Religion au travail : ce que peut faire (ou pas) un manager

Source: The Conversation – in French – By Hugo Gaillard, Maître de conférences HDR en sciences de gestion, Le Mans Université

Une agente de nettoyage a conseillé à une enfant hospitalisée de « beaucoup prier » en lui offrant un exemplaire de la Bible. Doidam10/Shutterstock

Le sujet du fait religieux au travail génère parfois des tensions. Trois cas récents illustrent cet enjeu : un licenciement pour prosélytisme en France, un autre pour débaptisation en Allemagne et un troisième sur les liens en France entre conversion à l’islam et job crafting. Comment les managers peuvent-ils s’en inspirer ?


Lorsqu’ils surviennent, certains faits religieux au travail sont plus marquants que d’autres. Prudence et anticipation sont de rigueur pour les managers.

Les trois exemples détaillés ci-dessous montrent à quel point les frontières managériales se redessinent et sont réinterrogées en permanence.

Pour les organisations, cela nécessite de donner les moyens à leurs équipes de connaître le droit, alors que la question de l’appropriation du droit par les managers reste souvent un angle mort.

En France, licenciement pour prosélytisme catholique

Un rôle difficile à endosser pour certains managers est celui d’identifier ce qui relève ou non du prosélytisme dans leurs équipes, c’est-à-dire de la volonté de convertir ou de faire adhérer à ses propres croyances dans le contexte du travail. La récente décision de la Cour de cassation ne risque pas de réduire cet inconfort.

La Cour de cassation a jugé discriminatoire le licenciement d’une agente en charge du ménage dans l’association Esperem, chargée de protection de l’enfance. En 2018, cette dernière s’est rendue à l’hôpital où une enfant résidente est hospitalisée. Après lui avoir demandé, à son chevet, si elle est de confession catholique, l’agente lui conseille de « beaucoup prier » et lui offre un exemplaire de la Bible. Cette salariée était pourtant déjà sanctionnée par une mise à pied, en raison de prosélytisme hors temps et lieu de travail auprès d’un mineur hospitalisé.

Si la confusion des genres peut paraître troublante en première lecture, le licenciement a bien été considéré comme nul par la Cour de cassation.

Le motif : un fait de vie personnelle ne justifie pas un licenciement disciplinaire, sauf dans le cas d’un manquement aux obligations du contrat de travail. Ici, les agissements relèvent de la vie personnelle, car ils ont lieu hors du temps de travail (la salariée n’était pas en service), loin des fonctions professionnelles (l’agente n’était pas éducatrice, par exemple) et… loin du lieu de travail (elle ne travaillait pas dans l’hôpital).

Le lien avec le travail n’est pourtant pas inexistant. L’enfant a bien été rencontrée dans le cadre du travail. Plus encore, la nature de la décision peut paraître surprenante : l’enfant semble en position de vulnérabilité en étant hospitalisée.

Comment considérer cette décision lorsque l’on est un professionnel de la petite enfance et que l’on souhaite assurer la continuité éducative ? Comment la considérer si l’on souhaite protéger l’intérêt de l’enfant, sa liberté de conscience, et prévenir des actes qui pourraient profiter de sa vulnérabilité ?

Deux principes fondamentaux entre ici en collusion quasi frontale.

En Allemagne, être licencié pour s’être débaptisé

Dans le cas précédent, les valeurs de l’individu et celles de son secteur d’activité, à savoir la protection de l’enfance, semblent n’avoir jamais été alignées. Que se passe-t-il lorsque les valeurs organisationnelles et celles des travailleurs ne sont plus alignées, après l’avoir été par le passé ? Un autre cas récent mérite notre attention.




À lire aussi :
Fait religieux en entreprise : à la fin, ce sont les managers qui créent les normes


Comme nous l’avons documenté dans une de nos recherches, les organisations « affinitaires » ou celles « de tendance », qui fonctionne sur le base de préceptes religieux, se développent et font parfois émerger des règles internes singulières. La pratique religieuse y prend souvent plus de place que dans les organisations classiques, et volontairement ou non, c’est parfois un endo-recrutement religieux qui y est observé.

Ces pratiques ont des limites juridiques. Dans un communiqué rendu en juillet 2025 de l’affaire « Katholische Schwangerschaftsberatung », Laila Médina, l’avocate générale de la Cour de justice de l’Union européenne, indique que le licenciement d’un employé par une organisation catholique en raison de son retrait de l’Église peut constituer une discrimination fondée sur la religion.

En Allemagne, cette association professionnelle féminine au sein de l’Église catholique délivre des conseils aux femmes enceintes, comme l’avortement. Ses employés sont soumis aux conditions d’emploi de l’Église catholique – le règlement fondamental applicable au service ecclésial dans le cadre des relations de travail au sein de l’Église du 22 septembre 1999, dans la version de la décision de l’assemblée générale de l’association des diocèses d’Allemagne du 27 avril 2015 –, bien qu’ils ne doivent pas forcément être catholiques.

Pour les employés catholiques, le retrait de l’Église catholique est considéré comme un manquement grave à leur devoir de loyauté envers leur employeur. Il peut conduire à un licenciement. C’est ce qu’a fait cette organisation, en 2019, avec l’une de ses conseillères, qui s’est retirée de l’Église catholique et a refusé d’y adhérer à nouveau.

La directive européenne 2000/78 autorise dans certaines conditions des différences de traitement dans le cas des activités professionnelles d’églises et d’organisations religieuses. Pour autant, la Cour fédérale du travail allemande, saisie par Katholische Schwangerschaftsberatung, demande à la Cour de justice de l’Union européenne si le licenciement constitue une différence de traitement admissible. À cela l’avocate générale Médina a répondu par la négative.

En France, conversion à l’islam et job crafting

Un mouvement inverse existe à celui de la débaptisation… celui de la conversion à une autre religion. Dans un article récent, nous avons montré la difficulté pour les managers d’accompagner ces salariés dont l’identité religieuse évolue, parfois silencieusement et officieusement.

Certains de ces salariés tentent de (ré)concilier leur foi et leur profession en modifiant eux-mêmes leur travail, ce qui peut être appelé le « job crafting » : ajustement des horaires, des relations avec les collègues ou du sens donné au métier. Ces micro-ajustements permettent pour les salariés de réconcilier leur identité religieuse et leur identité professionnelle, si ces deux identités se sont éloignées durant leur conversion.

En France, un salarié du secteur bancaire converti à l’islam, cherche à éviter de pratiquer des activités qu’il considère contraire à sa foi nouvelle, notamment les prêts à taux usuraires. Il finit par quitter son travail.

Autre situation : une salariée trouve un regain de motivation à son travail, dans le domaine du soin aux personnes vulnérables, parce qu’elle considère son travail comparable à un bon comportement religieux.

Pour les entreprises, le succès ou l’échec du job crafting dépend de la flexibilité organisationnelle et du soutien managérial. En l’absence de ces éléments, des tensions peuvent apparaître, conduire à l’isolement ou au départ du salarié. Cette recherche a été l’occasion de voir que dans certains cas, ni les salariés ni leurs organisations ne souhaitent poursuivre la collaboration. Il s’agit d’accompagner au mieux la rupture du contrat.

The Conversation

Hugo Gaillard est membre de l’AGRH.

ref. Religion au travail : ce que peut faire (ou pas) un manager – https://theconversation.com/religion-au-travail-ce-que-peut-faire-ou-pas-un-manager-266696

Ce que le cas des catholiques français révèle du management de la diversité au travail

Source: The Conversation – in French – By Thomas Blonski, Professeur assistant en stratégie et entrepreneuriat, ICN Business School

Comment sont gérées les populations qui ne dévoilent pas ou que très peu leurs croyances religieuses au travail ? Le cas des catholiques français permet d’établir certaines réponses. Ce n’est pas parce que la foi est silencieuse qu’elle n’a pas d’impact sur les manières de travailler.


