Review
Books
Comment
Digital
Re-enchanting
9 min read

Re-enchanting the anxious generation

The future doesn’t have to be horrible.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Two teenager lean against a rail, arms crossed, and laugh together.
LaShawn Dobbs on Unsplash.

I meet many anxious people as I wait for meetings in the Palace Westminster, but one in particular stands out. As I was queueing to get through security, a breathless American man rushed over asking if he was in the right place to meet the Minister of State for Universities. Once I had reassured him that he was, and he had caught his breath, I asked him where he was from and what he did for a job. He told me he was a social psychologist from New York. 

Funnily enough, the night before, I had been reading a book by a social psychologist from New York. I asked the man if he had come across the author, Jonathan Haidt. He replied with a smile: “I am Jonathan Haidt.” 

I chuckle when I remember that chance encounter, especially considering the title of his latest book – The Anxious Generation. The book tackles a much more serious topic than queueing nerves. It claims to show, in the words of the subtitle: “How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness”.  

The Anxious Generation is a tightly argued plea to parents and educators for a radical change in the way that young people are allowed to engage with digital technology in general and social media in particular.  

It follows the line of thought he began in his book The Coddling of the American Mind which argued that ‘helicopter parenting’ has led to such a fragility in young adults that universities are no longer places of open and free dialogue, but somewhere young people feel the need to be protected from ideas they disagree with. That problem was what Haidt was preparing to discuss with the Minister when we met outside Parliament.

“Embracing all this is a desire to maintain and hand on to our children an earth that offers genuine possibilities of flourishing.” 

Mary Grey

The Anxious Generation makes a compelling case for the way we are failing a generation of children. It likens the social media world to another planet that we are all happily sending our children off to without first learning about or checking any of the risks linked with the potentially toxic environment. It concludes that as much as we are overprotecting our children in the physical world, we are under-protecting them in the digital world, thereby complicit in the resulting tidal wave of mental health disorders.   

Haidt writes:  

“Are screen-based experiences less valuable than real-life flesh-and-blood experiences? When we’re talking about children whose brains evolved to expect certain kinds of experiences at certain ages, yes. A resounding yes.” 

Haidt argues that what children need is less screen time and more unsupervised play. Some might call this the re-enchantment of childhood– a rediscovery of wonder, and simple emotional connections with freedom, food, imagination, curiosity, those around them and the great outdoors. Perhaps there is healthy therapy to be found in this re-enchantment through the sharing of art, poetry, and fantasy. Maybe a rediscovery of faith and hope can help to bring healing.  

Mary Grey, Emeritus Professor of Theology at the University of Wales in Lampeter, describes re-enchantment like this: 

“The market’s language of desire must be replaced by reflecting what we really long for, like satisfying relationships and intimacy, meaningful communities where our values are shared, with working conditions that do not create an unbearable level of stress, enough income to cover basic and leisure needs, and planning for the future. Embracing all this is a desire to maintain and hand on to our children an earth that offers genuine possibilities of flourishing. … This is not an invitation to exchange reality for Magic Kingdoms, but to become embodied kinships of women, men, children and earth creatures in a re-imagined and transformed world of sustainable earth communities of healing and hope.” 

The re-enchantment of childhood is an attractive theory. I often find myself comparing my children’s childhood with that of my own. I’m sure I played more in the garden than they do, climbed more trees, cycled more round the block, round the town, and later round the county in my spare time. I remember as a teenager getting on a bus to travel from Brighton to Durham without either parents or phones. Around the same time, I travelled to Tbilisi, Georgia with just a backpack, a map, a couple of friends and quite a lot of self-confidence. I wish that my children could experience some of the pleasures that come with fixing a bike or looking up at the stars or browsing the library to find answers, instead of just googling.  

Yet, at the same time, if my children were making their way to Durham or Tbilisi today, I would certainly make sure they had plenty of charge on their phone and all the necessary mobile data roaming rights, and I would probably WhatsApp them regularly until they arrived safely at their destination.  

