Category: English

Source: – By Ted Olson, Professor of Appalachian Studies and Bluegrass, Old-Time and Roots Music Studies, East Tennessee State University

Ask Americans about the Scopes trial, and they might have heard of it as the “trial of the century,” a showdown over teaching human evolution.

Less well known are its origins. As historian Edward J. Larson observed in “Summer for the Gods,” his Pulitzer Prize-winning book: “Like so many archetypal American events, the trial itself began as a publicity stunt.”

Held during July 1925 in the tiny railroad town of Dayton, Tennessee, located not far from the public university where I teach Appalachian studies, the trial was a “stunt” prompted by the state legislature’s passage of the Butler Act, which forbade educators in public schools from teaching “any theory that denies the story of the Divine Creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animals.” Tennessee was the first state to enact this type of legislation.

This “monkey trial” – so dubbed by journalist H. L. Mencken, for humans’ common ancestor with apes – exposed a cultural rift in the United States, as many Christians wrestled with how to reconcile biblical beliefs with Charles Darwin’s theory of evolution. That rift would be widened by media coverage and national response. Over the past century, collective memories of the trial, as interpreted through music, film and literature, have proven a bellwether of the ongoing “culture wars” in American society.

Publicity stunt

In Tennessee, support for the Butler Act was hardly universal. Not in favor was George Rappleyea, manager of a Dayton-area coal and iron mining operation. Rappleyea lobbied other community leaders, some of whom supported the new law, to collectively stage a trial, hoping media attention would generate economic activity in the town.

Those instigators approached John T. Scopes, a social science and math teacher at the local public high school who had also substitute-taught some biology lessons. The 24-year-old could not recall if his lectures had in fact violated the Butler Act, but the textbook in use at his school included evolutionary theory. Scopes agreed to participate.

Testifying against their teacher were three students who had clearly been coached to do so. Nevertheless, the presiding judge persuaded the grand jury to indict.

As an early indication of outside interest, Paul Patterson, the publisher of The Baltimore Sun, paid Scopes’ bail, and the ACLU announced it would defend him.

Center of the storm

Arguments started on July 10, 1925, at the Rhea County Courthouse. The trial may have begun as a determination of whether Scopes had violated the Butler Act, but both sides soon focused on debating the relative merits of biblical cosmology versus Darwinian theory.

Representing the creationist perspective was prosecuting attorney Tom Stewart, a future senator from Tennessee. Special counsel William Jennings Bryan, a former U.S. secretary of state, was included on the prosecution team at the behest of a Christian fundamentalist organization.

The evolutionary theory position was argued by prominent trade union lawyer Clarence Darrow. An agnostic who distrusted religious fundamentalism, Darrow wrote that “there was no limit to the mischief that might be accomplished unless the country was aroused to the evil at hand.”

A circuslike atmosphere enveloped Dayton. Embodying the “monkey trial” was the performing chimpanzee Joe Mendi, whose trainers posed him for photographs around town. More than 200 journalists attended the trial, with articles appearing in The New York Times, The New Yorker and other publications around the nation.

Receiving the most attention was Mencken, whose reportage for The Baltimore Sun did not attempt to disguise his bias against the cultural values of rural America. Dayton’s people, he wrote, “are simply unable to imagine a man who rejects the literal authority of the Bible.”

Updates were circulated in real time via radio – the first U.S. trial to be broadcast live nationally. Filmed footage was rushed from Dayton to be shared in the nation’s theaters as newsreels.

The trial ended on July 21, 1925, with a conviction and a fine. Scopes’ conviction was eventually overturned on a technicality. Since the trial had not challenged the legality of the Butler Act, however, that law remained on the books in Tennessee for more than four decades.

‘Monkey Biz-Ness’

Commenting on the Scopes trial were two 1925 recordings by major singers of the day: a comedic jazz ditty entitled “Monkey Biz-Ness (Down in Tennessee),” performed by the International Novelty Orchestra with singer Billy Murray; and the country hit “The John T. Scopes Trial (The Old Religion’s Better After All),” sung by Vernon Dalhart. The latter song’s lyrics, composed by Carson Robison, warned listeners that “you may find a new belief, it will only bring you grief.”

Other songs of the era – with titles such as “The Bible’s True,” “You Can’t Make a Monkey Out of Me,” “You Talk Like a Monkey and You Walk Like a Monkey” and “Ain’t No Bugs on Me” – echoed that same line of thought: “rural” skepticism toward the “urban,” pro-science perspective on the origins of humankind.

Whereas Scopes was the subject of ridicule in those songs, he and his defenders were celebrated as heroes in “Inherit the Wind,” a 1955 Broadway play by Jerome Lawrence and Robert Edwin Lee. A fictionalized portrayal of the Scopes trial, the play powerfully defended free speech – veiled criticism of Sen. Joseph McCarthy’s recent investigations of various American citizens for their political positions and beliefs.

“Inherit the Wind” inspired a 1960 film of the same name, directed by Stanley Kramer. Its “fanaticism and ignorance” speech depicts the character based on Darrow – played by Spencer Tracy – arguing that without science, society would regress back to a time of unconstrained bigotry. The film received its debut American screening in Dayton on the 35th anniversary of the end of the Scopes trial; Scopes himself was the guest of honor.

Representations of rural Tennessee in popular culture depictions and in media coverage of the trial drew from a font of stereotypes about Appalachia that have continued into the present century. Condescending depictions of the region have been present in American culture since before the Civil War.

Centennial commemoration

Memory of the Scopes trial endures in popular culture. Take, for instance, a reference in Bruce Springsteen’s 1990 song “Part Man, Part Monkey,” or Ronald Kidd’s 2006 “Monkey Town,” a historical novel for young adults.

Dayton did benefit from the notoriety of the Scopes trial, thanks to sustained cultural tourism. Proud of its unique history, the town today boasts a historical marker to alert passersby to the significance of the landmark event that took place in the Rhea County Courthouse. And in 2025, Dayton has been hosting a series of events to commemorate the trial’s centennial.

Back in 1925, even the Baltimore journalist Mencken begrudgingly praised Dayton and its townspeople, admitting, “It would be hard to imagine a more moral town than Dayton.”

“I expected to find a squalid Southern village … What I found was a country town of charm and even beauty,” he wrote.

Ted Olson 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. ‘Monkey Biz-ness’: Pop culture helped fan the flames of the Scopes ‘monkey trial’ 100 years ago − and ever since – https://theconversation.com/monkey-biz-ness-pop-culture-helped-fan-the-flames-of-the-scopes-monkey-trial-100-years-ago-and-ever-since-255946

Source: – By James L. Gibson, Sidney W. Souers Professor of Government, Washington University in St. Louis

For decades, Americans’ trust in one another has been on the decline, according to the most recent General Social Survey.

