The Electric Car Story We Should All Be Talking About

Electric cars are sold to us as the clean, ethical future: the simple solution to petrol, emissions, and climate collapse. No exhaust pipe. No fumes. No guilt. Drive electric and you’re doing your part.

But the longer I listen to the certainty around EVs — the smug finality, the “case closed” tone — the more I suspect we haven’t solved the problem at all. We’ve simply moved it.

Because “zero emissions” is only true in one narrow sense: electric cars don’t emit at the tailpipe. That matters for city air quality, and it’s not trivial. But climate impact isn’t just about what comes out of the back of the vehicle. It’s about the whole chain: extraction, manufacturing, electricity generation, and end-of-life disposal.

And yes: in many cases, electric cars really are better on the climate. A major life-cycle analysis has estimated that battery electric cars sold in Europe today can produce dramatically lower overall greenhouse-gas emissions than comparable petrol cars. That’s a real advantage, and it’s worth acknowledging.

But “better than petrol” doesn’t automatically mean “clean.” It doesn’t mean “ethical.” And it certainly doesn’t mean “no victims.

The modern electric car runs on more than electricity. It runs on minerals — and minerals have to be ripped out of the earth. The new fuel of the “green future” isn’t oil alone: it’s lithium, nickel, cobalt, graphite, and more. And the extraction doesn’t happen in glossy European showrooms. It happens in places where ecosystems are fragile, water is scarce, and the people who live nearby often have far less power to resist the pressure.

Chile is frequently held up as a symbol of this new reality. In the Atacama region, concerns have been raised for years about lithium extraction and water stress in an already arid landscape. And while “displacement” doesn’t always mean literal bulldozers and forced removals, communities can still be displaced in practice, when resources shrink, livelihoods collapse and the land becomes harder to inhabit. You don’t always need an eviction notice to be pushed off your own future.

Then comes the question nobody wants to picture too clearly: what happens when millions of EV batteries die?

Batteries degrade. Capacity drops. Replacement costs bite. Cars are written off. And suddenly we’re not looking at a futuristic revolution, we’re looking at a looming waste problem. We are manufacturing the next century’s landfill with a smile on our faces, because it feels cleaner today.

Yes, recycling exists. Yes, there are second-life uses for some batteries. Yes, policymakers talk about circular economies. But the scale is the issue. Recycling infrastructure doesn’t magically appear just because consumers feel virtuous. It requires systems, enforcement, investment, and time — and at the moment, the global EV rollout is moving faster than the uncomfortable questions that should be travelling alongside it.

So why does this side of the story still feel strangely muted?

Partly because it’s complex, and complex stories don’t trend. But partly because the car industry is not politically neutral. The automobile sector has been one of the most powerful lobbying forces shaping transport policy, regulation, and public messaging for decades. That doesn’t require a secret conspiracy. It only requires something much more ordinary — influence, money, access, timing, and the gentle steering of what gets taken seriously.

This is the deeper danger: the electric car has become a moral symbol. Question it and you’re treated as pro-oil. Doubt it and you’re dismissed as anti-progress. But this isn’t how ethical responsibility works. A solution isn’t automatically good because it comes wrapped in green language.

Electric cars may reduce emissions. But they don’t end extraction. They don’t end harm.

We’re not transitioning from dirty to clean. We’re transitioning from visible pollution to invisible supply chains, from smoke in our cities to disruption in deserts we’ll never visit.

So yes: electrification may be part of the future. But only if we stop treating it like a miracle and start treating it like what it really is: a trade-off. A compromise. A human project, built inside a world of scarcity, power and competing interests.

If we want an energy transition worthy of the name, we need more than new engines. We need transparency, better public transport, enforceable standards, serious recycling systems and the courage to count the human cost, not as an inconvenient footnote, but as part of the moral equation.

“A thing is right when it tends to preserve the integrity, stability and beauty of the biotic community. It is wrong when it tends otherwise.”
Aldo Leopold

Is It Time For A Peaceful Revolution?

The return of Donald Trump is not merely a political event. It is a moral diagnostic.

It tells us something deeply unsettling about the state of our world: that values, principles, and ethics have slipped from the centre of public life. They have been displaced largely by financial gain, grievance politics, racialised fear, and the steady erosion of democratic norms.

This is not an American problem alone. It is a global one.

Trump is not the cause of this collapse; he is its most conspicuous symptom, like a mirror held up to societies that have quietly traded moral seriousness for spectacle, responsibility for outrage and truth for tribal loyalty.


The Disappearance of Principle

Where are the people of principle?

Where are the politicians who speak honestly about limits, responsibility, and restraint, rather than promising everything while meaning nothing? Where are the leaders willing to say “this is wrong” even when doing so costs them popularity, office, or power?

And where, more troubling still, are the faith communities — Christian, Jewish, Muslim, secular humanist — when democracy is undermined and human dignity reduced to a slogan?

Too often, there is silence.
Or worse: rationalisation.


Ethics in a ‘Post-God’ World

We increasingly describe ourselves as living in a “post-God” world. Whatever one’s beliefs, this framing carries an uncomfortable implication.

If there is no higher authority to appeal to, no divine judgement, no metaphysical reckoning, then responsibility does not disappear. It intensifies.

In such a world, ethics cannot be outsourced to tradition, scripture or institutions. They must be embodied in individuals.

We are fully and finally accountable for what we tolerate, excuse, and normalise.

The collapse of shared ethical frameworks does not free us. It leaves us more exposed.


When Systems Fail

When political systems fail, when institutions rot from within, when law bends to power and truth bends to profit, waiting politely is no longer a virtue.

Peaceful resistance is not extremism.
Civic courage is not disorder.
Refusing to normalise injustice is not naïveté.

History does not judge societies kindly for their patience in the face of moral collapse.


The GDR: Proof That Change Is Possible

I live in the former German Democratic Republic.

Within my own lifetime, I have seen proof that enormous social change is not only possible, but inevitable, when large numbers of ordinary people rise up peacefully and say: Enough.

No tanks.
No violence.
Just people.

The fall of the GDR was not engineered by heroes or generals. It was brought about by teachers, factory workers, church groups, writers, engineers: people who withdrew their consent from a system that no longer deserved it.