Les questions sur la place de la religion en entreprise, qu’il s’agisse d’aménagements horaires ou du port de signes religieux, occupent désormais une place croissante dans le débat public à travers le monde. Le management doit prendre en compte ces questions qui s’insèrent plus largement dans le champ du management de la diversité.

Le monde académique s’est saisi de ces questions qui ont été largement explorées, par exemple dans les recherches de Danielle Hervieu-Léger, mais aussi de Lionel Honoré, Géraldine Galindo et Hédia Zannad. Ces derniers rappellent la forte contextualisation de ce sujet, en particulier en France, pays « laïque de tradition catholique ».

Les deux piliers du management de la diversité

Pour autant, la recherche académique a également rappelé que le management de la diversité, et en particulier religieuse, repose sur deux piliers qui en assurent le fonctionnement. D’une part, une sélection par l’entreprise des populations qui doivent faire l’objet d’un management spécifique, et d’autre part un dévoilement de ces populations afin de bénéficier de ce management.




À lire aussi :
Neutralité religieuse pour les sportifs aux JO : les raisons d’une exception française


Un récent article publié dans la Revue française de gestion s’est proposé d’étudier un angle mort de ce paradigme du management de la diversité : les populations ni clairement identifiées ni clairement dévoilées. Il s’est proposé à ce titre d’étudier le cas des catholiques pratiquants dans le contexte français.

En effet, alors que les musulmans, les juifs ou les évangéliques expriment parfois des attentes claires en matière de gestion de la diversité religieuse, les catholiques pratiquants, qui ne sont plus aujourd’hui majoritaires (29 % d’après la récente étude de l’Insee), tendent à adopter une posture de discrétion, voire d’invisibilité. Leur cas interroge les limites des politiques de diversité en entreprise, souvent centrées sur les groupes visibles et revendicatifs. Cette recherche s’appuie sur plus de soixante entretiens avec des catholiques pratiquants qui évoluent à des postes de management dans des entreprises françaises tous secteurs confondus.

Une identité religieuse discrète, mais pas absente

Les résultats de cette recherche montrent que, dans un premier temps, les catholiques pratiquants annoncent qu’ils tendent à éviter d’afficher leur religion au travail, tant par respect d’une lecture d’ailleurs erronée du principe de laïcité que par crainte d’être stigmatisés, ou par souci de ne pas imposer leurs convictions. Pourtant, cette invisibilité n’est pas absolue. Elle s’inscrit dans un continuum de visibilité partielle. Tour à tour, ils peuvent adopter des postures de pudeur assumée, ou de dévoilement passif (en réponse à une question), alors que le dévoilement actif reste bien rare. Ainsi, certains portent discrètement une médaille ou un fond d’écran religieux, d’autres évoquent leur foi lors de conversations informelles, sans pour autant la revendiquer ouvertement.

Cette oscillation entre discrétion et affirmation ponctuelle révèle une stratégie de dévoilement partiel, loin d’être calculée. Contrairement à d’autres groupes religieux, les catholiques pratiquants ne planifient pas leur visibilité. Ils saisissent plutôt des opportunités, une sorte de « kaïros », comme des discussions sur les vacances ou les fêtes, pour mentionner leur pratique religieuse, sans chercher à convertir ou à provoquer.

Des attentes éthiques plus que managériales

Contrairement aux idées reçues, ces salariés ne demandent pas d’aménagements spécifiques. La première raison reste que le catholicisme s’accommode aisément du calendrier professionnel français, largement inspiré de la religion (congés pour Noël, Pâques, etc.). Ainsi, à l’exception des questions liées au mercredi des Cendres et au vendredi saint (sauf pour l’Alsace-Moselle), leurs attentes se situent ailleurs : dans l’alignement des valeurs de l’entreprise avec leur éthique personnelle. Ils annoncent rechercher des environnements où l’humanisme, le bien commun ou la dignité au travail sont respectés, tout en admettant que ces principes puissent ne pas être du tout explicitement liés à leur foi.

Cette quête d’alignement éthique peut même devenir un critère de choix professionnel, notamment pour les jeunes générations. Certains refusent de travailler pour des entreprises dont les pratiques (licenciements abusifs, manque de considération pour la vie familiale, etc.) heurtent leurs convictions religieuses. Pour eux, la religion n’est pas un marqueur identitaire à gérer, mais une boussole morale qui guide leurs décisions.

Un angle mort du management de la diversité

Quelle influence peuvent avoir ces observations sur la façon dont les catholiques vivent leur foi en entreprise sur les politiques de diversité religieuse ? En effet, ainsi qu’il a été vu ci-dessus, elles se concentrent souvent sur les groupes visibles dont les demandes (horaires aménagés, espaces de prière, etc.) sont plus explicites.

Cette focalisation crée un paradoxe intéressant : les catholiques pratiquants, bien que moins revendicatifs, ne sont pas pour autant indifférents à la manière dont leur identité est, ou n’est pas, prise en compte.

Leur invisibilité relative les place dans un angle mort du management de la diversité. Pour autant, leur présence relativement invisible pose une question essentielle : faut-il gérer toutes les diversités de la même manière ?

Leur cas invite à repenser le management de la diversité, non comme une réponse uniforme aux revendications, mais comme une reconnaissance des multiples façons d’être religieux au travail, y compris pour ceux qui choisissent de ne pas l’afficher.

France Culture 2021.

Une modération entre inclusion et intrusion

Deux conclusions peuvent être tirées de cette recherche. Tout d’abord, se souvenir que la modalité d’une invisibilité choisie existe. Tous les salariés ne souhaitent pas que leur religion soit gérée ou mise en avant, même si elle fait l’objet de dispositifs spécifiques annoncés par l’entreprise. Certains préfèrent une discrétion qu’ils veulent voir respectée.

Pour autant, cette discrétion ne va pas de pair avec une absence d’attentes. Ces dernières sont remplacées par la volonté de partager une éthique de travail : plutôt que de se focaliser sur des aménagements religieux, les organisations gagneraient à promouvoir des valeurs universelles (respect, équité, bien-être au travail), qui répondent aux aspirations de tous les salariés, quel que soit leur positionnement vis-à-vis de la religion.

En définitive, le cas des catholiques pratiquants rappelle que la diversité ne se réduit pas à ce qui est visible ou revendiqué. Il peut facilement être extrapolé aux salariés d’autres religions qui préfèrent la discrétion, tout autant que les athées ou les agnostiques. Gérer la diversité, c’est aussi savoir reconnaître et respecter ceux qui préfèrent rester dans l’ombre.

The Conversation

Géraldine Galindo est directrice de l’Institut Leadership and Inclusive Management

Thomas Blonski 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. Ce que le cas des catholiques français révèle du management de la diversité au travail – https://theconversation.com/ce-que-le-cas-des-catholiques-francais-revele-du-management-de-la-diversite-au-travail-269984

Life after stroke: the hidden struggle for recovery

Source: The Conversation – UK – By Siobhan Mclernon, Senior Nurse Lecturer , London South Bank University

Pranithan Chorruangsak/Shutterstock

Stroke is one of the leading causes of serious and complex adult disability; anyone reading this could be the next stroke survivor.

Every day in the UK, 240 people of all ages wake up to the effects of stroke: unable to move, see, speak or even swallow. Many survivors describe stroke as a “thief” that takes the life they once knew. Stroke affects not only the survivor but also the family, community, health services and wider economy. Although more people survive stroke than in the past, too many do so without the support needed to make meaningful recovery possible.