A major factor in that downshift has been the concurrent rise in the polarization between the two major political parties. Supporters of Republicans and Democrats are far more likely than in the past to view the opposite side with distrust.

That political polarization is so stark that many Americans are now unlikely to have friendly social interactions, live nearby or congregate with people from opposing camps, according to one recent study.

Social scientists often refer to this sort of animosity as “affective polarization,” meaning that people not only hold conflicting views on many or most political issues but also disdain fellow citizens who hold different opinions. Over the past few decades, such affective polarization in the U.S. has become commonplace.

Polarization undermines democracy by making the essential processes of democratic deliberation – discussion, negotiation, compromise and bargaining over public policies – difficult, if not impossible. Because polarization extends so broadly and deeply, some people have become unwilling to express their views until they’ve confirmed they’re speaking with someone who’s like-minded.

I’m a political scientist, and I found that Americans were far less likely to publicly voice their opinions than even during the height of the McCarthy-era Red Scare.

The muting of the American voice

According to a 2022 book written by political scientists Taylor Carlson and Jaime E. Settle, fears about speaking out are grounded in concerns about social sanctions for expressing unwelcome views.

And this withholding of views extends across a broad range of social circumstances. In 2022, for instance, I conducted a survey of a representative sample of about 1,500 residents of the U.S. I found that while 45% of the respondents were worried about expressing their views to members of their immediate family, this percentage ballooned to 62% when it came to speaking out publicly in one’s community. Nearly half of those surveyed said they felt less free to speak their minds than they used to.

About three to four times more Americans said they did not feel free to express themselves, compared with the number of those who said so during the McCarthy era.

Censorship in the US and globally

Since that survey, attacks on free speech have increased markedly, especially under the Trump administration.

Issues such as the Israeli war in Gaza, activist campaigns against “wokeism,” and the ever-increasing attempts to penalize people for expressing certain ideas have made it more difficult for people to speak out.

The breadth of self-censorship in the U.S. in recent times is not unprecedented or unique to the U.S. Indeed, research in Germany, Sweden and elsewhere have reported similar increases in self-censorship in the past several years.

How the ‘spiral of a silence’ explains self-censorship

In the 1970s, Elisabeth Noelle-Neumann, a distinguished German political scientist, coined the term the “spiral of silence” to describe how self-censorship arises and what its consequences can be. Informed by research she conducted on the 1965 West German federal election, Noelle-Neumann observed that an individual’s willingness to publicly give their opinion was tied to their perceptions of public opinion on an issue.

The so-called spiral happens when someone expresses a view on a controversial issue and then encounters vigorous criticism from an aggressive minority – perhaps even sharp attacks.

A listener can impose costs on the speaker for expressing the view in a number of ways, including criticism, direct personal attacks and even attempts to “cancel” the speaker through ending friendships or refusing to attend social events such as Thanksgiving or holiday dinners.

This kind of sanction isn’t limited to just social interactions but also when someone is threatened by far bigger institutions, from corporations to the government. The speaker learns from this encounter and decides to keep their mouth shut in the future because the costs of expressing the view are simply too high.

This self-censorship has knock-on effects, as views become less commonly expressed and people are less likely to encounter support from those who hold similar views. People come to believe that they are in the minority, even if they are, in fact, in the majority. This belief then also contributes to the unwillingness to express one’s views.

The opinions of the aggressive minority then become dominant. True public opinion and expressed public opinion diverge. Most importantly, the free-ranging debate so necessary to democratic politics is stifled.

Not all issues are like this, of course – only issues for which a committed and determined minority exists that can impose costs on a particular viewpoint are subject to this spiral.

The consequences for democratic deliberation

The tendency toward self-censorship means listeners are deprived of hearing the withheld views. The marketplace of ideas becomes skewed; the choices of buyers in that marketplace are circumscribed. The robust debate so necessary to deliberations in a democracy is squelched as the views of a minority come to be seen as the only “acceptable” political views.

No better example of this can be found than in the absence of debate in the contemporary U.S. about the treatment of the Palestinians by the Israelis, whatever outcome such vigorous discussion might produce. Fearful of consequences, many people are withholding their views on Israel – whether Israel has committed war crimes, for instance, or whether Israeli members of government should be sanctioned – because they fear being branded as antisemitic.

Many Americans are also biting their tongues when it comes to DEI, affirmative action and even whether political tolerance is essential for democracy.

But the dominant views are also penalized by this spiral. By not having to face their competitors, they lose the opportunity to check their beliefs and, if confirmed, bolster and strengthen their arguments. Good ideas lose the chance to become better, while bad ideas – such as something as extreme as Holocaust denial – are given space to flourish.

The spiral of silence therefore becomes inimical to pluralistic debate, discussion and, ultimately, to democracy itself.

James L. Gibson 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. Self-censorship and the ‘spiral of silence’: Why Americans are less likely to publicly voice their opinions on political issues – https://theconversation.com/self-censorship-and-the-spiral-of-silence-why-americans-are-less-likely-to-publicly-voice-their-opinions-on-political-issues-251979

Source: – By Thomas A. DuBois, Professor of Scandinavian Studies, Folklore, and Religious Studies, University of Wisconsin-Madison

In May 2025, Tapio Luoma, archbishop of the Evangelical Lutheran Church of Finland, delivered an apology to the Sámi, the only recognized Indigenous people in the European Union.

Speaking on behalf of the church to which more than 6 in 10 of the Finnish populace belong, including most Sámi, Luoma acknowledged its role in past activities that stigmatized Sámi language and culture.

The church “has not respected the rights to self-determination of the Sámi people,” his address began. “Before God and all of you here assembled, we express our regret and ask forgiveness of the Sámi people.”

Luoma’s words were the latest in a series of apologies through which the former state churches in Scandinavia have sought to reset their relations with the Indigenous population of Sápmi, the natural and cultural area of Sámi people. Today, the region is divided between Finland, Norway, Sweden and Russia.

As a scholar of Sámi culture, and as a researcher of Nordic folklore and religion, I have studied the difficult, often painful, relations between Sámi and the various Nordic state churches.

Church’s power

For thousands of years, the Sámi population lived by hunting, fishing and reindeer husbandry along the northern edges of Scandinavia. The Sámi possessed their own languages and maintained distinctive spiritual traditions and healing practices, drawing on traditional ecological knowledge that they had accrued over countless generations. In times of crisis or uncertainty, for example, communities used ceremonial drums to communicate with the spirit world and divine the future.

