Afrique

Accelerating net-zero transitions requires deliberate governance. We examine the deliberate acceleration of net-zero transitions through a case study of California’s governance of private vehicle electrification. Our analysis integrates the literatures on policy mixes and political institutions to offer a novel explanation for how California has effectively expedited its net-zero transition to electric cars. We base our inductive analysis on evidence from 47 expert interviews conducted in 2022–23. We argue that California’s systemic acceleration capacity has two core components: first, an effective policy mix that harnesses the accelerating forces of creative destruction, and second, specific path-dependent political institutions that have enabled this respective policy mix. Together, these two components have contributed to California’s state capacity to accelerate its technology substitution pathway away from internal combustion engines. California’s climate technocracy offers critical lessons for other jurisdictions seeking to speed up similar net-zero transitions.

Accelerating net-zero transitions requires deliberate governance. We examine the deliberate acceleration of net-zero transitions through a case study of California’s governance of private vehicle electrification. Our analysis integrates the literatures on policy mixes and political institutions to offer a novel explanation for how California has effectively expedited its net-zero transition to electric cars. We base our inductive analysis on evidence from 47 expert interviews conducted in 2022–23. We argue that California’s systemic acceleration capacity has two core components: first, an effective policy mix that harnesses the accelerating forces of creative destruction, and second, specific path-dependent political institutions that have enabled this respective policy mix. Together, these two components have contributed to California’s state capacity to accelerate its technology substitution pathway away from internal combustion engines. California’s climate technocracy offers critical lessons for other jurisdictions seeking to speed up similar net-zero transitions.

Credit: Office of the High Commissioner for Human Rights (OHCHR)

By Azza Karam
NEW YORK, Mar 6 2026 (IPS)

In recent months, the language surrounding the escalating confrontation between the United States, Israel, and Iran has taken on a tone that should trouble anyone concerned with global peace.

Across television studios, online sermons, and political commentary, some American preachers and commentators have begun describing the conflict not merely as geopolitics or national security, but as a “holy war.”

Reporting in outlets such as The Guardian, along with coverage in other international media, has noted the growing number of Christian nationalist and Evangelical voices framing the Middle Eastern conflict in explicitly theological terms.

Certain Evangelical preachers in the United States have long interpreted tensions involving Israel through apocalyptic or biblical narratives. In these interpretations, the confrontation with Iran is sometimes presented as part of a divinely ordained struggle between good and evil.

In sermons broadcast online and amplified through social media, the war is described as a moment in which believers must stand with Israel in a battle perceived as spiritually consequential – even leading to ‘the rapture’.

The rhetoric is not limited to pulpits. Some former military figures and commentators have echoed similar themes, invoking civilizational language that portrays the confrontation with Iran as part of a broader clash between Judeo-Christian civilization and an Islamic adversary.

When such language enters strategic discourse, it transforms political conflict into something far more dangerous: a war imbued with sacred meaning.

History shows that once wars are framed as sacred struggles, compromise becomes nearly impossible. Political conflicts can, at least in theory, be negotiated. Holy wars, by contrast, are perceived as battles for divine truth. In that framing, negotiation is betrayal.

This phenomenon is not unique to the current Middle Eastern crisis. Religious legitimization of war has surfaced repeatedly in contemporary conflicts. At the outbreak of Russia’s full-scale invasion of Ukraine in 2022, for example, the head of the Russian Orthodox Church, Patriarch Kirill, framed the war in spiritual terms.

In sermons and public statements, he suggested the conflict represented a metaphysical struggle over the moral future of the Russian world. The language of spiritual warfare, cultural purification, and civilizational defence became intertwined with political justification for military action.

Such rhetoric matters. When religious authority sanctifies violence, it grants moral legitimacy to warfare and discourages dissent among believers. Faith communities that might otherwise advocate peace can become mobilized behind nationalistic or militaristic agendas.

We are therefore witnessing something deeply unsettling: the return of explicitly religious language to modern warfare. For decades after the Second World War, global diplomacy attempted—imperfectly but deliberately—to frame conflicts primarily in political and legal terms.

International institutions, treaties, and multilateral frameworks were designed to prevent precisely the kind of civilizational framing that once fueled centuries of bloodshed.

Yet the present moment suggests that these restraints are weakening. Wars are again being narrated as existential struggles between belief systems. Political leaders, clergy, and media personalities increasingly draw upon religious symbolism to rally support.

