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.  

Article
Comment
Freedom of Belief
Gaza
Middle East
Migration
7 min read

What the Gaza conflict and the asylum seeker row have in common

Iran’s persecution drives its Christians here. This is their story.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Rows of soldiers march away from the camera, two in the back row turn their heads back.
Officers at Iran’s Sacred Defence Week parade, 2023.
Tasnim News Agency, CC BY 4.0, via Wikimedia Commons.

The Israel-Gaza war and the recent row between the church and the UK government over asylum seekers don’t seem on the surface to have much to do with each other. But they do have a common denominator: Iran.  

Iran may not have directly sponsored Hamas’ infamous attacks on Israel on October 7th but without Iranian support for Hamas, it is unthinkable that they would have happened. Iran remains on the list of those countries who sponsor terrorist organisations across the Middle East, such as the Houthis in Yemen, and are widely regarded as a force for instability and undermining democracy across the region.  

It is also one of the most repressive nations on earth. It counts in the top ten of countries where freedom of religion or belief are restricted. According to the Open Doors’ World Watch List, list, Iran is the ninth most dangerous country to be a Christian in 2024, just behind Sudan and ahead of Afghanistan. With 1.2 million Christians in the country, they make up just 1.4 per cent of Iran’s population, and yet, they are considered to be a risk to national security and a means by which the West is seeking to undermine the Iranian government. This inevitably makes life incredibly hard for the Christians who call Iran home; to be a recognised Christian means to live your life as a second-class citizen, under constant surveillance, and enduring endless discrimination. 

Given that Iran is hardly a friend of the UK, the USA and its allies, you might have thought western governments would do all they could to support people seeking to escape the country, or a movement that draws people away from the influence of the mullahs. Which makes the attack on asylum seekers seeking baptism in UK churches all the more perplexing. 

Over the past week, Seen & Unseen has spoken to several Iranian Christians in the UK. These are definitely not bogus Christians. Some came to Christianity in Iran after a Muslim upbringing. Others were born into the small Christian community in Iran. Some are training to be ordained in the Church of England, and many of them have been imprisoned for their faith in Iran before coming to the UK. 

“The persecution that Christians are facing in Iran is absolutely real. Does that mean that some of them are leaving the country? Yes. I had to. I’m here. I had to leave my home.” 

One man, Mehdi (his name has been changed to protect his identity) became a Christian in Iran at the age of 18. His older brother converted to the new faith first and Mehdi, having seen his big brother struggling with violence, anger, depression and drugs, was curious about the complete and immediate change in his brother’s life. That curiosity led him to believe in Jesus. It became immediately obvious to these two brothers that their new faith was going to make their life complicated; and at the age of 20 and 26, they found themselves being arrested for the first time.  

He explains what drew him, and many others to Christianity. “It’s the same for many Iranians. There were people around us who are who were, and still are, dealing with lots of difficulties because of the economic situation, because of the oppression and corruption of the government. It feels like there’s no hope, no solution. The only solution can be found in the hidden places. It’s Jesus. He is the hope of a new life.” 

He tells us how Iran sees Christians: “They believe that Christianity is a weapon of Western countries, with a long-term plan to convert Islamic countries like Iran so that they can alter the culture and take the power.” 

After years in prison, much of it in solitary confinement in degrading conditions and yet more threats from the authorities, he was forced to leave Iran. He is now living in the UK with his wife, and at the midway point in his training to be a priest.  

We wanted to know what he thought of the comments concerning the church and ‘bogus asylum claims’: 

“The violation of human rights, the right to both free speech and freedom of belief, in Iran is real, it’s true, it’s happening. The persecution that Christians are facing in Iran is absolutely real. Does that mean that some of them are leaving the country? Yes. I had to. I’m here. I had to leave my home. And there aren’t enough legal routes, there aren’t enough ways to seek asylum in countries like the UK.  

So, it’s true that Christians are leaving Iran. I’m one of them. And I was incredibly lucky, I got here safely and securely.”  

Another convert, Hassan (also a false name to protect identity) while at home in Iran, went though the usual teenage angst, wondering about his place in the world, and whether God really exists. He delved into Islamic theology but says it left him ‘feeling empty’.  

After a few months of praying that God would somehow reveal himself, Hassan had a dream of a figure on a cross. This was the beginning of a journey that led him to faith in Jesus Christ. Hassan talks about his experience with the immigration system: “It’s hard for the Home Office, but the church has an important role to play – to support the people who have been persecuted, who have never before had a place to learn about or worship God. Those who have never had the freedom to express their faith, or live in their faith.”  

They are habitually religious people, so are not naturally drawn to atheism or agnosticism. On arriving in the UK, which they assume to be a Christian country, they naturally want to explore the faith of the country that they have arrived in. 

An Iranian refugee Darbina, unlike the others, was born as a Christian into a Christian family. Yet she speaks of how Christians are persecuted in Iran. She says they are treated like second class citizens, unable to sell food because they are regarded as unclean, unable to enter many professions because they are Christian. She describes the open surveillance of Christians. Her father, a pastor, was imprisoned for ‘acting against national security’ by organising small groups and illegal gatherings. Eventually Daria herself was imprisoned for a year. She experienced degrading treatment as a woman in a predominantly male prison, and frequently had to listen to the torture of others.  

There is another common story. Many Iranians leave Iran not yet as Christians, but seeking a better life from an economically depressed nation and disillusioned with the form of Shia Islam found in the country. They are habitually religious people, so are not naturally drawn to atheism or agnosticism. On arriving in the UK, which they assume to be a Christian country, they naturally want to explore the faith of the country that they have arrived in, even when they find the UK church more lukewarm than they expected. Of course, there are a number of Iranian Christians already in the UK such as Mehdi, Nasir and Daria, ready to help them discover a faith which has become vital to them. This would seem a much more common explanation of Iranian Christians wanting baptism, then simply a cynical attempt to manipulate the asylum system.  

Of course, there are Iranian and migrants from other countries claiming false conversion as a means of advancing their case for asylum. No-one doubts that. Yet the problem has been exaggerated. A recent Times report found that since January 2023 only 28 cases were heard at the Upper Tribunal Court in which a claimant cited conversion to Christianity as a reason to be granted asylum – in other words, just one per cent of cases heard. And of those 28, seven appeals were approved, 13 were dismissed and new hearings were ordered in eight cases. Hardly an ‘industrial scale’ operation. Yet there is a great deal of evidence of numerous people like those we spoke to, who have genuinely converted to Christianity, either in Iran itself, or in the west.   

More significant than the comparatively small number of fake claims, is evidence of a genuine religious revival amongst Iranian Muslims, drawn to Christianity as a more attractive option than the oppressive form of Islam they find in their homeland. Attacks on Iranian and other migrants, with the implication that all Iranians seeking conversion are bogus, or at least feeding suspicion of such claims to conversion is undermining exactly the kind of movement that you would have thought that the British government would be wanting to encourage. 

If there is something of a spiritual revival taking place amongst Iranian Muslims then this should be something to be celebrated rather than penalised or tarred with the brush of deception. We owe it to these people who have risked their lives to find a better way of living and believing.