Conflicts emerged by the 13th century, however, as Christian realms expanded north. Christian clerics condemned Sámi spiritual traditions as “heathen devilry.”

During the 16th-century Protestant Reformation, Scandinavian rulers shifted from Catholicism to Lutheranism. In addition to tending to the souls of their flocks, ministers were tasked with keeping track of the comings and goings of congregation members, collecting taxes, and administering justice for lesser crimes.

They aimed to stamp out the spiritual practices that many Sámi continued to practice alongside Christianity. Church authorities arrested, fined and sometimes even executed practitioners, while confiscating sacred drums to be destroyed or sent to distant museums.

The church’s ritual of confirmation, which marks the passage from adolescence into adulthood, also acquired legal status. Being confirmed required the ability to read and interpret the Bible and Martin Luther’s Catechism, a summary of the Lutheran Church’s beliefs. As the church became part of the state, people who had not received confirmation could not represent themselves in court, own land or even marry.

And where Luther had called for religious instruction to occur in one’s native language, most Nordic clergy provided catechesis only in the majority language, considering Sámi language and traditions impediments to true conversion.

Assimilation efforts

During the late 19th and early 20th centuries, the new “nation states” of Finland, Norway and Sweden emerged on the world stage. In each country, political leaders conflated what the ancient Greeks called the “demos” – members of a political nation – with an “ethnos,” a cultural group. In order to belong to the Finnish, Norwegian and Swedish political nations, political and cultural leaders of these new states asserted that it was necessary to belong to the majority linguistic and cultural community.

Finland’s 1919 constitution made provision for Swedish, which is still used by about 5% of the population, as a national language alongside Finnish. However, the government accorded no such status to Sámi.

Both state-run residential boarding schools and schools run by churches included Lutheranism as a subject and strove relentlessly to assimilate Sámi into the majority culture, language and worldview, teaching children to see their culture as backward and shameful. Some church and school authorities cooperated with pseudoscientific racial researchers measuring students’ heads and excavating Sámi graves.

As a result, many students ceased to identify as Sámi and adopted the majority language as their primary mode of communication. Today, only about half the people who identify as Sámi have any facility in Sámi languages, which are considered endangered.

After World War II, church attendance in all the Nordic countries began to plummet. Where 98% of the Finnish population belonged to the state church in 1900, by 2024 that percentage had dropped to 62%. The bulk of defections consisted of people who registered as having no religious affiliation. Membership in the national church shifted from compulsory to voluntary.

Yet as anthropologist David Koester shows, some elements of Lutheran tradition remain extremely popular in all the Nordic countries, particularly Confirmation. The ritual remains a key rite of passage for most Sámi today, yet many of them wrestle with whether they should remain faithful to a church that had worked to suppress their community’s language and culture.

Reconciliation today

Searching for a path forward, contemporary Sámi artist and Lutheran catechist Lars Levi Sunna began to produce church art that incorporated and celebrated pre-Christian Sámi symbols – some of the very traditions that had been demonized by clergy of the past.

For example, in a church in the northern Swedish town of Jukkasjärvi, an image of the sun as it appeared on Sámi ceremonial drums now faces the altar, providing a vivid reminder of the spiritual history and past worldview of the church’s Sámi congregation. The symbol now encloses an image of a communion wafer carved of reindeer antler.

In 2005, Sunna created a traveling art exhibit that portrayed Sámi Christianization as an act of cultural violence. The exhibit, designed for temporary installation in church sanctuaries, aimed to provoke discussion and encourage open dialogue about the past.

Similarly, in 2008, Norwegian Sámi filmmaker Nils Gaup produced “Kautokeino Rebellion,” a film recounting clergy’s role in suppressing religious activism among followers of a Swedish Sámi minister, Lars Levi Laestadius. The so-called uprising in 1852 led to the imprisonment of several dozen Sámi and the execution of two men – whose skulls were deposited in a research institute and did not receive proper burial until 1997.

Descended from one of the punished families, Gaup reminded his audience of past injustice shrouded in shame and silence.

Since church attendance is infrequent in Nordic countries, art and film serve as important vehicles for raising awareness of the church’s past. In November 2021, the archbishop of Sweden, Antje Jackelén, issued a formal apology to the Sámi. Sámi artist and activist Anders Sunna was invited to temporarily redecorate the sanctuary of the Cathedral of Uppsala for the occasion. His decorations included reminders of past Sámi sacrificial traditions that took place both outdoors and around hearth fires. In place of a grand altar, Sunna erected a simple table, surrounded by an octagon of benches where the bishop and members of the Sámi community would sit face to face with a sense of equality and respect.

As Sámi theologian Tore Johnsen notes, formal apologies are necessary first steps in a process of reconciliation. But only once they are followed by concrete acts of “restoration” can real reconciliation occur.

When the Finnish archbishop apologized in May 2025, Sámi in attendance at the Turku Cathedral were appreciative, but they were eager to see what actions might follow, according to reporters at the ceremony. The same wait-and-see attitude characterizes Sámi responses to state-run Truth and Reconciliation processes, which occurred in Norway in 2023 and are currently ongoing in Sweden and Finland.

The process of healing a society injured by colonialism is difficult and slow, requiring extensive discussion – much of it uncomfortable. With Luoma’s words of apology and the arrival of Sámi to listen and witness, an important step in that process occurred.

Thomas A. DuBois 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. Scandinavia has its own dark history of assimilating Indigenous people, and churches played a role – but are apologizing – https://theconversation.com/scandinavia-has-its-own-dark-history-of-assimilating-indigenous-people-and-churches-played-a-role-but-are-apologizing-255827

Source: – By Samuel Perry, Associate Professor, Baylor University

Defense Secretary Pete Hegseth’s affiliation with the Communion of Reformed Evangelical Churches – commonly called the CREC – drew attention even before his confirmation hearings in January 2025. More recently, media reports highlighted a Pentagon prayer led by Hegseth and his pastor, Brooks Potteiger, in which they praised President Donald Trump, who they said was divinely appointed.

As a scholar of the Christian right, I have studied the CREC. Hegseth’s membership in a church that belongs to the CREC drew attention because prominent members of the church identify as Christian nationalists, and because of its positions on issues concerning gender, sexuality and the separation of church and state.

The CREC is most easily understood through three main parts: churches, schools and media.

What is the CREC?

The CREC church is a network of churches. It is associated with the congregation of Doug Wilson, the pastor who founded Christ Church in Moscow, Idaho. Wilson grew up in the town, where his father was an evangelical minister.

