Three things that might trigger massive ice sheet collapse

Source: The Conversation – UK – By Inès Otosaka, Assistant Professor in Physical Geography and Environmental Science, Northumbria University, Newcastle

Icebergs in Disko Bay, Greenland. iralgo74/Shutterstock

The Greenland and Antarctic ice sheets are highly vulnerable to global warming and scientists are being increasingly worried about the possibility of large parts of the ice sheets collapsing, if global temperatures keep on rising.

Scientists have identified three elements that could be triggered, putting the ice sheets in Greenland and Antarctica at further risk.

These three instabilities are marine ice sheet instability (Misi), marine ice cliff instability (Mici) and surface elevation melt instability (Semi).

The first one (Misi) occurs when the seafloor beneath the ice sheet slopes downwards toward the interior of the ice sheet. The floating platforms of ice that fringe the Antarctic continent, ice shelves, are too weak to help slow down the ice from flowing into the ocean.

Because of this, the retreat of the ice sheet will happen at an accelerated pace and might become irreversible. When this happens, ice thickness increases inland, meaning that more ice is transported from the ice sheet to the ocean, causing the ice sheet to thin and further retreat.

The second factor (Mici) is linked with the collapse of ice cliffs, left after the disintegration of an ice shelf. These ice cliffs, if they become taller than a 30-storey building, are structurally unstable and would collapse through hydrofracturing.

This is a process through which surface meltwater fills crevasses, forcing fractures to rip open and causing the ice shelves to disintegrate. Their collapse would trigger a rapid retreat of the ice sheet as further, taller ice cliffs – also prone to failure – would become exposed behind.

The third one (Semi) relates to when the melting of the ice sheet causes its surface elevation to decrease, exposing it to higher air temperatures and further increasing melt.

An illustration of the three main factors that may cause ice sheet instability
Illustration of the three main factors causing ice sheet instability.
Illustration by Ricarda Winkelmann based on the Global Tipping Point Report

Which regions are most vulnerable?

West Antarctica, which is home to some of the fastest moving glaciers in the world including Pine Island and Thwaites glaciers, is particularly vulnerable to global warming.

Satellite observations have revealed that these glaciers have retreated, thinned and are flowing faster to the ocean, indicating that Misi is potentially already under way in this region. At the same time, computer models have shown that the retreat of these glaciers will continue in the future.

So far, marine ice cliff instability has been simulated in an ice sheet model but has never been observed in the real world. The conditions that might lead to the formation of such tall ice cliffs and whether their collapse would lead to such dramatic consequences are still poorly understood.

But more glaciers could be at risk if they were to lose their ice shelves, potentially exposing unstable ice cliffs.

Ice melts at Thwaites Glacier.

Surface melt instability is of particular concern in Greenland where surface melt has increased in the past decade and is becoming the main driver of ice losses.

What would happen?

If one (or several) of these instabilities are triggered, there would be an irreversible retreat of parts of the ice sheets, raising sea levels much faster than currently planned. It would still take centuries for the ice across whole regions to fully retreat.

But it could take just under 300 years, under a catastrophic Mici-driven retreat in west Antarctica. So we would already see a much higher contribution of the ice sheets to rising sea levels by 2300, with more frequent coastal flooding worldwide.

As a rule of thumb, for every centimetre of sea level rise, an additional 6 million people are at risk of coastal flooding.

According to the latest IPCC report, sea levels are predicted to rise between 0.3 and 1.6 metres by 2100, depending on future greenhouse gas emissions. However, an increase of more than 15 meters by 2300 cannot be ruled out.

Satellite observations and computer models help us understand how Greenland and Antarctica are changing and how they will continue to do so in the future. Analysis of satellite records shows that regions of both ice sheets are thinning and flowing more rapidly than before. Using computer models, self-sustaining mechanisms that could lead to increased ice sheet melting in the future have been identified.

My international team, supported by the European Space Agency, is bringing together experts in satellite remote sensing and numerical modelling to determine how close the polar ice sheets are to crossing “tipping points”, beyond which their retreat will become irreversible.

However, there is still much to understand and to research around the triggers of these instabilities, and some computer simulations suggest that
ice cliff failure might not lead to the dramatic outcome that some researchers have predicted.

Understanding more about what this means for future sea level rise will help reduce future risks so that we can avoid the dramatic human, social, and economic consequences that would come with more frequent and severe coastal flooding, storm surging and coastal population relocation.


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The Conversation

Inès Otosaka receives funding from the European Space Agency and the UK Natural Environment Research Council.

ref. Three things that might trigger massive ice sheet collapse – https://theconversation.com/three-things-that-might-trigger-massive-ice-sheet-collapse-267275

Should the UK follow Australia’s under-16s social media ban? It could do more harm than good

Source: The Conversation – UK – By Jessica Ringrose, Professor of the Sociology of Gender and Education, Institute of Education, UCL

Drazen Zigic/Shutterstock

A ban on social media for under-16s in Australia comes into effect on December 10 2025. Young people will see their accounts deactivated, with social media companies responsible for enacting the ban.

In the UK, the government has committed to addressing young people’s use of the internet through the Online Safety Act rather than enforcing an outright ban.

However, children’s use of devices is often limited. Bans on smartphones in schools, as well as parent pledges to delay their children’s smartphone use, have gained widespread traction in the UK. They are based on assumptions including that smartphone use is addictive, distracting and leads to children doing worse in school.

On the other hand, though, research suggests the cause and effect may not be so clearcut. Studies have found that phone banning in schools does not significantly increase academic attainment or improve wellbeing.

We are academics with decades of experience exploring young people’s use of digital media. Our ongoing research suggests that an outright ban on social media platforms for under-16s is problematic. It neglects young people’s rights and voice and penalises them rather than targeting social media platforms.

Boy and mum looking at phone
Bans may deter children from talking to adults if they do see something harmful online.
VH-studio/Shutterstock

Bans could erode trust between young people and the adults in their lives. Children may be put off telling adults about something harmful they’re not supposed to have seen. This could lead to them being less able to access support.

Our ongoing study is exploring the implications of banning smartphones in schools in England. Survey data suggests that most schools in the UK do not allow phones to be used at all during the school day.

Previous research by one of us (Jessica Ringrose) explored young people’s experiences with smartphones and social media at school. This research found that girls were being sent nude images by boys at their schools and were exposed to misogynistic messages originating from the manosphere.

Nevertheless, our ongoing work shows widespread opposition to phone school bans among young people. There’s a generational divide: 75% of young people opposed school phone bans, while most parents (88%) and teachers (87%) supported them.

A problem with strict bans in school settings is that issues and harms young people may encounter online, including those that originate from their classmates, are displaced from school.

One of us (Jessica) has previously carried out research on the challenges of combating digital harms in schools that found schools lacked victim support and young people feared reporting online abuse. “No phone” policies may perpetuate this. Young people may be put off showing teachers something online that upset them when they know they’re not supposed to get out their phone.

For parents, too, phone bans may be a way of pushing away a problem they don’t feel equipped or supported to deal with. Interviews with mothers in the US who had signed pledges to delay giving young people smartphones revealed this uncertainty.