The danger is not simply rhetorical. When wars are sacralized, they risk becoming limitless conflicts, unconstrained by borders or diplomacy.

The Collapse of Multilateralism and the Silence of Faith Institutions

For years, I have written and spoken about the uneasy relationship between religion, global governance, and peacebuilding. In articles as well as in interviews and public lectures, I have repeatedly warned that governments and intergovernmental entities have failed to develop a coherent framework for engaging religions constructively in international affairs.

Faith-based organizations today are everywhere. They participate in humanitarian work, development programs, diplomacy initiatives, and interfaith dialogues. International institutions increasingly acknowledge the importance of religious actors in peacebuilding and development. Conferences, seminars, department programmes, global initiatives on “religion and …” or “faith and …” are not only commonplace, but proliferating.

Yet despite this apparent proliferation of engagement, the deeper structural problem remains unresolved: religious actors themselves remain profoundly fragmented, as are the political protagonists dealing with them.

Rather than forming robust alliances capable of confronting violence carried out in the name of religion, many faith organizations continue to operate within narrow institutional or theological boundaries. Interfaith initiatives exist, but they often remain symbolic—highly visible yet limited in their capacity to challenge political power or mobilize believers at scale.

I have argued that religious organizations too often underestimate their responsibility in shaping public narratives around conflict, and doing so together. When religion is invoked to legitimize violence, silence from religious leaders becomes complicity.

At the same time, the broader international system that might once have moderated such dynamics is itself under strain. The erosion of multilateralism has been one of the defining features of the past decade. International institutions that once served as mediators of global crises increasingly appear weakened or sidelined.

The United Nations Security Council remains gridlocked. International law is invoked selectively – if at all. Great-power competition has returned with renewed intensity. In such an environment, appeals to universal norms carry less weight.

Alongside this institutional weakening has come a worrying rise in authoritarianism worldwide. Governments across regions have adopted increasingly illiberal practices—restricting civil liberties, marginalizing minorities, and suppressing dissent. In many cases, religion is instrumentalized to reinforce nationalist narratives or legitimize political authority.

This combination—the decline of multilateral governance and the rise of politicized religion—creates a volatile global environment. Without strong international frameworks to mediate disputes, imperialist narratives and actions gain traction – as in Trump’s and Netanyahu’s war against Iran. Religion, ethnicity, and culture become tools through which political conflicts are interpreted and mobilized.

Faith-based organizations, despite their potential influence, have struggled to counter this trend effectively. Some remain focused on humanitarian services rather than confronting the ideological narratives that legitimize violence. Most hesitate to challenge political authorities with whom they maintain close relationships, and seek financial and/or political backing.

As a result, the global religious landscape today is marked by a paradox: religion is increasingly present in global discourse, yet its potential as a force for peace remains under-realized.

Islamophobia and the Seeds of a Wider Religious Conflict

Perhaps the most troubling dimension of the present moment is the resurgence of Islamophobia as a powerful political force in international discourse.

For more than two decades following the attacks of September 11, 2001, narratives portraying Islam as inherently linked to extremism became deeply embedded in political rhetoric and media representation across many Western societies.

Despite sustained efforts by scholars, religious leaders, and civil society actors to challenge these narratives, they continue to shape public perceptions.

In the context of the current confrontation with Iran, such narratives risk reinforcing the perception that the conflict is not merely geopolitical but civilizational. When Iran is framed not simply as a state actor but as a representative of a threatening Islamic force, the conflict becomes symbolically larger than any single nation.

The danger is clear: political wars are becoming interpreted as religious wars.

If such framing takes hold, the implications extend far beyond the Middle East. Conflicts that are perceived as religious struggles can mobilize believers across borders. They can radicalize communities, fuel sectarian polarization, and undermine the fragile coexistence of diverse religious populations.

History provides sobering examples. The European wars of religion in the sixteenth and seventeenth centuries devastated entire regions, entangling political power struggles with theological disputes. Once religious identity became intertwined with warfare, violence spread across kingdoms and empires.

Today’s globalized world is even more interconnected. Diaspora communities, digital media, and transnational networks allow narratives of conflict to circulate instantly across continents. A war perceived as targeting Islam could ignite tensions in communities thousands of miles away from the battlefield.