Wilson co-founded the CREC in 1993 and is the public figure most associated with the network of churches. Christ Church operates as the hub for Logos Schools, Canon Press and New Saint Andrews College, all located in Moscow. Logos is a set of private schools and homeschooling curriculum, Canon Press is a publishing house and media company, and New Saint Andrews College is a university, all of which were founded by Wilson and associated with Christ Church. All espouse the view that Christians are at odds with – or at war with – secular society.

While he is not Hegseth’s pastor, Wilson is the most influential voice in the CREC, and the two men have spoken approvingly of one another.

As Wilson steadily grew Christ Church in Moscow, he and its members sought to spread their message by making Moscow a conservative town and establishing churches beyond it. Of his hometown, Wilson plainly states, “Our desire is to make Moscow a Christian town.”

The CREC doctrine is opposed to religious pluralism or political points of view that diverge from CREC theology. On its website, the CREC says that it is “committed to maintaining its Reformed faith, avoiding the pitfalls of cultural relevance and political compromise that destroys our doctrinal integrity.”

CREC churches adhere to a highly patriarchal and conservative interpretation of Scripture. Wilson has said that in a sexual relationship, “A woman receives, surrenders, accepts.”

In a broader political sense, CREC theology includes the belief that the establishment clause of the Constitution does not require a separation of church and state. The most common reading of the establishment clause is that freedom of religion precludes the installation of a state religion or religious tests to hold state office.

The CREC broadly asserts that the government and anyone serving in it should be Christian. For Wilson and members of CREC churches, this means Christians and only Christians are qualified to hold political office in the United States.

Researcher Matthew Taylor explained in an interview with the Nashville Tennessean, “They believe the church is supposed to be militant in the world, is supposed to be reforming the world, and in some ways conquering the world.”

While the CREC may not have the name recognition of some large evangelical denominations or the visibility of some megachurches, it boasts churches across the United States and internationally. The CREC website claims to have over 130 churches and parishes spread across North America, Europe, Asia and South America.

Like some other evangelical denominations, the CREC uses “church planting” to grow its network. Plant churches do not require a centralized governing body to ordain their founding. Instead, those interested in starting a CREC congregation contact the CREC. The CREC then provides materials and literature for people to use in their church.

CREC schools, home schools and colleges

The CREC’s expansion also owes a debt to Wilson’s entrepreneurship. As the church expanded, Wilson founded an associated K-12 school called “Logos” in September 1981, which since then has grown into a network of many schools.

In conjunction with its growth, Logos develops and sells “classical Christian” curriculum to private schools and home-school families through Logos Press. Classical Christian Schools aim to develop what they consider a biblical worldview. In addition to religious studies, they focus on classic texts from Greece and Rome. They have grown in popularity in recent years, especially among conservatives.

Logos’ classical Christian curriculum is designed to help parents “raise faithful, dangerous Christian kids who impact the world for Christ and leave craters in the world of secularism.” Logos press regularly asserts, “education is warfare.”

According to the website, Logos schools enroll more than 2,000 students across 16 countries. Logos also has its own press that supplies the curriculum to all of these schools. On the heels of Logos’ success, Wilson founded the Association of Classical Christian Schools in 1993 as an accrediting body for like-minded schools. The ACCS now boast 500 schools and more than 50,000 students across the United States and around the world.

Additionally, Wilson founded New Saint Andrews College in Moscow, Idaho. New Saint Andrews is a Christian university that takes the classical Christian approach to education championed by Wilson into higher education.

The New Saint Andrews College is consistent with other CREC institutions. It considers secularism a weakness of other universities and society more generally. Its website explains: “New Saint Andrews has long held a principled and clear voice, championing the truth of God’s word and ways, while so many other colleges veer into softness and secularism.” The school is governed by the elders of Christ Church and does not accept federal funding.

CREC media

In addition to the Logos Press, which produces the CREC school curriculum, Wilson founded Canon Press. Canon Press produces books, podcasts, a YouTube channel and assorted merchandise including apparel and weapons, such as a flamethrower. The YouTube channel has over 100,000 followers.

Books published by Canon include children’s picture books to manuals on masculinity. A number of books continue the theme of warfare.

The politics page of the press contains many books on Christian nationalism. Christian political theorist Stephen Wolfe’s book “The Case for Christian Nationalism” is one of the most popular among books on Christian nationalism. The website has dozens of books on Christian nationalism and media dedicated to the construction of a Christian government.

Author Joe Rigney, a fellow of theology at New Saint Andrews College and an associate pastor at Christ Church, warns of the “Sin of Empathy.” Rigney claims that empathizing with others is sinful because it requires compromise and makes one vulnerable in the fight against evil.

CREC controversies

As the church network has grown, it has drawn attention and scrutiny. Wilson’s 1996 publication of a book positively depicting slavery and claiming slavery cultivated “affection among the races” drew national attention.

Accusations of sexual abuse and the church’s handling of it have also brought national news coverage. Vice’s Sarah Stankorb interviewed many women who talked about a culture, especially in marriage, where sexual abuse and assault is common. The Vice reporting led to a podcast that details the accounts of survivors. In interviews, Wilson has denied any wrongdoing and said that claims of sexual abuse will be directed to the proper authorities.

Hegseth’s actions as secretary of defense concerning gender identity and banning trans people from serving in the military, in addition to stripping gay activist and politician Harvey Milk’s name from a Navy ship, have brought more attention to the CREC. I believe that given Hegseth’s role as secretary of defense, his affiliation with the CREC will likely remain a topic of conversation throughout the Trump presidency.

Samuel Perry 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. What is CREC? The Christian nationalist group has a vision for America − and Defense Secretary Pete Hegseth’s support – https://theconversation.com/what-is-crec-the-christian-nationalist-group-has-a-vision-for-america-and-defense-secretary-pete-hegseths-support-258273

Source: The Conversation – Global Perspectives – By Hanna Tervanotko, Associate professor, Religious Studies, McMaster University

More than 30 per cent of Americans believe in some sort of esoteric knowledge and regularly consult astrology, tarot readers or fortune tellers, according to a recent report by the Pew Research Centre.

Even though the survey says these Americans are doing so “just for fun” and claim they rely on the information gained by divination “only a little,” the persistence — and apparent rise — of these practices suggests something deeper is at play.

People have always turned to divinatory methods to search for unanswered questions and to gain additional knowledge that could help them to prepare for the future, especially in times of uncertainty. For example, searches for “tarot cards” increased by more than 30 per cent during the pandemic.

I study ancient divination, but to better understand how diviners work, I have observed contemporary diviners at work and talked with them about their practices. They say their clients request tarot consultations more frequently than they did in the past.

What is divination?