That lesson should haunt us and teach us.


Have We Gone Mad?

As a warning light on the dashboard of history, young Germans are once again being asked whether they are prepared to fight for their country.

After everything Europe has lived through: after the ruins, the camps, the mass graves, the promises of Nie wieder — have we learned nothing?

The question should not be how to prepare the next generation for war, but how we allowed ourselves to drift back towards the conditions that make war imaginable again.


Democracy Belongs to the Ordinary

Democracy does not belong to elites.
It does not belong to parties, platforms, or billionaires.

It belongs to writers.
Teachers.
Lawyers.
Nurses and doctors.
Construction workers.
Refuse collectors.

It belongs to all of us.

When democratic systems disintegrate, it is not because “the people” failed. It is because too many people were persuaded that their voice no longer mattered.


Silence Is Not Neutral

Some of us are old enough to know where silence, blame-shifting, and passivity lead.

Writing from exile as Europe collapsed around him, Stefan Zweig issued a warning that has lost none of its force:

“The greatest danger threatening humanity today is not fanaticism itself, but the silent toleration of fanaticism.”

Zweig understood that history is not undone by villains alone, but by the quiet compliance of the reasonable.


So Where Is the Line?

If Zweig was right, then the question is no longer whether we see what is happening.

The question is this:

Where do you draw the line?
What responsibility do professionals, educators, faith communities, and citizens have when institutions fail?
What does peaceful resistance look like now?

Enough silence.
Enough normalisation.
Enough waiting.

History does not move only through great men. It moves when ordinary people decide that they will no longer cooperate with the unacceptable.

The moment is not coming.

It is already here.

“Truth to tell, we are all criminals if we remain silent.”

—Stefan Zweig

The Trump Presidency: A Legacy of Lawlessness, Chaos and Global Instability

The return of Donald Trump to the White House was sold as a revival of American strength and clarity. Instead, it has produced a presidency defined by lawlessness abroad, institutional corrosion at home, economic volatility and moral collapse at the top.

From the unlawful military assault on a sovereign nation to the degradation of public discourse and democratic norms, Trump’s tenure increasingly resembles not leadership, but deranged instability — driven less by coherent strategy than by impulse, grievance and personal spectacle.


1. The Unlawful Attack on Venezuela: A Crime Against Sovereignty

In January 2026, Trump authorised a U.S. military operation in Venezuela resulting in the capture of President Nicolás Maduro and his wife, who were flown to New York to face charges. Trump openly stated that the United States would “run the country” during a transition and signalled willingness to deploy ground troops if necessary.

International law experts were unequivocal: the operation violated the UN Charter, which prohibits the use of force against a sovereign state absent self-defence or explicit UN Security Council authorisation. Venezuela was not at warwith the United States. No imminent threat was demonstrated. Congress was not meaningfully consulted.

This was not law enforcement. It was executive force projection without legal basis — the kind of unilateral action the post-1945 international order was designed to prevent. Trump is considering similar illegal aggression in Colombia and Greenland.


2. Failed Peace in Palestine, Ukraine, and Beyond

Trump’s claim to be a “peacemaker” collapses under scrutiny.

In Gaza, he floated proposals involving U.S. control of territory and the relocation of civilian populations — ideas widely condemned as unlawful, destabilising, and ethically indefensible.

In Ukraine, his approach has leaned toward freezing conflict on terms favourable to Russian territorial gains, weakening Ukrainian sovereignty while undermining the principle that borders cannot be changed by force.

In both cases, Trump has confused domination with diplomacy, mistaking coercion and spectacle for peacebuilding.


3. Character Matters: A President Unfit for the World Stage

Before economics, before diplomacy, before markets, one must confront a more basic question:

Is this man fit to exercise power at all?

Trump is:

    • Twice impeached by the U.S. House of Representatives
    • Convicted on 34 felony counts in a New York criminal court
    • Found civilly liable for sexual abuse by a jury
    • A man with a long public record of racist rhetoric, including attacks on judges, migrants, foreign leaders, and entire nations
    • Someone who displays proud incuriosity, routinely dismissing expert briefings, intelligence assessments, and scientific consensus

Beyond legality lies a deeper problem: Trump lacks the intellectual and rhetorical equipment required of a statesman on the world stage.

His speech is repetitive, grievance-driven, factually loose and emotionally reactive. He substitutes insult for argument, volume for substance, and loyalty tests for reasoning. Complex geopolitical realities are reduced to slogans. Allies are treated as stupid inferiors. Democratic institutions are treated as obstacles to his dictatorship.

This is not merely a stylistic issue. Language is how power is exercised, alliances are sustained, and crises are defused. A leader unable or unwilling  to speak with precision, restraint and moral seriousness inevitably degrades the office itself.

The chaos of the Trump presidency is not accidental. It is character made policy.


4. Isolation of the United States Abroad

Under Trump, the United States has shifted from coalition-builder to disruptor.

Long-standing allies describe Washington as unpredictable and transactional. NATO cohesion has been strained. European leaders increasingly speak of “strategic autonomy” — diplomatic language for no longer trusting the United States to act responsibly.

International institutions once anchored by U.S. leadership are now treated with open hostility or contempt. The result is not strength, but diminished influence and accelerated fragmentation of global norms.


5. Damage to International Markets and Global Stability

Trump’s foreign policy volatility has produced tangible economic consequences.

The Venezuela intervention rattled energy markets and increased geopolitical risk premiums. Unpredictable rhetoric on trade, sanctions, and conflict has made long-term investment planning harder — not just abroad, but at home.

Meanwhile, China flourishes with BYD overtaking Tesla as just one indicator.

Markets dislike uncertainty. Trump manufactures it.


6. The Myth of Economic Mastery

Trump continues to claim unparalleled economic success. The data tells a more restrained story:

    • GDP growth has been moderate, not exceptional
    • Unemployment has risen relative to prior post-pandemic lows
    • Stock market gains largely reflect global cycles rather than presidential policy
    • Wage growth continues to struggle against persistent inflation

Outside healthcare and a few protected sectors, job quality remains uneven, household debt is rising, and borrowing costs remain high.

This is not an economic renaissance. It is fragile performance sustained by volatility and lies on ‘Truth’ Social.