Similarly, religious nationalism in multiple regions—whether Christian, Jewish, Hindu, Buddhist, or Muslim—has been gaining strength in recent years. When one religiously framed conflict emerges, it can reinforce others. Narratives of civilizational struggle feed upon each other.

As the confrontation between the United States, Israel, and Iran becomes widely interpreted through a religious lens, the consequences may be profound. Christian–Muslim tensions, already strained in many contexts, could escalate dramatically. Such conflicts would not respect national borders. They would unfold within societies, across communities, and through global networks of believers.

Ironically, this escalation occurs at a time when religious leaders frequently emphasize the peace-promoting teachings of their traditions. Interfaith initiatives celebrate dialogue, coexistence, and shared values. Religious texts across traditions contain powerful injunctions toward compassion, justice, and reconciliation.

Yet these ideals remain fragile when confronted with political realities.

If religious institutions fail to challenge narratives that sanctify violence, they risk becoming spectators to a new era of religious conflict. Worse still, they may be drawn into it.

Are “Religions” Truly for Peace?

We may therefore be standing at the threshold of a profoundly dangerous historical moment.

Religious language is once again being used to justify war. Political conflicts are increasingly framed as civilizational struggles. Multilateral institutions that once mediated global disputes appear weakened. And faith communities—despite their moral authority—have yet to mount a unified challenge to the narratives that sacralize violence.

None of this means that religion inevitably leads to war. On the contrary, religious traditions contain some of humanity’s most powerful ethical teachings about peace, justice, and compassion. Faith communities have played vital roles in reconciliation processes, humanitarian action, and social movements for justice.

But these possibilities are not automatic. They depend on conscious choices by religious leaders, institutions, and believers.

If religious actors allow their traditions to be mobilized in support of political violence, then religion will become part of the problem rather than the solution.

The question confronting us today is therefore both urgent and uncomfortable.

At a moment when wars are increasingly described as sacred struggles, when geopolitical conflicts are interpreted through religious narratives, and when Islamophobia and other forms of religious prejudice continue to spread, we must ask ourselves: How are religions truly forces for peace?

Prof. Azza Karam, PhD. is President, Lead Integrity

IPS UN Bureau

 

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Le prix des barres chocolatées a beau avoir explosé, les producteurs de cacao d'Afrique de l'Ouest sont confrontés à la ruine économique.

Le prix des barres chocolatées a beau avoir explosé, les producteurs de cacao d'Afrique de l'Ouest sont confrontés à la ruine économique.

Le prix des barres chocolatées a beau avoir explosé, les producteurs de cacao d'Afrique de l'Ouest sont confrontés à la ruine économique.

BERICHT über das Thema „Europäische Vorzeigeprojekte von gemeinsamem Interesse im Verteidigungsbereich“
Ausschuss für Sicherheit und Verteidigung
Lucia Annunziata

Quelle : © Europäische Union, 2026 - EP

Une mesure conduite par Ipsos bva confirme le succès et la notoriété de la première saison de l'émission Les Nouveaux Boss en Afrique francophone. Un programme jugé « moderne et dans l'air du temps » par 89% des téléspectateurs.

L'émission Les Nouveaux Boss a franchi les 95 millions de vues sur les écosystèmes numériques de TV5MONDE, une mesure conduite par Ipsos bva dans les trois pays les plus peuplés d'Afrique francophone, et démontre l'impact à grande échelle de ce programme.

34% des personnes interrogées déclarent avoir regardé Les Nouveaux Boss et 54% en ont entendu parler, avec un pic de téléspectateurs en Côte d'Ivoire (38%) et de notoriété en République démocratique du Congo (64%). Ils sont près de 9 téléspectateurs sur 10 à avoir été conquis par le programme.

Des traits positifs associés à l'émission

Les Nouveaux Boss est particulièrement apprécié pour sa capacité à « répondre aux attentes des gens » (87% d'approbation) et à « promouvoir l'Afrique et ses talents dans le monde » (88%). Plus de 9 personnes sur 10 soulignent aussi avoir « découvert et appris des choses sur l'entrepreneuriat ».

Les téléspectateurs africains associent trois traits principaux à l'émission : elle est « utile » (89%), « innovante » (87%) et « différente de ce que l'on voit habituellement » (79%). Son format est par ailleurs jugé « moderne et dans l'air du temps » (89%).