Six months after a stroke, 64% of survivors still have problems carrying out usual activities, 47% report anxiety or depression and 62% struggle with mobility. This pattern has been documented repeatedly in national datasets, including the UK’s Sentinel Stroke National Audit Programme, which also found that only 35.1% of eligible survivors received a six-month follow-up.

But many people live with hidden disabilities for five to eight years after a stroke, even if they appear physically well. These can include pain, fatigue, sleep problems and reduced social participation, memory loss, difficulty concentrating and sensory changes.

These long-lasting effects highlight the need for comprehensive and sustained support that matches the complexity of life after stroke. Support groups such as the Stroke Association and Different Strokes offer peer connection, information, emotional support and advocacy.

However, they cannot replace structured NHS rehabilitation, psychological care and long-term clinical follow-up, which many survivors report is inconsistent or unavailable.

What is missing for many people is reliable access to NHS-delivered therapy, mental health provision, vocational rehabilitation and regular reviews that identify ongoing or emerging needs.

There are also major practical consequences. Losing independence, being unable to return to work and facing financial pressures can have profound effects on survivors and their families. A quarter of all strokes happen in people under 65, during their most productive working years. About one third of survivors in this age group leave employment after a stroke, often resulting in significant financial instability.

This individual loss becomes a societal challenge. Stroke costs an estimated €60 billion per year across the EU (about £51 billion). Improving vocational support could help reduce this impact.

Early support means intervention as soon as someone is medically stable and beginning rehabilitation. It includes workplace assessments, gradual return-to-work planning, retraining when needed and guidance on benefits or workplace adjustments. Evidence shows that early vocational rehabilitation significantly improves return-to-work outcomes.

Traditional stroke rehabilitation includes physiotherapy, occupational therapy and speech therapy. Physiotherapy helps restore upper and lower limb movement. Speech therapy supports communication, reading and writing.

Occupational therapy helps people manage everyday tasks and rebuild cognitive skills such as working memory and flexible thinking. Despite these well-established therapies, many survivors continue to experience significant disability that affects daily functioning.

Although guidance recommends at least three hours per day of therapy delivered by rehabilitation professionals, demand vastly exceeds capacity. In reality, the average daily therapy time in many services is closer to 14 minutes.

As a result, many survivors experience gaps in long-term support, including rehabilitation, psychological care and community reintegration. Holistic, person-centred services that continue well beyond hospital discharge are essential.

Effective care must address both medical and social needs. This includes community resources such as social prescribing schemes, local neurorehabilitation hubs, peer support networks and accessible exercise programmes. It also includes caregiver support for unpaid family or friend carers through training, respite and financial guidance. Tailored rehabilitation plans are vital to ensure that support adapts as survivors’ needs change.

Innovation offers new possibilities. Technology enriched rehabilitation such as robotics, virtual reality and digital wearables can increase the intensity of repetitions, improve patient engagement and provide precise feedback on movement and performance.

The use of therapeutic robots has been shown in several trials to improve upper limb function in selected stroke patients while reducing the physical workload on therapists. Selection is typically based on clinical assessments of arm or hand impairment, cognitive capacity to follow instructions and the stage of rehabilitation.

Stroke survival has improved, but survival alone is not enough. The evidence shows that long-term disability, unmet clinical needs and preventable loss of independence continue to shape life after stroke for millions. A system built around short bursts of early rehabilitation cannot meet the needs of a condition that unfolds over years.

Improving access to therapy, psychological care, vocational support and community services is not an optional extra. It is central to giving stroke survivors the chance to rebuild their future.

Without this shift, the gap between what is possible and what people receive will continue to define life after stroke. After all, a life saved should be a life worth living.

The Conversation

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

ref. Life after stroke: the hidden struggle for recovery – https://theconversation.com/life-after-stroke-the-hidden-struggle-for-recovery-266041

It’s so hard to resist overspending at Christmas – here’s how to reinforce your willpower

Source: The Conversation – UK – By Samantha Brooks, Associate Professor of Cognitive Neuroscience, Liverpool John Moores University

Eterna Images/Shutterstock

We often throw caution to the cold, dark wind of December when it comes to spending. The cost-of-living crisis may slip our minds amid the razzle-dazzle of Christmas. We just want a moment to enjoy ourselves, to forget about the winter gloom. It’s natural for us to behave this way. Our brains are wired for it.

People in the UK spend on average an extra £700 at Christmas. The UK Office for National Statistics show increases of between 15% and 100% in the sale of books, music, computers, phones and electrical products, clothing and shoes, cosmetics and toiletries, food and alcohol in December.

But neuromarketing, a field of neuroscience that understands the way our brains respond to products, can help us to resist the urge to overspend.

The reasons we buy so much at Christmas are largely unconscious and emotional. For example, our brains are wired to avoid being left out. Social bonds were vital to our ancestors’ survival so when everyone else seems to be buying stuff and enjoying themselves at Christmas, we are motivated by evolutionary impulses to want to join in.

Our desire for new things, even when they have no intrinsic value, has evolutionary roots too. Finding and keeping new information and objects make us feel like we’re reducing uncertainties about the future. So marketing a product as the “latest” version of its kind can make it seem irresistible.




Read more:
Christmas consumption – what would the great economic philosophers think?


Brain signals (neurotransmitters) alter our behaviour too. Dopamine drives our motivation and impulsivity for rewards. Oxytocin drives our sense of belonging, which can be stimulated by buying the same things as our friends. And cortisol levels may rise if we fear missing out.

Woman lying on living room floor with laptop holding a bank card, Christmas tree in background
Is she going to stick to her Christmas budget?
Geber86/Shutterstock

These neurotransmitters direct our gaze when we look at adverts of products, holding our attention and then making us want to feel the reward of buying. In July 2025, researchers reviewed three years of eye-tracking data of study participants looking at the top 50 most attention-grabbing Christmas ads. They found heart-rending stories are great for capturing our attention, which make us more likely to buy the product. Images featuring emotional icons and cues such as popular celebrities, or lovable cartoon characters distract us. Distraction is known to stop us thinking about future goals (like saving money).

Why your willpower seems to evaporate

The 1970 Marshmallow Test on delayed gratification, developed by psychologist Walter Mischel, suggested that young children who could resist eating a marshmallow while the experimenter left the room would have more discipline in adulthood because their brains were wired for better self-control.

But a 2018 replication of the test found
that family background and economic situation were the key factors in whether children and later adults could delay their gratification and be less impulsive (resist eating the marshmallow). So, if there is unrest in the family or money is tight at Christmas, this could lead to faster, impulsive decisions and paradoxically over-spending on larger quantities of items we don’t really need or want.

Psychological research suggests that our willpower is most depleted when we are tired, if we have a lot to think about, or if we are cold and in need. It is a bit like overworking a muscle that needs constant energy.

This is the perfect formula for distraction at Christmas. We think of all the family and friends to buy gifts for and seek solace in the comfort of nice goods and experiences at Christmas. All this overloads our cognitive control system in the prefrontal cortex – the front part of the brain under the forehead that helps us to control our behaviour by thinking about our long-term goals. And the prefrontal cortex connects directly to the reward centre of the brain. So if the prefrontal cortex is overloaded, the dopamine-driven, fast and impulsive reward responses are likely to take over.

Fast, impulsive thinking and slow, deliberate thinking are both part of the brain’s natural activity. Christmas shopping plays on this fast, impulsive thinking. Think of time-limited deals and the sense of crisis if a child or loved one loses out on a much-desired gift.

Woman carrying giftwrapped boxes, looking fatigued
She looks like she needs a break before her prefrontal cortex gets overloaded.
Nicoleta Ionescu/Shutterstock

Training our brains

Nevertheless there are ways we can strengthen our willpower to enjoy the season with a sense of balance. The key is becoming conscious of our emotions and our actions. The more we consciously notice our impulsivity, the better we will be at controlling it next time.