Conclusion: Not Statesmanship, But Spectacle

Trump is still treated by parts of the media and political class as a “serious statesman.” This is perhaps the most dangerous illusion of all.

A man repeatedly found to have violated the law, to have abused power and to have debased public discourse does not become presidential through repetition or normalization. Power does not cleanse character; it exposes it.

If any American voice should frame this moment, let it be that of Dwight D. Eisenhower, a Republican, a general, and a president who understood the cost of reckless leadership:

“When peace has been lost, when confidence in the persistence of orderly government has gone, cities are sacked, institutions fail, and men perish.”

Trump’s presidency will not be remembered as a defence of America — but as a warning of what happens when spectacle replaces judgment, and character is dismissed as irrelevant.

Love, Bureaucracy, and the Borders of Europe

How a perfectly legal couple spends years fighting a system that claims to protect the family

I have always loved Europe.
I still do.

The peace, the democracy, the rule of law — these are extraordinary privileges, and I’m grateful every day to live in a part of the world that, compared to most of the planet, is safe, stable and humane.

But loving a thing does not mean lying about it.
And the deeper my own journey into the European immigration system has taken me, the more convinced I have become that something fundamental is broken — not just in Germany, not just in Britain, but across almost the entire continent.

This is not an anti-German story.
It is a story about what it feels like to do everything legally, responsibly, respectfully — and still find yourself treated as if love were a loophole, marriage an inconvenience, and foreign spouses a threat to be contained.

It is a story that could happen in almost any European capital.

It just happened to us in Berlin.


How Love Became a Test of Endurance

A few years ago, I fell in love with a remarkable man in Indonesia.
Our relationship grew quickly and deeply, and we knew we wanted to build a life together in Europe rather than in Indonesia. We planned to marry anyway, so we assumed — naively, as it turns out — that marriage and legitimacy would make the process of living together straightforward.

We were wrong.
Painfully, spectacularly wrong.


Wedding Bells, Bureaucratic Walls

Because our marriage would not be legally valid in Indonesia, we had to marry in Europe.
What we imagined would be a simple civil ceremony became a six-month odyssey through paperwork, translations, apostilles, appointments, contradictory guidance, and requirements that bordered on the absurd.

Still — we got married.
We thought the hardest part was behind us.

But marriage, we learned, is not a ticket to a shared life.
It is merely the beginning of a long, labyrinthine process designed, it seems, to test whether your relationship can outlast bureaucracy.


The Rule No One Tells You: “Apply in Jakarta, or Don’t Come at All”

Once married, we were informed of something almost nobody tells you in advance:

If you marry an Indonesian and want to live together in Europe, your Indonesian spouse must apply for a family-reunification visa from Jakarta — and only from Jakarta.

Not from Berlin.
Not from any European consulate closer to their home island.
Not from Europe on a tourist visa (which would be logical, humane, and in line with every legal principle about protecting marriage).

Jakarta.
Or nothing.

The waiting list?
One year.
We have the screenshot.

And that’s just the waiting list for you to submit your application — not the processing time afterwards.

Imagine telling any married couple in Europe:

“Congratulations on your marriage.
You will now be forcibly separated for at least 12 months.”

That is the system.
That is the norm.


One Document Wrong? Start All Over Again.

When our turn finally came, the embassy did not approve one of the documents uploaded during the online process. They asked us to delete it — and, indeed, there is a little trash-can icon on the website.

Except the icon doesn’t work.
It never has.

After weeks of emails, calls, and technical back-and-forth, the embassy’s final advice was:

“Delete your entire application and start again.”

Which, in plain language, means:

“Restart the one-year waiting list.”

It is breathtaking to realise that the legal rights of marriage can be instantly overruled by a broken trash-can icon.


Geography as a Financial Weapon

If you are Indonesian and live on Sumatra, you must pay to fly twice to Jakarta — once for biometrics, and once to collect the visa. These costs are enormous relative to Indonesian salaries.

For many families, this is simply impossible.

This is what “legal migration” looks like in practice.


The 90/180 Trap: A Long-Distance Marriage by Law

Some couples try an alternative: the Schengen visitor visa.
But that route comes with its own cruelty:

  • Your spouse can visit for 90 days maximum

  • but must then leave for another 90 days minimum

Meaning:

You may live together for three months, then be forcibly separated for six.
Three on, six off. Three on, six off. Indefinitely.

Assuming, of course, you can afford the flights between Jakarta and Europe.
Most cannot.


The Berlin Immigration Office: A Fortress Without Doors

If the embassy maze is surreal, the immigration office in Berlin is its European twin.

You cannot phone them.
You cannot email them.
You cannot speak to a human being unless you already have an appointment — and you cannot get an appointment without submitting a webform that may sit unanswered for two months.

If you attempt to enter the building to ask for help, security guards turn you away.
“No appointment, no entry.”

It is Kafka with fluorescent lighting.


When Your Appointment Arrives… It’s Too Late

In our case, by the time Berlin offered my husband an appointment, his visitor visa had expired.
They could not — or would not — offer an earlier date.

He was legally in the country.
He had proof of marriage.
He had every document required.

But the system, moving at its own glacial pace, simply shrugged.


The Catch-22: Work to Stay, But You Can’t Work Until You Stay

Here is the cruelest irony:

To obtain residency, the European spouse must prove sufficient income to support both partners.

But the foreign spouse cannot work unless they already have residency.

So if the European partner earns too little, the spouse receives only a six-month Fiktionsbescheinigung — a kind of temporary suspension of deportation, halfway between permission and limbo.

With that document:

  • You cannot work

  • You cannot earn

  • You cannot contribute

  • Therefore you cannot raise household income

  • Therefore you do not qualify for residency

This is not immigration policy.
It is a bureaucratic cul-de-sac.


And Then You Realise: If It’s This Hard for Us… What About Them?

We are educated, organised, legally married, European-based, English-speaking, German-speaking, online-competent, and persistent.

And still we nearly drowned in the system.

What must this system feel like for asylum seekers?
For people fleeing war or persecution?
For couples separated across borders with children in tow?
For those without money, stability, documents, or perfect German?

Oh yes, and in case you’re wondering, I did contemplate moving back to the UK and applied for residency for my English-speaking husband there. Our application was declined.

