right people are removed.

Cancellation at odds with democracy

In the United States, cancellation is everywhere right now: there are calls to remove trans people from public life, to label the opposition party a “domestic, extremist organization,” to impeach Supreme Court Justice Clarence Thomas.

But this is largely political theatre, not a constructive form of collective problem-solving.

Removing homeless people from Washington, D.C., or any other city may make urban streets appear “clean” or “safe” to some, but the structural and moral issues represented by homelessness will persist and metastasize out of sight. The unhoused still won’t have homes.

Remove Trump, and J.D. Vance becomes president, amplifying the hard right turn of the last year in the U.S. In politics, collective problems cannot be solved by cancellation or removal.

Perhaps even more importantly, democracy cannot survive the practice of cancellation, nor will it produce the stability imagined once one group of people is eliminated from public discourse.

The work of democracy is always inclusion. Effective, collective decision-making rests on the possibility of persuasion to change minds and create consensus from disagreement.

Cancellation or subtraction are moves to eliminate the possibility of persuasion in favour of silence. To eliminate the practice of persuasion is to transform a society from democracy to authoritarianism.

Reconciling differences

In interpersonal communication, we know that when partners stonewall, silence or turn away from their significant other, the relationship runs into deep trouble.

The same is true for the kinds of constructive relationships between strangers required by democracy — when we turn away from our fellow citizens or silence them, functional communication processes and the possibility of persuasion are no longer available.

Even if we managed to cancel or subtract some group, the challenge of collective decision-making remains. There is no utopia just beyond successful cancellation, nor could there be given the requirements of democracy to reconcile differences in productive ways.

In interpersonal relationships, we know how damaging the Ziegarnik effect can be, which is the way unprocessed negative interactions stick with people and gradually erode trust. In other words, a problem unresolved is like a pebble stuck in our shoe, digging at us and causing additional problems.

The ideas and perspectives of people who face cancellation continue to circulate, stuck in our collective public discourse, causing deeper, future problems. Inclusion is a prerequisite for persuasion, transformation and change because it allows us to deal squarely with the problems we confront instead of leaving them unresolved.

Cancellation is a primary tool of fascism and authoritarianism. To blame and demonize one group of people for society’s ills is an easy way to explain away problems and consolidate power.

But the antidote to cancellation cannot be more cancellation. Jimmy Kimmel actively showed the way in his monologue upon returning from temporary cancellation. He offered a sophisticated defence of free speech that practised the inclusion of voices he usually criticized. Kimmel was civil in a deep way that is essential for democracy.

Jimmy Kimmel’s monologue after his brief cancellation. (Jimmy Kimmel Live!)

The importance of comedy

Comedy itself is a mode of criticism that can preserve the social order and resist the urge to cancel. This is why comedy is woven into the social fabric of democracies and not into authoritarian governments.

We poke fun to let others know we disagree, sometimes vehemently, but that kind of engagement keeps the conversation going and opens possibilities for change.

Those on the left, the remaining defenders of democracy, make a mistake when they attempt to practise a politics of cancellation, as do those on the right. A politics of inclusion is always the antidote and the best method of problem-solving.

Societies flourish and prosperity grows through inclusion not subtraction. Historians of democracy know this.

The Conversation

Robert Danisch receives funding from the Social Sciences and Humanities Research Council of Canada.

ref. Why the politics of cancellation never works – https://theconversation.com/why-the-politics-of-cancellation-never-works-266034

Charlie Kirk’s legacy is the beneficiary of empathy, but he couldn’t stand the term

Source: The Conversation – Canada – By Jane Barter, Professor, Department of Religion and Culture, University of Winnipeg

The grief that attended American political activist Charlie Kirk’s murder was not solely poured out by the political right. Liberal commentators also participated; journalist Ezra Klein expressed grief in an essay for The New York Times (“I was and am grieving for Kirk himself”), while Manitoba Premier Wab Kinew stated that “we have to have empathy for other people in our society.”

Kirk would likely be surprised, and perhaps a bit put off, by this display of empathy by his opponents: “I can’t stand the word empathy, actually. I think empathy is a made-up, New Age term that does a lot of damage, but it is very effective when it comes to politics. Sympathy I prefer more than empathy.”

Empathy, to Kirk, meant trying to feel someone else’s pain or sorrow as if it were your own. He cited Bill Clinton as an example of phony and opportunistic use of empathy. Sympathy, on the other hand, means acknowledging another’s pain without claiming to actually share or internalize that pain. Sympathy keeps the suffering of others at arm’s length.

What troubled Kirk about empathy was its fixation on people “out there” instead of those who should be the focus of Americans’ concern:

“The soldiers discharged for the jab, the children mutilated by Big Medicine, or the lives devastated by fentanyl pouring over the border. Spare me your fake outrage, your fake science and your fake moral superiority.”

Empathy, according to Kirk, ought to have limits; it should be directed to those being “mutilated” by vaccines and “devastated” by fentanyl.

Global News covers Charlie Kirk’s memorial service in Glendale, Ariz. on Sept. 21, 2025.

Empathy as a vice

What does the rhetoric of one’s own versus another’s pain signal? And how can empathy for another’s pain possibly be conceived as a Christian vice, as it has been portrayed by political leaders in the United States?

For a more developed theological critique of empathy from the right, we need to turn to Kirk’s close friend, JD Vance, who offers what he takes to be a distinctly Catholic perspective on empathy. Vance cites the Catholic doctrine originating from Saint Thomas Aquinas, ordo amoris, or order of love or charity.

“Your compassion should first and foremost be with your fellow citizens,” Vance asserted. “That doesn’t mean you hate people from outside our borders, but your priority should be the safety and well-being of Americans.”

According to Vance, Americans on the left have inverted the ordo amoris:

“You love your family, and then you love your neighbor, and then you love your community, and then you love your fellow citizens in your own country. And then after that, you can focus and prioritize the rest of the world.”