Anthropologists define “divination” methods as “practice(s) that seeks to foresee or foretell future events or discover hidden knowledge usually by the interpretation of omen or by the aid of supernatural powers.”

Divination methods, including tarot and astrology, offer a way to ask questions when other systems fail to provide answers. These questions can be highly personal and difficult to address in a formal religious setting. The divinatory answers allow people to feel they’ve gained insight, which in turn gives a perception of control over an uncertain future.

Apart from astrology and tarot, some of the best known divination methods include: the interpreting of dreams, reading coffee cups or tea leaves, observing animals and nature, reading palms and other body features such as nose shape and eye placement.

When a diviner uses things, such as cards, tea leaves, dice or shells, the connecting thread to many of these methods is that people cannot control the signs they produce. For example, divination consultants typically mix the tarot card deck to make sure the result are randomized. People should not manipulate the results.

Divination as alternative ways of knowing

Pew Centre data reveals that young people, women and LGBTQ Americans are among the most likely to consult divinatory methods. Religious studies professor Marcelitte Failla has also written about contemporary Black women who have reclaimed the tarot deck to creatively address their spiritual needs.

Many people turn to religion when they face the unknown in their lives. They address their insecurities in worship, asking for divine help.

But there have always been people who did not have access to organized religion. Divinatory practices can be especially appealing to those who have been excluded from traditional religion and had to come up with alternative ways to address uncertainties.

They perhaps lived in remote areas and could not attend worship sites such as temples. Or possibly, they were excluded from organized religion for identity reasons. For example, women regularly stayed home to care for children and sick. Sometimes, they were denied access because of their bodily “impurities,” menstruation or recent childbirth.

LGBTQ+ individuals were also denied access. In the U.S., discrimination against LGBTQ+ individuals remains one of the leading reasons for leaving traditional religious institutions. In Canada, the churches’ discriminatory treatment of different sexual minorities has been one of the top reasons people dissolve membership.

Divination in times of uncertainty

In an age marked by ongoing anxiety, political instability and waning trust in institutions, centuries-old divination rituals offer alternative ways for folks to seek entertainment but also to gain a sense of insight, agency and connection. What may seem like harmless fun can also serve as a serious response to a chaotic world. Divinatory practices can provide both spiritual exploration and emotional validation.

It’s understandable that a new situation, like the COVID-19 pandemic, triggered anxiety and uncertainty for people.

People continue to experience more anxiety than they did before the pandemic. Some of the main concerns include world politics, job security and personal finances.

As we try to make sense of the new, confusing and constantly changing situations, many create different theories, some questionable. Some people turn to alternative approaches like divination to make sense of the world.

Tarot: Thinking through emotions

People are checking out tarot readings on online platforms. And many social media accounts feature tarot.

Besides increasing political insecurity, another reason for the increased interest in tarot may be the visual aspect. Increased interest in the decorated cards may be a reflection of our highly visual culture. Interest in the cards with images may reflect interest in other images we watch. They are like photos with messages.

The fascination with tarot may also speak about a need to control the consultation as a diviner and their client see exactly the same thing. The images in the cards are also symbolic, and they can be interpreted in different ways.

That means rather than providing a straightforward answer to a question, the cards are tools that can help think through one’s emotions and feelings.

Tarot is not a religion. The object that is consulted is paper is not an image of the divine or a symbol of transcendence. This lack of alignment with any particular religion allows different people to consult tarot as a spiritual practice.

In principle, the cards can be consulted anywhere without particular preparations. The only material one needs is a deck of cards. The accessible materiality may be adding to their popularity.

Playful aspects of divination

Many divinatory methods include a playful aspect. For instance, the objects used for the lot oracle — pebbles, stones, four-sided knucklebones or dice — are the same ones people used for playing board games.

Ancient images show people consulting the objects or playing, suggesting the boundaries of some of the divinatory methods were always fluid.

As randomizing is an important element of divinatory consultation, the new insights various methods produce can be both surprising and entertaining.

Hanna Tervanotko receives funding from the Social Sciences and Humanities Research Council of Canada.

– ref. Why centuries-old astrology and tarot cards still appeal to us – https://theconversation.com/why-centuries-old-astrology-and-tarot-cards-still-appeal-to-us-258993

Source: The Conversation – Global Perspectives – By Beatrix Beisner, Professor, Aquatic ecology; Groupe de recherche interuniversitaire en limnologie (GRIL), Université du Québec à Montréal (UQAM)

Not much attention is paid to plankton because these creatures are usually hidden from sight. They are mostly microscopic in size and live in aquatic environments, but human lives are intricately connected with plankton.

The etymology of “plankton” originates from the ancient Greek word for “drifter.” Plankton refers to all organisms suspended in all types of waters (oceans, lakes, rivers and even groundwaters), including viruses, bacteria, insects, larval fish and jellyfish. Plankton come in many shapes and sizes, but what unites all of them is a tendency to drift with currents.

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Small but mighty, plankton are some of the most powerful creatures on Earth

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There are both plant (phytoplankton) and animal (zooplankton) types, as well as organisms that blur the line by belonging to both. These include carnivorous plants or photosynthesizing animals (mixoplankton).

Understanding plankton

We are an international group of researchers working on plankton that inhabit aquatic waters from high alpine lakes to the deep oceans. We represent a much larger consortium of researchers (the Plankton Passionates) who have recently considered all the ways in which plankton are crucial for human well-being, society, activity and life on our planet.

In our work, we have identified six broad themes that allow us to classify the value of plankton.

Plankton are integral to the ecological functioning of all aquatic environments. For example, phytoplankton use photosynthesis to create biomass that is transferred throughout the ecosystem, much as plants and trees do on land. Phytoplankton are mostly eaten by zooplankton, which are in turn prime food for fish like sardines and herring. These small fish are fed upon by larger fish and birds. That means healthy food-web functioning is critically sustained by plankton.

Plankton play a critical role in other ways that affect the ecological functioning of aquatic environments. Specifically, plankton affect the cycles of matter and the bio-geochemistry of their ecosystems. While phytoplankton use sunlight to grow and reproduce, they also move nutrients, oxygen and carbon around.

Phytoplankton are an essential climate variable — studying them provides key indicators for planetary health and climate change — because they capture carbon dioxide (CO2). When phytoplankton are eaten by zooplankton, and these animals die and sink to the bottom of water bodies, this stores carbon away from the atmosphere to where it can no longer contribute to climate change; this process is known as the biological carbon pump.

However, other plankton, primarily bacteria and fungi, are involved in decomposition of dead material that remains in the water column and their activity recycles chemical elements essential for other organisms. Together with the biological carbon pump, this decomposition activity can have global consequences in climate regulation.

