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Lynette responded to Julabuche that, according to her, he did not have an "African" accent, but a Congolese accent that incorporated its characteristics and added Lingala. She added that Julabuche's description already said a lot about him. #AccentCongolais #Lingala #CultureAfrique (translated)

Florence Bergeaud-Blackler wrote that, unlike BFM, Oumma knew what the expression "Bismillah (in the name of Allah), it is the darkness" meant. She added that the dissemination of these codes made them more structuring for public discourse and more visible, and would anchor them further in the cultural landscape of a society "compatible with Sharia." #Islam #Culture #Société (translated)

High school students are reinventing the codes of social mobilization by combining creativity, humor, and contemporary cultural references, using cardboard signs and impactful slogans to express their discontent and political engagement. #MobilisationLycéenne #GénérationZ #CréativitéPolitique (translated)

Sophie Rohonyi, president of Défi, filed a report with the King's prosecutor in Brussels regarding a publication from the MR that, according to her, incites discrimination and hatred against young protesters by distorting school codes to represent acts of violence. #Bruxelles #Manifestation #Discrimination (translated)

Claudia van Zanten referred to a report from Het Parool stating that the Israeli army questioned the interviews without providing evidence for it. According to Van Zanten, the interviews with 24 IDF soldiers were anonymous, it was not proven that the interviewees were actually soldiers, and their motives were unknown. She wrote that Het Parool should have critically evaluated the interviews themselves if it took journalistic codes seriously. Van Zanten stated that many media present opinions they agree with as facts, and as a result, facts no longer count. https://t.co/MWtPnSO57t #media #journalistiek #Israël (translated)

Bérengère Dubus responded to Aïcha that she acknowledged the initial inequalities related particularly to the parents' education level, their command of the language, and the books read to the children. However, she rejected the idea of addressing these gaps by preventing certain students from progressing or lowering the overall level. According to her, if students were no longer differentiated by knowledge and common tests, dossiers, schools, social codes, and relationships would carry more weight, benefiting those who already possessed these codes. Dubus presented the progression of studies from one generation to the next as the principle of republican merit and suggested that Aïcha could pass on to her children what her parents had not been able to give her. She warned her against elected officials who, in her view, were mocking her, and stated that while Aïcha was losing school days, the students from the Catholic private schools she mentioned continued to study. Dubus added that Aïcha's life could be easier than her parents' lives, and her children's lives could be easier than hers, if she did not give up. Finally, she wrote that those who told her she could not go as far because of her starting point were lying to her and that her future was not already written. #Éducation #MériteRépublicain #Inspiration (translated)

🚨 De l'urbanisme au contrat local de santé : le principe One Health frappe à la porte du droit 📒 Proposition de loi visant à reconnaître en droit le principe « Une seule santé » ✍️ Mmes Nicole Bonnefoy, Marion Canalès, MM. Michaël Weber et Jean-Claude Tissot, sénatrices et sénateurs. juillet 2026 Capsules Audio de Pratiques en Santé 🎙️🎥 https://www.youtube.com/watch?v=UEjdwUzHQZE 🔍💡 One Health / Une seule santé : une proposition de loi sénatoriale (juillet 2026) vise à inscrire le principe dans les codes de l'environnement, de la santé publique, des collectivités et de l'urbanisme. 🌿 Un texte encore au stade du dépôt, mais un argumentaire et un panorama juridique utiles pour les projets locaux santé-environnement. Analyse de Pratiques en Santé et lien vers la source ℹ️➕ https://www.pratiquesensante.com/blog/pratiques-15/proposition-de-loi-visant-a-reconnaitre-en-droit-le-principe-une-seule-sante-6225 📌 Ce texte propose de faire passer « Une seule santé » du statut de concept à celui de principe inscrit dans quatre codes : environnement, santé publique, collectivités territoriales et urbanisme. Pour qui monte un contrat local de santé, un projet alimentaire territorial ou une action santé-environnement, il fournit un argumentaire structuré et un état des lieux des textes existants, utilisables dès maintenant en plaidoyer ou en comité de pilotage. Il permet aussi d'anticiper ce que pourrait devenir l'action locale si le principe était adopté — sous réserve de son examen, encore à venir. 🇬🇧: Draft law aimed at legally recognising the principle of "One Health" - https://www.pratiquesensante.com/en/blog/practices-15/proposition-de-loi-visant-a-reconnaitre-en-droit-le-principe-une-seule-sante-6225 #️⃣ #pratiquesensante #UneSeuleSanté #OneHealth #SantéEnvironnement #PromotionDeLaSanté #CollectivitésTerritoriales #UrbanismeFavorableÀLaSanté #Exposome