You could start right now by noting down any impulsive purchases you have made over the last week or month. And next time you go to buy something, ask yourself whether you are using slow or fast thinking.

And since the prefrontal cortex system is like a muscle that can be trained to
be stronger. Cognitive training on the run up to Christmas may help strengthen your
resolve. Think of playing chess online, or sudoku, or reading one of the books you might have been given last Christmas. Puzzles, reading, meditation practices that slow the mind, can all strengthen your brain’s circuits, and maybe help to be less impulsive this year.

And what about if you’re reading this while you’re in a cafe, taking a break from Christmas shopping? You can review your shopping list (or write one before you leave home) and reaffirm your plans. Remind yourself to stick to the list and budget no matter what. Research shows that planning and setting intentions prevents impulsive responses, especially if people plan a contingency in advance about what they will do if they spot a bright, shiny bargain.

If you can rein in impulsive Christmas purchases now, your future self will thank you for it.

The Conversation

Samantha Brooks receives funding from Liverpool John Moores University

ref. It’s so hard to resist overspending at Christmas – here’s how to reinforce your willpower – https://theconversation.com/its-so-hard-to-resist-overspending-at-christmas-heres-how-to-reinforce-your-willpower-270389

Why OpenAI is a prime example of the ethical limits of capitalism

Source: The Conversation – UK – By Nikhil Venkatesh, Leverhulme Early Career Fellow, University of Sheffield

izzuanroslan/Shutterstock

As OpenAI marks its tenth birthday in December 2025, it can celebrate becoming one of the world’s leading companies, worth perhaps as much as US$1 trillion (£750 billion). But it started as a non-profit with a serious moral mission – and its story demonstrates the difficulty of combining morality with capitalism.

The firm recently became a “public benefit corporation”, meaning that – in addition to performing some sort of pubic good – it now has a duty to make money for its shareholders, such as Microsoft.

That’s quite a change from the original set up.

Influenced by a movement known as “effective altruism”, a project which tries to find the most effective ways of helping others, OpenAI’s initial mission was to “ensure that artificial general intelligence […] benefits all of humanity” – including preventing rogue AI systems from enslaving or extinguishing the human race.

Being a non-profit was central to that mission. If pushing AI in dangerous directions was the best way to make money, a profit-seeking company would do it, but a non-profit wouldn’t. As CEO Sam Altman said in 2017: “We don’t ever want to be making decisions to benefit shareholders. The only people we want to be accountable to is humanity as a whole.”

So what changed?

Some argue that the company simply sold out – that Altman and his colleagues faced a choice between making a fortune or sticking to their principles, and took the money. (Many of OpenAI’s founders and early employees chose to leave the company instead.)

But there is another explanation. Perhaps OpenAI realised that to fulfil its moral mission, it needed to make money. After all, AI is a very expensive business, and OpenAI’s rivals – the likes of Google, Amazon and Meta – are vast corporations with deep pockets.

To have a chance of influencing AI development in a positive direction, OpenAI had to compete with them. To compete, it needed investment. And it’s hard to attract investment with no prospect of profit.

As Altman said of a previous adjustment towards profit-making: “We had tried and failed enough to raise the money as a non-profit. We didn’t see a path forward there. So we needed some of the benefits of capitalism.”

Capitalist competition

But along with the benefits of capitalism come constraints. What Karl Marx called the “coercive laws of competition” mean that in a competitive market, businesses have little choice but to put profit first, whatever their moral principles.

Indeed, if they choose not to do something profitable out of moral concerns, they know they’ll be replaced by a less scrupulous firm which will. This means not only that they fail as a business, but that they fail in their moral mission too.

The philosopher Iris Marion Young, illustrated this paradox with the example of a sweatshop owner who claims that they would love to treat their workers better. But the cost of improved pay and conditions would make them less competitive, meaning they lose out to rivals who treat their workers even worse. So being kinder to their workers would not do any good.

Similarly, had OpenAI held back from releasing ChatGPT due to worries about energy usage or self-harm or misinformation, it would probably have lost market share to another company. This in turn would have made it harder to raise the investment it needed to fulfil their mission of shaping AI development for good.

So in effect, even when its moral mission was supposedly paramount (before it became a public benefit corporation), OpenAI was already acting like a for-profit firm. It needed to, to stay competitive.

The recent legal transition just makes this official. The fact that a nonprofit board dedicated to the moral mission retains some control over the company in principle is unlikely to stop the drive to profit in practice. Marx’s coercive laws of competition squeeze morality out of business.

Marx and Milton

If Marx is capitalism’s most famous critic, perhaps its most famous cheerleader was the economist Milton Friedman.

Partial view of Karl Mark bronze statue.
Karl and coercion.
christianthiel.net/Shutterstock

But Friedman actually agreed with Marx that business and morals are difficult to mix. In 1971, he wrote that business executives have only one social responsibility: to make profit for shareholders.

Pursuing any other goal would be spending other people’s money on their own private principles. And in a competitive market, Friedman argued, businesspeople will find that customers and investors can quickly switch to other companies “less scrupulous in exercising their social responsibilities”.

All of this suggests that we cannot expect businesses to do as OpenAI originally promised, and put humanity before shareholder value. Even if it tries, the coercive laws of competition will force it to seek profit.

Friedman and Marx would have further agreed that we need other types of institutions to look after humanity. Though Friedman was mostly sceptical about the state, the AI arms race is precisely the kind of case that even he recognised required government regulation.

For Marx, the solution is more radical: replacing the coercive laws of competition with a more co-operative economic system. And my own research suggests that safeguarding the future of humanity may indeed require some restraining of capitalism , to allow tech workers time to develop safe and ethical technologies together, free from the pressures of the market.

The Conversation

Nikhil Venkatesh 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. Why OpenAI is a prime example of the ethical limits of capitalism – https://theconversation.com/why-openai-is-a-prime-example-of-the-ethical-limits-of-capitalism-270407

Premier League football matches can be crime hotspots – but community sports centres have the opposite effect

Source: The Conversation – Global Perspectives – By Yijing Li, Senior Lecturer on Urban Informtics, King’s College London

Tottenham Hotspur Stadium in the north London borough of Haringey is the largest club ground in the capital. Joas Souza/Shutterstock

Premier League football stadiums in England can be hotspots for certain types of crime on match days, demanding a heavy police presence. But for much of the year, community sports clubs located in nearby neighbourhoods play an important role in reducing levels of crime.

Our recently published research focused on men’s match days at Tottenham Hotspur Stadium in Haringey, north London – using Haringey Council’s daily crime counts for 2023 to highlight local variations in crime on the stadium’s 23 Premier League, FA Cup and Champions League match days.

We found an average increase in all “expressive” crimes of 20 percentage points over non-match days, with drug offences also increasing significantly. Expressive crimes are those driven by emotional release and identity conflict – often fuelled by increased alcohol or drug consumption – which can lead to disorder and violence against other fans or local residents.

Our study, in conjunction with London Sport, also used the UK police’s open data portal to analyse the relationship between crime and distribution of sports clubs across the whole of London. This showed how community sports clubs serve an important protective role against crime in higher-risk neighbourhoods, such as the White Hart Lane and Hermitage & Gardens wards close to Tottenham’s stadium.

Three factors of “routine activity theory” converge to create crime opportunities on Premier League match days: a spike of people influenced by alcohol or team rivalry (“motivated offenders”); a sudden influx of large, dense crowds of opposing fans (“suitable targets”); and diverted or overwhelmed police resources by the sheer volume of people (“absence of capable guardians”).