Fascinating research

Plankton have also played a role in several human endeavours, including the evolution of science itself advancing many theoretical developments in ecology, such as the study of biodiversity. This diversity of plankton forms — including organisms that look like crystals or jewelry — have fascinated researchers.

Several theories or frameworks used throughout ecology have emerged from studying plankton, but their applications go further. For example, Russian biologist Georgy Gause observed competition among plankton, leading to his competitive exclusion principle that’s now commonly applied in socioeconomic contexts.

Breakthroughs and even Nobel Prizes (medicine) have stemmed from the study of plankton (jellyfish stings, advancing allergy studies. Similarly, research on freshwater ciliate telomeres and the use of fluorescent jellyfish proteins have contributed to further understanding of ageing and cancer.

Certain plankton species are used as diagnostic tools in forensic science. Others are often used as models in biomedical and ecotoxicological research.

Because of their foundational role in aquatic food webs, plankton are critical to many human economies. Many planktonic organisms are cultured directly for human consumption including jellyfish, krill, shrimp and copepod zooplankton.

Virtually all protein in aquatic ecosystems comes from plankton. Some are used as supplements, such as spirulina powder or omega-3 vitamins from krill or copepods.

Several plankton-derived compounds are highly prized in medicine, cosmetics and pharmaceuticals, including some plankton toxins used for their immune-stimulating effects. Luciferases are a group of enzymes produced by bioluminescent organisms, including many marine plankton, and are also important in biomedical research.

On the other hand, plankton can also lead to high economic costs when harmful algal blooms, like toxic red tides, occur along coastlines or cyanobacterial blooms arise in lakes.

Plankton benefits for humans

Finally, our research considers the role of plankton in human culture, recreation and well-being. Beyond their use as a food source and in medicine, plankton can be culturally important.

Bioluminescent marine dinoflagellates create incredibly powerful nighttime displays in coastal regions, forming the basis for cultural events and tourist attractions. Diatoms are a type of phytoplankton present in all aquatic ecosystems, and their silica-rich skeletons have been used for flint tools during the Stone Age and as opal in jewelry.

The often strange structural forms of plankton have inspired architects and engineers, including the designers of Milan’s Galleria Vittorio Emmanuele and the former Monumental Gate (Porte Binet) in Paris. Plankton have inspired many artists, the first being biologist Ernst Haeckel.

The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services adopted the Life Framework of Values. This framework centres living from, with, in and as nature as a position from which to inform policies around biodiversity and ecosystem services.

Plankton are critical to all of these components. We all benefit from plankton due to their essential role in regulating aquatic habitats, their long-term involvement in climate regulation and the vital resources they provide to humanity.

Humanity lives with plankton as their incredible diversity connects life across land and water and is one of the driving forces behind Earth’s ecological stability and ecosystem services that we value. Plankton are part of humanity’s living in nature, which emphasizes their vital role in our identity, lifestyles and culture.

Plankton profoundly affect communities bordering water, but also those further away through plankton-inspired art and design. Finally, living as nature highlights the physical, mental and spiritual interconnectedness with the natural world.

We need to better recognize the value of plankton as a resource, and as an essential part of stabilizing Earth systems and maintaining them for human well-being.

Beatrix Beisner receives funding from NSERC. She is Editor-in-Chief of the Journal of Plankton Research (Oxford University Press) and a member of the Groupe de recherche interuniversitaire en limnologie (GRIL), an FRQNT-funded network.

Maria Grigoratou receives funding from the NSF project WARMEM (OCE-1851866) and the EU-funded HORIZON Europe projects EU4OceanObs2.0 and BioEcoOcean (101136748) to Maria Grigoratou. Maria is now affiliated with the European Polar Board.

Sakina-Dorothée Ayata receives funding from the European Commission (NECCTON, iMagine, Blue-Cloud2026 projects), the French National Research Agency (ANR, Traitzoo project), and the Institut Universitaire de France (IUF).

Susanne Menden-Deuer receives funding from the U.S. National Science Foundation and NASA.

– ref. Plankton can investigate crime, affect the climate and influence science – https://theconversation.com/plankton-can-investigate-crime-affect-the-climate-and-influence-science-252782

Source: The Conversation – Global Perspectives – By Leda Stawnychko, Associate Professor of Strategy and Organizational Theory, Mount Royal University

As the school year comes to a close, young Canadians entering the job market are facing one of the toughest hiring seasons in years. Despite their drive to build careers and connections, many Gen Z are entering a stagnant job market.

According to Statistics Canada, the unemployment rate for youth aged 15-24 is 12.2 per cent — over double that of the prime working-age population.

The outlook is bleaker for students planning to return to full-time studies in the fall. Unemployment for this group has reached just over 20 per cent, the highest level since 2009, when the global economy was reeling from the Great Recession.

Gen Zs without post-secondary credentials, people with disabilities and newcomers face steeper hurdles. They are competing in a labour market dominated by one of the world’s most highly educated generations.

Today’s youth are navigating a perfect storm of persistent inflation, global trade tensions, a saturated labour market and restructuring driven by automation and AI.

Unlike older workers, many young people lack the financial stability or support systems to pursue opportunities that require relocating.

First jobs matter more than ever

Early work experiences have long served as crucial stepping stones for young people entering the workforce. They offer new workers exposure to the habits, norms and expectations of the professional world.

Roles in retail, hospitality and customer service often serve as a first taste of working life, helping young people build confidence, develop transferable skills and expand their professional networks. Without access to these opportunities, many young Canadians risk falling behind before their careers even begin.

The long-term implications are serious. According to a 2024 report from consulting firm Deloitte, Canada stands to lose $18.5 billion in GDP over the next decade if youth unemployment remains high.

More broadly, high unemployment among youth weakens social trust and undermines the foundations of social cohesion, long-term prosperity, democratic stability and leadership pipelines.

Underemployment also takes a personal toll, contributing to poorer mental and physical health and delaying major life milestones like financial independence, homeownership and family formation.

What Gen Z can do

Many young job-seekers are understandably discouraged by today’s labour market. But as digital natives, Gen Z have advantages to bring to the table, including creativity, values-driven mindsets and fluency in technology.

The key is to stay open, proactive and creative by pursuing non-linear experiences that can serve as legitimate entry points into the workforce. Here are four actionable strategies for Gen Z starting their careers:

1. Think beyond traditional pathways.

Unconventional roles and programs can offer valuable experience. For example, university students at Global Affairs Canada’s federal work experience program recently helped support the G7 Summit, gaining confidence and transferable skills.

Side projects, such as building websites or freelancing, can also help people start their careers. These are increasingly recognized as valid ways to break into the job market.