Haidt presents a perfect story, one that explains all the evidence. He doesn’t mention anything that might challenge it, or anything that the doesn’t quite fit.

Haidt’s book touches a nerve. Not just because of my own contradictory feelings as a parent, but because of the shocking statistics that reflect the wider state of our nation’s children. With waiting lists for Child and Adolescent Mental Health Services at a record high, a 47 per cent increase in young people being treated for eating disorders compared to pre-pandemic, and an enormous leap in prevalence of probable mental disorder from one in nine children (in England aged 8-25 years old in 2017) to one in five (similar cohort in 2023), the mental health of the next generation is rightly highly concerning.   

The blame has been levelled in many different directions: COVID lockdowns, school league tables, excessive homework, helicopter parenting, screen time, and general disenchantment in society at large.  Some even say the increase is directly related to the increase in public discussion and awareness about mental health disorders.  

For Haidt it is social media that is public mental health enemy number one. However, he does admit he is not a specialist in children’s mental health, child psychology or clinical psychology. This has led to some criticism about his conclusions. Professor Candice L. Odgers, the Associate Dean for research into psychological science and informatics at the University of California challenges head on the central argument of Haidt’s book. She claims:  

“...the book’s repeated suggestion that digital technologies are rewiring our children’s brains and causing an epidemic of mental illness is not supported by science. Worse, the bold proposal that social media is to blame might distract us from effectively responding to the real causes of the current mental health crisis in young people.” 

Similarly Henna Cundill, a researcher with the centre for autism and theology at the University of Aberdeen, wrote last week in an article for Seen and Unseen:  

“From a scientific perspective, the argument is a barrage of statistics, arranged to the tune of ‘correlation equals causation’. “ 

Cundill and Professor Odgers are right to be sceptical. Sometimes we let our commitment to a story shape the way that we read the evidence. If there’s one thing I remember from A- level statistics it is that causation and correlation should not be confused. In his bid to add urgency and cogency to his argument, Haidt presents a perfect story, one that explains all the evidence. He doesn’t mention anything that might challenge it, or anything that the doesn’t quite fit. It is not a scientific treatise - which is both the book’s strength and its weakness.  

Nevertheless, many of the recommendations Haidt suggests are wise and helpful. Even Professor Odgers, to some extent, agrees.  

“Many of Haidt’s solutions for parents, adolescents, educators and big technology firms are reasonable, including stricter content-moderation policies and requiring companies to take user age into account when designing platforms and algorithms. Others, such as age-based restrictions and bans on mobile devices, are unlikely to be effective in practice — or worse, could backfire given what we know about adolescent behaviour.” 

Therein lies the issue. Because of the lack of evidence for the causes, all we are left with – even from the experts – is what may or may not be likely to be effective in practice.   

I wonder if this paucity of robust scientific evidence stems from the fact that the issues facing the next generation are even more complex than we could ever imagine. 

The truth is that hype, hysteria and horror are more likely to gain traction than humdrum and happy medium. 

Every generation is different from the last. My own youth in the UK in the late 1980s when I became part of the video games and micro-computers subculture was just as much a mystery to my parents and teachers.  My generation’s problems were blamed on everything from the microwave to Mrs Thatcher to the milk that we drank following the disaster at Chernobyl.  

It seems to me too simplistic to demonise the technology. It’s an easy sell, after all. In fact, whenever there is a major technical shift, horror stories are created by those who believe the dangers outweigh the benefits. Mary Shelley’s Frankenstein seems to be a reaction to the industrial revolution. The nuclear threat led to movies about Godzilla and 60-foot-tall Amazonian women. The advent of the internet brought us the Terminator films.   

The truth is that hype, hysteria and horror are more likely to gain traction than humdrum and happy medium. Yet, despite the many and serious problems, the rise of new technologies, even social media, also have much to offer, and they are not going away soon. Instead of demonising new technology as the problem, perhaps we need to find ways to turn it into the solution.  