Map of London highlighting hotspots with high levels of expressive crime and a dense distribution of community sports clubs.
Map of London highlights red hotspots with high levels of expressive crime and a dense distribution of community sports clubs. Yellow denotes areas with relatively high crime but a low density of sports clubs.
Yijing Li, CC BY-SA

Around the Tottenham Hotspur Stadium over the course of 2023, there were 33 public order offences on match days, representing 20% of all such offences in the area that year. There were also 78 drug-related offences, accounting for 47% of all drug offences in the area in 2023. The average attendance for a Spurs Premier League match is over 61,000 fans, including around 3,000 away supporters.

The crime hotspots were highly localised, spiking around transport hubs such as White Hart Lane and Bruce Grove train stations, and the Bounds Green and Woodside shuttle bus locations.

But our study also highlights the risk of police displacement when officers flood a stadium zone, meaning neighbouring areas can be left under-protected. We conclude that police forces should ensure that the “ring of steel” around a stadium on match days does not create a security vacuum in adjacent residential areas.

Crime-reducing effects of sports clubs

In many parts of London, community sports clubs play an important protective role against crime in their neighbourhoods. The White Hart Lane and Hermitage & Gardens areas around Tottenham Hotspur Stadium, for example, are recognised crime hotspots with above-average rates of violence against women and drug offences.

But our analysis shows activities organised by local sports clubs there – and throughout much of London – suppress these crimes during school term times, when the clubs are operating.

The crime-suppressing effect of community sport centres fluctuates with the calendar, however, with the effect weakening significantly in December and January when cold weather limits outdoor sports activities and the school holidays leave many young people with more unstructured, unsupervised leisure time – exacerbated by a reduction in the availability of organised club activities.

This suggests policymakers seeking to address youth crime should not only fund programmes during the summer holidays but also winter “bridge” programmes – investing in indoor facilities and youth camps during the Christmas break to maintain the social supervision structure that reduces delinquency.

However, a “one-size-fits-all” policy for sports community clubs is not advisable. We found that some sports clubs located in quiet, low-density areas of London did not show the same protective effect against crime. In these residential pockets, levels of expressive crime tended to increase slightly around the club, probably because the inflow of visitors and noise created some disruption to the local social fabric.

Sadiq Khan launches London’s Violence Reduction Unit partnership with the capital’s professional football clubs, October 2025.

Nonetheless, there is much evidence for sporting activities developing skills and traits in young people that offer deterrents against youth violence – including self-control, teamwork and cooperation, prosocial behaviour and conflict resolution skills. Taking part in sport can encourage a sense of belonging and ways of expressing stress that have positive effects on self-esteem and mental wellbeing.

Organised sports occupy the leisure time of adolescents who might otherwise engage in unstructured, risky behaviour. The community clubs provide “capable guardians” in the form of coaches and mentors offering social supervision that can be particularly lacking in high-deprivation areas.

In April 2025, London’s mayor Sadiq Khan announced the capital’s Violence Reduction Unit was investing a further £1 million to provide sports and physical activities to young people at the highest risk of being affected by violence in London. The unit is now partnering with London’s 17 professional football clubs in an attempt to provide positive opportunities for young people across the capital.

This article was commissioned in conjunction with the Professors’ Programme, part of Prototypes for Humanity, a global initiative that showcases and accelerates academic innovation to solve social and environmental challenges. The Conversation is the media partner of Prototypes for Humanity 2025.

The Conversation

This article was commissioned in conjunction with the Professors’ Programme, part of Prototypes for Humanity, a global initiative that showcases and accelerates academic innovation to solve social and environmental challenges. The Conversation is the media partner of Prototypes for Humanity 2025

Rui Wang 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. Premier League football matches can be crime hotspots – but community sports centres have the opposite effect – https://theconversation.com/premier-league-football-matches-can-be-crime-hotspots-but-community-sports-centres-have-the-opposite-effect-271483

South Africa and Pakistan: countries brought to their knees by elite capture and economic paralysis

Source: The Conversation – Africa – By Busani Ngcaweni, Director: Center for Public Policy and African Studies & Visiting Professor, China Foreign Affairs University, University of Johannesburg

In the ongoing quest to understand South Africa’s political and economic stagnation, it may be helpful to look at other postcolonial states that have travelled further along the path of independence. This may help clarify the stagnation question that citizens, politicians and economists are grappling with.

Much of the analysis of postcolonial Africa and Asia has identified poor leadership, authoritarianism and misguided economic policies as determinants of stagnation. These factors do matter. But they do not fully explain why some new independent states collapsed into dysfunction while others achieved growth. The deeper question is how institutions are built, sustained or destroyed.

South Africa’s stagnation is not the complete absence of growth or democracy, but the inability to convert political freedom and economic potential into sustainable and inclusive growth manifesting in quality of life for the majority.

The World Bank calls this an incomplete transition. In its 30 years of democracy review report, the South African Presidency concluded that the economy was performing below its full potential, unemployment was high, poverty levels were persistent in pockets of broader society and inequality levels were stubbornly high and racially biased.

As we read in the World Bank’s Africa’s Pulse report, these challenges continue to trouble most of the countries on the continent.

I have encountered this in my economic governance capacity building work in government and through my affiliations with local and Asian universities. There is common concern about deteriorating statecraft and the weakening of institutions.

In that connection, this essay is framed as a comparative reflection. It situates Pakistan alongside Ghana, Malaysia and Singapore, then turns to former Pakistani civil servant and now academic Ishrat Husain’s book, Governing the Ungovernable. It is a detailed case study of institutional decline.

A former governor of the central bank of Pakistan and long-time government advisor on public sector reform, Husain offers an authoritative framework against which we can understand the performance of other post-colonial states. I use this framework to mirror South Africa, showing how elite capture, institutional weakness and cycles of reversal explain its present stagnation.

I chose Pakistan because its story of “ungovernable” institutions is similar to that of South Africa, compared to Singapore, whose success story is determined by the performance of its institutions.

Ungovernabilty in Pakistan

Husain identified ungovernability as a key determinant of Pakistan’s stagnation. By ungovernability he does not mean complete disorder (although there is too much political instability in Pakistan). He uses the term to describe a state where institutions exist but fail.

Pakistan, he writes, developed

a well entrenched system in which political, bureaucratic, business and professional elites collaborate in extracting rents at the expense of the larger society (p. 41).

Every major crisis could be traced back to this governance deficit (p. 43). Need we add, in many post-colonial states in Africa and Asia, institutions are either still being formed or they do not exist.

Institutions that should deliver services instead serve rent-seeking. Tax authorities, utilities and the police used their discretion for private gain (pp. 70–72). Elites blocked reforms because they benefited from dysfunction. Even when reforms began, they were quickly undone.

Ungovernable thus means institutions exist in name but not in substance.

Husain identifies coalitions that benefit from weakness and resist reform.

  • Political dynasties dominate parties without internal democracy, using legislatures as platforms for patronage (p. 134).

  • The military intervened in 1958, 1977 and 1999, stunting civilian institutions (pp. 140–144).

  • Bureaucrats exploited their powers for rent extraction (p. 155).

  • Business and landed elites resisted taxation and defended subsidies (pp. 160–165).

  • Law enforcement was crippled by bribery and political appointments:

Law and order is bound to suffer when police officials are appointed… rather than professional competence. (p. 172).

Together, these groups made Pakistan ungovernable in practice.

Husain points to several interlocking causes: the vacuum after the death of Mohammed Ali Jinnah, Pakistan’s first governor-general (1947–48) (pp. 22–24), repeated military dominance (pp. 140–144), weak dynastic parties (p. 134), corruption across key sectors (pp. 70–80), cycles of reform and reversal (pp. 112–115), entrenched patronage networks (pp. 180–182), and a systemic governance deficit undermining taxation, energy, law and service delivery (pp. 200–210).