During a Fox News interview, Vance used Catholic theology to justify ICE’s cruel arrests and detention of undocumented immigrants, including children, in centres lacking basic standards of care or human rights.

True ordo amoris

As one of his last acts before his death, Pope Francis, observing the growing cruelty against immigrants in the U.S. and in response to Vance’s evocation of the teaching of ordo amoris, made a surprisingly direct intervention in American politics.

In a letter addressed to U.S. Catholic Bishops, Francis elaborated the true meaning of the ordo amoris:

The true ordo amoris … is that which we discover by meditating constantly on the parable of the ‘Good Samaritan’ … by meditating on the love that builds a fraternity open to all, without exception.”

In other words, the ordo amoris is a rooting of love in justice. Neither mere empathy nor a concern for one’s own first, mercy involves perception of the other’s pain no matter whose pain it is. It is open to all, without exception.

In his encyclical (a papal letter sent to Catholic bishops) titled Fratelli Tutti, Francis expands: “Mercy is a call to acknowledge the dignity of every human being and to build a society where that dignity is not only respected but honored.”

Mercy demands not only a feeling of sorrow for a person who is suffering, but a political response that is rooted in justice.

Empathy, mercy, justice

Empathy is indeed only partial in Catholic thought, but it is partial not because of the ordo amoris, as Vance understands it, but for the precise opposite reasons. Empathy must become mercy, and mercy involves justice for all. Mercy is not selective; indeed, according to Francis: “The name of God is Mercy.”

One may rightly counter that the Catholic Church has, like American politicians, been far too selective in the mercy it has shown. We would be right to question such mercy as it has gone so horrifically awry, as in the case of residential schools in Canada.




Read more:
‘I am sorry’ — A reflection on Pope Francis’s apology on residential schools


But perhaps, in this case, theology nevertheless is a reproof against the church’s own unmerciful acts. For mercy — construed as love and justice — calls the church, and its many errant members, to a profound and urgent moral reckoning.

As for the rest of us, in the aftermath of Kirk’s murder, we should refrain from mere empathy — we should display mercy instead. For mercy cries for justice, even while it weeps with those deprived of it.

The Conversation

Jane Barter does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. Charlie Kirk’s legacy is the beneficiary of empathy, but he couldn’t stand the term – https://theconversation.com/charlie-kirks-legacy-is-the-beneficiary-of-empathy-but-he-couldnt-stand-the-term-264831

Flood-prone Houston faces hard choices for handling too much water

Source: The Conversation – USA (2) – By Ivis García, Associate Professor of Landscape Architecture and Urban Planning, Texas A&M University

A roadside assistance vehicle is swamped by floodwaters on a Houston highway in 2024. Brandon Bell/Getty Images

Eight years after Hurricane Harvey devastated Houston in 2017, flooding hundreds of thousands of homes, the city still awaits a comprehensive flood protection system. The local flood control district estimates that at least one major flood occurs within its service area every two years.

There are two competing potential options to contain these floods with tunnels to direct excess water out of the city to the coast – one from the local flood control district board and one from Elon Musk’s Boring Company, with the backing of a local member of Congress. The two proposals differ significantly in size, capacity, cost and expected completion time.

And in late August 2025, county commissioners said they would begin to study a third option, combining elements of both – using just two tunnels, like Musk’s proposal, but larger ones than Musk had indicated, with their sizes in line with the local flood control district’s recommendation.

The choice between these three options involves a balancing act between taxpayer dollars, engineering and forecasting about future storms and flooding.

As researchers at Texas A&M University who study disaster resilience – including engineering, community planning, coastal geotechnics and hurricane surge modeling – we bring complementary expertise to analyzing this complex discussion. Here are what we see as the key factors for the city to consider.

People and small boats move along a flooded street.
Hurricane Harvey’s massive downpours flooded large areas of Houston.
AP Photo/David J. Phillip

The flood control district plan

In 2022, the Harris County Flood Control District released a report describing a US$30 billion system of eight tunnels, totaling about 130 miles in length, buried 40 to 140 feet underground. Construction would take between 10 and 15 years.

Those tunnels would run along existing drainage areas through the city and its surroundings, carrying water from various collection points around the city to the ocean, with discharge points near the Houston Ship Channel and Galveston Bay.

A map of Harris County, Texas, shows the estimated routes of proposed stormwater tunnels.
A system of eight tunnels in Harris County, Texas, is proposed as one way to address significant flooding problems during storms.
Harris County Flood Control District

Musk’s plan

The plan from Elon Musk’s Boring Company, with heavy support from U.S. Rep. Wesley Hunt, who represents part of the city and its surrounding suburbs, would involve two tunnels, each 36 miles long and 12 feet in diameter, running from the Addicks and Barker reservoirs to the ocean at the Port of Houston.

They would also be more shallow than the larger proposal, 15 to 30 feet below the surface.

This project would cost an estimated $760 million. The timeline is unclear – the company says it can bore as much as a mile a month, though its fastest boring project to date, in Las Vegas, averaged 49 feet per day, which would be more than three months per mile. The company has previously been contracted to build transportation tunnels, but it has never built flood control tunnels. It seems reasonable to conclude that boring the proposal’s combined 72 miles of tunnels would take several years.

The engineering reality: Size matters

A tunnel’s ability to carry water increases exponentially with its diameter: A tunnel with a 30-foot diameter can carry roughly 39 times as much water as a 12-foot-diameter tunnel. Even two 12-foot-diameter tunnels, combined, would carry less than one-fifth as much water as a single 40-foot-diameter tunnel.

Houston experiences flash flooding multiple times per year from routine storms that drop 4 to 6 inches of rain in a few hours. Even moderate storms cause problems: Storms that statistically occur every two years cause flooding in areas such as the Second Ward and Greater Fifth Ward because of outdated storm sewers. And storm severity is increasing: Rain amounts that once were expected once every 100 years now happen every 25 years.