Smartphone avoidance strategies delayed the need to engage in other, more nuanced, forms of parental mediation of digital devices. Simply deferring young people’s use of smartphones may not deal with the doubts and fears that parents feel around their children’s use of technology.

Interviews with parents and carers from our ongoing study show they feel overwhelmed and unsupported when it comes to their children’s smartphone use. “When you’re a busy parent, making sure you’re on top of monitoring what they’re doing seems like quite a hard task,” one mother said. “There’s just not enough guidance,” another commented.

What teens think

Our ongoing work is focused on hearing what young people have to say about phone bans. It suggests that bans make young people feel a loss of autonomy and agency, and that they want guidance from adults on smartphone and social media use.

This need for support is something that research has consistently found that young people want. They want to be able to talk to adults and to be listened to without judgement.

We are not dismissing parents’ or teachers’ concerns, nor their hopes for safer smartphone futures. We are also not suggesting students use phones during lessons when it is not appropriate. Rather we argue that listening to young people’s and families’ views about and hopes for tech is crucial.

Research from the House of Lords shows an urgent need for critical thinking and analytical skills to access, evaluate, create and act on media, for both children and adults. Teachers have pointed to major gaps in media literacy education, especially around social media and AI.

But without addressing this at school, online harms are not reduced. Instead, responsibility for them is shifted onto parents, who already feel ill-equipped to address children’s online lives.

By focusing on media literacy in both policies and the curriculum, schools can address children’s experiences and views. This could include covering issues such as AI and social media business models, algorithms, misinformation, surveillance, privacy and consent in the use of technology.

It’s best if schools and parents are able to work together to address rapidly shifting technology concerns such as AI, instead of shifting responsibility back and forth. Parents and families need support to help children navigate responsible use of social media and issues including AI and consent.

The Conversation

Rebecca Coleman receives funding from the Economic and Social Research Council (ESRC).

Jessica Ringrose does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. Should the UK follow Australia’s under-16s social media ban? It could do more harm than good – https://theconversation.com/should-the-uk-follow-australias-under-16s-social-media-ban-it-could-do-more-harm-than-good-269754

Rage bait: the psychology behind social media’s angriest posts

Source: The Conversation – UK – By John McAlaney, Professor in Psychology, Bournemouth University

Jack_the_sparow/Shutterstock

“Rage bait” has been named the word of the year by the Oxford University Press. It means social media content that is designed to create a strong and negative reaction.

Posting content intended to antagonise people may not seem like a wise strategy for a social media influencer. But people who post content on social media can make more money if their channel has a high level of engagements – regardless of how positively people are responding.

In addition, social media platforms use algorithms that tailor the content we see to what we are likely to engage with. This doesn’t necessarily mean content that will make us happy – the algorithm will learn from any engagement that we have with the content, including angry comments we might post in response.

But there are things you can do to help control your reaction to this kind of content. First though, you need to understand why rage bait is so effective.

Provocative posts can result in a higher number of clicks, shares and comments. This may be a result of a negativity bias, where negative emotions such as anger spread more quickly and more intensely through social networks.

In evolutionary terms, it is more important for us to pay attention to a situation that has caused anger to our group than a situation that has created happiness. Anger suggests that action needs to be taken to resolve an issue, whereas happiness suggests that everything is OK.

Although social media technologies are relatively new, the ways in which we understand and navigate our world are not. We are primed to look for social information, which includes anything that indicates a difference of opinion or possible threat within our social groups.

In the past, the groups we belonged to were typically local to where we lived – our friends, neighbours and colleagues. But the growth of social media means that we can now connect with people from all around the world. That means there are far more groups we can be part of and, in turn, routes through which anger can reach us.

Research has found that people can be quick to align their views with others on anything that prompts a negative emotion, which provides another evolutionary benefit by providing safety in numbers from a potential threat. In this case the person posting the rage bait content takes on the role of the pantomime villain who the audience unites against to boo at.

The other problem is we can post content or comments and immediately get a reply, non-stop 24 hours a day. Typically, we used to have some breaks from anything, or anyone, that caused us a feeling of rage. This would give us an opportunity to calm down and reflect on what had happened, but with the ubiquity of social media it can feel like we no longer have that escape.

Coping with rage bait

An awareness of the motivations behind these posts is a good place to start. There are of course people who post negative content who genuinely believe in what they are posting. But knowing that many of these posts are posted solely to drive engagement helps us reclaim our power over those interactions.

A 2020 study showed that giving people an understanding of manipulation strategies used in the media empowered them to resist these techniques.

Man in hoodie smashing through laptop screen with fist.
How not to deal with rage bait.
Ollyy/Shutterstock

Think of the person posting the content as being an actor who is playing a character, and whose actions are driven more by a desire for fame – whether that means being famous or infamous – rather than personal beliefs.

The more that we avoid engaging with any content that induces rage in us the less it will be presented to us. Unlike traditional broadcast media such as TV, we do not need to be a passive audience to social media. Instead we can influence and shape social media through both what we choose to engage with, or not engage with.

Hope instead of rage

Despite the speed and strength with which anger can spread through social media through rage bait, there is emerging research which suggests people can be nudged into reflecting on media content designed to provoke anger before they respond. This can dilute the influence of rage bait.

One benefit of social media as compared to offline interactions is that social media is, by its nature, publicly visible. This means that researchers can more easily understand what is happening on these platforms, including how rage bait is being used to drive engagements.

It can also help us better understand how to help people take control over social media content that we are exposed to, so that we can benefit from the positive aspects of these technologies without being drawn into negative content posted solely for profit.

The Conversation

John McAlaney does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. Rage bait: the psychology behind social media’s angriest posts – https://theconversation.com/rage-bait-the-psychology-behind-social-medias-angriest-posts-271041

Why Grand Designs-style eco-homes aren’t a good blueprint for sustainable living

Source: The Conversation – UK – By Alan Collins, Professor of Economics and Public Policy, Nottingham Trent University

A family builds an off-grid home in rural Wales. TV celebrates it as a blueprint for net-zero living. But what if this vision of sustainability simply doesn’t scale up?

Television shows such as Channel 4’s Grand Designs have long celebrated ambitious one-off homebuilding projects. These programmes often frame bespoke rural housing as a model of sustainable living.

With large audiences, they wield real influence over what viewers imagine an environmentally sustainable lifestyle looks like. But the reality behind many of these supposedly “eco” homes is far more complicated.

The BBC recently explored one such case in Wales, where a family secured planning permission under the Welsh government’s One Planet Development policy. Introduced in 2012, the policy allows zero-carbon homes to be constructed on land where conventional buildings would not be permitted. In return, residents must demonstrate they can provide their own energy and water and derive a basic income from the surrounding land.

At first glance, this all seems a laudable and well-meaning attempt to encourage net-zero living. Yet projects like these raise deeper questions about sustainability, fairness and what it means for a society as a whole to be environmentally responsible.

We can’t all live in rural eco-homes

The first issue is scalability. Rural “eco-homestead” living can appear green at the level of a single household. But how many of these homes, each taking up considerable land, could be built in the Welsh countryside – or the UK more broadly?