South Africa reflects these same patterns

South Africa’s political and economic stagnation can be defined as a prolonged period in which the state struggles to generate growth, reduce inequality and renew governance capacity, despite the presence of democratic institutions and economic potential. This challenges the theory of South African exceptionalism, as we witness the same trend of political and economic elites whose decisions result in the capture of institutions and the destruction of public value.

In South Africa, the role of economic and political elites is central to understanding institutional fragility. The Zondo Commission of Inquiry into State Capture (2018–2022) revealed how networks of political leaders, senior bureaucrats and business elites colluded to systematically weaken public institutions for private gain.

State-owned enterprises such as Eskom, Transnet and South African Airways were targeted through corrupt procurement, inflated contracts and political patronage, undermining their ability to deliver services and support economic development. The commission showed that elite capture distorted the functioning of key accountability institutions including the National Prosecuting Authority and law enforcement agencies, which were compromised to shield powerful individuals from scrutiny.

These practices eroded public trust, drained fiscal resources and entrenched political stagnation. Testimonies from the ongoing commission led by retired judge Mbuyiseli Madlanga are echoing stories told at the Zondo Commission, and now, like in Pakistan, showing the “ungovernability” of the criminal justice system.

Like in Pakistan, the police and the National Prosecuting Authority are politicised and weakened. The army, once a regional force, has declined under shrinking budgets and skills shortages. Immigration is compromised by incoherent policy, corruption at the Home Affairs department and porous borders. Local government is the weakest link, condemned by poor leadership, incompetence and failing services.

Therefore, in the South African case, ungovernability or institutional weakness cannot be explained solely by colonial legacies or structural constraints, although they do matter because the apartheid regime was corrupt. Ungovernability has been actively produced and perpetuated by elites who hollowed out institutions designed to safeguard democracy and development. They became machines of rent-seeking instead of agents of national development. They subverted the will of the people for the will of the elites who undermine accountability.

As in Pakistan, the institutions exist but fail. They are captured by elites. Reforms begin but rarely last. Why?

The comparison is instructive. Ghana fell into coups. Malaysia survived but with uneven governance. Pakistan allowed patronage to corrode its foundations. South Africa shows the same symptoms: revenue shortfalls, energy collapse, transport paralysis, policing failures, weakened defence, porous borders and failing municipalities.

Singapore deliberately built strong institutions and prospered.

Some answers

Husain warns against “sweeping reforms that collapse at each election cycle” (p. 245). Instead, he calls for “selective, sequenced and incremental reforms that enjoy broad consensus” (p. 246). The implication for South Africa is clear.

Political settlements must be reset so that institutions serve citizens rather than factions. Core institutions must be restored: courts, revenue authorities, utilities, police and prosecutors. Coalitions must be built around national goals of security, growth and fairness (p. 252).

Comparative lessons are instructive. Singapore shows the rewards of disciplined governance, while Malaysia illustrates the limits of partial reform. Above all, renewal will take decades, as decay did (p. 260).

From Pakistan’s partition in 1947 to Ghana’s independence in 1957, from the separation of Malaysia and Singapore in 1965 to South Africa’s democratic transition in 1994, post-colonial states have combined early promise with the test of institution-building. Some passed, others faltered.

Husain’s book shows that ungovernability is not chaos but the hollowing out of institutions until they exist only on paper. South Africa mirrors this reality.

The case of Pakistan also defies the idea that cultural or religious homogeneity guarantees cohesion and growth. Despite greater uniformity than many of its neighbours, Pakistan has struggled to sustain unity and development. Cohesion and growth, as Husain’s analysis confirms, are not products of identity but of politics. They depend on the presence of a developmental elite able to mobilise all productive forces in society, on effective institutions that secure delivery and accountability, and on coalitions that bring legitimacy to the national project while managing contradictions. Without these, even homogeneous nations fragment.

For South Africa, the lesson is clear. The future will not be saved by appeals to “organisational renewal” that leading political parties speak about, cultural unity or new slogans about reforms. It will be built through the deliberate reconstruction of institutions, the cultivation of developmental leadership and the forging of coalitions that sustain legitimacy across political cycles. And it requires stronger instruments of accountability and consequence management.

Only through such long and patient work can the country move from being ungovernable in practice to governable in fact.

The Conversation

Ngcaweni is affiliated with the South African Association of Public Administration and Management (SAAPAM), Faculty Expert at Singapore’s Chandler Governance Institute. He is Distinguished Fellow of the National School of Government of SA and Research Associate at the University of the Chinese Academy of Social Sciences where he reads and writes about the National and Regional Economic Development/Governance Models.

ref. South Africa and Pakistan: countries brought to their knees by elite capture and economic paralysis – https://theconversation.com/south-africa-and-pakistan-countries-brought-to-their-knees-by-elite-capture-and-economic-paralysis-265427

Africa’s power grabs are rising – the AU’s mixed response is making things worse

Source: The Conversation – Africa (2) – By Richard Fosu, Lecturer in International Relations, Monash University

Hardly a month goes by without news of another unconstitutional change of government on the African continent.

These can take one of three forms.

The first is a military coup d’état or violent change of (democratically) elected government. The second is the refusal of an incumbent government to relinquish power after losing an election. And finally, manipulating constitutions to win or extend term limits of an incumbent government.

We study peace and conflict in Africa, as well as African Union law. We set out these three categories in a paper we published in 2023. In it we analysed unconstitutional changes of government in Africa between 2001 and 2022.

We found that there had been 20 coup d’états, six instances of constitutional manipulation and four attempts by incumbents to hang onto power after losing elections.

These patterns have persisted since the publication of our study. The most recent was the military takeover in Guinea-Bissau in late November 2025.

With the persistence of unconstitutional changes of government, particularly what has been described as a coup resurgence in Africa, we analysed the African Union’s stance on these three forms of regime change.

The African Charter on Democracy, Elections and Good Governance of 2007 prohibits unconstitutional changes of government. It prescribes sanctions to restore constitutional order when they occur.

We found that for the majority of coup d’états (17 out of 20 in our dataset), the AU was strict in enforcing the sanctions prescribed by the charter to restore constitutional order. However, its response to incumbents’ attempts to hang onto power after losing elections and constitutional manipulations to extend term limits has been mixed at best.




Read more:
Presidential term limits help protect democracy – long ones can be dangerous


These findings led us to look at how the AU can strengthen continental democratic mechanisms to prevent the so-called African coup belt from widening further.

We conclude from our findings that the AU needs to do two things.

Firstly, avoid unconstitutional changes of government. The way to do it is to:

  • foster a true democratic culture in African states

  • set clear rules on matters such as constitutional changes that are often manipulated by incumbents to stay in power

  • enforce these rules without fear or favour.

Secondly, the AU, the Economic Community of West African States (Ecowas) and other regional bodies must apply firm sanctions to civilian leaders who manipulate the law to stay in power, just as they do to military coup makers.

A history of coups

The euphoria that swept across Africa following independence from European colonial rule in the late 1950s and 1960s was short-lived.

Many African countries plunged into decades of political instability, socioeconomic crises and civil wars. One of the major factors that drove this period was the lack of strong systems of democratic participation and peaceful transfers of power.

With no meaningful space for inclusive political participation and peaceful transitions, military coups and countercoups, rebel movements and other violent means of ascending power became the norm.

Between 1956 and 2001, there were 80 successful coup d’états, 108 failed coup attempts and 139 coup plots in sub-Saharan Africa.




Read more:
Coups in west Africa have five things in common: knowing what they are is key to defending democracy


In 2000, African leaders decided at a summit in Togo to adopt the Lomé Declaration. This condemned coup d’états and other unconstitutional changes of government. It was the first continental instrument to lay out a framework for a collective African response to unconstitutional changes of government.