The system does not merely fail people.
It dehumanises them.


A Quiet Exception: The Spain Nobody Talks About

There is one place in Europe where the logic is different: Spain.

Spain has a little-known rule — almost never advertised — called arraigo social.

If you remain in Spain for two years, stay out of trouble, and integrate into community life, you can obtain legal residency.

No endless separation.
No forced poverty.
No trapdoors disguised as requirements.
No broken webforms or locked doors.

If you are married and have property there, the chances are even better.

Whatever critics say, this is a system that treats people — even undocumented ones — as human beings capable of building a life.

It is the closest thing Europe has to a humane immigration philosophy.


What This Story Is Really About

This is not a rant.
Nor is it an attack on Germany, which continues to offer extraordinary opportunities to millions of people, myself included.

It is a plea.
A testimony.
A reminder that behind every “case number” is a love story, a family, a life.

Europe prides itself on protecting marriage – see ECHR, Article 8 §§1–2.
Courts across the continent insist that “bureaucratic inefficiency is not a legitimate reason to separate spouses.”

But in practice?
The systems built to uphold those principles routinely violate them.

If Europe wants to protect its values — its humanism, its dignity, its rule of law — the immigration system is where it must begin.

Not with walls.
Not with suspicion.
But with the simple recognition that married couples should not have to fight this hard to live under the same roof.

“Bureaucracy is the death of all human action.” — Max Weber

Dialogue or Destruction: Why Peace Has Only One Road Left

A Century That Should Have Known Better

Some days it feels as if the twenty-first century has learned nothing from the horrors that preceded it. We live in an age where the map of human suffering is once again studded with names we should never have to say in the same sentence: Gaza and southern Israel, Ukraine, Yemen, Sudan, Myanmar, Ethiopia – and now even Thailand and Vietnam finding themselves drawn back, in different ways, into cycles of unrest they thought they had escaped.

The tragedies differ in their causes, but they share one characteristic: they are morally unacceptable in a world that has the knowledge, the wealth, and the historical memory to do better.
War may once have been considered an inevitability of human conflict. But wars of aggression – and the atrocities committed in their shadows – cannot be squared with a species that claims to be moral, rational, or enlightened.

The sorrow is not only in the scale of destruction, but in its banality. Innocent men, women and children, whose only mistake was being born in the wrong place, are suffering because powerful individuals with guns, money, or ideology choose violence over the one thing that has ever worked: talking.

The Human Duality: Building Mars Rockets While Bombing Cities

It is one of the oldest and saddest paradoxes of the human condition:
We are capable of extraordinary intelligence and astonishing stupidity at the very same time.

In the same decade that we are preparing missions to Mars, mapping the human genome, and coordinating global relief efforts after earthquakes and floods, we are also manufacturing weapons so sophisticated and so profitable that entire economies depend on them.

Take the UK: a country with billions for advanced weapons systems but somehow “no money” for freezing pensioners, collapsing hospitals, or universal, high-quality education. This is not a mystery of economics; it is a reflection of politics, psychology, and a global weapons industry whose profits dwarf the budgets of most ministries of health. And while this grotesque misallocation of resources goes largely unexamined, public attention is successfully diverted towards the performative jingoism of Nigel Farage and his circle, obsessing over small boats as if they posed a greater threat than the industrial machinery of war.

Sociologically, all this reveals something darker:
that collective fear is more powerful than collective compassion,
and that democracies and dictatorships alike are willing to pour unimaginable sums into tools of destruction, even as their own citizens queue at food banks.

When you look at the sheer size of the arms economy – involving states, private firms, lobbyists, intelligence networks, and geopolitical strategists – it is no surprise that conspiracy theories flourish. One begins to wonder, not whether secret cabals exist, but whether the structural incentives of money, power, and fear create something that behaves exactly like a conspiracy: an unaccountable machine that profits from perpetual insecurity.

Yet even here, there is a deeper sadness:
This is all human-made. It could all be human-unmade.

The Only Road Left: Global Responsibility and Relentless Dialogue

Ending war and the suffering it unleashes is not a task for Washington or Moscow or Beijing alone. It is not a “European problem” or a “Middle Eastern problem” or an “African problem.”

It is a human problem.

And humans, whether in India, New Zealand, Switzerland, Brazil, Nigeria, or Japan, share equal responsibility for the world we are shaping.

The world is too interconnected – economically, technologically, environmentally – for the myth of “regional conflicts” to survive. A war in Ukraine destabilises global grain markets. A war in Gaza destabilises entire alliances. A war in the Sahel or Sudan creates refugee flows that reshape the politics of Europe within months.

And yet, our political rhetoric remains stuck in the nineteenth century: great powers posturing like drunken emperors, minor powers waiting for permission to act, populations encouraged to choose a side rather than choose a future.

Into this steps Donald Trump, who postures as a dealmaker but speaks as a man who has never studied history, diplomacy, or the complexity of human suffering. His racist, West-centric, emotionally stunted theatrics are not only unhelpful — they actively block the one thing that has ever stopped wars:

serious, sustained, structured dialogue.

China said this nearly two years ago, and they were right:
There is no military solution to these conflicts.
There is no future in “victory” defined as someone else’s obliteration.

If the stakes were framed differently —
If it were your grandmother being raped,
your daughter being shot,
your son sent to die in a trench,

would anyone still think that pride, posturing, or “teaching the enemy a lesson” was worth it?

Dialogue is not weakness.
Dialogue is not appeasement.
Dialogue is not naïve.

Dialogue is the only alternative to extinction-level stupidity.

What we need is a global determination — from governments, from civil society, from the international institutions we mock until we suddenly need them — to bring leaders and peoples into conversation with each other before the next atrocity, the next drone strike, the next unmarked grave.

We do not need more weapons.
We need more courage — the courage to talk to our enemies.

Because the only road that has ever led out of hell is the one people walked together, however awkwardly, toward a table, a room, a conversation.

Dialogue is not one option among many.
Dialogue is the only road left.

“If you want peace, you don’t talk to your friends. You talk to your enemies.”  -Desmond Tutu

 

The Missing Link in Leadership: Who are you preparing to replace you?