A few might operate as experimental demonstration sites in rural areas, but if that’s the goal then a location in or near urban areas would reach far more people.

These homes are not as self-sufficient as the image of rural idyll suggests. People living there would still own cars, commute to work, send children to school and make regular trips for food, healthcare and to socialise. Multiply these car trips over many such developments and their environmental footprint would undermine the very rationale used to approve the developments.

This is the opposite of the 15-minute city ideal. Dispersed rural living simply cannot match the efficiency of compact urban living.

Academic research in economics, geography and planning has long showed that cities generate “agglomeration economies”: the practical benefits of living around lots of other people means schools, healthcare, public transport and other services tend to be more efficient than in the countryside. This makes urban living far more sustainable for large populations and is one reason rural eco-homes are completely unsustainable as a means of meeting genuine housing needs.

Fair and inclusive

The second issue concerns fairness and access. If permission for remote single household plots is to be restricted in number, then that cap should be explicit and justified. At present, it is neither.

The result is that only the wealthy – people able to acquire attractive rural land, navigate the planning system and fund bespoke eco-builds – can pursue this lifestyle. This risks breeding resentment, especially if access to attractive countryside or forest locations becomes effectively privatised by those who can afford large, low-density housing.

This has broader political implications. As the climate crisis intensifies, public support for environmental action depends on perceptions of fairness. If “sustainable living” is seen as something the wealthy perform in idyllic rural retreats while ultimately relying on urban services and infrastructure, that narrative becomes exclusionary and demotivating. It signals that meaningful environmental responsibility isn’t possible for the majority living in towns and cities. That helps create a form of socio-environmental separation: green lifestyles for a wealthy minority, higher environmental costs for everyone else.

Programmes like Grand Designs play an important role in shaping expectations for green living and dream “forever home” residential building projects. Their enthusiasm for remote, self-built eco-homes gives viewers the impression that sustainability is achieved through architectural daring and a retreat from urban life. These stories generate a warm glow for the featured household, but they don’t represent a realistic way to collectively tackle the climate and environment crises.

The most effective solutions are more mundane, and far less televisual. For instance, better roof insulation or the replacement of old boilers could be rolled out for millions of homes and would have a far greater environmental impact. Such policies lack the drama of building a fancy off-grid smallholding, but they are scalable, accessible for all and genuinely aligned with climate goals.


Don’t have time to read about climate change as much as you’d like?

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Alan Collins is a very passive member of the Labour Party

ref. Why Grand Designs-style eco-homes aren’t a good blueprint for sustainable living – https://theconversation.com/why-grand-designs-style-eco-homes-arent-a-good-blueprint-for-sustainable-living-268751

How short-form videos could be harming young minds

Source: The Conversation – UK – By Katherine Easton, Lecturer, Psychology, University of Sheffield

Prostock-studio/Shutterstock.com

Online short-form video has shifted from a light distraction to a constant backdrop in many children’s lives. What used to fill a spare moment now shapes how young people relax, communicate and form opinions, with TikTok, Instagram Reels, Douyin and YouTube Shorts drawing in hundreds of millions of under-18s through endlessly personalised feeds.

These apps feel lively and intimate, offering quick routes to humour, trends and connection, yet their design encourages long sessions of rapid scrolling that can be difficult for young users to manage. They were never built with children in mind, although many children use them daily and often alone.

For some pre-teens, these platforms help develop identity, spark interests and maintain friendships. For others, the flow of content disrupts sleep, erodes boundaries or squeezes out time for reflection and meaningful interaction.

Problematic use is less about minutes spent and more about patterns where scrolling becomes compulsive or hard to stop. These patterns can begin to affect sleep, mood, attention, schoolwork and relationships.

Short-form videos (typically between 15 and 90 seconds) are engineered to capture the brain’s craving for novelty. Each swipe promises something different, whether a joke, prank or shock – and the reward system responds instantly.

Because the feed rarely pauses, the natural breaks that help attention reset vanish. Over time, this can weaken impulse control and sustained focus. A 2023 analysis of 71 studies and nearly 100,000 participants found a moderate link between heavy short-form video use and reduced inhibitory control and attention spans.

Attention hijacked

Sleep is one of the clearest areas where short-form video can take a toll.

Many children today view screens when they should be winding down. The bright light delays the release of melatonin, a hormone that helps regulate sleep, making it harder for them to drift off.

But the emotional highs and lows of rapid content make it particularly difficult for the brain to settle. A recent study found that for some teenagers, excessive short-form video use is connected to poorer sleep and higher social anxiety.

These sleep disturbances affect mood, resilience and memory, and can create a cycle that is especially hard for stressed or socially pressured children to break.

A young girl lying awake in bed.
Short-form video use may lead to insomnia.
StasyKID/Shutterstock.com

Beyond sleep, the constant stream of peer images and curated lifestyles can amplify comparison. Pre-teens may internalise unrealistic standards of popularity, appearance or success, which is linked to lower self-esteem and anxiety – although the same is true for all forms of social media.

Younger children are more susceptible

Most research focuses on teenagers, but younger children have less mature self-regulation and a more fragile sense of identity, leaving them highly susceptible to the emotional pull of quick-fire content.

Exposure to material children never intended to see adds risk and the design of short-form video apps can make this far more likely. Because clips appear instantly and autoplay one after another, children can be shown violent footage, harmful challenges or sexual content before they have time to process what they are seeing or look away.

Unlike longer videos or traditional social media posts, short-form content provides almost no context, no warning, and no opportunity to prepare emotionally. A single swipe can produce a sudden shift in tone from silly to disturbing, which is particularly jarring for developing brains.

Although this content may not always be illegal, it can still be inappropriate for a child’s stage of development. Algorithmic systems learn from a brief moment of exposure, sometimes escalating similar content into the feed. This combination of instant appearance, lack of context, emotional intensity and rapid reinforcement is what makes inappropriate content in short-form video especially problematic for younger users.

Not every child is affected in the same way, though. Those with anxiety, attention difficulties or emotional volatility seem more vulnerable to compulsive scrolling and to the mood swings that follow it.

Some research suggests a cyclical relationship, where young people with attention deficit hyperactivity disorder, or ADHD, are particularly drawn to rapid content, while heavy use may intensify the symptoms that make self-regulation difficult. Children dealing with bullying, stress, family instability or poor sleep may also use late-night scrolling to cope with difficult emotions.

This matters because childhood is a critical period for learning how to build relationships, tolerate boredom and handle uncomfortable feelings. When every quiet moment is filled with quick entertainment, children lose chances to practise daydreaming, invent games, chat with family or simply let their thoughts wander.

Unstructured time is part of how young minds learn to soothe themselves and develop internal focus. Without it, these skills can weaken.

New guidelines

There are encouraging signs of change as governments and schools begin to address digital wellbeing more explicitly. In England, new statutory guidelines encourage schools to integrate online safety and digital literacy into the curriculum.

Some schools are restricting smartphone use during the school day, and organisations such as Amnesty International are urging platforms to introduce safer defaults, better age-verification and greater transparency around algorithms.