This was followed by the 2007 African charter on democracy and the Malabo Protocol on an African criminal court in 2014.

These three instruments provide for various sanctions targeted at African states and individuals complicit in breaching democratic principles.

Despite these, several African states have still recorded transitions of power that are unconstitutional. And the AU’s response has been mixed.

The AU’s mixed response

These are some of the examples we identified.

In 2010, the AU supported an international effort to remove Laurent Gbagbo after he refused to hand over power after losing elections in Côte d’Ivoire.

Yahya Jammeh’s refusal to step down from power after losing elections in 2016 in The Gambia was also met with a stern response from the AU. It said it “will not recognise” Jammeh. Ecowas considered “removing him using mililtary force” if he refused to hand over power peacefully.

But there have been some notable failures to take action.

For instance, Ali Bongo’s flawed electoral win in Gabon in 2016 did not attract concrete action from the AU. Nor was any action taken over the delayed elections in the Democratic Republic of Congo under Joseph Kabila in 2018.




Read more:
Who do Africans trust most? Surveys show it’s not the state (more likely the army)


The most glaring failure in building democratic principles in Africa has been the lack of sanctions from the AU when incumbents manipulate constitutions to extend term limits.

From Burundi to Côte d’Ivoire, through Togo to Zimbabwe, we found no evidence in our dataset where the AU has directly responded to instances of constitutional manipulations.

Yet, in recent history, constitutional manipulations have been the major precipitants of military interventions. Recent coups in Gabon, Guinea, Chad and Sudan were all preceded by constitutonal manipulation to extend or abolish term limits.

We found that when the democratic space shrinks and people feel they have no way to express dissent, the risk of popular uprisings increases. The military often seizes on these moments to intervene.

What needs to happen

The continental treaties on democracy and good governance require strict adherence to democratic principles and respect for the principles of democratic changes of government.

For them to be effective, the following steps need to be taken.

Firstly, democratic principles must be clearly defined. For instance, does amending a constitution to abolish presidential term limits to benefit an incumbent violate these principles? How about engineering the disqualification of opposition candidates through machinations like politically motivated prosecutions?

Secondly, clear rules must be established on matters like term limits.

Thirdly, the AU, Ecowas and other regional bodies must stop coddling pseudo-democrats whose conduct invites coups. They must stop supervising and endorsing sham elections that keep these leaders in power.

Finally, the AU can demonstrate its commitment to democracy and good governance by refusing to reward autocrats. This could mean not appointing autocrats to important bodies, such as the AU Peace and Security Council (which is charged with monitoring democracy and good governance on the continent), or awarding them chairmanship positions.

Dr Christopher Nyinevi, who works with the Ecowas Court of Justice in Abuja, Nigeria, is a co-author of this article.

The Conversation

Richard Fosu 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. Africa’s power grabs are rising – the AU’s mixed response is making things worse – https://theconversation.com/africas-power-grabs-are-rising-the-aus-mixed-response-is-making-things-worse-271137

Terror threat in Nigeria: what the killing of a general tells us about the fight against ISWAP

Source: The Conversation – Africa (2) – By Saheed Babajide Owonikoko, Researcher, Centre for Peace and Security Studies, Modibbo Adama University of Technology

The killing of Nigeria’s Brigadier General Musa Uba, in mid-November 2025, by the Islamic State West Africa Province, ISWAP, risks boosting the morale of insurgents while demoralising Nigerian troops fighting insurgency.

The rank of brigadier general is one of the highest in the military. A brigadier general typically commands a brigade, which consists of approximately 4,000 troops. Uba was the commander of the 25 Task Force Brigade in Damboa local government area of Borno State.

The death of an officer of this rank isn’t unprecedented. But it is rare. Brigadier General Zirkushu Dzarma was killed in November 2021 with four other soldiers when ISWAP rammed a bomb-laden car into his official vehicle.

Uba’s case differs, however. He was captured – and then killed – during active engagement with the insurgents.

The circumstances around his capture and killing provide insights into two aspects of Nigeria’s security challenges. The first is that it tells us a great deal about technological adaptability of ISWAP. The second is that it highlights the weaknesses in Nigeria’s counter-terrorism efforts.

I am a scholar researching terrorism and counter-terrorism in the Lake Chad region and I have been studying ISWAP’s terror activities and Lake Chad countries’ response.

Based on this work I would argue that the capture and killing of Brigadier General Musa Uba shows two things. First, it points to ISWAP’s increased capability in rapid intelligence, surveillance and reconnaissance. Secondly, it underscores poor coordination between Nigeria’s military authority and counter-terrorism units, as well as poor technological improvements despite increased defence spending.

Accounts of what happened

According to media reports, Brigadier General Uba led his troops, along with members of the Civilian Joint Task Force, on a routine patrol in the ISWAP-dominated area of Damboa on 14 November 2025. They encountered an ambush by ISWAP around Wajiroko village. Two soldiers and two civilian task force members were killed.

The brigadier general managed to leave the point of attack but became separated from the forces and found himself alone in ISWAP territory.

He began coordinating his rescue using WhatsApp on his personal phone. As his WhatsApp messages published in the local media revealed, he had agreed with the rescue team on what to do and how to proceed. A helicopter was reportedly deployed to locate and rescue him, but he could not be found.

Three days later, ISWAP said it had captured and killed him. In its media outlet, Amaq, it claimed that as soon as it had received intelligence about the brigadier general, it deployed a group of fighters to search for him.

A key question this raises is: how did ISWAP determine Uba’s location while the army rescue team couldn’t?

I think that technology might have aided ISWAP in quickly detecting his hideout. This is based on evidence that shows ISWAP’s growing use of technology to enhance its activities in recent years. For example, it’s now using drones for intelligence, surveillance, reconnaissance and attacks. In 2022 it released video of military camps and vehicles it filmed using drones to spy on the Nigerian army and the Multinational Joint Task Force in Wajiroko.

How the military responded

News broke in the local media in the early hours of 16 November that the brigadier general leading the ambushed troop was missing. This suggested that ISWAP might have kidnapped him.

The military leadership in Abuja rebutted the news, explaining that the troops were able to fight back and force the terrorists to withdraw. They also debunked the news of the abduction of the brigadier general by ISWAP, saying he successfully led troops back to base.

ISWAP said it had captured him on the morning of 15 November. The Nigerian Army leadership released their rebuttal around 1pm the same day.

Either the military leaders were deliberately covering the truth, or they were not in close and reliable contact with their counter-terrorism units.

This raises questions about communication between the military authority and various units which leads to the issue of the battlefield communication between troops and military authority.

In contemporary warfare and counter-terrorism, troops ought to wear a Global Positioning System (GPS) device attached to their uniforms or equipment.

GPS is one component of the broader positioning, navigation and timing system, which constantly transmits the locations of troops. If something goes wrong, commanders or rescue teams can quickly see exactly where they are without waiting for calls or searching blindly.

This appears not to have been the case.

Between the evening of 14 November, when the troops were ambushed, and early in the morning of 15 November, when the brigadier general was captured, Nigerian military leadership could not evacuate him from the dangerous location despite the short distance of 88km between Maiduguri, the headquarters of Operation Hadin Kai, and Damboa.

The most likely explanation for this is that it didn’t have the necessary intelligence to do so.

This raises the question of whether Nigeria’s military has been investing enough in its technological capabilities. The country invests heavily in the military. In the 2025 budget, 6.57 trillion naira (US$4.5 billion) – about 12.45% of the total budget – was approved for security and defence. The question is whether this money is being spent in ways that equip the military to fight ever-more sophisticed insurgency groups.