Over the last few days, I’ve been reflecting on something that almost nobody talks about, yet it quietly shapes the political and economic stability of entire nations: the absence of intentional discipleship—or whatever secular term we prefer—among significant leaders.

Call it mentoring, call it succession planning, call it “forming the next generation.” But the idea itself is ancient: I do it and you watch me; you do it and I watch you; now you do it on your own. Most successful cultures in history depended on it. Yet today, it is almost entirely absent in politics, business, and public life.

And we are paying the price.


1. Politics Without Apprenticeship: Why Every Transition Is a Crisis

Look at almost any Western democracy and you’ll notice the same pattern: when a leader falls, nobody has the faintest idea who will replace them.

    • When Boris Johnson collapsed, nobody was preparing themselves—or being prepared—to step in.
    • Liz Truss, Rishi Sunak, and even Theresa May were not household names with long apprenticeships behind them. They were simply the next names in a Rolodex that nobody had ever looked at.
    • In the corporate world, nobody outside Cupertino had ever heard of Tim Cook until Steve Jobs died. Cook was extremely competent—but invisible.

Leadership emerges by accident, not formation.

Even in Germany—historically better at structured, team-based governance—the same problem now shows. Under Angela Merkel, we at least knew her ministers. If health, education, or foreign affairs made the news, it was the responsible minister speaking, not Merkel herself. There was a sense of team, of distributed competence, of the German belief that no one person can or should dominate every conversation.

But even then, there was no visible apprentice. No one standing next to her, learning, questioning, absorbing, preparing. When she stepped down, the vacuum opened.

Fast-forward to today, and the contrast is severe. Germany has ended up with Friedrich Merz—almost the polar opposite of Merkel in style, values, and public ethos. The shift is not just political; it’s generational and philosophical. It is what happens when leadership is not passed on but simply replaced.


2. The Danger of Blind Replacements

A country cannot thrive if every transition resembles a blind date.

Democracies need continuity, not clones—but at least a thread connecting one chapter to the next:

    • Shared institutional memory
    • A carried-forward vision
    • Stability in economic and social policy
    • Someone who has made mistakes privately before making them publicly

Instead, we jump from one unfamiliar figure to another. We “discover” a new potential leader the same way we discover a new toothpaste at the supermarket: whatever is placed at eye level becomes the default option.

And voters are expected to trust people they have never had the chance to watch, listen to, or grow accustomed to.


3. Corporate Life: Exactly the Same Problem

The same dysfunction exists in industry.

Most FTSE100 or Fortune500 companies have:

    • “leadership pipelines”
    • “talent funnels”
    • “succession plans” in binders

But very few have real relational apprenticeship:

    • Nobody spends two years shadowing a CEO.
    • Nobody grows up inside a leader’s thinking.
    • Nobody is intentionally shown how to hold the weight of power.

So transitions become fragile. Massive instability follows. Cultures collapse when their figureheads move on.

You saw it with Jobs → Cook.
You saw it with Gates → Ballmer.
You saw it with nearly every major bank pre-2008.

This is not an HR problem. It’s a civilisational one.


4. Why Discipleship (Not Just Mentoring) Actually Matters

Mentoring can be a coffee once a month. Coaching can be transactional. Consulting can be outsourced.

Discipleship is different: it means forming someone through proximity, vulnerability, imitation, failure, and shared responsibility.

It means:

    1. I do it; you watch.
      The next generation witnesses how problems are carried, how crises are handled, how decisions are made.
    2. You do it; I watch.
      Mistakes happen in a safeguarded environment where correction is possible without public humiliation.
    3. Now you do it on your own.
      By the time leadership is handed over, the nation already knows who this person is—and why they should be trusted.

This is not religious; it is simply human. Every craft, every guild, every durable culture has always worked this way.

Except modern politics and modern corporations.


5. Preparing One Generation Down

If we want stability, we must think at least one generation down:

    • Who is learning the skills?
    • Who is absorbing the vision?
    • Who is gaining credibility in public life before holding office?
    • Who is confident enough to lead, not because they are ambitious, but because they are prepared?

Nations fall apart when nobody knows who is next.
Nations thrive when leadership is a relay race, not a wrestling match.

We cannot talk about the future without preparing the people who will carry it.

“There is no success without a successor.”  –  Peter Drucker

Cathedrals of Quiet Light: An Homage to Libraries

I did not expect a pilgrimage. All I wanted, on a cold Berlin morning, was a simple desk in my local library. A familiar refuge where I could coax myself into writing. Instead, I arrived to find the doors barred and the building shrouded in scaffolding. Closed for refurbishment. And yet even that felt oddly hopeful: a library being tended to, repaired, protected. A chrysalis in plywood. Still, it left me homeless for the day, so I pointed myself into the centre of Berlin and followed a vague instinct in search of a different reading room.

By early afternoon I was standing inside the Humboldt University Library, in the central Jacob-und-Wilhelm-Grimm-Zentrum — a building completed in 2009 at a cost of roughly €150 million, a temple to light and linearity, a modern cathedral carved out of honey-coloured wood. I had never been inside before. I found my way up several flights of stairs, past quiet students and moving columns of books, until I arrived in the library’s great central atrium.

There are moments when atmosphere becomes an event, as if the air thickens with meaning, as though the space itself has a pulse. That is what happened. The first glance into the atrium felt like encountering a new idea before you have the words for it.

The room opened before me in tiers, receding downwards in vast wooden frames, each level lined with narrow study desks illuminated by soft rectangular lamps. Above, the ceiling dissolved into a grid of skylights, a geometry of glass and daylight. Below, hundreds of young people bent over books and laptops, headphones cocooning them, highlighters poised like tiny torches hunting for truth in margins. It was an amphitheatre of thought, tier upon tier of silent striving, human concentration arranged like an inverted ziggurat.

The sight moved me more than I had anticipated. I had often studied in the ancient libraries of Oxford, with their stone floors worn by centuries of scholars and portraits of stern-faced alumni glaring down with a mixture of judgement and encouragement. But this — this modern Berlin chamber with its clean lines and its open light — held its own kind of splendour. If Oxford’s libraries feel like the weight of the past pressing lovingly upon you, the Grimm-Zentrum feels like the future stretching out somewhere beyond the roof.

And suddenly I felt small and young again, in the most wonderful way.