Une émission qui attire de nouveaux publics

Les Nouveaux Boss a aussi permis à TV5MONDE d'avoir de l'impact au-delà de son public habituel : le programme est connu par 42% des personnes qui ne regardent pas encore TV5MONDE. 86% d'entre elles disent avoir désormais envie de découvrir le média francophone – un taux qui atteint 89% chez les 15-24 ans.

Forts de ce succès, TV5MONDE et WeMake Productions prévoient d'ouvrir les candidatures pour la saison 2 dans les toutes prochaines semaines.

Échantillon représentatif de 1574 personnes interrogées du 13 au 26 janvier 2026 en Côte d'Ivoire, au Cameroun et en République démocratique du Congo.

À propos de TV5MONDE 

TV5MONDE est le 1er réseau mondial de télévision généraliste francophone. Il compte dix chaînes distribuées dans plus de 400 millions de foyers à travers le monde et sous-titrées en 12 langues, auxquelles s'ajoutent la plateforme de streaming TV5MONDE+ disponible dans 200 pays et territoires, des chaînes « fast », des applications mobiles et une présence sur les messageries instantanées et les réseaux sociaux. TV5MONDE, c'est aussi l'offre TV5MONDE EDU avec ses programmes éducatifs et ses milliers de fiches pédagogiques d'apprentissage et d'enseignement du français fondées sur les contenus audiovisuels.

La Directrice de Cabinet du Président de la HAAC, Katia Kérékou Laourou, a clôturé, jeudi 5 mars 2026, la formation itinérante sur la couverture médiatique de l'élection présidentielle organisée au profit des professionnels des médias de la zone sud avec le soutien de l'Organisation Internationale de la Francophonie.

Des journalistes ont pris part, du 2 au 5 mars, à une formation sur la couverture médiatique de l'élection présidentielle de 2026. Avec des experts, ils ont échangé sur plusieurs thèmes : les médias en période électorale ; la feuille de route du reporter en période électorale ; les défis de la logistique électorale. Les discussions ont également porté sur la centralisation des résultats électoraux dans le cadre de la présidentielle ; le contentieux électoral de la présidentielle devant la Cour constitutionnelle du Bénin ; le contentieux répressif et les infractions électorales ; la gestion des réseaux sociaux, le traitement des sources et les exigences déontologiques.

« La formation s'achève, mais la mission continue. Les prochaines échéances électorales seront le véritable terrain d'évaluation de nos acquis. Puisse chacun repartir avec la ferme conviction d'exercer son métier avec encore plus de rigueur, d'éthique et de professionnalisme », a déclaré le Secrétaire général de la HAAC, François Awoudo.
Selon la Directrice de Cabinet du Président de la HAAC, Katia Kérékou Laourou, ce séminaire ne doit pas rester un simple rendez-vous académique. « Il doit être un point de départ, un engagement renouvelé à faire des médias béninois des références en matière de responsabilité, d'éthique et de crédibilité durant les échéances électorales à venir », a-t-elle indiqué.

Fidèle à sa mission de régulation et d'accompagnement, poursuit la Directrice de Cabinet, la HAAC continuera d'œuvrer aux côtés des professionnels des médias pour garantir un environnement médiatique libre, pluraliste et responsable. « Je formule le vœu que chacun de vous reparte enrichi, déterminé et conscient du rôle stratégique qui est le sien dans la consolidation de notre démocratie », a-t-elle déclaré.

Les professionnels des médias ont salué l'initiative de la HAAC. « La formation me prépare à mieux couvrir la présidentielle du 12 avril prochain. J'apprécie énormément la qualité des formateurs et le contenu de leurs communications. Je retiens de cette formation que les règles déontologiques et éthiques du journalisme doivent être de mise en cette période électorale, très sensible pour la stabilité du pays », a déclaré Judicaël Kpehoun, journaliste à Banouto et fact-checker à Badona.

Pour Paterne Hounhouenou, journaliste à Tribune de la Capitale, cette formation lui a permis de mieux comprendre le rôle des médias en période électorale. « Cette formation a été enrichissante et m'a donné des clés pour exercer avec plus de professionnalisme et de responsabilité dans un contexte électoral sensible », a-t-il confié.

À l'approche de l'élection présidentielle du 12 avril 2026, cette formation apparaît comme une étape importante pour préparer les journalistes à assurer une couverture médiatique responsable, respectueuse des règles déontologiques et favorable à un climat électoral apaisé.