At home, open conversation can help children understand their habits and build healthier ones. Parents can watch videos together, discuss what makes certain clips appealing and explore how particular content made the child feel.

Establishing simple family routines, such as keeping devices out of bedrooms or setting a shared cut-off time for screen use, can protect sleep and reduce late-night scrolling. Encouraging offline activities, hobbies, sports and time with friends also helps maintain a healthy balance.

Short-form videos can be creative, funny and comforting. With thoughtful support, responsive policies and safer platform design, children can enjoy them without compromising their wellbeing or development.

The Conversation

Katherine Easton has recently received funding from:
2021 – UKRI eNurture (PI) £26,762.00 Hacking the school system.
2022 – Research England, HEIF TUoS (PI) £48,983 Digiware: Knowledge Exchange in Education and Internet of Things.
to research young people’s views on the use of technology in their schools

ref. How short-form videos could be harming young minds – https://theconversation.com/how-short-form-videos-could-be-harming-young-minds-271159

Will Scotland’s planned four-day week for teachers work?

Source: The Conversation – UK – By Beng Huat See, Professor of Education Research, School of Education, University of Birmingham

Yuganov Konstantin/Shutterstock

The Scottish government recently announced plans to pilot a four-day school week. The proposal comes amid growing concerns about teacher supply and wellbeing.

Teaching remains one of the most stressful occupations in the UK, with stress, exhaustion and burnout consistently cited as major reasons for staff leaving the profession. Creating supportive cultures and cost-effective wellbeing strategies therefore remains a key challenge for school leaders.

A “true” four-day work week, as advocated for by the Four-Day Week Foundation, involves the meaningful reduction of working time as well as days. This means that working time will typically be reduced to 28-32 hours per week worked over four days. Importantly, this change is made without a reduction in pay and with expectations that overall productivity levels are maintained.

Trials across 61 UK organisations show that four-day work weeks, when implemented as genuine working-time reductions, can improve work-life balance, reduce stress and cut employee absence. Research from Australia, Canada, Ireland, New Zealand, the UK and the USA also report positive effects on wellbeing, job satisfaction and retention from adoption of the four-day work week. These studies also suggest that working-time reductions do not harm productivity.

But teaching still lags behind the wider workforce on flexible working. Many schools struggle to accommodate it. Unlike many office-based roles, schools must maintain fixed timetables, ensure pupil supervision and meet staffing ratios, which limits flexibility.

The proposal by the Scottish government differs from a “true” four-day week in that it does not reduce teachers’ overall hours but redistributes them. Teachers would work part of their planning, preparation and assessment time off-site, with only four days used for teaching.

Hand marking student work
The proposal would allow a day for assessment, planning and other tasks.
NuPenDekDee/Shutterstock

Research by one of us (Daniel Wheatley, with colleagues at the University of Birmingham) from the Four-Day Work Week Project offers useful insights from work models that do not involve reductions in hours. We have found that models of the four-day work week where hours are not reduced, and ones where working on the fifth day remains in place, are linked to high work intensity and lesser practical benefits: employees are not able to disconnect from work fully.

However, research by one of us (Beng Huat See, with colleagues at Durham University and the University of Birmingham) which has examined 18 countries, indicates that the key factor contributing to stress is not the statutory working hours, but the amount of classroom contact time. Countries where teachers have high overall hours but fewer teaching hours report fewer shortages. This suggests that the most exhausting element of teaching is the intensity of instructing and managing pupils, rather than administrative or preparatory tasks.

If reducing contact hours helps alleviate stress, then a four-day teaching week, or models that redistribute teaching time such as the proposal in Scotland, could potentially improve wellbeing and retention.

Although four-day work weeks have been adopted in some international school systems, evidence of impacts on wellbeing, retention and pupil outcomes remains limited. Most existing research has been based on people’s perceptions of the scheme rather than measurable outcomes. These could include comparing absentee rates, turnover rates of teachers and student outcomes before and after the introduction of flexible working.

The Scottish pilot therefore offers an important opportunity to generate robust evidence. In England, the Education Endowment Foundation, a research charity funded by the government, is also trialling a nine-day working fortnight and an off-site planning, preparation and assessment model, but results are not yet available.

Flexible working in practice

Whether flexible working hours are feasible in practice depends on several factors. Large academy trusts often find it easier to implement this kind of working because they can deploy staff across multiple sites, allowing less rigid timetabling than a single school can manage. Primary schools also have more capacity for flexible models because they rely less on specialist subject teaching.

Cultural change is as important as logistical change. Research from non-profit Timewise emphasises that supportive leadership is crucial. Without it, flexible arrangements remain inconsistent or inaccessible. This means that implementing a four-day week is not a simple organisational tweak.

A four-day week is not a quick fix, then, but it may be worth trying.

The Scottish government’s pilot is an ambitious step that reflects a growing recognition of the need to address teacher workload. But successful implementation will require sufficient staffing and resourcing, and a shift in leadership practice and school cultures.

Reducing the intensity of classroom contact time may be crucial to tackling stress and preventing burnout. The existing evidence base does present a cautionary tale in that adoption of work models that do not involve a meaningful reduction in working time have so far been much less successful. Nevertheless, the Scottish pilot offers a rare opportunity to test whether rethinking working patterns can improve teacher wellbeing and retention.

The Conversation

Beng Huat See receives funding from Economic and Social Research Council.

She is a Fellow of the Academy of Social Sciences, Fellow of the Royal Society of Arts and a Fellow of the Wolfson Research Institute for Health and Wellbeing

Daniel Wheatley is an Academic Fellow of the Chartered Institute of Personnel and Development, Fellow of the Regional Studies Association and member of the Association for Heterodox Economics and British Sociological Association.

ref. Will Scotland’s planned four-day week for teachers work? – https://theconversation.com/will-scotlands-planned-four-day-week-for-teachers-work-271166

Online sharing can push us apart – but when it’s authentic it can bring us together

Source: The Conversation – UK – By Claire Hart, Associate Professor of Psychology, University of Southampton

PeopleImages/Shutterstock

We spend a huge part of our social lives online. Over five billion people scroll, post and comment on social media every day, using these platforms to keep in touch, share experiences and express themselves. Yet social media is often blamed for making us lonelier, more anxious and more competitive.

Our research team at the University of Southampton wanted to test whether this overwhelmingly negative narrative tells the full story. Instead of asking only what social media does to us, we asked a different question: under what conditions does sharing online actually help our relationships?

To answer this, we conducted a systematic review of almost two decades of research on two core online behaviours: self-disclosure (sharing personal information, thoughts or feelings) and self-presentation (managing the image we project to others). Across 57 publications and 73 individual studies, a clear pattern emerged: online sharing can strengthen relationships but only when it is perceived as genuine, appropriate and socially attuned.

People have always managed how they appear to others. What social media adds is scale, speed and visibility. A single post can be seen by dozens, hundreds, or even thousands of people, from close friends to complete strangers.

Both self-disclosure and self-presentation serve important social functions. Sharing personal experiences can deepen friendships and invite support. Presenting achievements or milestones can reinforce feelings of status and belonging. Problems arise not because these processes exist, but because they become exaggerated, misjudged or mismatched to the audience.