2. Build core skills that matter.

The World Economic Forum’s Future of Jobs Report identifies analytical thinking, resilience, creativity, leadership and self-awareness as the most in-demand skills for the future. These can be developed through volunteer work, community leadership, mentorship or personal projects.

Programs like International Experience Canada also help foster independence, global awareness and important skills.

3. Invest in future-ready capabilities.

As workplaces adopt AI and automation, tech literacy is becoming increasingly valuable. Microcredentials can help build specialized skills, while apprenticeships and other experiential learning opportunities offer experiences that employers value.

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4. Build meaningful connections.

Networks are also a key part of job success. Relationships with peers, mentors and community members can provide support, broaden perspectives and lead to unexpected opportunities. Participating in interest groups or volunteering can help young workers feel more connected and confident while developing skills that matter.

A new working generation

While these steps won’t solve the systemic challenges facing the labour market, they can help young Canadians gain traction in a system that is still catching up to the needs of their generation.

This will require the collaboration of government, employers, educational institutions and community service providers to innovatively reduce existing barriers. Importantly, these sectors are being asked to “walk the talk” when it comes to addressing youth unemployment.

Gen Z is entering the workforce during a time of profound economic and social change. But they also have unparalleled access to information, supportive communities and platforms to share ideas and make a meaningful impact.

By acting with intention, young Canadians can navigate this landscape with agency, laying the foundation not only for jobs but for careers that reflect their values and ambitions.

Leda Stawnychko receives funding from SSHRC.

Warren Boyd Ferguson 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. Gen Z is struggling to find work: 4 strategies to move forward – https://theconversation.com/gen-z-is-struggling-to-find-work-4-strategies-to-move-forward-259504

Source: The Conversation – Global Perspectives – By Karen S. Acton, Assistant Professor, Educational Leadership and Policy, OISE, University of Toronto

Only nine per cent of Canadian students learn about climate change often in school, while 42 per cent say it’s rarely or never discussed in the classroom.

These are some of the concerning findings from the new 2025 national survey at the nonprofit Learning for a Sustainable Future (LSF), where I serve as a research consultant. Our team surveyed over 4,200 people, including students, educators, parents and the general public.

The report, called “From Awareness to Action: Canadians’ Views on Climate Change and Education,” reveals a widening gap between public concern and the education system’s lack of response.

We conducted the survey in partnership with the pollster Leger and supported by the federal government. It comes at a critical moment as Canadians grapple with increasingly severe climate impacts and growing recognition that education is vitally important to addressing climate change.

The message is clear: Canadians want schools to do more. A strong majority of respondents (62 per cent) believe climate change should be a high priority in education. More than half (56 per cent) believe it should be taught by all teachers.

Understanding is slipping

According to the survey, 80 per cent of Canadians accept that climate change is real and impacting their lives. Most (67 per cent) believe we are in a climate emergency, yet this belief has declined from 72 per cent in 2022.

Also slipping is Canadians’ understanding of climate change, as the pass rate for the survey’s 10-question quiz dipped to 57 per cent in 2025 from 67 per cent in 2022.

Fewer respondents correctly identified human activities as the primary cause of climate change, or named greenhouse gas emissions as the predominant factor. Many still mistakenly believe the ozone hole is to blame, highlighting one of many persistent climate misconceptions.

Also concerning was the increase in Canadians who felt that the seriousness of climate change is exaggerated.

A recent report by climate communications centre Re.Climate noted a similar decline in public perception of how much of a threat climate change poses. In 2023, 44 per cent of Canadians said reducing carbon emissions was a top energy policy priority. By 2025, that number had dropped to 31 per cent.

Concern about climate change seems to have declined due to competing economic pressures, global instability and political polarization.

Misinformation adds to the challenge

The LSF survey highlights Canadians’ dissatisfaction with climate education. When asked to grade schools on how well they were addressing climate change issues, only four per cent gave schools an “A.” Three-quarters of Canadians gave a “C” or lower.

One dominant concern included addressing the spread of climate misinformation. Only 17 per cent of Canadians felt confident in their ability to distinguish between real and false climate news.

Misinformation is a growing barrier to public understanding and action on climate issues. For many young people, social media is a dominant source of climate information, but it’s not always a reliable one.

To address this, almost 80 per cent of respondents, and in particular 87 per cent of educators, agree that climate education in schools should focus more on critical thinking and media literacy.

Teachers willing, but under-supported

The good news is that almost half of the educators we surveyed felt confident about their ability to teach climate change. Many are incorporating more climate-related projects and lifestyle and consumer changes into the classroom.

However, many barriers remain. Most educators still spend fewer than 10 hours per year on climate topics, and 42 per cent rarely address it at all. A full 60 per cent of teachers told us they want to do more but need professional development to feel equipped.

Teachers need more time, resources and strategies to address how climate change connects to broader issues like mental health, social justice and Indigenous knowledge.

Educators are also seeking a school-wide culture that promotes climate change education, but nearly half said they lack support from their principal or school boards.

Unsurprisingly, given the global nature of climate change, the challenges voiced by educators are not unique to Canada. Surveys of teachers in England and the United States found they face similar obstacles, compounded by low teacher confidence, the complexity of the topic and leadership not supporting climate change as a priority.

Students need the opportunity

One of the most hopeful takeaways is that students want to learn more about climate change at school, beginning in the early grades. When asked what they would tell their teacher, students told us they wanted lessons that go beyond the science to include real-world solutions and personal empowerment.

They called for open classroom discussions, a clearer understanding of the impacts of climate change and concrete strategies for action.

As one student put it: “Present it to me in a way that’s relevant that I can understand, and tell me how I can personally make an impact.”

Another added: “Everyone needs to do their part or nothing will change!”

These appeals echo those from the recent Voice of 1,000 Kids survey, which found young people want adults to take the climate crisis more seriously and step up to help solve it.

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Kids care deeply about our planet, so adults need to start listening

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A path forward

The LSF survey found that 76 per cent of respondents recognize that systemic change is needed to address climate challenges, yet only 19 per cent believe government is doing a good job.

This suggests strong public demand for policy action. Canadian governments must introduce mandatory climate curriculum standards, increased funding for teacher professional learning and resources, and transformative teaching strategies to foster critical thinking and empowerment.

Almost 70 per cent of respondents said they believe young people can inspire important climate action. Supporting school-wide cultures that embrace sustainability isn’t just good teaching — it’s a pathway to broader social change.

Now more than ever, we need a reimagined education system that values climate learning as a core competency. Policymakers and education leaders must rise to meet this challenge before another generation of students graduate feeling unprepared to face the defining issue of their time.