The Postgraduate Programme for Sustainability Cooperation (PGP) at the German Institute of Development and Sustainability (IDOS, formerly DIE) has been training young professionals for German and European international cooperation since 1965. How successful is the programme in supporting its graduates in starting their career and in developing their competencies? And what direction should Germany take in future in its training for professionals in the field of international cooperation? To mark its 60th anniversary, IDOS conducted a tracer study to systematically analyse how the programme has benefited its some 1,000 graduates and to find some pointers on how it could be developed further.
The study very clearly demonstrates the relevance of the postgraduate programme and identification with the programme over the past 60 years. The feedback confirms that the PGP considerably benefits participants’ professional and personal development and that they would definitely recommend it for future generations.
At the same time, the world is undergoing a period of radical upheaval. Fundamental changes can be seen above all in the general conditions for partnerships, the demands made of staff working in this sector and training for future experts and managers. Training programmes such as the PGP must adapt to address these drastic changes. The quality of a training programme is ultimately reflected in how well it promotes basic competencies that will still be 
useful under different conditions and that can help shape these changes. 
IDOS graduates were also asked about their views on changes in working in the international cooperation sector. The survey thus allows conclusions to be drawn on how training can be developed further:
1. Training should promote various competencies that can shape cooperation for sustainable development. Taking a partner-oriented approach to initiating and implementing changes in an increasingly complex world requires both specialist and systemic knowledge along with personal, social, networking and cooperation skills.
2. Training institutions should promote the capacity for cooperation through joint learning with international partners. This will foster understanding for other perspectives and will support the ongoing development of partnerships.
3. Post-colonial perspectives and a critical examination of power should already be taken into account during training and should be put into practice in concrete cooperation between organisations. IDOS graduates also believe that these aspects are becoming more important in international cooperation.

The Postgraduate Programme for Sustainability Cooperation (PGP) at the German Institute of Development and Sustainability (IDOS, formerly DIE) has been training young professionals for German and European international cooperation since 1965. How successful is the programme in supporting its graduates in starting their career and in developing their competencies? And what direction should Germany take in future in its training for professionals in the field of international cooperation? To mark its 60th anniversary, IDOS conducted a tracer study to systematically analyse how the programme has benefited its some 1,000 graduates and to find some pointers on how it could be developed further.
The study very clearly demonstrates the relevance of the postgraduate programme and identification with the programme over the past 60 years. The feedback confirms that the PGP considerably benefits participants’ professional and personal development and that they would definitely recommend it for future generations.
At the same time, the world is undergoing a period of radical upheaval. Fundamental changes can be seen above all in the general conditions for partnerships, the demands made of staff working in this sector and training for future experts and managers. Training programmes such as the PGP must adapt to address these drastic changes. The quality of a training programme is ultimately reflected in how well it promotes basic competencies that will still be 
useful under different conditions and that can help shape these changes. 
IDOS graduates were also asked about their views on changes in working in the international cooperation sector. The survey thus allows conclusions to be drawn on how training can be developed further:
1. Training should promote various competencies that can shape cooperation for sustainable development. Taking a partner-oriented approach to initiating and implementing changes in an increasingly complex world requires both specialist and systemic knowledge along with personal, social, networking and cooperation skills.
2. Training institutions should promote the capacity for cooperation through joint learning with international partners. This will foster understanding for other perspectives and will support the ongoing development of partnerships.
3. Post-colonial perspectives and a critical examination of power should already be taken into account during training and should be put into practice in concrete cooperation between organisations. IDOS graduates also believe that these aspects are becoming more important in international cooperation.