The Bank of Portugal has warned about a new fraud involving multi-bank cards sent by mail, recommending that people be cautious with communications that request immediate actions and not to use links or QR codes provided in letters. #Fraude #BancoDePortugal #CartõesMultibanco (translated)

Comme d'habitude dans la manipulation. Après avoir boudé les messes, E.M. fait un 180° et ira finalement à la dernière messe du Pape. Vu l'immense succès de la visite, il se dit qu'il faut récupérer l'événement pour ensuite l'instrumentaliser. Sauf que nous avons tous vu que les valeurs du Pape sont à l'opposé des siennes. Et qu'en 3 jours le Pape a donné plus d'amour, de considération, d'écoute et d'abondance au peuple Français que lui en 10 ans. Le Pape parle de PAIX, d' AMOUR, d'Unité, d'Individu, de Dignité, de VIE quand l'autre ne parle que de guerre, de mort, de collectivisme, de communautés, de qr codes, de division et de pénuries. Le contraste est saisissant et irréversible. #Paix #Amour #Dignité

Lors de la conférence Made on Youtube, la plateforme a annoncé plusieurs nouvelles fonctionnalités telles que les messages privés, les communautés, et des affrontements en direct entre créateurs, marquant ainsi une évolution vers des codes plus sociaux et interactifs pour engager davantage ses utilisateurs. #Youtube #RéseauxSociaux #Communautés

Ce qui est tout de même délicieux, dans ces affaires d'IA et de plagiat, c'est la mise à nu du théâtre social qui entoure certains milieux bien tolérants envers le charlatanisme. Une grande partie de l'équilibre existant repose sur la peur de passer pour un plouc (ou pire) si l'on rejette certains codes culturels. La machine, elle, s'en balance et passe le bullshit au broyeur. C'est salutaire. #IA #plagiat #culture

Regierungspressekonferenz von heute: Naive Fragen zu Merz und dem deutschen Krankenversicherungssystem, Heizöl/Energie-Programm, Ende Bonpflicht/QR-Codes an der Kasse, Merz' Billigung des Angriffskriegs auf Iran https://t.co/J8ip3zPMc3 https://t.co/LBkAnkcxMx #Regierung #Krankenversicherung #Merz #DE #IR