What the evidence actually shows

Across the studies we reviewed, people who shared more about their lives online consistently felt more socially connected. Even short, everyday updates increased feelings of belonging and reduced loneliness – whether or not the posts received visible feedback.

From the audience side, people felt emotionally closer to those who disclosed more frequently and more meaningfully. These effects were not limited to close friends; even weak ties often strengthened through regular, low-stakes sharing.

Crucially, online sharing helps fulfil two fundamental social motives. One is affiliation: the need for closeness, warmth and acceptance. The second is status: the need to feel valued, admired or socially visible. Positive, sincere self-disclosure supported both. In contrast, posting that was clearly designed to impress, brag or exaggerate often undermined liking, even when it attracted superficial engagement such as likes.

One of the most robust findings from the review was the importance of perceived authenticity. Across multiple experiments, people rated targets as more trustworthy, likeable and socially attractive when their photos were candid rather than heavily posed or edited. Filtered selfies and highly polished images tended to reduce perceived genuineness, and with it, social warmth.

The same pattern appeared in written posts. Balanced, everyday content – think “Long day but finally home with a cup of tea. Nice to slow down and enjoy the small comforts” – elicited more positive responses than overt self-promotion, for example “Another huge win today — feeling unstoppable lately! Hard work really does beat talent 💪✨”. Across studies, people were consistently more liked when they appeared real rather than strategic.

This does not mean people reject positivity. Positive posts were generally associated with more likes, friendlier comments and higher interpersonal attraction. But highly curated positivity, especially when it signalled superiority, luxury or flawless success, often triggered scepticism rather than admiration.

When sharing backfires

The review also showed that more disclosure is not always better. Highly intimate or strongly negative posts were often judged as inappropriate when shared publicly, particularly among acquaintances. These posts may attract attention but not necessarily liking or trust.

Negative posts showed an important asymmetry. They tended to receive fewer likes, but more private messages and emotional support. In other words, distress expressed online does not go ignored — but the support often moves behind the scenes. What matters most is whether the disclosure appears sincere rather than performative.

Not everyone uses social media in the same way. Traits such as narcissism and attachment style shape both how people post and how others respond. Narcissistic users, for example, tended to post more frequently and more self-promotional content.

While this often increased visibility, it did not reliably increase genuine liking or closeness. By contrast, people with secure attachment styles, who were comfortable with intimacy and trust, were more likely to use social media in ways that sustain real relationships.

Context matters just as much. Close friends responded differently from acquaintances. A disclosure that strengthens closeness in an intimate relationship may feel awkward or excessive when directed at distant contacts. Platforms also differ: what feels normal on Instagram may not work on LinkedIn or X.

Most previous research, and most public debate, has focused on the harms of social media: addiction, social comparison, anxiety and loneliness. These are real concerns. But they coexist with a parallel reality: people continue to use social media because it meets genuine social needs.

Our aim was to identify what actually works in online relating. We wanted to move beyond simplistic “good” versus “bad” narratives and offer a more precise account of how digital connection succeeds or fails. The practical implications are less about posting more or less, and more about how and why we share. Posts perceived as genuine consistently outperform those seen as strategic.

In summary, positive content attracts visibility; sincere vulnerability attracts support. Extremely intimate disclosures are best reserved for closer relationships.
Heavily filtered or exaggerated self-presentation often weakens trust.

Social media is neither inherently toxic nor inherently connective. It amplifies whatever social signals we send through it. When those signals align with honesty, emotional awareness and relational context, online self-disclosure can strengthen, rather than strain, our relationships.

The Conversation

The authors do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.

ref. Online sharing can push us apart – but when it’s authentic it can bring us together – https://theconversation.com/online-sharing-can-push-us-apart-but-when-its-authentic-it-can-bring-us-together-271547

The price of belonging is inconvenience. Are we still willing to pay it?

Source: The Conversation – Canada – By Andrea Carter, Adjunct Faculty in Industrial and Organizational Psychology, Adler University

“Inconvenience is the cost of community” has become somewhat of a social media mantra for people looking to rediscover what belonging and community actually require.

For years, many have embraced the idea that people can have connections without co-ordination, community without commitment and relationships without the friction of difference. But belonging doesn’t work that way because human interdependence has never been without friction.

It asks us to show up when we’d rather stay home, stay in conversations we’d rather leave and to rely on people whose presence and beliefs grow our capacity to care beyond ourselves.

This inconvenience is part of the social infrastructure that holds communities together. My recent research suggests that when five core “productive frictions” are eliminated from that infrastructure, we strip away the very forces that keep communities strong, productive and together.

Three overlapping epidemics

Three converging epidemics now demand our attention, each pointing to the collapse of community infrastructure.

The first is loneliness. A World Health Organization report released in June found one in six people are affected by loneliness, with recent data from Canada and the United States showing increases since 2024.

Loneliness is linked to roughly 100 deaths every hour — about 871,000 a year — rivalling smoking in its mortality risk.




Read more:
Loneliness could kill you


Contributing to this issue is the widespread uptick in familial estrangement. Up to 130 million North Americans are estranged from a close relative, with 35 per cent involving immediate family members. Families often estrange members who are “inconvenient”: those who are different or who challenge repetitive traumatic family dysfunction.

The U.S. has approximately twice the rate of parent-child estrangement as Europe, a pattern researchers tie to a cultural emphasis on individual autonomy over family obligation.

The second epidemic is workplace toxicity. This year, 80 per cent of U.S. workers described their workplaces as toxic, up from 67 per cent in 2024, and cited it as the primary driver of poor mental health. Gallup’s global data also shows that stalled employee engagement has cost the global economy US$438 billion in lost productivity.

This is happening despite employers investing billions in wellness apps, engagement programs and other strategies. Many organizations are pouring money into individual coping tools while systematically removing the very infrastructure needed for community.

The third epidemic is an unprecedented global decline in civic and employer trust. These are not separate problems. They are all interconnected by a single root cause: the dismantling of social infrastructure that builds cohesion and belonging.

The cost of convenience

A recent study examined emotional intelligence scores from 28,000 adults across 166 countries and uncovered an alarming trend: global emotional intelligence has dropped nearly six per cent between 2019 and 2024.

Researchers call this an “emotional recession” because our shared emotional resources are shrinking in a pattern similar to an economy in a downturn. The steepest declines occurred in intrinsic motivation, optimism and a sense of purpose; three capabilities that help us to keep moving forward, hopeful and willing to invest in relationships.

Many blame “convenience culture.” Convenience culture prioritizes comfort and efficiency over collective responsibility. It often reduces human interaction to what’s easiest rather than what’s meaningful.

Digital platforms promise connection without commitment, comfort without consideration and belonging without mutual accountability. Algorithms reduce exposure to difference by curating belief-aligned feeds and allowing people to retreat from the discomfort that growth requires.

The messy, time-consuming interactions that build trust and interdependency — like the tense moments when colleagues work through conflict rather than agree or look away — are disappearing. We have optimized away the inconveniences that create interdependence, then wonder why people feel so alone, emotionally raw and incapable of handling difference.