Das Postgraduate Programme for Sustainability Cooperation (PGP) des German Institute of Development and Sustainability (IDOS, vormals DIE) bildet seit 1965 Nachwuchs für die deutsche und europäische internationale Zusammenarbeit aus. Wie erfolgreich ist das Programm in der Förderung des Berufseinstiegs und der Kompetenzen seiner Absolvent:innen? Und wie sollte sich die deutsche Ausbildung für internationale Kooperation weiterentwickeln? Anlässlich seines 60-jährigen Jubiläums führte das IDOS eine Verbleibstudie durch, um systematisch den Nutzen des Programms für die rund 1000 Absolvent:innen zu analysieren und Anregungen für seine Weiterentwicklung zu erhalten. 
Die Studie belegt eindrucksvoll die Relevanz des Postgraduierten-Programms und die Identifikation mit ihm über die letzten 60 Jahre hinweg. Dem Programm wird ein hoher Nutzen für die berufliche und persönliche Entwicklung attestiert, und es wird nachfolgenden Generationen klar weiterempfohlen. 
Zugleich befindet sich die Welt in einem Epochenumbruch. Grundlegend ändern sich v. a. die Rahmenbedingungen für Kooperationen, die Anforderungen an Personal im Berufsfeld und die Ausbildung von zukünftigen Fach- und Führungskräften. Ausbildungsprogramme wie auch das PGP müssen sich auf diese drastischen Veränderungen einstellen. Letztlich zeigt sich die Qualität eines Ausbildungsprogramms auch daran, wie gut es grundlegende Kompetenzen fördert, die noch unter veränderten Bedingungen nützlich sind und die helfen, diese Veränderungen mitzugestalten.
Die IDOS-Absolvent:innen wurden auch nach ihren Perspektiven auf Veränderungen im Berufsfeld internationale Zusammenarbeit befragt. Damit ermöglicht es die Befragung, Schlussfolgerungen zur Weiterentwicklung der Ausbildung zu ziehen: 
1. Die Aus- und Fortbildung sollte verschiedene Kompetenzen fördern, die eine Kooperation für nachhaltige Entwicklung gestalten können. Damit in einer zunehmend komplexer werdenden Welt Veränderungen partnerorientiert angestoßen und umgesetzt werden, sind sowohl fachliches und systemisches Wissen wie auch persönliche, soziale, Netzwerk- und Kooperationskompetenzen erforderlich. 
2. Institutionen in der Aus- und Weiterbildung sollten Kooperationskompetenzen durch gemeinsames Lernen mit internationalen Partnern stärken. Dies fördert das Verständnis für jeweils andere Perspektiven und unterstützt die Weiterentwicklung von Partnerschaften.
3. Schon in der Ausbildung sollten postkoloniale und machtkritische Perspektiven berücksichtigt und in der konkreten Zusammenarbeit zwischen Organisationen gelebt werden. Diese Aspekte gewinnen auch nach Einschätzung der IDOS-Absolvent:innen in der internationalen Zusammenarbeit an Bedeutung. 

 

Das Postgraduate Programme for Sustainability Cooperation (PGP) des German Institute of Development and Sustainability (IDOS, vormals DIE) bildet seit 1965 Nachwuchs für die deutsche und europäische internationale Zusammenarbeit aus. Wie erfolgreich ist das Programm in der Förderung des Berufseinstiegs und der Kompetenzen seiner Absolvent:innen? Und wie sollte sich die deutsche Ausbildung für internationale Kooperation weiterentwickeln? Anlässlich seines 60-jährigen Jubiläums führte das IDOS eine Verbleibstudie durch, um systematisch den Nutzen des Programms für die rund 1000 Absolvent:innen zu analysieren und Anregungen für seine Weiterentwicklung zu erhalten. 
Die Studie belegt eindrucksvoll die Relevanz des Postgraduierten-Programms und die Identifikation mit ihm über die letzten 60 Jahre hinweg. Dem Programm wird ein hoher Nutzen für die berufliche und persönliche Entwicklung attestiert, und es wird nachfolgenden Generationen klar weiterempfohlen. 
Zugleich befindet sich die Welt in einem Epochenumbruch. Grundlegend ändern sich v. a. die Rahmenbedingungen für Kooperationen, die Anforderungen an Personal im Berufsfeld und die Ausbildung von zukünftigen Fach- und Führungskräften. Ausbildungsprogramme wie auch das PGP müssen sich auf diese drastischen Veränderungen einstellen. Letztlich zeigt sich die Qualität eines Ausbildungsprogramms auch daran, wie gut es grundlegende Kompetenzen fördert, die noch unter veränderten Bedingungen nützlich sind und die helfen, diese Veränderungen mitzugestalten.
Die IDOS-Absolvent:innen wurden auch nach ihren Perspektiven auf Veränderungen im Berufsfeld internationale Zusammenarbeit befragt. Damit ermöglicht es die Befragung, Schlussfolgerungen zur Weiterentwicklung der Ausbildung zu ziehen: 
1. Die Aus- und Fortbildung sollte verschiedene Kompetenzen fördern, die eine Kooperation für nachhaltige Entwicklung gestalten können. Damit in einer zunehmend komplexer werdenden Welt Veränderungen partnerorientiert angestoßen und umgesetzt werden, sind sowohl fachliches und systemisches Wissen wie auch persönliche, soziale, Netzwerk- und Kooperationskompetenzen erforderlich. 
2. Institutionen in der Aus- und Weiterbildung sollten Kooperationskompetenzen durch gemeinsames Lernen mit internationalen Partnern stärken. Dies fördert das Verständnis für jeweils andere Perspektiven und unterstützt die Weiterentwicklung von Partnerschaften.
3. Schon in der Ausbildung sollten postkoloniale und machtkritische Perspektiven berücksichtigt und in der konkreten Zusammenarbeit zwischen Organisationen gelebt werden. Diese Aspekte gewinnen auch nach Einschätzung der IDOS-Absolvent:innen in der internationalen Zusammenarbeit an Bedeutung. 