And perhaps there are glimmers of hope. I like the fact that my children are connected to the wider world, that they know people and languages from more diverse places than I ever did. I like that they know what is going on in the world way before the 9 o’clock news. I like the fact that they are on the cutting edge of advancements I will never experience in my lifetime. I like the fact that they can get their homework checked by AI, that they don’t need to phone me up every time they want to try a new recipe, that we can grumble together about the football match in real time even when we are on different sides of the world. I like that they can browse the Bible or listen to podcasts about history while they are waiting at a bus stop.  I like the fact that they have libraries of books at their fingertips, that they can disappear into fantasy worlds with a swipe and don’t have to spend hours at the job centre when they need to find work. And I love the fact that my children and their friends are rediscovering board games, crochet, embroidery and hiking and taking them to a whole new level because they are learning these crafts from experts around the world.  

I sincerely appreciate that Jonathan Haidt cares about the real and desperate problem of youth mental health. His book adds weight to the pleas of those of us advocating for urgent investment into this area. It reminds us of the world beyond the digital borders and it gives us hope that the re-enchantment of childhood is not impossible.  

However, the solution to these complex issues cannot be found in nostalgia alone. We cannot turn back the clock, nor should we want to. The past had problems of its own.  

I would love someone to write a book that looks forward, that equips young people to live in the worlds of today and tomorrow. If, by some strange coincidence, Jonathan Haidt is reading this article and is in the process of writing that book, I do hope I will bump into him again to thank him.  

Explainer
Comment
Holidays/vacations
Paganism
6 min read

A brief history of Halloween

Our obsession with pumpkins and ghosts reveals a lot about us

Theodore is author of the historical fiction series The Wanderer Chronicles. He previously studied Dark Age archaeology at Cambridge, and afterwards worked in international law.

pumpkin between lighted candles

As summer withers into autumn, these days you can’t escape the impression that Halloween is taking over.

Like Christmas or Mother’s Day, the run-in to Halloween seems to project further backwards from the actual date of its celebration - 31st October - with each passing year.

I am especially conscious of this as a parent. Weeks before the actual “event”, the kids start coming home from school with all manner of Halloween arts and craft detritus, poems, storybooks and spelling tests (no pun intended). Costumes are dug out for special Halloween dress-up days. The kitchen is covered in pumpkin pulp and paint – which is fine. (I’m less keen on the vampire blood dripping off my eight-year-old’s chin.)

In the supermarkets and department stores, the black and orange decking appears. Cobwebs materialise in the shop windows with a speed and intensity which any arachnid would envy. Movie billboards on passing buses take a turn for the infernal; Netflix algorithms become decidedly witchy. Everywhere you look, your eye is met with devil horns and the baleful glare of demons.

No doubt commercially it’s a great money-spinner. But what does it say about the prevailing currents of our culture?

Our obsession with this holiday - or at least someone’s obsession with this holiday - apparently knows no end. But why?

No doubt commercially it’s a great money-spinner. But can we read anything more into this growing obsession with Halloween? What does it say about the prevailing currents of our culture?

In the British Isles, at least, the tradition of a celebration marking the end of the harvest season finds its origin in the ancient Celtic festival of Samhain (pronounced ‘Sow-in’). The Celts, who populated what is now Ireland, Great Britain, and parts of Northern France, celebrated their new year from sunset on October 31st to sunset on November 1st. (Would that ours were so neatly packaged.)

Samhain marked the end of harvest and the start of winter, a time when the days grew shorter and colder. It was viewed as the transition from the light, fertile half of the year to the dark, barren half. But more than this, Samhain was believed to be a time when the boundary between the physical world and the spirit world was thinnest, allowing spirits (both good and bad) to pass through. Thus, it was a time for honouring ancestors and the dead, who were thought to return to their homes seeking hospitality. This ‘thinning of the veil’ also meant the increased presence of otherworldly beings like faeries (or worse), which could cause harm if not appeased. Offerings of food and drink were left out to ensure peace with them, too.