And Hurricane Harvey dumped 1 trillion gallons in Harris County in four days. Some locations received over 60 inches of rainfall, about 15 inches more than average annual amounts for eastern Texas.

During Harvey, nearly every river, creek and bayou in southeast Texas flooded. About 90% of the area’s waterway monitoring stations recorded some amount of flooding. And nearly half of all waterway stations reported more flooding than ever recorded before.

A man in an orange helmet wades through chest-deep water while another man stands nearby in waist-deep water.
The release of water from Addicks Reservoir in Houston during Hurricane Harvey flooded homes and neighborhoods.
Erich Schlegel/Getty Images

Our analysis of the projects’ capacities finds that they would all be overwhelmed in a Harvey-scale event delivering over 50 inches of rain, with most of Houston experiencing a 1,000-year storm.

We have calculated that Musk’s two tunnels could handle only about 0.9% of Harvey’s water, while the county’s full eight-tunnel system would handle roughly 39% of Harvey’s rainfall. Without technical details, the best we can say is that the third tunnel option would likely fall in between those two capacities.

All the systems could provide protection against more routine flooding. The price tag for Musk’s proposal is significantly lower and could have some benefits, but it might divert funding from approaches that could handle even more water.

The Harris County Flood Control District’s feasibility study found that the eight large-diameter tunnels could significantly reduce the severity of 120,000 instances of flooding over the next 100 years across 11 of 23 major watersheds in Harris County. The other 12 watersheds would need separate projects to address their vulnerabilities. Smaller tunnels, or fewer of them, would provide proportionally less protection.

Musk’s proposal would primarily benefit areas near the Addicks and Barker reservoirs, helping to drain them quickly during major rain events. But most of Houston’s flooding problems are not a result of reservoir overflows. Rather, they happen in older neighborhoods with storm sewers that are too small to handle the amount of rain Houston regularly receives.

Houston’s geological challenge

While all the projects would have the bulk of the tunnels below utility lines, Houston’s geology still makes tunnel construction complex.

The Gulf Coast region consists of sand, silt, and clay – very young soils that haven’t compacted yet. The ground is already sinking in areas such as Katy, Spring, The Woodlands, Fresno and Mont Belvieu. Any tunnel construction would need to account for continued subsidence over the tunnels’ lifespan.

The area’s high groundwater table would increase water pressure on the tunnels themselves, with more complex soil conditions the deeper a tunnel went. Initial excavation, access shafts from the surface to the tunnels, and pumping stations would all cost more than they would in harder soil with a lower water table.

There are other approaches Houston continues to explore, in addition to the tunnels, including improving early warning systems, expanding basins for holding excess water, improving the flow channels of existing streams, creeks and bayous, and expanding voluntary buyout programs.

The engineering verdict

Musk’s proposal faces several engineering limitations. The 12-foot tunnels cannot handle Harvey-scale flooding due to insufficient capacity. The shallow boring approach through Houston’s unstable soils presents significant geological challenges. The limited scope addresses only two of the county’s 23 watersheds, leaving most flood-prone areas unprotected.

The flood control district’s plan would offer more protection, but not to the whole area nor in a way that would prevent another Harvey-level flooding disaster.

The hybrid option being studied by county commissioners could provide a middle ground, offering better capacity than Musk’s tunnels while potentially being cheaper and faster to build than the full district plan. But its pros and cons remain largely theoretical until detailed engineering studies are completed.

All three options would provide some flood protection, but none would completely solve Houston’s flooding challenges. The question becomes whether to invest in incremental improvements that help with routine flooding or pursue more expensive and more comprehensive solutions that provide greater protection against catastrophic events.

As Houston’s vulnerable communities face intensifying storms, we believe the city needs solutions that work when catastrophe strikes – not just during routine flooding.

The Conversation

Dr. Ivis García has received funding from the National Science Foundation; the U.S. Department of Housing and Urban Development; the U.S. Department of Transportation’s National Institute for Transportation and Communities; the Centers for Disease Control and Prevention; the Environmental Protection Agency; the National Academies of Sciences, Engineering and Medicine; JPB Foundation; Ford Foundation, Pritzker Traubert Foundation; Chicago Community Trust, SBAN, Texas Appleseed, Fundación Comunitaria de Puerto Rico, Urban Institute & UNIDOS, and Natural Hazards Center.

James M. Kaihatu received funding from National Academies and Environmental Protection Agency.

Shannon Van Zandt does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. Flood-prone Houston faces hard choices for handling too much water – https://theconversation.com/flood-prone-houston-faces-hard-choices-for-handling-too-much-water-265352

Many US states are rethinking how students use cellphones − but digital tech still has a place in the classroom

Source: The Conversation – USA (2) – By Kui Xie, Dean of College of Education and Human Development, University of Missouri-Columbia

States including Michigan and Colorado are restricting the ways students can use digital devices in school. Jim Watson/AFP via Getty Images

Across the United States, more schools are implementing policies restricting cellphones as concerns about digital distraction, mental health and academic performance rise.

The scale of the issue is significant. According to a 2023 report from Common Sense Media, 97% of students between the ages of 11 and 17 use their cellphones at least once during the school day. These students spend a median of 43 minutes online each day during school hours. Social media, YouTube and gaming were the students’ top cellphone uses.

Schools have already begun taking action. Data from the National Center for Education Statistics published in 2025 shows that 77% of public schools ban cellphones during classes. Thirty-eight percent of schools have cellphone policies that restrict use outside of class as well – including during free periods, between classes or during extracurricular activities.

Policymakers in different states and educators in school districts across the country are putting into place a variety of solutions. Some rely on partial restrictions, while others enforce complete bans.

Many are still searching for the balance between technology access and minimizing distraction.

What is clear, however, is that cellphones have become one of the central issues shaping today’s classroom environment.

The role of technology in the classroom

As researchers and professors who study the integration of technology for teaching and learning – and who are also parents of school-aged children – we firmly believe that digital technologies are no longer optional add-ons. They have become indispensable in modern classrooms, acting as versatile instruments for instruction, collaboration and student engagement.