A Place Where the World Learns How to Think

What struck me first was the sound — or rather, the absence of it. The quiet in a library is not mere silence. It is a collective agreement, a social pact, a voluntary reverence. The students around me were not quiet because they were told to be. They were quiet because they were invested. Because something mattered.

Then came the smell — that unmistakable perfume of libraries everywhere:
waxed linoleum; varnished wood; warm dust that rises from the turning of pages; and above all that distinctive scent of old books, a mixture of paper, glue, ink, and time itself. It carries, always, a faint edge of mystery – a reminder that knowledge ages like a living thing.

As I sat down on the highest tier, overlooking this incredible geometry of minds at work, it occurred to me that libraries are among the few places left in modern life where human concentration is visible. We watch it manifest physically: in posture, in scribbles, in slow-page turns, in the absorbed stillness of someone who is trying to understand.

The atmosphere was electric but hushed, charged but respectful. There were students mapping out theses with coloured pens, others scrolling through academic articles, some chewing their pens absentmindedly while staring into middle distance — that universal gesture of a mind wrestling with a concept. There were those who looked exhausted but determined, and others who looked exhilarated by a sentence they had just discovered. Every face was a small story of effort.

This collective striving was profoundly moving. It made visible something we often forget: knowledge is crafted, not downloaded. Even with all the technology around them, these students were still doing the slow, patient work that makes civilisation possible. Research is not glamorous. It is hours of searching, scanning, discarding, re-reading. Yet they persisted.

Watching them, I felt privileged — almost intrusive — as though I were witnessing a kind of secular liturgy.


This Is Not an Anti-AI Eulogy. Quite the Opposite.

Let me say this clearly, and early, because sentiments like mine are often misinterpreted: this is not a rear-guard lament against AI.
No pious calls to return to pre-digital methods. No false nostalgia. No technophobia.

I embrace AI wholeheartedly. I use it every day, and I consider it one of the most extraordinary tools ever created. It accelerates learning, supports human creativity, and holds vast potential for everything from agriculture to medicine to interplanetary exploration. It will help build the colonies on Mars long before we finish debating whether rocket fuel is environmentally friendly.

So this reflection is not a plea for a world without technology. It is instead an attempt to articulate something different: that libraries and AI are not adversaries.
They are partners.
One is where the human mind trains its depth; the other is where it extends its reach.

Libraries teach us how to think.
AI helps us learn faster once we know how.

The library is the gymnasium of cognition.
AI is the exoskeleton.

We need both.


A Secular Temple — or Something More

As I sat in the top tier of that atrium, I realised that all my senses were activated at once: sight, sound, smell, touch, and the quiet murmur of pages turning like a heartbeat for the whole building. It was almost too much. It bordered on the religious.

If you believe in God, you could easily imagine gratitude rising like incense: look what humanity — the species fashioned out of dust and breath — has managed to build. Look how our curiosity has unfolded into architecture, scholarship, craft, and a hunger for understanding that seems inexhaustible.

If you do not believe in God, the miracle remains.
After all, what could be more astonishing than this? That the random electrical impulses arising from an indifferent universe have generated organisms who sit together in vast wooden halls reading about Mesopotamia, quantum mechanics, marine ecosystems, political philosophy, medieval manuscripts, and machine learning algorithms. That atoms born in supernovae now write essays on ethics and the shape of a meaningful life.

Even the most hardened atheist cannot deny the improbability, the majesty of that.

To sit in a library is to witness a miracle in motion — a civilisation rehearsing its own continuation.


The Invisible People Who Make It Possible

It is easy, in moments of beauty, to forget the infrastructure that supports them. But libraries are not spontaneous miracles. They are daily, deliberate acts of civic generosity.

Someone designed this building with its lightwells, its tiers, its acoustics, its quiet. Someone else built it, brick by brick, panel by panel. Others maintain it, polish the floors, fix the lamps, organise the recycling, restock the bathrooms, oil the doors so they close softly.

Then there are the librarians, the custodians of order in our age of chaos. The ones who curate, classify, preserve, and patiently help bewildered visitors locate that one book whose title they have partially forgotten. They are the guardians of continuity, the keepers of fragments, the quiet historians of our intellectual life.

Yesterday, I watched a librarian register new readers at the desk. One of them was me. The young man helping me was in his early twenties, wearing a university hoodie, and fascinated by my British passport. He asked why the text was printed both in English and French. He was curious about British attitudes to Europe, about why I had come to Berlin, about what I was planning to write.

There was no transactional coldness in him. Only a genuine hunger to learn, to connect, to understand. It was a small moment, and yet it added a human warmth to the architecture around us. It reminded me that libraries are not only spatial achievements; they are social ones. They bring together people who believe — perhaps stubbornly, courageously — that knowledge should remain accessible to all.

And yes, I felt grateful. Deeply grateful. In an age dominated by cynicism about governments, it is worth remembering that states still choose to spend millions on libraries, archaeology departments, social sciences faculties, digitisation projects, and the preservation of knowledge. This is not trivial. It is evidence of a civilisation still investing in its own mind.


A Place Where My Own Creativity Woke Up

I did not plan to begin outlining a new novel yesterday. But the effect of sitting in that atrium was galvanising. The sight of hundreds of young minds in motion, the geometry of the architecture, the warm glow of the wood, the filtered daylight, the portraitless vastness that made every student their own protagonist — it all stirred something in me.

Creativity, I am convinced, is contagious. We borrow the electricity of others. When you place yourself in an environment charged with intellectual purpose, something inside you aligns. Ideas begin to organise themselves. Sentences appear without being summoned. Pages begin to form.

That is exactly what happened.

Within an hour of sitting down, my mind was in overdrive, casting threads between ideas I had been carrying for months, imagining scenes, characters, dilemmas. The space did not merely host my creativity; it provoked it. I left with the outline of my next book beating quietly inside my bag.


Why This Matters for the World Our Children Inherit

As I gazed into the atrium, I kept thinking about the thousands of young people around the world who will never experience something like this — who study in overcrowded classrooms, or at kitchen tables, or not at all. And then I thought of the students who do have this privilege and perhaps take it for granted, because we all take blessings for granted when they become part of the wallpaper of our days.