 

Will AI kickstart a new age of nuclear power? Credit: Unsplash/Taylor Vick In a data centre (above), servers are high-performance computers that process and store data. Meanwhile, the United Nations has taken a firm stance that decisions regarding the use of nuclear weapons must rest with humans, not machines, warning that integrating Artificial Intelligence (AI) into nuclear command, control, and communications (NC3) presents an unacceptable risk to global security.

By Thalif Deen
UNITED NATIONS, Mar 6 2026 (IPS)

As artificial intelligence (AI) threatens to dominate every aspect of human lives —including political, economic, social and cultural –there is also the danger of the potential militarization of AI.

The integration of AI into nuclear command, control, and communications (NC3) systems, as well as its use in military decision-making, introduces severe, unprecedented risks to global security, according to one report.

Key negative effects include the acceleration of decision-making to “machine speed” (leaving little time for human judgment), increased vulnerability to cyberattacks, and the erosion of strategic stability.

According to the Bulletin of the Atomic Scientists, command and control of nuclear weapons is a delicate and complicated system, designed to prevent error while ensuring reliability under high-pressure conditions.

In environments where vast amounts of data shape high-stakes outcomes, artificial intelligence has become a natural consideration.

“The integration of a rapidly evolving technology raises fundamental questions about responsibility, data quality, and system reliability. When a single error could have irreversible consequences, how can confidence be built around the integration of machine learning into systems that have long relied on human judgment and oversight?”

“What guardrails should be maintained? Where are the opportunities for international collaboration and consensus?”

Tariq Rauf, former Head of Verification and Security Policy at the Vienna-based International Atomic Energy Agency (IAEA), told IPS the role of and integration of Artificial Generative Intelligence (AGI) raises some of the most consequential questions of our technological era.

The integration of AGI into nuclear command, control, and communications (NC3) systems is not merely an engineering challenge — it is a civilizational one.

The Problem of Machine Speed

Perhaps the most alarming aspect of the integration of AGI into NC3 systems, he pointed out, is the compression of decision-making timelines to “machine speed.” Nuclear strategy has historically depended on deliberate human judgment — the ability of decision-makers to pause, assess ambiguous data, consult advisors, and choose restraint even under pressure or attack.

AGI systems, by contrast, are designed to process and respond at velocities no human can match. In a crisis, this creates a dangerous paradox: the very speed that makes AGI attractive also makes meaningful human oversight nearly impossible.

“If an AGI system misidentifies a sensor anomaly as an incoming missile — something that has happened with human-operated systems before, as the 1983 Soviet false alarm incident illustrates — the window for correction could shrink from minutes to seconds.”

The margin for error in nuclear decision-making has always been uncomfortably thin; AGI risks eliminating it entirely, said Rauf.

Data Quality and System Reliability

Data quality and integrity are foundational concerns regarding AGI. Machine learning systems are only as reliable as the data on which they are trained, he argued.

“Nuclear environments present unique ultra complex challenges: they involve rare, high-stakes events with limited historical data, adversarial actors who may deliberately feed misinformation into sensor networks, and geopolitical contexts that shift faster than training datasets can capture”.

An AGI system that confidently acts on corrupted or misrepresented data in a nuclear context could trigger escalation based on a fiction. Worse still, the opacity of many machine learning models — the so-called “black box” problem — means that even system designers may not be able to explain why a particular output was generated, let alone correct it in real time, declared Rauf.