Take, for example, the ongoing shift from traditional paper textbooks to digital ones. This transformation has broadened access and created new opportunities for interactive, personalized learning. Abundant evidence demonstrates the positive effects of technology in supporting students’ engagement in class and their academic performance.

Students’ access to digital devices has improved significantly as schools across the United States continue investing in technology infrastructure. A 2023 report from the National Center for Education Statisitics indicates that 94% to 95% of public schools now provide devices to students who need them – although disparities exist between states.

A growing number of districts are adopting 1:1 initiatives, ensuring that every student has access to a personal device such as a laptop or tablet. These initiatives accelerated after the COVID-19 pandemic made clear the need for reliable access to learning technologies in schools for all students. They highlight the central role technology now plays in shaping everyday classroom instruction.

These technologies hold great educational potential. Yet, when not integrated thoughtfully and regulated effectively, they can inadvertently reduce focus and undermine learning.

Our recent systematic review on digital distraction in classrooms, which synthesized 26 empirical studies, finds three main drivers of distraction among students:

  • Technology-related factors included constant social networking, texting and cellphone addiction. These accounted for over half of the reported distractions.

  • Personal needs, such as entertainment, made up more than one-third.

  • Instructional environment, including classroom instruction that isn’t engaging, poor classroom management and difficult course content, accounted for the rest.

To address these challenges, the authors of the papers we reviewed suggested strategies such as teaching students how to control their own behavior and focus, silencing notifications, issuing clear device policies or banning devices.

The studies in our review also drew a clear distinction between school-provided and personally owned mobile devices. Devices provided by schools are typically equipped for instructional purposes, enhanced with stronger security and designed to restrict distracting uses. Personal devices are far less regulated and more prone to off-task use.

As schools increasingly provide devices designed for learning, the role of personal cellphones in classrooms becomes harder to justify as they present more risks of distraction than educational benefits.

Laws and policies regarding cellphone use

Several states in the U.S. have passed laws banning or restricting cellphone use in schools, with some notable differences.

States vary in how they define wireless communication devices. In Michigan, Senate Bill 234, passed in May 2025, describes a wireless communication device as an “electronic device capable of, but not limited to, text messaging, voice communication, entertainment, navigation, accessing the internet, or producing email.”

While most of the states have several technology types listed under wireless communication devices, a Colorado bill passed in May 2025 clearly identified that laptops and tablets did not fall under the list of restricted wireless communication devices.

A white teen sits outside absorbed in her phone. She is wearing black clothing, glasses and headphones.
A high school student in Lafayette, Colo., checks her phone.
Hyoung Chang/The Denver Post via Getty Images

Most state laws don’t specify whether the bans apply to both personally owned devices and school-owned devices. One exception is the bill Missouri passed in July 2025, which clearly specifies its ban refers only to personal devices.

North Carolina made exceptions in a bill approved in July 2025, allowing students to use wireless communication devices for instructional purposes. Other exceptions in the North Carolina bill include an emergency, when students’ individual education programs call for it, and a documented medical condition.

In their bills, most states provide recommendations for school districts to create cellphone use policy for their students. To take one typical example, the policy for Wake County in North Carolina, one of the state’s largest school districts, specifically refers to personal wireless communication devices. For elementary and middle school students, they must be silenced and put away between morning and afternoon bells, either in a backpack or locker. For high school students, teachers may allow them to be used for lessons, but they must otherwise be silenced and put away during instructional time. They can be used on school buses with low volume and headphones.

The Conversation

The authors do not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.

ref. Many US states are rethinking how students use cellphones − but digital tech still has a place in the classroom – https://theconversation.com/many-us-states-are-rethinking-how-students-use-cellphones-but-digital-tech-still-has-a-place-in-the-classroom-256968

From ‘Frankenstein’ to ‘Dracula,’ exploring the dark world of death and the undead offers a reminder of our mortality

Source: The Conversation – USA (2) – By Molly Ryder Granatino, Teaching Assistant Professor, English department, University of Tennessee

Students consider their own mortality in a literature course on death and dying. iStock/Getty Images Plus

Spooky decorations of ghosts and skeletons will soon be returning to people’s doorsteps ahead of Halloween – but year-round, I am thinking about literary representations of death and dying.

I am not alone. For centuries, death has been a topic of fascination for authors and readers alike. My own research focuses on death in the Victorian era, a period of British literature extending from 1837 to 1901, but what is it about the subject of death more broadly that both attracts and repels?

When I had the chance to propose a special topics course in literature in fall 2024, I knew I wanted to craft a course that attempts to unpack why the topic of death is fascinating for people to both write and read about. Happily, my proposal was accepted, and I am currently teaching a course called “Death, Dying, and the Undead.”

What does the course explore?

Grave robbing, premature burial, murder, terror and grief are some of the topics explored through the study of poetry, short stories and novels.

We look at how authors write about death, from the visceral horror of dying in battle depicted by Wilfred Owen in his 1920 poem, “Dulce et Decorum Est,” to the devastating intimacy of loss in Edna St. Vincent Millay’s 1928 poem “Dirge Without Music” – and every death-related theme in between.

Students also explore themes of madness, mayhem and sudden death in 19th century Gothic and 20th century Southern Gothic short stories. In these stories, death is often figured as an interruption, an unexpected event that occurs when characters are busy doing other things.

It is futile to attempt to hide from death, a fact illustrated by Edgar Allan Poe in his 1842 short story “The Masque of the Red Death.” In this story, Prince Prospero, the prince of an unnamed region, tries to evade the “Red Death” by abandoning his people and isolating himself and other noblemen in a fortified abbey. But death finds them there – “And Darkness and Decay and the Red Death held illimitable dominion over all,” as the story goes.

