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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.  

Column
Attention
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Community
7 min read

The art of being inconvenienced

In our fast-paced attention-deficient society, Elizabeth Wainwright reflects on the value of inconvenience as a safeguard against the commodification of life.

Elizabeth Wainwright is a writer, coach and walking guide. She's a former district councillor and has a background in international development.

a newly laid hedge merges into an older one, next to a road
Photo by Annie Spratt on Unsplash.

It’s May as I write this, and I’m noticing Iris flowers everywhere. They don’t flower for long, but they are glorious when they do. There is another kind of Iris too - our newborn daughter Iris, born in May under a full moon; appropriately named the ‘flower moon’ in some cultures. And it really was a time of flowers - in her name, and in the Devon hedgerows outside which were bursting into life and nurturing a rainbow of wildflowers - pink campion, creamy hawthorn, yellow celandine, bluebell, violet, endless green. These hedgerows are ancient. ‘Hooper’s formula’ can give an estimate of just how ancient - counting the number of woody shrubs and trees in a 30m section and multiplying by 100 gives a rough estimate (one species for every 100 years). This makes the hedges and sunken earth-banked lanes around us well over 1000 years old, thousands of years in places. They feel essential to the structure of this place.  

The layers of land in this part of Devon are overlain and interwoven, sometimes reinforcing what was there before, sometimes obliterating it. Today the threat of obliteration looms larger than ever - development, forestry and rapidly changing agricultural practices all squeeze rural communities and landscapes to the edge. But these old hedgerows and earth banks seem to resist the march of development and ‘progress’ – continuing a line of resistance that stretches back to the local Celtic people resisting Anglo-Saxons, who in turn resisted the Normans. The hedges represent old ways, they hold their ground and ask us to slow down and prioritise other things than convenience and blind progress.  

Because for local farmers, it is not convenient to farm these small wonky fields with their thick-hedged edges. In other parts of the country, fields got bigger and bigger as hedges were ripped out, especially during the Second World War when food production was a priority. And the size of fields kept pace with the growing machinery used to farm them. Farmed fields in some parts of the country are now vast. But not here. Outside the window huge tractors thunder past, but they look out of place in these narrow lanes and small fields - old spaces that are less and less able to resist the damage of modern machines.   

I think inconvenience is good for love and for neighbourliness. Loving and knowing our neighbours are beautiful intentions, but they can quickly become easy words and abstract concepts.

But whilst these ancient hedgerows are inconvenient for modern farming, they are convenient for life, because things can exist here that wouldn’t if the hedges were removed - biodiversity, soil structure, shelter and food for countless species through the year; species that are under threat from intensive agriculture elsewhere. It is the inconvenience of the hedges and fields here that leaves room for life. 

I think about how this is true of other things; how inconvenience might bring life, how it might even be essential for our relationship with things that matter. Two specific things come to mind.    

First, I think inconvenience is good for love and for neighbourliness. Loving and knowing our neighbours are beautiful intentions, but they can quickly become easy words and abstract concepts. Putting the idea of neighbourliness into practice will be inconvenient - it will have an impact on me and my life, it will take time and might be awkward at first - but it is where the love and I think the hope is. The future has lately been sounding bleak - heatwaves and wildfires and temperatures higher than climate modelling has predicted; economies in turmoil; never ending conflicts. Loving our neighbour isn’t about niceness, or just for when it’s convenient – it’s for right now as the world burns, it’s for helping us know the world through the lives of others, it’s for rebuilding affection and life on earth.   

Second, I have found that inconvenience is good for knowing the Bible. When I first began reading it — curiously but non-committaly as a young adult — the thing that kept me coming back was its beauty. Much of its meaning was lost to me, but its sound and rhythm wasn’t. The Bible is inefficient, inconvenient. It is often impenetrable, mysterious, poetic. And poetry is often inconvenient - it asks us to slow down, to pay attention, to engage imagination and heart and feeling, to re-read something that might not at first be clear. And when its meaning or imagery sticks then it remains, I do not forget it. If the Bible’s authors wanted readers to understand something, to believe something, there are shorter and clearer ways to do so which might even guarantee particular outcomes like belief. But the Bible turns towards poetry and beauty and depth - not transfer of information, not efficiency, not convenience. It asks the reader to slow down and listen, to reach beyond the immediacy of information to another way of being and knowing. 

Another Iris speaks - not flower, not daughter, but a singer through our kitchen speakers - Iris Dement is singing a song called Working on a World I May Never See. It makes me think about the importance of investing in hedgerows and neighbours, a declaration of belief that their possibility offers more than the efficiency and productivity they sacrifice. Because we are not made for efficiency, or blind progress, or productivity. I think we are made to love, and to work on a world we may never see; an ask that I increasingly see requires not just ‘development’ and technology and financial investment, but investment in love and neighbours and place. But as the world hurtles on, love seems diminished, its power underestimated or increasingly it seems, unknown. I notice talk of love sometimes met with cynicism, as if it’s a warm fuzzy idea but not something to take seriously, as if it might be world-shaking. But I think it is — or it could be if we let it.   

And so I welcome inconvenience, I welcome the courage and patience it teaches me.

The hedgerows and my neighbours and parts of the Bible remind me to take love seriously. They slow me down with their long-way-roundedness, their use of 100 words or species where one would be more efficient, their conjuring of feeling and images where information might be quicker. They ask me to pay attention, they offer beauty, they bring my gaze to things they matter.   

In Eric Fromm’s 1956 book The Art of Loving he examines various kinds of love, and then explores the disintegration of love in the modern western world, which is in part he says because:   

“Modern man has transformed himself into a commodity; he experiences his life energy as an investment with which he should make the highest profit, considering his position and the situation on the personality market. He is alienated from himself, from his fellow men and from nature. His main aim is profitable exchange of his skills, knowledge, and of himself, his "personality package" with others who are equally intent on a fair and profitable exchange. Life has no goal except the one to move, no principle except the one of fair exchange, no satisfaction except the one to consume.”

(All this written before the arrival of the ‘personality market’ of social media, and before Amazon’s all-consuming invitation to consume).  

In examining this commodification of life, and in a line that touches on our fondness for convenience, Fromm says:

“Modern man thinks he loses something—time—when he does not do things quickly. Yet he does not know what to do with the time he gains—except kill it.” 

He goes on to argue that love is not a sentiment but a practice; one that involves discipline, concentration, and patience. These aren’t things that a fast-paced attention-deficient society leaves much room for. He says too that

“Love is not primarily a relationship to a specific person; it is an attitude, an orientation of character which determines the relatedness of a person to the world as a whole…” 

The hedgerows outside and the poetry of Bible teach me patience and concentration, and they shift my centre of relatedness outwards, from my own need for convenience, from focus on my life and just the people in it, to the wider world - worlds seen and unseen.    

Fromm says

“To be loved, and to love, need courage, the courage to judge certain values as of ultimate concern—and to take the jump and to stake everything on these values.”

And so I welcome inconvenience, I welcome the courage and patience it teaches me. The life-giving ‘inconvenience’ of the ever-changing hedgerows, and neighbourliness, and the Bible, and many other things help me to slow down and pay attention, they help me to know and to love, they help me to work on a world I may never see.