Before the transition, building resilience

Mohamed Tounba, a major general and Minister of the Interior since the coup d’état carried out by the junta of the National Council for the Defense of the Fatherland (CNDP), which overthrew elected President Mohamed Bazoum on February 8, 2023

Light summer reading — the other day I picked up “D’or et de jungle” (roughly, “Of Gold and Jungle”) by Jean-Christophe Rufin, bought at the train station. The book tells the story of the preparation and execution of a coup d’état in Brunei, a wealthy Southeast Asian sultanate. Beneath the plot, the book also offers a reflection on the destabilization of societies and the resilience of states.

The coup imagined by Rufin doesn’t primarily rely on direct military action or the brutal seizure of institutions. That phase exists, but it’s only the final step in the process. As is often the case, most of the work consists of preparing the ground: making a society receptive to upheaval, weakening its political and societal defenses, polarizing relationships, blurring points of reference, undermining trust — and thereby creating the conditions in which a series of seemingly unrelated events makes a change of regime inevitable. No event occurs except because its environment allows it.

Applied to a coup d’état, this chain of events pursues a precise political goal. Before overthrowing a government, one must first shake the system in which it operates. But this erosion of the foundations of society, the economy, and institutions can also happen without any overarching plan — almost without our noticing.

It’s the level of resilience that defines the crisis

This is precisely what makes resilience so important. Resilience is not a permanent state but an evolving property of political, economic, and societal systems. A state can appear solid while gradually losing the capacities that allow it to withstand a combination or succession of shocks. Yet contemporary crises don’t arise from isolated shocks followed by a return to normal. Health, security, economic, and climate shocks intertwine in their effects. They form systems of crises in which each shock changes the conditions under which the next one occurs.

The Covid pandemic, for example, structurally transformed global supply chains, increased the debt burden of many countries, and profoundly eroded trust between citizens and governments. None of these developments had returned to a prior state before the impact of the war in Ukraine, and then the current energy crisis, further intensified them.

What distinguishes an incident from a crisis, then, is not just the intensity of the shock. It’s also the ability of states and societies to absorb it, contain tensions, and maintain a minimum of collective trust and regulation. Given comparable exposure to forest fires, for instance, countries with emergency services, aerial firefighting resources, and warning systems are better equipped to intervene early — as we saw this summer. But their resilience also depends on other factors: trust in public information, compliance with evacuation orders, the robustness of energy networks, the continuity of essential services, and the strength of insurance mechanisms, among others.

This aerial view shows the intensity of the fire in the Fontainebleau Forest. Flames are visible in several places above the tree canopy, while a dense plume of gray and orange smoke covers much of the sky. The image illustrates how quickly a fire can spread and the scale of the resources required to monitor and control it. – ©SDIS77 Franck Desprez – ©SDIS77 Franck DESPREZ

Vulnerabilities as accelerators of crises

All societies experience tensions, political conflicts, inequalities, or institutions of varying robustness. These tensions are normal, but they become dangerous when they turn into mechanisms for the propagation of crisis.

This propagation can be intentional, when a society’s vulnerabilities are identified and amplified. Criminal networks have long exploited state failures to establish themselves and thrive. Disinformation campaigns are remarkably effective at creating or fueling anti-French sentiment in the Sahel, anti-European sentiment before Brexit, or “anti-anything” sentiment more broadly.

But crisis can also spread without malicious intent, through the gradual weakening of resilience systems. Underinvestment in justice, education, information, civic space, or a predictable environment erodes trust between citizens and institutions and reduces the collective capacity to respond to the small disruptions that characterize the normal life of a society.

A description attributed to a 1999 speech by Hugo Chávez in Venezuela captures this dynamic: when a system lacks the capacity to regulate a small disturbance, that disturbance goes unaddressed, and further unaddressed disturbances accumulate until the system loses its regulatory capacity altogether — at which point catastrophe follows. That this analysis comes from Chávez makes it, ironically and in hindsight, all the more strikingly relevant.