Vladislav Chernavskikh, Researcher, Weapons of Mass Destruction Programme, at the Stockholm International Peace Research Institute (SIPRI) told IPS existing state approaches to AI-nuclear nexus already broadly converge on the principle of retaining human control in nuclear decision making, yet there is no consensus on how this should be defined or operationalized.

A formal recognition of this principle by nuclear-weapon states and elaboration of what human control constitutes in this context and how it can manifest in the nuclear weapons domain can be one of the first steps towards minimising risks, he declared.

At the AI Impact Summit in New Delhi last month, UN Secretary-General Antonio Guterres said the future of AI cannot be decided by a handful of countries and the whims of a few billionaires.

Last year, the General Assembly took two decisive steps, he said.

First, by creating an Independent International Scientific Panel on Artificial Intelligence, and second, by launching a Global Dialogue on AI Governance within the UN, where all countries, together with the private sector, academia and civil society, can all have a voice.

He told participants at the summit that real impact means technology that improves lives and protects the planet. And he called on them to build AI for everyone, with dignity as the default setting.

UN Spokesperson Stephane Dujarric told reporters last month, the Secretary-General is not calling for the United Nations to rule over AI. He’s calling for – and has put in place – an architecture with the help of Member States to try to ensure that everybody gets a seat at the table.

And as he said: “AI will and has already impacted all of us. It is vital that those countries who may not have the technology also have a voice and that science and fairness be put at the centre of AI.”

Responsibility and Accountability

In a further analysis, Rauf said when AGI recommendations or autonomous actions contribute to catastrophic outcomes, the question of accountability becomes deeply problematic.

Traditional chains of command assign clear human responsibility at each decision point. AGI integration fractures this clarity. Is it the software developer, the military commander, the government that deployed the system, or the algorithm itself that bears responsibility for a miscalculation? he asked.

The absence of clear accountability frameworks is not just a legal or ethical problem — it is a strategic one, because adversaries and allies alike need to understand who is in control and what decision logic is being applied.

Cyberattack Vulnerability

AGI-enhanced or dependent NC3 systems also expand the attack surface for adversaries. Sophisticated cyberattacks — including adversarial inputs designed to manipulate AGI outputs — could potentially spoof or blind these systems in ways that are difficult to detect until it is too late. The integration of AGI thus creates new vectors for destabilization that did not exist in earlier nuclear architectures, said Rauf.

The Case for International Collaboration

Despite these alarming challenges, international collaboration could be a potential avenue for managing risk. Confidence-building measures, shared technical standards, and bilateral or multilateral ‘enforceable’ agreements on the limits of AGI autonomy in nuclear systems could help preserve strategic stability.

Arms control history, said Rauf, shows that even adversaries can agree on rules that serve mutual interests in survival. Extending that tradition to AGI-enabled NC3 systems is urgently needed — before the technology outpaces diplomacy entirely.

“The integration of AGI into nuclear systems technically might be inevitable. Whether it is managed wisely is a political and moral choice that remains very much open and seems beyond the intellectual, moral/ethical processing capabilities of today’s civil and military ‘leaders’, declared Rauf.

This article is brought to you by IPS NORAM, in collaboration with INPS Japan and Soka Gakkai International, in consultative status with the UN’s Economic and Social Council (ECOSOC).

IPS UN Bureau Report

 

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Malgré sa discrétion, le fils de l'ancien guide suprême iranien a été accusé d'ingérence dans les élections présidentielles passées.

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De jeunes gens devant la justice pour rodéo urbain. Ils ont été interpellés dimanche 1er mars dernier au niveau du carrefour Bio Guera, à Cotonou. Les mis en cause avaient démarré leur rodéo motorisé à Fidjrossè fin pavé, et évoluaient vers le boulevard de la Marina.
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https://www.24haubenin.info/?La-dangereuse-montee-des-rodeos-motorises-a-Cotonou&var_mode=calcul
Le rodéo urbain « Zéwé » consiste à circuler à vive allure et à effectuer des manœuvres dangereuses sur la voie publique, mettant en danger la vie des autres usagers de la route ainsi que celle des conducteurs eux-mêmes.

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Le nouvel attaché de presse du président du Parlement béninois est un homme expérimenté. A ce poste, il devra définir la stratégie de communication du président de l'Assemblée nationale et assurer les relations avec les médias.

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