Death is inevitable, but cannot always be anticipated. In Flannery O’Connor’s 1953 short story “A Good Man is Hard to Find,” an entire family is murdered by an escaped criminal called The Misfit in the midst of a mundane family road trip. As they are marched into the woods one by one for execution, their disbelief mirrors the reader’s: This can’t really be happening, can it?

Finally, we end the semester with novels about continued bodily animation after death – including Mary Shelley’s 1818 novel, “Frankenstein,” and Bram Stoker’s 1897 novel, “Dracula.” This unit is particularly interesting to my students majoring in forensic anthropology – meaning the recovery and examination of human remains. Some of these students spend time working at the University of Tennessee’s “body farm,” where they study donated human remains.

The students unite their understanding of inevitable bodily decay with literature that imagines the opposite – bodies that either don’t break down or can be reused. Class conversations here range from how bodies are treated after death to 19th century scientific advancements and how authors creatively imagine the possibility that a body could be reanimated after death.

A black-and-white drawing shows a person with a wide expression in their eyes sitting on what seems to be a skull
An illustration from the second edition of the horror story ‘Frankenstein’ was published in London in 1831.
Fototeca Gilardi/Getty Images

Why is this course relevant now?

As Halloween reminds people annually, everyone is going to die someday. This knowledge, paired with literature attempting to navigate the great unknown that yawns ahead, encourages students to reflect on mortality, personal values, different perspectives and how they want to live. As the poet and novelist D.H. Lawrence writes in his 1932 poem “The Ship of Death,” “We are dying, we are dying, we are all of us dying/and nothing will stay the death-flood rising within us.”

What’s a critical lesson from the course?

While an entire class dedicated to literary representations of death may appear morbid, a focus on death and dying provides an excellent jumping-off point for an exploration of what it means to be human, with all of our worries, hopes, longings and dreads. Ultimately, this dark and foreboding-sounding class is spirited and life-affirming.

A black-and-white photo shows a woman lying in a bed sleeping, while a man wearing a black jacket and white shirt leers over her.
Students in this course read the Gothic novel ‘Dracula,’ as depicted in the 1931 film.
Culture Club/Getty Images

What will the course prepare students to do?

This course prepares students to critically think about challenging subjects, like the literary portrayal of the death of a child or suicidal ideation. I facilitate the class, but the students’ incisive reading and observation drives the discussion. Students offer various interpretations and arguments informed by their own unique perspectives on loss, grief, memory and finite lifespans.

The class also prepares students to boldly tackle any literature assigned to them. Prior to each class session, students annotate the designated text. They mark it up with pens and pencils – or the digital equivalent – defining words, drawing in the margins, noting metaphors and themes.

By practicing close reading and annotating in this way, students gain confidence in engaging with a literary work and offering their own critical arguments in their written assignments.

Uncommon Courses is an occasional series from The Conversation U.S. highlighting unconventional approaches to teaching.

The Conversation

Molly Ryder Granatino does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. From ‘Frankenstein’ to ‘Dracula,’ exploring the dark world of death and the undead offers a reminder of our mortality – https://theconversation.com/from-frankenstein-to-dracula-exploring-the-dark-world-of-death-and-the-undead-offers-a-reminder-of-our-mortality-265153

Many book bans could be judging titles mainly by their covers

Source: The Conversation – USA (2) – By Alex Wermer-Colan, Academic and Research Director, Loretta C. Duckworth Scholars Studio, Temple University Libraries, Temple University

A display at the Hoboken Public Library in Hoboken, N.J., features books that have been targeted or banned in other states. Ana Fernandez/AFP via Getty Images

Over the past decade, a growing movement to restrict access to books in public schools and libraries has spread across the country. Every year, there are hundreds of attempts to challenge or ban books, targeting thousands of titles.

According to the nonprofit free speech advocacy group PEN America, there have been nearly 16,000 book bans in U.S. public schools and libraries since 2021, a number not seen since the 1950s under McCarthyism. The actual number of bans likely is much higher, since not every book ban gets officially reported.

During the 2020s, book banning has become a viral phenomenon. Small, conservative nonprofits such as Moms for Liberty, founded in 2021, have developed and expanded their advocacy for book bans at the local, state and national levels. These groups position themselves as defenders of parental rights against obscenity in education, while interpreting “obscenity” broadly enough to include so-called “woke” ideologies.

And while not all efforts to ban books are successful, these groups have been extremely effective. For example, from July 2021 to June 2022 there were 2,532 instances of books being banned across 32 states, affecting 1,648 different books, according to the “Banned in the USA” report by PEN America.

In early 2023, we were part of a team that researched book bans enacted over the course of the 2021-2022 school year. We found that during this period, the books’ covers appeared just as likely to lead to a ban as the words on the page.

Targeting diversity

Many organizations work to protect books that depict the vibrancy of American culture, including PEN America, the American Library Association, the Authors Guild and the Digital Public Library of America. Their scholarship has consistently shown that the contemporary book banning movement is a transparent effort to suppress depictions of cultural, racial, sexual and gender diversity in public education.

Most media coverage has focused on frequently targeted books, such as George M. Johnson’s memoir “All Boys Aren’t Blue” or Maia Kobabe’s “Gender Queer.” Yet these works represent only a small percentage of the wide range of titles that are being banned.

Looking at the broader array of books challenged and banned during the 2021-2022 school year, our research showed that this organized effort has consistently targeted representations of minorities in children’s and young adult books, both fiction and nonfiction.

Table showing picture books titled 'I Am Jazz,' 'Pride,' and 'and Tango Makes Three.'
Many banned books have cover art that depicts racial, gender, cultural or other forms of diversity.
Kriti Baru, CC BY-ND

Judging books by their covers

Our research team purchased more than 1,600 books that PEN America had reported as challenged or banned in the 2021-2022 school year. We digitized physical copies and converted e-books to create a data set for scholarly analysis.

As we examined each book, clear patterns emerged. The vast majority of the books had been published since 2000. Nonfiction titles, which made up one-fourth of the total, were often written to help children engage with complex topics in age-appropriate ways.