Apartments severely damaged after a massive 7.8-magnitude earthquake in Turkey, Gölbaşı, Adıyaman

Rethinking cooperation to strengthen resilience

This reading of how crises spread has direct implications for international cooperation. If fragility stems in part from a system’s inability to absorb shocks, then development cooperation cannot simply be about financing projects. It must help create and restore reserves, room for maneuver, and buffering mechanisms that prevent an initial shock from turning into a systemic crisis for those least able to absorb it.

Development cooperation should therefore not be judged solely by the sectoral results it produces, but also by its ability to strengthen essential functions. Yet resilience capacities often remain invisible until they’re actually called upon. An unused financial reserve, strategic stockpiles, or even a local mediation mechanism can seem costly in normal times — which is why they tend to be underfunded. Their real value only becomes apparent at the moment they prevent a systemic breakdown.

Imagine a sharp rise in global wheat prices. In a country heavily dependent on imports, with little in the way of foreign exchange reserves and limited fiscal room to maneuver, this price increase inevitably passes straight through to consumers. Outside humanitarian aid may partially meet the needs of the most vulnerable populations, but the price increase will likely fuel social unrest. That unrest can then be presented as proof of the government’s illegitimacy. A disinformation campaign may further amplify the perception that the authorities are lying or concealing the truth. A violent response from security forces will confirm the narrative of a repressive regime. Foreign investors pull back, or international cooperation slows. Public revenues fall accordingly, leaving the state with fewer and fewer means to stabilize the situation or invest in the future.

What began as an economic problem stemming from an external shock quickly becomes a political crisis, and potentially a security crisis. The economic, political, societal, human, environmental, and security dimensions don’t operate independently of one another — they reinforce each other in a virtuous or vicious circle.

Resilience does not mean preventing every shock. No country can eliminate its exposure to crises, especially global ones. Resilience means preventing a shock from destroying the system’s capacity to function, by building buffers. Buffers slow the spread of failures. They give authorities time, offer populations alternatives, and preserve the possibility of political decision-making. Should we cut our energy consumption at the cost of economic growth, or should we keep economic activity going by subsidizing household and business access to energy? And if so, with what resources — more debt, or more taxes? These are the difficult choices currently facing every country heavily dependent on energy imports.

Rocket launchers at the Obuz-Lesnovsky military base in Belarus, an ally of Russia (2021)

This conception of resilience is universal. It avoids dividing the world into fragile countries that supposedly need help and strong countries that supposedly hold the solutions. Every society faces the same need to maintain its cohesion, protect its essential functions, and renew its capacity to adapt. This is why the concept of resilience should not be reduced to disaster preparedness. It is fundamentally political. A resilient society is one that can weather a crisis without losing its decision-making mechanisms, its principles of legitimacy, or its ability to shape its own future.

Cyprien Fabre.


Cyprien Fabre is the head of the « crises and fragilities » unit at the OECD. After several years of humanitarian missions with Solidarités, he joins ECHO, the humanitarian department of the European Commission in 2003, and holds several positions in crisis contexts. He joins the OECD in 2016 to analyze the engagement of DAC members in fragile or crisis-affected countries. He has also written a series of “policy into action” guides then ”Lives in crises” in order to help translate political and financial commitments of donors into effective programming in crises. He graduated from the Faculty of Law of Aix-Marseille.


Discover other articles from this edition:

Donating as an Antiviral

Philanthropy Put to the Test in an Increasingly Brutal World

Croix-Rouge volunteers roaming the streets of Paris looking for homeless people in 2016

The Return of Authoritarian Regimes

The numbers are stark. The 2026 Democracy Report[1] by the V-Dem Institute in Gothenburg, published last March, paints a grim picture: 74% of humanity now lives under an authoritarian regime. For the first time in half a century, more people live in closed autocracies (28%) than in all liberal and electoral democracies combined (26%). Only 7% of the world’s population still lives in a fully liberal democracy. In 2025, forty-four countries simultaneously became autocratic. A record. The United States itself has shifted from the “liberal democracy” category to that of “electoral democracy.”