Some of the ways in which the festival of Samhain were held will be familiar to us today: large communal bonfires were lit (long before Guy Fawkes appeared on the scene); feasts were held in honour of ancestors; fortune-telling and divination were considered especially effective at this time; some traditions involved donning disguises and costumes in order to ward off and confuse harmful spirits; small food offerings were left out to placate wandering spirits. Livestock were often slaughtered ahead of the coming winter.

With the slow but inexorable conversion and Christianisation of the peoples of Britain from the late Roman period of the third and fourth centuries on into the early medieval period, this pagan festival marking the transition in the year from light to darkness evolved. Like many aspects of a pre-existing pagan culture, the festival of Samhain, under the influence of the Christian faith, was not expunged but rather, in the church’s eyes anyway, redeemed. In other words, the paganism of the British Isles was not so much swept away as swallowed up, and then re-constituted into something more overtly Christian, but with pre-existing cultural undertones still there.

So, Samhain became All Hallows’ Day or All Saints’ Day, celebrated on November 1st, which honours all the saints, both known and unknown, who have attained heaven. The first recorded evidence of its celebration in the West was in Rome in the early seventh century. By the mid-eighth century, it had spread to most of the Western Christian tradition. It provided a kind of catch-all celebration for the sainted dead, marked by special readings and prayers, and often the lighting of candles at gravesites or in churches, honouring deceased loved ones and saints. In terms of teaching, All Hallows’ Day emphasises the Christian belief in the communion of saints – the spiritual union of the living and the dead in Christ. You can see, perhaps, the same “thinness” of the veil between their otherwise separate worlds marked there.

G.K. Chesterton used to argue that, paradoxically, the most pagan thing still in the world is the Christian church. He understood that in the West at least, all of paganism - the awe and mystery which pagans once held towards the natural world - has been rolled up and retained in the traditions and rituals of the church. The festival of Halloween, for a long time anyway, seemed a particularly obvious case in point.

However, there is no doubt that in more recent decades, with the general waning of Christian faith and advance of secularism - at least in our outward expressions of culture, if not necessarily the inner convictions of our hearts – the surface veneer of Christian faith has rather sloughed off this festival of Halloween. And what we are left with is something more overtly pagan, and certainly more sinister.

Could it be the apparently ceaseless proliferation of this ancient festival has something altogether more chilling to say about our culture?

In his book Heretics, Chesterton had already envisaged what we are now seeing in our culture a hundred years after he wrote it. He wasn’t too worried. “If we revive and pursue the pagan ideal of a simple and rational self-completion, we shall end where Paganism ended. I do not mean that we shall end in destruction. I mean that we shall end in Christianity." In other words, if society returns to pagan ideals, he was sure it will eventually lead back to Christianity because of the deep moral discoveries and spiritual truths that Christianity offers.

On the other hand, I am not so sure. Historically, what has once been a pagan culture that is rolled up into a Christian one does not revert to that same naïve, even “innocent” form of paganism when Christianity is discarded later on. Rather, the spiritual mood becomes post-Christian. Even Anti-Christian, re-creating a form of paganism as appropriated and adapted by the spirit of anti-Christ. That seems closer to the mark, especially when you notice the number of inverted crosses appearing on the doors of the more enthusiastic Halloween celebrants on the street.

So could it be the apparently ceaseless proliferation of this ancient festival has something altogether more chilling to say about our culture? In Jesus’ own words: “And this is the judgement of the world: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

Even if this might be nearer to the truth, the claim of Christ has always been one of hope: where there is death and darkness, so must follow resurrection and light. And at this time of year, it is perhaps to our profit to remember one of the most beautiful passages about light and darkness ever penned: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.”

Worth remembering, too, however scary we make our pumpkin, we are still moved to fill it with light.

So, let’s not be too gloomy.

After all, Christmas is coming.