A library like this is not a neutral space.
It is a statement.
A declaration of values.
A place where a society says to its young:

Take this. Explore. Learn. Write. Think. Question. Become. We believe you are worth the investment.

My hope is that such spaces will not become relics. That they will not be drowned by the easy seductions of instant information, nor by political short-sightedness, nor by economic austerity. May libraries continue to stand as cathedrals of collective education, where young people can enter free of charge and leave richer in spirit, sharper in thought, and braver in imagination.


A Final Word of Gratitude

So this is my homage — not to nostalgia, but to possibility. To the people who keep these spaces alive. To the students who fill them. To the architects who imagine them. To the librarians who protect them. And yes, to the governments and taxpayers whose resources make them real.

Most of all, it is an expression of gratitude for the simple miracle that humans still gather in large wooden rooms to read books, annotate pages, debate arguments, and shape knowledge. In a world that often feels fragmented, libraries remind us that our species is still capable of collective enlightenment.

As long as there are libraries, there is hope.
As long as there are young people hunched over books, there is a future worth fighting for.
And as long as we preserve places like this — vast, warm, light-filled, reverent — our civilisation will continue to write itself into being.

Yesterday I entered a library looking for a desk.
I left having recovered my faith in human curiosity.

And perhaps that is the true gift of a library:
it does not simply store knowledge —
it awakens the desire to create more of it.

“Education is the point at which we decide whether we love the world enough to assume responsibility for it.”  – Hannah Arendt

If you love the world enough, go back to a library. Sit down. Read something difficult. Support these spaces. They are still where civilisation renews itself.

 

 

Unseen Innovation: Europe’s Arcadian Missions in Agriculture and Beyond

Innovation rarely arrives with fanfare. It doesn’t always make the headlines. Instead, it often unfolds silently in the fields, the orchards and the hinterlands — where precision matters, human know-how meets technology, and tomorrow’s systems are shaped today. One such endeavour is the AgRimate project: a multi-national European initiative that demonstrates how real-world research quietly drives systemic change.

A good example: AgRimate

Launched under the Horizon Europe programme (grant agreement 101182739), AgRimate brings together 11 partners from Spain, Finland, Italy, Greece, Germany and Ireland.  Its target: to transform pruning practices in olive groves and vineyards through AI-driven decision support, augmented reality (AR) assistants and robotic systems. By 2030, the project aims for a technology-readiness level of 7 or more, to validate in real-world field trials across Spain and Greece.

Among its goals:

    • Integrate sensor networks and drone data to feed AI models that learn from expert pruners — combining tradition and technology.
    • Deploy AR-based training and guidance tools to enhance worker competence and safety.
    • Design robotic platforms and exoskeletons to reduce physical strain and improve productivity in high-value cropping.
    • Ensure human-centred design: evaluating how AI and robotics impact worker well-being, autonomy and skill development.

This is farming at the intersection of cognition, competence, machine intelligence and everyday labour: exactly where digital transformation meets human factors.

“The soil is the great connector of lives, the source and destination of all.”
— Wendell Berry

Why such projects matter

While big science programmes grab attention, applied-field projects like AgRimate deliver the operational breakthroughs — the nuts-and-bolts tools that farmers will use. In the EU, research shows that every €1 invested in agricultural innovation can yield up to €10-11 in return over 25 years.

And financially: Horizon Europe carries a budget of about €93.5 billion (2021-2027). Within that, agriculture, bioeconomy and natural-resources projects account for roughly €9 billion of dedicated support. ([European Commission])

Such funding enables:

    • innovation in digital farming, robotics and AR
    • capacity-building and competence-development in rural areas
    • sustainability, productivity and social inclusion
    • spill-over benefits beyond Europe: from knowledge export to global partners

Beyond agriculture: the hidden ecosystem

Though agriculture provides a compelling lens, research-funding stretches across domains. For example:

    • The Erasmus+ programme fosters mobility and competence across borders, equipping educators and learners for global challenges.
    • Health-related initiatives like EU4Health support medical research and pandemic resilience.
    • Digital-technology programmes (digital Europe) underpin innovation in every sector.

Together, they create a background mosaic of everyday research infrastructure — quiet, distributed, and deeply impactful.

Global value, local roots

Projects like AgRimate don’t just upgrade a Spanish olive grove. Their tools, methods and models travel. Exoskeletons, AR training tools, AI-driven decision-engines: all are transferable to Latin America, Africa or Asia where smallholder farmers face similar labour constraints, skill gaps and sustainability demands. Research-driven competence models and embedded human-tech interaction frameworks are the heart of global agricultural progress.

Why we should pay attention

Often, we know about the big telescopes, the megaprojects, the splashy tech launches. But real change also happens quietly — in pruning trellises, orchards, farm-hands learning AR interfaces, complex sensor systems taking field-data at dawn. These are the systems that translate innovation into impact.

For professionals, researchers and rural practitioners alike, the message is clear: technology alone isn’t enough. It’s human competence, interaction design, usability, learning architecture and worker autonomy that bring tech alive. Projects like AgRimate embody that blend.

And for you — or for any practitioner, researcher or farmer — this is the invitation: monitor the unseen, celebrate the unsung, and recognise the spider-web of research beneath your everyday tools. Because behind those quiet fields, Europe is building the futures we’ll harvest tomorrow.

“Europe will not be made all at once, nor according to a single plan, but through concrete achievements which first create a de facto solidarity.”
— Robert Schuman, 1950

America First, America Finished? How Trump Is Shrinking a Superpower

Trump, Asia and the New World Order

When I was flying back and forth to Indonesia last year, something on the ground kept nagging at me more than the jet lag.

It wasn’t the traffic jams or the humidity. It was the cars.

Jakarta’s new car market is now a sea of logos many Europeans and Americans still barely recognise: BYD, Chery, Geely, Great Wall, Wuling. These aren’t curiosities anymore; they’re the default options on showroom floors and in middle-class driveways. China exported about 5.9 million vehicles in 2024, with Chinese brands now taking around 65% of their own domestic market and leading global export growth.

If you want to understand why Donald Trump’s isolationist “America First” project is actually accelerating America’s relative decline, start in a Jakarta car park, not in Washington.