“Les empires contre-attaquent”, a documentary by Jean-François Colosimo (watch here) : https://www.france.tv/documentaires/documentaires-societe/8332479-les-empires-contre-attaquent.html

This drift is no mere fluke. It is fueled by three identifiable drivers.

First, industrialized disinformation. Social media platforms, driven by algorithms designed to boost emotional engagement, have turned fake news into a thriving industry. Disinformation is no longer an isolated incident; it is an infrastructure. As the Fondation de France noted during its Parliamentary Meetings in May 2026[2], this saturation produces “information fatigue” that erodes democratic participation itself.

Second, the organized challenge to science. Climate, vaccines, artificial intelligence, biodiversity: scientific consensus is becoming, in public debate, just one “opinion” among many. Doubt, which is the very essence of the scientific method, is being weaponized against science itself. Knowledge is being stripped of its authority, leaving every citizen adrift without a compass.

Finally, the collapse of authoritarian boundaries. What once seemed unspeakable is now spoken. What once seemed unthinkable is now being organized. The bulwarks that our societies had patiently erected—separation of powers, judicial independence, freedom of the press, minority rights—are crumbling one after another, sometimes through perfectly legal votes. This is the “autocratic legalism” identified by political scientists. Democracy being used to dismantle democracy.

© Imperial War Museums – General De Gaulle descending the Champs Elysees with his entourage during Liberation (25-26th of August 1944)

In this landscape, the temptation to withdraw is strong. Every man for himself, my clan first, fear of the other elevated to a political strategy. Yet—and this is where we must return to the origins of Homo sapiens—it is precisely this strategy that led to the Neanderthals’ downfall.

 

A lesson from the depths of time

There is a thought experiment on which anthropologists agree and that we can take seriously. Why did the Neanderthals disappear, while Sapiens—their biologically comparable, sometimes less robust cousins—thrived? A fruitful hypothesis, reported by Véra Nikolski and Nicolas Pichoff in Why There Are No Amazons[3], argues that our species survived not through strength, but through organization—thanks to a division of labor, risk-sharing, and the circulation of skills and goods among group members. What Sapiens invented was not so much a technique as a bond. Cooperation, reciprocity, and the collective management of vulnerability are not moral embellishments tacked onto our humanity; they are the very conditions of its emergence and persistence.

The groups that were able to share the risks, protect what was most precious for the future, and organize tangible solidarity left descendants. The others died out, in silence, without a spectacular battle. The selection was demographic, slow, almost imperceptible, and relentless.

© Justine Muzik Piquemal – Distribution of kits in Sudan (May 2026)

What holds true for Paleolithic societies holds true, on a different level, for civilizations. A society that dismantles its bonds of solidarity, that values the “every man for himself” mentality, that regards giving as a weakness and fraternity as naivety, does not collapse suddenly: it dies out through attrition.

 

Seneca, Mauss: The Forgotten Grammar of Connection

Long before anthropology formalized these insights, two thinkers had set us on the right track.

Seneca, in De Beneficiis[4] depicts the three Graces entwined in a circle: one gives, another receives, the third returns. Three moments of a single, inseparable movement that form the very fabric of civic life. The order of beneficence demands it. One must know how to give in moderation, receive with dignity, and return without calculation. To break the circle, to refuse to give, to disdain receiving, to forget to return—is to dissolve the city. Seneca, a witness to the final century of a decaying Roman Republic, knew what he was talking about. When social bonds are reduced to mere transactions, power inevitably becomes brutal.

© Lucas Vorsterman – Paper engraving of Seneca’s bust (1638) : on the left. / © The Society of the Sociology Studies Center’s Friends – Portrait of Marcel Mauss belonging to a collection of 15 sociologists portraits : one the right.

Twenty centuries later, Marcel Mauss revisited this insight in The Gift (1925)[5]. Studying the Kwakiutl potlatch, he demonstrated that in all human societies—not just “primitive” ones—the gift is never gratuitous in the sense of being arbitrary. It creates an obligation. It establishes a debt of gratitude that binds the community together. Giving, receiving, returning: this threefold movement, writes Mauss, is “the bedrock” upon which our societies rest. He even saw in it a way out for his own era, even then!