As such, a fundamental distinction has been lost: belonging is not the same as fitting in. Fitting in is passive; it accommodates what meets the requirements, provides minimal access and enables you to stay as long as you comply. Fitting in is both conditional and transactional.

Belonging, on the other hand, is active and reciprocal. It asks something of you and the community that receives you. Both parties must adjust, accommodate and be changed by the relationship. That mutual obligation is exactly what convenience culture does not tolerate and precisely what builds trust, respect, commitment and the emotional resilience we are losing.

Five productive inconveniences

My research on workplace belonging identifies five “productive inconveniences” that make real community possible. Here’s how you can bring them into your own life:

1. Costly commitment: Real community is a two-way street. Be willing to put the group’s needs ahead of what’s easiest for you, but make sure this burden doesn’t fall on the same people every time. When only some people have to invest, being part of the community doesn’t mean much.

2. Co-ordinated time: Strong relationships need time to form. When calendars are full, try to make the effort to see people in person. Texts and emails are helpful, but they cannot replace real presence.

3. Navigating difference: Try to maintain relationships with people who see the world differently from you rather than retreating when your views are challenged. Learning to listen, respectfully disagree and stay curious in moments of conflict are what stretches you and makes your community stronger.

4. Conflict repair: Healthy relationships mean taking responsibility and accountability to work through conflict rather than just discounting or disengaging. Instead of unfollowing or walking away, have the hard conversations that allow relationships to survive and grow.

5. Mutual need: Belonging demands interdependence. Ask for help when you need it, and be willing to be needed in return. Doing everything alone is another form of isolation. Mutual reliance is what turns a group of people into a real community.

Choosing people over convenience

Leaders, whether in families, workplaces or communities, must learn to distinguish harmful barriers such as discrimination, exclusion and bureaucratic waste from essential inconveniences that build the muscle of belonging within a community.

The “emotional recession” study emphasizes this: people with higher emotional intelligence were more than 10 times more likely to have strong relationships, be effective in what they do and experience well-being in their lives.

The data suggests that investing in building emotional capacity and the productive inconveniences that develop it pays measurable dividends for individuals and organizations alike.

Community is not built solely through connection. It is built through interdependence, and interdependence is a human infrastructure that is deliberately inconvenient.

Every time we choose people over convenience, we invest in community. The real question in our homes, workplaces and democracies is whether we’re willing to pay that price.

The Conversation

Andrea Carter is an Adjunct professor at Adler University. She is also the CEO of Andrea Carter Consulting and the founder of Belonging First Methodology™.

ref. The price of belonging is inconvenience. Are we still willing to pay it? – https://theconversation.com/the-price-of-belonging-is-inconvenience-are-we-still-willing-to-pay-it-270778

Sabrina Carpenter’s and Chappell Roan’s sexy pop hits have roots in the bedroom ballads of Teddy Pendergrass and Philly soul

Source: The Conversation – USA (2) – By Jared Bahir Browsh, Assistant Teaching Professor of Critical Sports Studies, University of Colorado Boulder

Teddy Pendergrass was known for romantic R&B ballads like the 1978 hit “Close the Door.” Michael Putland via Getty Images

When Sabrina Carpenter’s provocative 2024 pop single “Bed Chem” plays on the radio, and I hear the lyrics

But I bet we’d have really good bed chem / How you pick me up, pull ‘em down, turn me ’round / Oh, it just makes sense / How you talk so sweet when you’re doing bad things

it reminds me of a song released 45 years earlier:

Let’s take a shower, said a shower together, yes / I’ll wash your body and you’ll wash mine, yeah / Rub me down in some, some hot oils, baby / And I’ll do the same thing to you
—“Turn Off the Lights” by Teddy Pendergrass

Growing up in Philadelphia in the 1990s, I listened to soul singer-turned-R&B sex symbol Teddy Pendergrass and other artists who defined the Sound of Philadelphia. Now, as a professor of ethnic studies, I teach students about the influence of Black artists on modern pop culture.

Pendergrass would have turned 75 this year. Although he died in 2010, he helped usher in an era of music that brought both disco and more mature, sensual music to the mainstream – and I see his influence in a number of pop and R&B hits today.

“Turn Off the Lights” by Teddy Pendergrass.

The Philadelphia sound

Theodore DeReese Pendergrass was born in South Carolina in 1950, but he grew up in North Philadelphia, where he sang and played drums in church and became an ordained minister at age 10.

He dropped out of Thomas Edison High School in the 11th grade to pursue a music career, and he recorded “Angel With Muddy Feet” in 1967. The song was not a commercial success, so he focused on playing drums for a number of local bands.

In 1970, Pendergrass was invited by Philly soul and R&B singer Harold Melvin to play drums with his group, the Blue Notes. During a performance, Pendergrass sang along, leading Melvin to invite him to take over as lead vocalist after John Atkins left the group. The following year, Harold Melvin and the Blue Notes signed a record deal with the newly created Philadelphia International Records, forging a partnership between Pendergrass and label founders and legendary producers Kenny Gamble and Leon Huff that would last over a decade.

Five male musicians dressed in dark suits perform on stage in front of microphones
Teddy Pendergrass (second from right) performs with Harold Melvin and the Blue Notes at the Greek Theatre in 1973 in Los Angeles.
Sherry Rayn Barnett /Michael Ochs Archives via Getty Images

Philadelphia International’s influence was felt throughout the music industry, with Gamble and Huff producing many of the hits performed by the label’s artists. Gamble and Huff blended soul and funk with complex horn and string arrangements to create the Philly soul sound.

This sound became key in the development of disco, smooth jazz and neo-soul. Slower, more intimate R&B and smooth jazz also formed the foundation for the “quiet storm” radio format that Pendergrass helped foster as a solo artist on stations like WDAS in Philadelphia.

Marvin Gaye’s 1973 album “Let’s Get It On” was Motown’s response to the emergence of Philly Soul, and helped popularize more explicitly sensual R&B and soul.

Harold Melvin and the Blue Notes had their first No. 1 hit with 1972’s “If You Don’t Know Me by Now.” While on the Philadelphia International label, the group recorded four gold records between 1972 and 1976. One of their biggest hits, “Don’t Leave Me This Way” in 1975, was not released until November 1976. It charted after R&B and disco singer Thelma Houston’s cover of the song hit No. 1 on the Billboard Hot 100 chart in 1977.

Going solo

Pendergrass left the Blue Notes in 1976 after disputes with Melvin over money, but he stayed on with Philadelphia International and began a solo career. His self-titled album was released in 1977, and the first single, “I Don’t Love You Anymore,” reached No. 5 on the R&B charts, helping to push the album into the top 20.

The following year, his “Life Is a Song Worth Singing” hit No. 1 on the Soul LP chart behind the sensual single “Close the Door.”

Black-and-white photo of singer wearing white undershirt singing in front of microphone, with steam coming off his body
R&B heartthrob Teddy Pendergrass performs on stage circa 1977.
Gilles Petard/Redferns via Getty Images

Pendergrass, with his stylish good looks, quickly became not just a heartthrob, but a top R&B artist with five consecutive platinum albums between 1977 and 1981. He was selling out concerts, and legendary producer Shep Gordon recognized that the vast majority of the attendees were women. This led to Pendergrass’ “Ladies Only” tour in 1978, which became a template for future soul and R&B tours by contemporaries like Luther Vandross and later artists like Ginuwine, whose tours were also marketed specifically to women.