Because while Trump shouts about greatness into a microphone, the centre of gravity of the real economy is sliding, quietly and empirically, towards Asia.

Asia’s Rise Is No Longer a Prediction — It’s a Measurement

Asia now accounts for around 49% of global GDP (PPP). North America and Europe combined have dropped to about 39%, down from 58% in 1980. The shift isn’t subtle; it’s structural.

China alone produces about 35% of global manufactured goods, more than the next nine countries combined. Its share of global exports has risen from 3.9% in 2000 to over 14% today, while the U.S. has fallen from 12% to under 9%.

This isn’t “cheating”. It’s performance.
And Asia is performing — relentlessly.

“America First” is being matched by “Asia Busy Working”.

Planes, Cars, Chips: The Quiet Transfer of Influence

In Southeast Asia, the consumer economy has already pivoted eastward. Chinese and Korean car brands have become aspirational. Japanese brands remain strong. American brands barely appear.

And in aviation, China’s COMAC is now producing the C919, a credible competitor to Boeing’s 737 — at exactly the moment Boeing faces delays, quality concerns and real reputational damage.

Asia is no longer assembling Western dreams.
It is building its own.

America First = America Alone = America Weaker

Trump’s worldview is dangerously simple:

    • America has been “ripped off”.
    • Trade is zero-sum.
    • Tariffs can restore greatness.
    • Cooperation is weakness.

But the real effects are the opposite:

    • Allies lose trust.
    • Asia builds alternatives.
    • Global supply chains simply route around the U.S.
    • Markets become unstable.
    • The very partners America needs are pushed away.

You do not protect leadership by insulting your allies.
You simply teach them how to live without you.

The Numbers: A Superpower Living Beyond Its Means

A snapshot of America today:

Debt: ~120% of GDP, on track to hit 134% by 2035.

Exports: falling relative to global share.

Education: PISA scores below OECD average in maths.

Health: life expectancy 2 years below other rich countries.

Credit ratings: downgraded due to political dysfunction.

None of this is solely Trump’s fault — but his policies accelerate every downward curve.

The Leadership Problem

The deeper question is moral and cultural:
How does a wealthy democracy choose a leader who is twice impeached, convicted on 34 felony counts, found liable for sexual abuse, repeatedly racist, proudly uninformed — and still treated as a serious statesman?

Even a young  YouTuber like Parkergetajob often articulates policy with more coherence than the President of the United States. That alone tells a story.

The decline of leadership is a decline of standards.
And a decline of standards is the beginning of national decay.

History’s Warning Labels

The fall of great powers follows familiar patterns:

    • Rome: internal corruption, political chaos
    • Ottomans: denial, nostalgia, refusal to modernise
    • Britain: moral exhaustion + economic overstretch

The common thread?
A preference for comforting myths over uncomfortable facts.

Trumpism is exactly that:
a mythology of greatness masking a reality of shrinking influence.

America’s Choice

America is still extraordinary — innovative, creative, wealthy. But greatness today requires cooperation, competence and credibility.

Trump offers none of these.
He offers slogans, anger, division and isolation.

And in a century defined by interconnected systems, a country that isolates itself does not become stronger.
It becomes smaller.

America won’t be destroyed by China or Europe or migrants.
It will be destroyed by the comforting lie that it doesn’t need the rest of the world.


Why Populists Thrive in a Connected World

Why Has Globalisation Increased Division Instead of Unity?

Globalisation should have been our great humanising force. For the first time in history, large numbers of people can travel freely, study abroad, work internationally, and encounter cultures that would once have remained distant and unknown. We have access to films, music, literature, foods, and languages from every continent. On paper, this should have produced an age of empathy. A century in which the old barriers of race, nationality, and religion dissolved into shared humanity.

Yet the opposite has happened. As the world has opened up, political identity has hardened. Populist nationalism has surged: Donald Trump in the United States, Viktor Orbán in Hungary, Vladimir Putin in Russia, and similar strongman figures elsewhere. Racism, religious extremism, conspiracy thinking, and tribal rhetoric are resurgent. The more connected the world becomes, the more threatened people seem to feel.

This contradiction is not new. It is the old story of the Tower of Babel. Human beings build upward toward unity, creativity, and common purpose—yet something in us fractures, resists, and disperses. Even if we don’t read that story religiously, it is psychologically precise. The closer we come to real integration, the more fear arises: fear of loss of identity, loss of control, loss of status.

Globalisation has consistently been experienced not as shared enrichment but as competition. The immigrant is framed not as a neighbour, but as a rival. Cultural diversity is discussed not as dialogue, but as dilution. Political rhetoric encourages the idea that “our” way of life is being erased. The result is defensive nationalism and, increasingly, violence.

This is not inevitable. The problem is not globalisation itself, but the absence of global solidarity to accompany global interdependence. We have integrated our economies, but not our ethics. We have connected our markets, but not our imaginations.

So the question is: How do we reverse the tide? How do we turn globalisation into a force for peace, dignity, and cooperation rather than division and resentment?

Here are three foundations:

1. Global Education that Teaches Perspective, Not Propaganda
International exchange programs cannot simply be tourism or language practice; they must cultivate the ability to see oneself from the outside. To understand how one’s culture appears to others, how history shapes identity, and how dignity must be mutual. Education that only reinforces national narratives will always produce suspicion, not solidarity.

2. Freedom of the Press, Protected by Law, Not Politics
Real democracy depends on the ability to critique power. When the press becomes the instrument of governments, oligarchs, or corporations, societies fracture along invented fears. The crisis at the BBC this week is not a local scandal—it is a warning. If journalism cannot report freely, citizens cannot think freely. And if citizens cannot think freely, they cannot live together freely.

3. Cross-Border Economic Cooperation That Shares, Not Extracts
The problem is not diversity—it is inequality. When globalisation enriches a few and impoverishes many, resentment is inevitable. But when globalisation supports fair wages, sustainable industry, ecological responsibility, and shared growth, it strengthens stability rather than fear.

In short: global interconnectedness must be matched with global empathy.

We already live in one shared world. The question is whether we will learn to behave as if that is true.

Unity is not naïve. It is the only realistic future we have.

“We may have different religions, different languages, different colored skin, but we all belong to one human race.”

–Kofi Annan