Faced with the rise of authoritarianism. Organized generosity, he said in essence, is what distinguishes a society from a jungle.

Yet our era, in turn, finds itself in the same position as Seneca’s and Mauss’s, compelled to rediscover a grammar it is in the process of forgetting.

 

Philanthropy as an Antiviral

Let’s be clear about the medical metaphor. A virus thrives when it encounters a weakened host. It fails when the body has trained defenses. “Illiberal” tendencies thrive on three weaknesses: the isolation of individuals, mistrust of shared institutions, and the collapse of a shared sense of purpose. Philanthropy, understood in the broadest sense—generosity, patronage, volunteering, community engagement, and civic mobilization—directly addresses these three areas.

Against isolation, it forges connections. When a patron funds a cultural center in a rural area, when a volunteer supports a migrant, when a foundation backs an independent local media outlet, it is not merely a service rendered; it is a bond being formed, concrete proof that society still holds together through something other than fear.

Against distrust, it proves itself through action. A democracy is credible only if it keeps its promises on a daily basis. Yet the state, facing budget cuts everywhere, can no longer do everything. Philanthropy, when rigorous and transparent, demonstrates through action that there is a third way between the failing state and the indifferent market: that of a society that takes charge of itself, without waiting for permission.

In the face of the collapse of meaning, it re-inscribes the act of giving within a long chain. The patron does not act for immediate personal gain; rather, he passes on, as Seneca urged and as Mauss described. They embrace the temporality of Sapiens—that of slow, cultural selection—knowing that the impact of cooperation is not measured by the fiscal year but across generations.

The V-Dem report highlights that the countries most resistant to “autocratization” are precisely those where civil society remains robust, organized, and well-funded. The European Commission was spot on when it launched its European Democracy Shield[6] and its European Center for Democratic Resilience in 2026, one of the pillars of which is explicitly support for philanthropic civil society. Keeping democracy alive now requires, in the words of the Fondation de France, active support for pluralism, media literacy, and a culture of debate. Philanthropy is no longer just charity: it is democratic infrastructure.

Fresco “L’Ecole d’Athènes” by Raphael (1509-1511) : exchanges between intellectuals from the Antiquity inside the agora as an allegory of Athenian democracy

 

A point of concern: the concentration of philanthropy

However, we must highlight a dangerous trend threatening philanthropy itself, which, if left unchecked, could turn the remedy against the very evil it claims to cure.

In the United States, about 1% of donors now account for nearly half of all private giving. A few very large foundations, often backed by astronomical personal fortunes, wield more influence—in terms of their capacity for action—than entire government departments. This trend is spreading, to varying degrees, throughout the Western world, including France. The phenomenon is not inherently reprehensible. Without these substantial commitments, entire sectors of medical research, culture, and emergency humanitarian aid would not survive. Many of these philanthropists act with integrity, transparency, and a keen sense of responsibility.

But too great an asymmetry carries with it a risk that must be faced head-on: that of a billionaire philanthropy which, without intending to, would decide—in place of the many—which causes deserve attention, which problems deserve to be addressed, and which voices deserve to be heard. When giving becomes the preserve of a select few, the dance of the Three Graces loses its balance. A small circle gives a great deal, a multitude receives, and the third Grace—the one who gives back, who passes on, who closes the cycle—struggles to find her place. Yet it is precisely this widespread, distributed, grassroots circulation that transforms a society into a true community of reciprocity rather than a mere top-down chain of charity.

© Simone D. McCourtie – Bill Gates, co-founder of the foundation named after him, visits the Wolrd bank on the 17th of April 2016 in Washington D.C.