For example, “It’s Perfectly Normal: Changing Bodies, Growing Up, Sex, and Sexual Health” featured illustrations and scientific language to teach children about their changing bodies. Another book, “Peaceful Fights for Equal Rights,” used lyrical writing and cut-paper collages to teach children about civil disobedience.

Other books seemed to be targeted for no discernible reason, beyond having narrators or protagonists who were children of color. Typically, these fictional stories explored uncontroversial topics. Examples include “Lola at the Library” and “Cece Loves Science.”

All of these books’ covers depicted racial, gender or sexual diversity. This made us wonder whether book banishers were simply judging books based on their cover art, rather than the content of their stories.

Who’s in the picture?

When we looked at the 1,648 books banned in the 2021-2022 school year, our qualitative analysis found that the book covers most often depicted women, people of color or LGBTQ identities. Over 80% of books targeted for bans included human figures, and roughly two-thirds of the books with figures on the cover featured nonwhite characters and characters who appear female. Even when book covers displayed white characters, one-third placed them beside people of color.

While 30% of banned books with figures on the cover featured only white characters, more than half of these – over 200 books – exhibited only characters who did not look conventionally male and highlighted feminist or LGBTQ topics and perspectives. Less than 10% – only 98 books – presented solely white, male characters on the cover. Of this group, over 10% still depicted some kind of romantic, same-sex relationship.

Based on the book cover designs alone, our research team determined that the vast majority of the books selected for banning explicitly represented racial, gender and sexual minorities in their cover art. The remainder typically focused on mental health issues, broadly speaking.

Across all the books we examined, the cover art consistently reflected the contents of the books. In addition, most of the banned books also contained language in their titles and summaries visible on the back cover that further signaled topics pertaining to issues of diversity.

While books banned in the U.S. include classics such as George Orwell’s “1984,” content focusing on race, sex and gender accounts for the largest share of banned titles.

A broader attack on libraries

Until 2025, book bans were enacted at the local and state levels. Now, however, the Trump administration is attacking public resources more generally, affecting not just youth but anyone who uses public libraries.

In January 2025, the U.S. Department of Education ended its role investigating book bans. For fiscal year 2026, the administration is proposing to eliminate the federal Institute of Museum and Library Services, which provides about US$211 million annually in grants and support for museums and libraries.

By monitoring and censoring the titles that libraries can carry, book bans ultimately serve to discredit these institutions’ authority and justify defunding them.

As the U.S. observes Banned Books Week from Oct. 5-11, 2025, we believe it is more vital than ever for the public to understand the value of public schools and libraries. One promising development occurred in August 2025, when a federal judge overturned a Florida book ban law on First Amendment grounds. This ruling may offer some hope for similar challenges to book bans in other states.

Banning books doesn’t remove cultural, racial, sexual or gender diversity from U.S. communities. But it can remove depictions of a diverse society from public schools and neighborhood libraries.

Bans also undermine the professional authority of teachers, librarians and authors, all of whom work hard to guide young people to find books that will help them develop and broaden their horizons. Removing books from schools and libraries only jeopardizes these institutions’ mission to promote free and open access to information in the communities where Americans live and learn.

The Conversation

Alex Wermer-Colan received funding from the Mellon Foundation.

Alex Wermer-Colan is the Managing Editor of the Programming Historian in English and the Executive Director of Philly Community Wireless.

SaraGrace Stefan received funding from the Mellon Foundation.

ref. Many book bans could be judging titles mainly by their covers – https://theconversation.com/many-book-bans-could-be-judging-titles-mainly-by-their-covers-255807

Conventional anti-corruption tools often fail to address root causes – but loss of US leadership could still spell trouble for efforts abroad

Source: The Conversation – USA (3) – By Diana Chigas, Professor of the Practice in International Negotiation and Conflict Resolution, Tufts University

President Donald Trump signs a series of executive orders on Feb. 10, 2025, including an order relating to the Foreign Corrupt Practices Act. Andrew Harnik/Getty Images

For nearly half a century, the Foreign Corrupt Practices Act has made it illegal for U.S. citizens and companies to bribe foreign officials. Since 1998, that has been the case for foreign companies listed on U.S. stock exchanges or acting in the U.S., too.

Under the Trump administration, however, expectations are changing. In February 2025, an executive order froze new investigations for 180 days, arguing that the act has been “stretched beyond proper bounds” and “harms American economic competitiveness.” The president ordered a review of enforcement guidelines to ensure they advance U.S. interests and competitiveness.

The Department of Justice’s revised guidelines, issued in June 2025, prioritize cases that are tied to cartels and other transnational criminal organizations, harm U.S. companies or their “fair access to compete,” or involve “infrastructure or assets” important for national security.

Whatever impact the new guidelines will have on anti-corruption prosecutions globally, which is still unclear, the impact on the actual level of corruption will likely be small. Legal rules and sanctions designed to deter, find and punish “bad apples” have had limited success in many parts of the world. Yet the United States’ retreat from leadership could set back momentum for addressing the root causes of corruption.

New anti-corruption norm, but limited change

In 1977, when the Foreign Corrupt Practices Act was signed into law, the U.S. was alone in criminalizing bribery of foreign officials. Since then, and especially since the end of the Cold War, there’s been a paradigm shift.

Today, a global infrastructure of treaties and institutions obligates countries to criminalize corruption, adopt measures to prevent it and cooperate to recover stolen assets. All but a few members of the United Nations have adopted the U.N. Convention Against Corruption. Substantial amounts of international aid have also been allocated to strengthen anti-corruption efforts. In 2021 alone, the Development Assistance Committee of the Organisation for Economic Co-operation and Development invested over US$7.5 billion for reforms related to fighting corruption, from anti-corruption courts to public financial management.