The Return to Feudalism in 21st Century Garb A simple observer's viewpoint, with no claim to hold any absolute truth. The Veneer Cracks There is something strangely archaic about the world unfolding before our eyes, despite its satellites, artificial intelligence, and promises of infinite progress. Here and there, we witness heads of state behaving like feudal lords of another age, patiently nibbling away at the neighboring territory, redrawing borders through force rather than law, as if governing a nation mattered less than expanding one's fiefdom. No names need be mentioned here: current events provide plenty of illustration, and each reader will recognize, according to their own geography and moment of reading, the faces that embody this observation. But this return to the archaic is not confined to grand geopolitical stages. It also permeates the most ordinary daily life—that of social media, where anyone can pour out venom against another without filter, without form, and often without the slightest argument. The verbal jousting of yesteryear, with its codes, its rhetoric, its tacit limits, has given way to raw invective, snap judgment, instant condemnation. We no longer debate: we execute, verbally—and sometimes it doesn't stop at words. The Vanished Inhibition What strikes one, in this dual observation—macro-political and micro-social—is the lifting of an inhibition we thought firmly anchored. Centuries of cultural construction, education, philosophy, sometimes religion, had patiently shaped mechanisms of restraint: politeness as social ritual, argumentation as a mode of resolving disagreement, respect for one's opponent as the very foundation of democratic debate. This civilizational veneer, however fragile it always was, seemed to hold. Today it is cracking, and the question—which for me remains a simple hypothesis, not a certainty—is why. A convenient explanation would blame social media: anonymity, the distance of the screen, the instantaneousness of publication would favor verbal acting-out without the usual mediation of reflection. This is probably true, but likely insufficient. For technology here is only an accelerant, an amplifier—not necessarily a root cause. A Poorly Formatted Neocortex? The more unsettling hypothesis—and I frame it explicitly as hypothesis, not scientifically established fact—is that of a failure in the formation of moral judgment and tolerance toward otherness. The human brain possesses the neural structures enabling empathy, the distancing of impulsive reaction, the acceptance of difference—but these capacities are not innate in their full exercise: they must be built, educated, cultivated, like a muscle that needs patient training from childhood onward. If this education in otherness, nuance, and tolerance of disagreement erodes—for multiple and undoubtedly complex reasons that are not mine to settle here—then older reflexes resurface: instinctive distrust of the stranger outside the clan, the law of the strongest, the logic of territorial or symbolic predation. The other ceases to be a possible interlocutor and becomes once again a potential threat, unless they belong to my tribe, my clan, my party, my digital bubble. Two Scales, One Logic What is striking, in this deliberately provocative reading, is the structural similarity between these two scales. The leader who invades a neighbor in the name of a rediscovered greatness or a reinvented historical right, and the anonymous internet user who insults a stranger in the name of an unnegotiable conviction, may obey the same underlying grammar: that of territory to defend, clan to protect, the other to subdue or exclude rather than understand. The form has changed—satellites instead of horses, tweets instead of heralds—but the substance, in this reading that remains mine alone and commits no one else, seems strangely identical to that of feudal rivalries: the absence of a recognized third party, of an accepted common rule, of a respected arbitrating authority. Everyone becomes judge and party, lord of their own digital or territorial fiefdom. A Civilization on a Knife's Edge Norbert Elias, in his Civilizing Process, showed how Western societies had historically built, with remarkable slowness, an increasing control over impulses and direct violence, in favor of more sublimated forms of social regulation. What we may be observing today—and I stress again the conditional—is a form of regression in this process, or at least a fragilization of the veneer it had patiently laid down. Should we see this as an effect of great technological accelerations, which shake up our cognitive rhythms without leaving education time to adapt? A deeper crisis of the institutions tasked with transmitting these values of tolerance—school, family, religion, the rule of law? Or simply a cyclical movement of human history, where phases of policed civilization alternate with darker backlashes? I have no certain answer, and I would be wary of anyone claiming to hold one. In Conclusion, a Shared Concern This text is only a viewpoint, necessarily partial and subjective, on a world that sometimes seems to replay ancient logics in new clothing. Perhaps I am wrong to perceive a continuity between the feudal lord and the contemporary dictator, between the anonymous online insult and the absence of education in nuance. Perhaps these phenomena are unrelated, or too complex to be thus summarized. But if this reading, even partially, hits the mark, then the question that arises is less one of technological regulation—though necessary—than the far more arduous question of how to rebuild, generation after generation, this capacity to accept the other in their difference, to debate without destroying, to coexist without necessarily dominating. This undertaking, if it exists, will not be resolved by an algorithm nor by an international treaty. It plays out, patiently, in the most elementary education—the one that teaches a child that the other is not a threat, but a possibility. Bibliography Elias, N. (1939). Über den Prozess der Zivilisation [The Civilizing Process]. Oxford: Blackwell (Eng. trans. 1978-1982). Lorenz, K. (1963). Das sogenannte Böse [On Aggression]. London: Methuen (Eng. trans. 1966). Arendt, H. (1970). On Violence. New York: Harcourt, Brace & World. Han, B.-C. (2013). Im Schwarm [In the Swarm: Digital Prospects]. Cambridge, MA: MIT Press (Eng. trans. 2017).