In contrast to this concentration, we must consider what might be called the “anthill”: philanthropy by the masses, consisting of modest but consistent giving, community-based volunteering, and daily involvement in civic organizations. The ten euros donated each month to a local nonprofit, the hours spent on a street outreach patrol, the bequest from a retiree to a cause close to their heart, the fundraising drive by a neighborhood committee—this is democratic philanthropy. It doesn’t make the headlines, it doesn’t have university lecture halls named after it, but it weaves the strongest fabric. Sapiens, him again, didn’t survive thanks to a few exceptional hunters. He endured thanks to the cooperation of everyone, from the most skilled to the most modest, each contributing according to their means.

The vitality of a philanthropic society is therefore measured less by the total amount raised than by the number of its donors and volunteers, the diversity of its contributors, and the variety of causes supported. Great fortunes play an indispensable role, but they cannot have a monopoly. The challenge, for public authorities as well as for the sector itself, is to protect and stimulate the ecosystem of small donors just as much as to honor the major ones—through tax policies, by fostering a culture of generosity starting in schools, by recognizing volunteer work, and by placing trust in grassroots organizations. Only at this cost will philanthropy remain a democratic antidote and not, by tragic irony, become one of the very channels of concentration it seeks to combat.

 

A Cycle to Be Repeated

What can we do, in practical terms? The lesson of the Three Graces—giving, receiving, and returning—is not just a slogan. It is a discipline.

Giving means breaking the financial silence. In France, companies, wealthy individuals, and even modest contributors have powerful tax mechanisms (philanthropy, tax-exempt foundations, endowment funds) that transform every euro committed into collective leverage. Giving also means giving time, expertise, and attention—resources even scarcer than money.

Les Trois Grâces. Antonio Canova. 1757-1822

Receiving—that is, accepting—is undoubtedly the most difficult act for our modern societies. To receive without shame requires recognizing interdependence as a strength, not as a humiliation. Organizations, media outlets, researchers, and artists who accept philanthropic support must be able to do so with their heads held high, while maintaining their independence—what Mauss called the “freedom of the recipient.”

To give back, finally, is to make it bear fruit. Those who have received must, in turn, pass it on—through the quality of their work, by training those who follow, by expanding the circle. The cycle never stops. Each generation is a temporary link in it.

On a global scale, we are facing a test of cohesion. The human groups that, in the coming decades, will know how to maintain their solidarity, fund their counter-powers, support their independent media, protect their researchers, and welcome their vulnerable, will endure. The others will be swept away by the brutal slope.

Philanthropy is not a mere add-on for prosperous times. In a world that is growing harsher, it is the antiviral, the vaccine, the civilizational prophylaxis—provided it remains everyone’s responsibility, and not the privilege of a few. Let us stay in the circle.

Antoine Vaccaro.

 

Footnotes :

[1] https://www.v-dem.net/documents/75/V-Dem_Institute_Democracy_Report_2026_lowres.pdf

[2] https://www.fondationdefrance.org/fr/rencontres-parlementaires-2026

[3] https://www.fayard.fr/livre/pourquoi-les-amazones-nexistent-pas-9782213733395/

[4] https://www.lesbelleslettres.com/livre/9782251459561/le-de-beneficiis-de-seneque-sa-signification-

[5] https://www.puf.com/essai-sur-le-don-0

[6] https://luxembourg.representation.ec.europa.eu/actualites-et-evenements/actualites/le-bouclier-europeen-pour-la-democratie-et-la-strategie-de-lue-pour-la-societe-civile-ouvrent-la-2025-11-12_fr


Antoine Vaccaro :

He holds a Ph.D. in Organizational Sciences—Management of the Non-Profit Sector—from Paris-Dauphine University. After a career with major nongovernmental organizations and communications firms, such as the Fondation de France, Médecins du Monde, and TBWA, he now serves as president of Force For Good and Cerphi (Center for the Study and Research on Philanthropy).

He also serves in various administrative roles within associations and has co-founded several professional organizations promoting private funding for causes of public interest, including the Association Française des Fundraisers, Euconsult, and the ESSEC Chair in Philanthropy. He has also contributed to the drafting of the code of ethics for organizations that rely on public generosity.

Finally, he is the author of several books and articles on philanthropy and fundraising.


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