The 1979 erotic hit “Turn Off the Lights” strengthened Pendergrass’ reputation as a sex symbol. While Marvin Gaye was dealing with both financial and personal issues, Pendergrass became the top performer of soul “bedroom ballads.”

Pendergrass and Gaye, along with other contemporaries like Barry White, Minnie Riperton and Donna Summer, included more explicitly erotic themes and lyrics than earlier artists.

For example, in Gaye’s “Let’s Get it On,” he implores to his lover:

“There’s nothin’ wrong with me / Lovin’ you, baby love, love / And givin’ yourself to me can never be wrong / If the love is true, oh baby.”

In “Close the Door,” Pendergrass similarly tells his lover:

“Close the door / Let me give you what you’ve been waiting for / Baby I got so much love to give / And I wanna give it all … to you …”

One challenge for the songwriters like Gamble and Huff was to balance the sensuality that fans loved with Federal Communication Commission rules regarding profane language. Songs like “Turn Down the Lights,” written by Gamble and Huff for Pendergrass, describe a detailed night of romance without language that would be considered obscene by the FCC.

Slow jams and sex positivity

R&B and soul slow jams by artists like Freddie Jackson and Vandross dominated bedroom music through the 1980s, although derivative genres like neo-soul and quiet storm continued to produce bedroom ballads like Gaye’s “Sexual Healing” in 1982.

Madonna and Cyndi Lauper helped bring a female perspective to more sex-positive pop music with songs including “Like a Virgin” and “She Bop.” Janet Jackson and Salt-N-Pepa did the same in R&B and hip-hop. Other groups embraced their sex symbol status through the 1990s, exemplified by TLC’s “Ain’t 2 Proud 2 Beg” and “Creep,” and Next’s “Too Close.” The artists of the 1980s and 1990s were also boosted by MTV, bringing a visual element to their sensual lyrics.

The emergence of new jack swing, a term coined in 1987 to define a new style that combined dance, hip-hop and R&B, ushered in higher-tempo erotic songs like “Do Me!” by Bel Biv Devoe along with slower bedroom ballads like “I’ll Make Love to You” by Philadelphia’s Boyz II Men.

Philly’s Boyz II Men carried the bedroom ballad tradition into the 1990s with “I’ll Make Love to You.”

Bedroom ballads with disco-synth makeover

Philadelphia International’s sound and sensual lyrics have reemerged in recent years through artists Sabrina Carpenter and Chappell Roan, whose synth-pop and disco sound can be traced back to Gamble and Huff, and the label’s stable of artists.

Proto-disco songs like “The Love I Lost” and “Don’t Leave Me This Way” by Harold Melvin and the Blue Notes, and Pendergrass’ disco hit “Get Up, Get Down, Get Funky, Get Loose” – or his later synthesizer-heavy album “Joy” – would influence current synth-pop hits like Roan’s disco-influenced “Pink Pony Club” and Carpenter’s synth-pop “Manchild.”

Chappell Roan’s campy, disco-influenced hit “Pink Pony Club.”

Carpenter in particular has seemingly struck that balance between mainstream success and sensual lyrics. Her past three albums have been certified platinum and embrace increasingly mature themes such as female arousal.

“Man’s Best Friend,” released in August 2025, sparked controversy with a sexually suggestive album cover that further cemented her Carpenter’s symbol image. This image is reinforced by her stage presence, like dancing in her underwear on “Saturday Night Live” and mature songs like “Tears,”

“Tears” by Sabrina Carpenter.

Pendergrass’ career was derailed when he lost control of his car on Lincoln Drive in the East Falls neighborhood of Philadelphia in 1982. The accident left him a tetraplegic. He later continued his music career, but the “Black Elvis” moved away from bedroom ballads.

Although Pendergrass’ meteoric rise was cut short, his influence is still seen and heard across music genres today, especially as empowered female artists utilize disco and synth-pop sounds while embracing their sexuality through their songs and performances.

Read more of our stories about Philadelphia, or sign up for our Philadelphia newsletter on Substack.

The Conversation

Jared Bahir Browsh does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

ref. Sabrina Carpenter’s and Chappell Roan’s sexy pop hits have roots in the bedroom ballads of Teddy Pendergrass and Philly soul – https://theconversation.com/sabrina-carpenters-and-chappell-roans-sexy-pop-hits-have-roots-in-the-bedroom-ballads-of-teddy-pendergrass-and-philly-soul-270035

Sí a Dios, pero no a la Iglesia: así es el cambio religioso para muchos latinoamericanos

Source: The Conversation – (in Spanish) – By Matthew Blanton, PhD Candidate, Sociology and Demography, The University of Texas at Austin

Una mujer participa en una procesión del Cristo de Mayo en Santiago de Chile, llevando en procesión por la ciudad una reliquia del crucifijo de una iglesia destruida. AP Photo/Esteban Felix

En una región conocida por sus cambios tumultuosos, algo se ha mantenido notablemente constante durante siglos: América Latina se considera católica.

La transformación de 500 años de la región en un bastión católico pareció culminar en 2013, cuando el argentino Jorge Mario Bergoglio fue elegido como el primer papa latinoamericano. América Latina es, desde entonces, el corazón de la Iglesia católica: alberga a más de 575 millones de fieles, más del 40 % de todos los católicos del mundo. Las siguientes regiones más grandes son Europa y África, cada una de las cuales alberga al 20 % de los católicos del mundo.

Aún así, el panorama religioso de la región está cambiando. En primer lugar, los grupos protestantes y pentecostales han experimentado un crecimiento espectacular. En 1970, solo el 4 % de los latinoamericanos se identificaban como protestantes; en 2014, la proporción había aumentado hasta casi el 20 %.

Pero, incluso mientras aumentaba el número de protestantes, otra tendencia ganaba terreno silenciosamente: una proporción cada vez mayor de latinoamericanos abandonaba por completo la fe institucional. Y, como muestra mi investigación, este declive religioso presenta una diferencia sorprendente con respecto a los patrones de otros lugares: aunque cada vez son menos los latinoamericanos que se identifican con una religión o asisten a los servicios religiosos, la fe personal sigue siendo fuerte.

Tres mujeres con túnicas blancas y gorros de noche junto a una gran cruz de madera.
Mujeres conocidas como ‘animeras’, que rezan por las almas de los difuntos, caminan hacia una iglesia para las festividades del Día de los Muertos en Telembi, Ecuador.
AP Photo/Carlos Noriega

Declive religioso

En 2014, el 8 % de los latinoamericanos afirmaba no profesar ninguna religión. Esta cifra es el doble del porcentaje de personas que se criaron sin religión, lo que indica que el crecimiento es reciente y proviene de personas que abandonaron la iglesia ya en la edad adulta.