Yet global trends in corruption, widely defined as the “abuse of entrusted power for personal gain,” are not improving. On the 2024 Corruption Perceptions Index, the most widely used global ranking of public sector corruption, two-thirds of countries scored below 50 on a scale where 0 is “very corrupt” and 100 is “very clean.” And while 32 countries had reduced corruption since 2012, 148 had either stayed the same or gotten worse.

Corruption, it turns out, can be stubbornly resistant to “best practices.”

A beige sign with illustrations of one hand holding money reaching out toward another hand signaling 'stop.'
A sign at a Congolese hospital reminds patients that payments directly to staff are not allowed.
BSIP/Universal Images Group Via Getty Images

A few examples illustrate this “whack-a-mole” dynamic. Medical personnel in Ugandan hospitals began to solicit “gifts” and “appreciation” after the government imposed greater oversight and penalties for bribery. A study of World Bank efforts in over 100 developing countries to clean up procurement corruption found that gains in one area were canceled out when government buyers started to use procedures not subject to the new rules. In my own research, my co-authors and I found that civil servants developed innovative ways to avoid enforcing a law requiring public employees convicted of corruption to be fired.

More than ‘bad apples’

I have spent the past 10 years trying to understand this paradox. One key factor we (and many others) found is that most conventional anti-corruption tools are addressing the wrong problem.

The Foreign Corrupt Practices Act and similar measures focus on preventing, detecting and punishing individual acts of corruption. Rules requiring reporting and asset declarations, monitoring and oversight, and criminal penalties for corruption belong to this category. These tools try to limit the power people have over decisions and resources and increase accountability and transparency.

This approach works where corrupt acts are sporadic, opportunistic deviations from the norm by “bad apples” acting to enrich themselves. It also assumes that rule of law and robust institutions exist.

Rows of people sit on the ground and along a cement wall, all facing one way, under a blue sky.
Filipinos protest on Sept. 21, 2025, in Manila after corruption was uncovered in flood control projects that have embroiled officials, engineers, contractors and politicians.
Ezra Acayan/Getty Images

This is not the case in much of the world – especially in fragile and conflict-affected states where corruption is endemic. By “endemic,” I mean not just that corruption is widespread, but that it is embedded in politics and the economy – a “team effort” within broad networks, with informal rules of the game. As an Afghan official reportedly told U.S. Embassy officials in 2010, endemic corruption “is not just a problem for the system of governance … it is the system of governance.”

What makes the conventional anti-corruption tool kit so ineffective in contexts of endemic corruption?

#1. It does not pay to follow the rules. Without trusted leaders and institutions to implement the law, it is difficult for people to behave honestly, as they don’t trust that others will do the same. Corruption, in this sense, is a “collective action” problem. If corruption is the norm, not the exception, the short-term costs of sticking to the rules are too high.

#2. Corruption serves a useful function – even when it undermines the public good. Even when people believe it’s wrong, corruption can solve problems that seem unsolvable in their current system. For example, health workers in Nigeria often ask for bribes because their salaries are low and clinics lack needed supplies. The money helps them fulfill family obligations and make clinics work. Similarly, politicians often practice patronage because it helps them redistribute wealth to retain supporters and stabilize conflict. Unless dysfunction is addressed, incentives to bypass the rules remain.

#3. Informal institutions prevail over formal rules. When a government cannot be relied upon to provide security, services or livelihoods, people rely on their personal networks to survive. As a judge in the Central African Republic told our research team, “If someone [within your social network] asks for a service, you are required to do it, even if it goes against your own ethics. To refuse is to put oneself in opposition [to one’s clan] and this can be dangerous.”

Loss of leadership

This does not mean that conventional anti-corruption approaches are completely ineffective or irrelevant.

But they aren’t enough on their own. They work best hand in hand with interventions that address motivating factors – from low pay to a lack of livelihoods not dependent on corruption, to social norms that motivate people to seek bribes or make them hesitate to enforce the rules.

Over the past few years, momentum has built to develop these new approaches – though it is still early to assess their effectiveness. Some focus on fixing government dysfunction. Others help unite people and groups trying to resist corruption. Some projects support “horizontal” monitoring by peer firms or communities, instead of government regulation, or try to “nudge” behaviors or change social norms.

The limitations of existing anti-corruption approaches suggest that more limited enforcement of the Foreign Corrupt Practices Act is not likely, by itself, to worsen global corruption. But the loss of U.S. leadership may.

The U.S. role in anti-corruption progress cannot be understated – as a leader in “policing” foreign corruption, a model for other countries’ laws and institutions, and a leading donor. It is still unclear whether others – such as the U.K., the most likely and dedicated candidate – can fill the gap.

Equally concerning, in my view, is the danger that the U.S. turn to a more self-serving view of anti-corruption efforts may encourage a corrupt use of anti-corruption enforcement. Many authoritarian governments have weaponized anti-corruption laws to target political opponents through selective prosecutions.

If the Foreign Corrupt Practices Act is used this way, this could not only undermine the legitimacy of global anti-corruption norms but exacerbate conflict and fuel democratic backsliding at home and abroad.

The Conversation

Diana Chigas receives funding for her research from The MacArthur Foundation, Transparency International Canada and the Wellspring Philanthropic Fund through Besa Global, Inc., a social enterprise in Canada dedicated to improving anti-corruption effectiveness in fragile and conflict-affected contexts.

ref. Conventional anti-corruption tools often fail to address root causes – but loss of US leadership could still spell trouble for efforts abroad – https://theconversation.com/conventional-anti-corruption-tools-often-fail-to-address-root-causes-but-loss-of-us-leadership-could-still-spell-trouble-for-efforts-abroad-263894

Violent acts in houses of worship are rare but deadly – here’s what the data shows

Source: The Conversation – USA (3) – By James Densley, Professor of Criminal Justice, Metropolitan State University

A church program lies on the ground near the family reunification area after the shooting in Grand Blanc, Mich., on Sept. 28, 2025. Jeff Kowalsky/AFP via Getty Images

On Sept. 28, 2025, at least four people were killed and eight others injured during a Sunday service at a Church of Jesus Christ of Latter-day Saints chapel in Grand Blanc, Michigan. Just a month earlier, two people died and 21 were injured during a Mass for students at the Catholic Church of the Annunciation in Minneapolis.