With the gradual shift in terrorism and counter-terrorism towards a technology war, the Nigerian military authority must understand that investing in technological capabilities, including tracking technology, is not a luxury. It is a necessity.

The Conversation

Saheed Babajide Owonikoko 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. Terror threat in Nigeria: what the killing of a general tells us about the fight against ISWAP – https://theconversation.com/terror-threat-in-nigeria-what-the-killing-of-a-general-tells-us-about-the-fight-against-iswap-270644

Cuando la mente avisa del peligro: morderse las uñas, procrastinar y otras formas de autosabotaje

Source: The Conversation – (in Spanish) – By Guillermo López Lluch, Catedrático del área de Biología Celular. Investigador asociado del Centro Andaluz de Biología del Desarrollo. Investigador en metabolismo, envejecimiento y sistemas inmunológicos y antioxidantes., Universidad Pablo de Olavide

New Africa/Shutterstock

Las neuronas del cerebro pueden hacernos creer cosas que no existen, se anticipan a nuestras decisiones, se activan selectivamente frente a estímulos visuales e interaccionan entre sí para guardar la información que conforma nuestra memoria. Así lo describen varios libros del neurobiólogo y divulgador Rodrigo Quian Quiroga, actualmente científico de la Institución Catalana de Investigación y Estudios Avanzados (ICREA) en el Instituto de Investigación del Hospital del Mar de Barcelona.

Esta enorme capacidad del sistema nervioso central para procesar la información que recibimos, especialmente la visual, hace que podamos adelantarnos a las consecuencias de lo que ocurre alrededor y tomar decisiones al respecto. Se considera una capacidad muy humana y esencial para nuestra supervivencia.

El autosabotaje como aviso de peligro

Cuando estamos nerviosos puede que nos sorprendamos mordiéndonos las uñas, retorciendo nuestros dedos, arañándonos esa pequeña pústula o incluso dándonos pequeños golpes con un bolígrafo o con algo más pesado. Incluso cuando tenemos que afrontar un trabajo complejo y en el que nos jugamos mucho puede que nos dé por ir aplazándolo casi hasta que no hay tiempo material para hacerlo.


GoodStudio/Shutterstock

Estos comportamientos tienen su origen en el instinto de supervivencia. O, al menos, eso es lo que propone el psicólogo clínico Charlie Heriot-Maitland. En un libro titulado Controlled Explosions in Mental Health (“Explosiones controladas en la salud mental”), el experto explora cómo el cerebro utiliza pequeños daños como dosis protectora para prevenir daños mayores. Digamos que es como si el cerebro prefiriese lidiar con la certeza de una amenaza controlada y conocida antes que afrontar un riesgo presuntamente mayor.

Diferentes formas de control de daños

La procrastinación, o eso de dejar el informe, el proyecto o la decisión esencial para el último momento, se podría ver como una defensa frente al fracaso o el rechazo y la depresión consecuente.

Por el contrario, el perfeccionismo utiliza mecanismos diferentes. El perfeccionismo requiere de hiperconcentración y atención al detalle. De esta manera intentamos aseguramos de no cometer errores y evitar el fracaso, pero exponiéndonos al riesgo del estrés y de agotamiento. Y eso también puede desembocar en un estrepitoso fracaso.

Igual ocurre con la autocrítica, que llevada al extremo engaña a la mente con una situación equivocada de control e independencia.

Todas estas actitudes responden a que nuestro cerebro demanda un mundo predecible, controlable, sin sorpresas, para asegurar la supervivencia. Y no afronta bien las situaciones poco controladas.

Un mecanismo de defensa de origen evolutivo

El gran genetista Theodosius Dobzhansky acuñó la famosa frase “nada en biología tiene sentido si no es a la luz de la evolución”. Hace referencia a que la teoría de la evolución es fundamental para comprender todos los aspectos de la biología, incluyendo también las funciones neuronales.

Somos organismos diurnos con muy pocas armas corporales. Podríamos decir que nuestra mayor arma frente a los depredadores es nuestra inteligencia y capacidad para analizar el peligro, adelantarnos a él, afrontarlo o evitarlo. No es de extrañar que el cerebro haya evolucionado para detectar el peligro en todas partes. Es cuestión de supervivencia, incluso en situaciones carentes de peligro real.

Nuestro sistema de alerta o amenaza –y hasta miedo– dispara procesos neuronales que tienden a valorar diferentes situaciones que predigan lo que va a ocurrir y que solventen la amenaza. Neurotransmisores como la noradrenalina, la dopamina o el glutamato estimulan los sentidos y la actividad neuronal para responder a la amenaza y asegurar la supervivencia.

La cruz de un sistema de alerta

El mayor problema de comportamientos de autosabotaje es que, a menudo, se convierten en profecías autocumplidas. Nuestra percepción exagerada de lo buenos que somos en algo pueden llevar a “dormirnos en los laureles” y llegar a un rendimiento inferior al que obtendríamos de haber prestado atención. En el polo opuesto, nuestro miedo a fallar puede hacer que no aceptemos retos o que evitemos situaciones que podríamos haber enfrentado sin problemas.

El daño autoinfringido y la adolescencia

Un capítulo aparte de este tema lo podemos reservar al daño autoinfligido en los adolescentes, una situación más común de lo que se suele apreciar. Entran en este tipo de daño los cortes y otras formas de autolesión en lo que se conoce como autolesiones no suicidas, o NSSI (de nonsuicidal self injury). Este tipo de comportamiento se produce generalmente en situaciones de estrés por estados afectivos negativos, ansiedad o depresión.

Podemos considerar a este tipo de comportamiento como un mecanismo defensivo del cerebro que asume un daño menor antes de afrontar una situación dolorosa que supone un daño mucho mayor. Entre estas situaciones más dolorosas estarían el abuso sexual, la depresión o la ansiedad, el bullying, el trauma, el abuso de sustancias, el divorcio de los padres y la ausencia de amigos, entre otras. Así, los opioides endógenos, como las beta-endorfinas liberadas por los pequeños daños autoinfringidos, reducirían los síntomas de depresión y ansiedad.

El caso del trastorno del espectro autista (TEA)

Caso aparte podemos encontrar en los niños con TEA. De hecho, el autismo es considerado un factor de riesgo para el desarrollo de conductas autolesivas. Estas conductas incluyen golpes en la cabeza, autocortes, autoestrangulamiento, automordeduras, autoarañazos o tirones de cabello entre otras.

Al igual que en los adolescentes, la autolesión en algunas personas con TEA cumple la función de calmar la ansiedad, responder a un colapso sensorial (ruidos, luces, olores…) o afrontar situaciones que no acaban de entender y que les provocan estrés o ansiedad. Es decir, hablamos de un mecanismo biológico de estimulación para evitar situaciones más agresivas.

Heriot-Maitland plantea terapias psicológicas conducentes a reducir la necesidad de autoinfligirse daño y, a la vez, afrontar la realidad con menos angustia y estrés. Conociendo la naturaleza del problema se puede abordar su tratamiento. Aunque en este caso, el problema radica profundamente en nuestra evolución y la necesidad de supervivencia.

The Conversation

Guillermo López Lluch es miembro de la Sociedad Española de Biología Celular, la Sociedad Española de Bioquímica y Biología Molecular, la Sociedad Española de Geriatría y Gerontología, la Society for Free Radical Research y presidente de la International Coenzyme Q10 Association. Las investigaciones realizadas por el autor están financiadas por fondos públicos provenientes del Gobierno de España, la Unión Europea o del Gobierno Autonómico de Andalucía.

ref. Cuando la mente avisa del peligro: morderse las uñas, procrastinar y otras formas de autosabotaje – https://theconversation.com/cuando-la-mente-avisa-del-peligro-morderse-las-unas-procrastinar-y-otras-formas-de-autosabotaje-271342