Sin embargo, desde entonces no se había realizado ningún estudio exhaustivo sobre el cambio religioso en América Latina. Mi nueva investigación, publicada en septiembre de 2025, se basa en dos décadas de datos de encuestas realizadas a más de 220 000 personas en 17 países latinoamericanos. Estos datos proceden del Americas Barometer, una gran encuesta regional realizada cada dos años por la Universidad de Vanderbilt (EE. UU.) que se centra en la democracia, la gobernanza y otras cuestiones sociales. Dado que plantea las mismas preguntas sobre religión en todos los países y a lo largo del tiempo, ofrece una visión inusualmente clara de los patrones cambiantes.

En general, el número de latinoamericanos que declaran no tener afiliación religiosa aumentó del 7 % en 2004 a más del 18 % en 2023. La proporción de personas que dicen no tener afiliación religiosa creció en 15 de los 17 países, y se duplicó con creces en siete.

En promedio, el 21 % de las personas en Sudamérica dicen no tener afiliación religiosa, en comparación con el 13 % en México y Centroamérica. Guatemala, Perú y Paraguay son los países tradicionalmente más religiosos, con menos del 9 % que se identifica como sin afiliación, mientras que Uruguay, Chile y Argentina son los tres países menos religiosos de la región.

Otra pregunta que suelen utilizar los estudiosos para medir el declive religioso es la frecuencia con la que las personas acuden a la iglesia. Entre 2008 y 2023, la proporción de latinoamericanos que acuden a la iglesia al menos una vez al mes disminuyó del 67 % al 60 %. Por su parte, el porcentaje de personas que nunca acuden a la iglesia aumentó del 18 % al 25 %.

El patrón generacional es evidente. Entre las personas nacidas hasta la década de 1940, algo más de la mitad afirma acudir a la iglesia con regularidad. Cada generación posterior muestra un descenso más pronunciado, hasta llegar a solo el 35 % en el caso de los nacidos en la década de 1990. La afiliación religiosa muestra una trayectoria similar: cada generación está menos afiliada que la anterior.

Religiosidad personal

Sin embargo, en mi estudio, también examiné una medida de religiosidad menos utilizada, que cuenta una historia diferente.

Esa medida es la “importancia religiosa”: la importancia que las personas otorgan a la religión en su vida cotidiana. Podríamos considerarla como religiosidad “personal”, en contraposición a la religiosidad “institucional”, vinculada a congregaciones y denominaciones formales.

Un foco ilumina una fila en zigzag de personas que llevan chaquetas, mientras que el resto de la multitud permanece oculta en la oscuridad.
Personas asisten a una misa con motivo del Día Internacional contra el Abuso y el Tráfico Ilícito de Drogas en Buenos Aires, Argentina, el 26 de junio de 2024.
AP Photo/Rodrigo Abd

Al igual que la asistencia a la iglesia, la importancia religiosa general es alta en América Latina. En 2010, aproximadamente el 85 % de los latinoamericanos de los 17 países cuyos datos analicé dijeron que la religión era importante en su vida cotidiana. El 60 % dijo “muy importante” y el 25 % dijo “algo importante”.

En 2023, el grupo que la consideraba “algo importante” se redujo al 19 %, mientras que el grupo que la consideraba “muy importante” aumentó al 64 %. La importancia personal de la religión estaba creciendo, incluso cuando la afiliación y la asistencia a la iglesia estaban disminuyendo.

La importancia de la religión muestra el mismo patrón generacional que la afiliación y la asistencia: las personas mayores tienden a reportar niveles más altos que los jóvenes. En 2023, el 68 % de las personas nacidas en la década de 1970 afirmaron que la religión era “muy importante”, en comparación con el 60 % de las personas nacidas en la década de 1990.

Sin embargo, cuando se compara a personas de la misma edad, el patrón se invierte. A los 30 años, el 55 % de las personas nacidas en la década de 1970 calificaron la religión como muy importante. Compárese eso con el 59 % de los latinoamericanos nacidos en la década de 1980 y el 62 % de los nacidos en la década de 1990. Si esta tendencia continúa, las generaciones más jóvenes podrían acabar mostrando un mayor compromiso religioso personal que sus mayores.

Afiliación frente a creencia

Lo que estamos viendo en América Latina, en mi opinión, es un patrón fragmentado de declive religioso. La autoridad de las instituciones religiosas está disminuyendo: cada vez menos personas profesan una fe y menos asisten a los servicios religiosos. Pero las creencias personales no se están erosionando. La importancia de la religión se mantiene estable, e incluso está creciendo.

Este patrón es muy diferente al de Europa y Estados Unidos, donde el declive institucional y las creencias personales tienden a ir de la mano.

El 86 % de las personas no afiliadas en América Latina dicen creer en Dios o en un poder superior. Esto contrasta con solo el 30 % en Europa y un 69 % en Estados Unidos.

Una proporción considerable de latinoamericanos no afiliados también cree en los ángeles, los milagros e incluso están convencidos de que Jesús volverá a la Tierra durante su vida.

En otras palabras, para muchos latinoamericanos, dejar atrás una etiqueta religiosa o dejar de ir a la iglesia no significa dejar atrás la fe.

Un hombre con un colorido gorro de punto y un jersey o chaqueta brillante sostiene una pequeña muñeca con una túnica blanca rodeada de volutas de humo.
Un guía espiritual indígena aimara bendice una estatua del niño Jesús con incienso después de una misa de Epifanía en una iglesia católica de La Paz, Bolivia, el 6 de enero de 2025.
«AP

Este patrón distintivo refleja la historia y la cultura únicas de América Latina. Desde la época colonial, la región ha estado marcada por una mezcla de tradiciones religiosas. A menudo, la gente combina elementos de las creencias indígenas, las prácticas católicas y los nuevos movimientos protestantes, creando formas personales de fe que no siempre encajan perfectamente en una iglesia o institución concreta.

Debido a que los sacerdotes solían ser escasos en las zonas rurales, el catolicismo se desarrolló en muchas comunidades con poca supervisión directa de la iglesia. Los rituales domésticos, las fiestas de los santos locales y los líderes laicos contribuyeron a configurar la vida religiosa de forma más independiente.

Esta realidad pone en tela de juicio la forma en que los estudiosos suelen medir el cambio religioso. Los marcos tradicionales para medir el declive religioso, desarrollados a partir de datos de Europa occidental, se basan en gran medida en la afiliación religiosa y la asistencia a la iglesia. Pero este enfoque pasa por alto la vibrante religiosidad fuera de las estructuras formales y puede llevar a los estudiosos a conclusiones erróneas.

En resumen, América Latina nos recuerda que la fe puede prosperar incluso cuando las instituciones se desvanecen.

The Conversation

Matthew Blanton recibe fondos del Instituto Nacional Eunice Kennedy Shriver de Salud Infantil y Desarrollo Humano. El contenido es responsabilidad exclusiva de los autores y no representa necesariamente las opiniones oficiales de los Institutos Nacionales de Salud.

ref. Sí a Dios, pero no a la Iglesia: así es el cambio religioso para muchos latinoamericanos – https://theconversation.com/si-a-dios-pero-no-a-la-iglesia-asi-es-el-cambio-religioso-para-muchos-latinoamericanos-271645