These tragedies may feel sudden and senseless, but they are part of a longer pattern that we have been tracking.

We are criminologists who have studied violence for decades. In 2023, we created a public database of homicides that occur in houses of worship across the United States. It now spans nearly 25 years of incidents, documenting how often these attacks happen, who perpetrates them, what weapons are used, when and where they occur, and how deadly they are.

What the numbers show

From 2000 to 2024, the dataset records 379 incidents and 487 deaths at religious congregations and religious community centers. Most involved a single victim, but some – like the recent shootings in Michigan and Minnesota – killed or injured many people.

About 7 in 10 incidents involved firearms, accounting for three-quarters of the deaths. Firearm cases averaged about 1.4 deaths each, compared with 1.1 for nonfirearm cases.

Handguns were the most common weapon, linked to more than 100 incidents and 147 deaths. But semiautomatic rifles, though used in only seven cases, killed 46 people — more than six per attack, on average.

The deadliest year was 2017, when 47 people were killed at places of worship, 42 of them with firearms. Twenty-six of those people were killed in a single catastrophic shooting at First Baptist Church of Sutherland Springs, Texas.

‘Mass shootings’

Mass shootings are often defined as attacks that kill four or more people. Using that threshold, the data shows 10 incidents since 2000 at houses of worship. Lower the bar to three killed, and there are 14; at two killed, 40.

Definitions shape perception. Most people associate mass shootings with high-profile tragedies like the massacres at Charleston’s Emanuel African Methodist Episcopal Church in 2015 or Pittsburgh’s Tree of Life Synagogue in 2018. But many other attacks, like the tragedy at Annunciation in Minneapolis, involve two or three deaths. Each represents a profound loss for a community.

A man with a white beard, wearing a black sports cap and a cross necklace, somberly holds up a lit candle amid a crowd outside.
Attendees attend a vigil at Holy Redeemer Church in Burton, Mich. on Sept. 28, 2025, following a shooting at a nearby chapel of The Church of Jesus Christ of Latter-day Saints.
AP Photo/Jose Juarez

In the cases where four or more people were killed, every perpetrator was a man in his 20s to 40s, with an average age of 32. Compared with other homicides at worship sites, these shooters were far more likely to have a history of mental health problems: 60% vs. 18%. They were also far more likely to have been thinking about or planning suicide – 70% vs. 17% – and to die by suicide during or after the attack: 60% vs. 10%.

There were other similarities, too. Among attackers who killed four or more people, 20% had served in the military, and 60% had a criminal background. Among attackers who killed fewer people, those numbers were 4% and 43%. Deadlier shooters more often leaked their plans or showed signs of being in crisis beforehand.

When and where

Violence is most likely to strike on Sundays – a quarter of all cases – followed by Saturdays. That reflects worship patterns: Sundays are the busiest day for most Christian denominations, while Saturdays are common for Jewish services.

Incidents cluster around mornings and nights, with mornings most common — the prime window for weekly services. And despite headlines about shootings inside sanctuaries, 71% of homicides occurred outside – in parking lots, courtyards or on steps – when people were gathering or leaving.

In two-thirds of cases, it was unclear whether the perpetrator had a connection with the congregation. Most of the other cases, though, involved attackers with clear ties, including members, relatives, pastors and employees. In dozens of cases, domestic disputes spilled into worship settings. Because services are routine, predictable gatherings, they can become flash points for private conflicts that turn deadly.

Attacks happened across the nation, but were concentrated in the South. The region tends to have more frequent attendance at religious services and looser firearm laws – a combination that helps explain the South’s overrepresentation, though no region is untouched.

Which faiths are affected

Ninety-seven percent of deadly incidents occurred at Christian churches, reflecting how many there are in the United States.

But, adjusting for the number of congregations, the data underscores other faiths’ vulnerability to targeted violence. Jewish and Muslim houses of worship, community centers and cemeteries, for example, contend with frequent threats and vandalism.

Only one incident at a gurdwara – a Sikh temple – appears in the dataset. Because there are so few in the U.S., though, that single case translates into the highest rate for any faith tradition, once the total number of congregations are taken into account. Stabbings or shootings also occurred at six Jewish synagogues and community centers, further suggesting disproportionate risk.

Two incidents involved mosques. Yet that contrasts with data showing high levels of Islamophobia in the U.S., suggesting that most violence against Muslims may occur in other settings.

A woman's face is illuminated by the candle she holds, and she and a man beside her stand in a crowd at night.
People attend a vigil on Aug. 5, 2013, to mark the one-year anniversary of a shooting at a Sikh temple in Oak Creek, Wis.
Scott Olson/Getty Images

Why this research matters

Homicides in houses of worship remain rare, but when they occur, firearms make them deadlier. Victims have included pastors, rabbis, imams, monks, congregants, staff and children.

Numbers cannot capture the grief of families in Grand Blanc or Minneapolis, or the trauma that survivors carry. But they can reveal patterns that ground conversations about safety and prevention.

Houses of worship are meant to be open spaces of peace and refuge. The challenge is balancing this higher purpose with practical security. By studying these past tragedies, Americans may better prepare for the future – and prevent more families from enduring the heartbreak of recent weeks.

The Conversation

James Densley has received funding from the National Institute of Justice, Joyce Foundation, and Sandy Hook Promise Foundation.

Jillian Peterson has received funding from the National Institute of Justice, Joyce Foundation, and Sandy Hook Promise Foundation.

ref. Violent acts in houses of worship are rare but deadly – here’s what the data shows – https://theconversation.com/violent-acts-in-houses-of-worship-are-rare-but-deadly-heres-what-the-data-shows-266328