Karen S. Acton works as a consultant for Learning for a Sustainable Future (LSF).

– ref. Survey: Only four per cent of Canadians give schools an ‘A’ on climate education – students deserve better – https://theconversation.com/survey-only-four-per-cent-of-canadians-give-schools-an-a-on-climate-education-students-deserve-better-259430

Source: The Conversation – Global Perspectives – By Elyse Gorrell, PhD Candidate, Social and Cultural Health, Brock University

A landmark multibillion-dollar legal settlement is set to transform the landscape of college sports in the United States. A court recently approved the House v. NCAA settlement, requiring the NCAA (the National Collegiate Athletic Association) to pay nearly US$2.8 billion in damages over the next 10 years to athletes who competed from 2016 through to the present day.

The settlement opens the door for college athletes to earn a share of revenue moving forward, marking a shift away from the traditional ideals of amateurism in sport.

Amateurism was traditionally defined as the notion of athletes playing sport for the love of it rather than for financial reasons. Historically, it was created by upper-class elite groups as a way to exclude others. Today, its definition continues to be contested, especially since many athletes have been exploited by amateurism.

The concept of NIL (name, image and likeness) has only exacerbated this by encouraging athletes to promote themselves on social media. Some sport organizations now even factor social media presence into recruitment decisions.

These developments raise key questions: should we be treating athletes as brands? And what are the consequences of doing so, both on and off the field?

Social media and the modern athlete

Social media offers a way for athletes to build a community of followers, share and discuss their personal lives, and interact with fans.

For many athletes, social media platforms have become tools for building a personal brand and differentiating themselves from other competitors and ultimately having more control over their public image. In turn, social media can allow them to seek out sponsorships and endorsement deals.

However, research also shows there are negative side-effects of social media use. It also exposes athletes to public scrutiny and online abuse from fans, and can lead to effects similar to cyber-bullying.

One study of NCAA Division I athletes found that maintaining a polished image on Twitter lead student-athletes to censor themselves to uphold a certain image, which stifled their self-expression. Athletes also reported that social media affected their concentration and raised performance anxiety due to pressure to perform well or face negative critiques.

Other research has found that platforms like Facebook can distract athletes from optimal mental preparation. The pressure to manage and maintain a personal brand can result in some athletes prioritizing online presence over performance. Constant exposure to competitors’ content can also heighten stress and insecurity.

My master’s thesis found that social media, and the way athletes use it, influences self-efficacy in combat sport athletes. I found that what athletes see online can disrupt their belief in their own abilities, sometimes more than their actual experience in sport.

Impact on youth athletes

My PhD research found that many athletes are unaware of how social media affects their mental game and performance. There’s even less information about how social media impacts youth athletes.

Elite athletes already face a unique set of pressures: rigorous training schedules, limited leisure time, injury risks, competition pressure and the pursuit of scholarships or team placements. For young athletes, these challenges are layered on top of the developmental process of forming a sense of self. Social media now plays a central role in this development.

For youth athletes, athletic identity becomes a major part of this process. It shapes how they think, feel, behave and relate to others through their connection to sport.

But there is a complex relationship between social media and adolescent psychosocial development. Excessive or problematic social media use can negatively impact mental health and well-being, increasing risk of depression, low self-esteem, harassment and burnout.

Despite these risks, there is limited social media training for athletes, and many are unaware of the effects social media use has on their performance.

Coaches see the impact

Since social media is now a constant part of athletes’ lives, understanding how coaches view it is essential. Research shows coaches are often more aware of how social media impacts their athletes’ performance and engagement. Many see it as a growing challenge.

For my PhD thesis, which was later published as a peer-reviewed paper, I interviewed six high-performance coaches across a range of sports to understand their perspectives of athletes’ social media use.

Many of the coaches I interviewed expressed concern that social media places too much emphasis on results and encourages constant comparison with others.

They felt the instant feedback loop introduced too many voices that competed with their own, making it harder for athletes to focus on performance goals and training. Many of the coaches also believed athletes could become overly concerned with their public image and how they are perceived.

What role should coaches play?

Current recommendations for coaches recognize that an outright ban of social media and technology use for athletes is outdated and unrealistic. Athletes, especially younger ones, are digital natives.

Instead, coaches are encouraged to adapt their methods to better align with the generation they are working with. But there aren’t many resources tailored for this purpose.

What’s needed are tools to help coaches engage with their athletes and help them understand how social media influences their mental performance and well-being. Resources need to go beyond helping coaches use technology to providing them with information on how to communicate with their athletes safely or protect them from liability.

In addition, trust between coaches and athletes has been strained in some cases by problematic social media-related incidents. For example, one study found that Snapchat has been used by coach perpetrators to sexually abuse their athletes by overcoming internal inhibitions, avoiding external barriers and breaking down victim resistance.

Rather than focusing on controlling what athletes post on social media, organizations should educate athletes on the way social media might affect them while they are using it. This starts with awareness.

Navigating the realities of social media

The American Psychological Association offers general guidelines for recognizing problematic social media use in youth. While these recommendations provide a useful starting point, athletes face a unique set of challenges.

Unlike their peers, many athletes are encouraged to use social media to brand themselves. Because of this, they need to understand how to balance healthy engagement and harmful overuse.

At the same time, coaches also need better education. There must be a spectrum between coaches who don’t want anything to do with social media at all and coaches who are overly involved in their athlete’s social media.

Coaching resources need to be created to address this. They should be accessible, and provide effective and appropriate assistance that aligns with, and supports, individual coaching methods. A one-size-fits-all solution is unlikely to be effective.

Social media is here to stay, and both athletes and coaches need the tools to help them navigate it well.

Elyse Gorrell 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. How social media is changing the game for athletes – https://theconversation.com/how-social-media-is-changing-the-game-for-athletes-258887

Source: The Conversation – Global Perspectives – By Karmvir K. Padda, Researcher and PhD Candidate, Sociology, University of Waterloo

Two years have passed since a 24-year-old former student walked into a gender studies classroom at the University of Waterloo and stabbed the professor and two students.

The attack left the campus shaken and sparked national outrage. Many saw the attack as a shocking but isolated act of violence. But a close analysis of his 223-word manifesto reveals much more.

What emerges is a chilling picture of how deep-seated misogyny, disguised as grievance and moral outrage, can escalate ideological violence. Though short, the manifesto is saturated with anti-feminist, conspiratorial rhetoric.

As a researcher looking at digital extremism and gender-based violence, I’ve analyzed more than 100 manifestos written by people who carried out mass shootings, stabbings, vehicular attacks and other acts of ideologically, politically and religiously motivated violent extremism in Canada, the United States and beyond.

These attackers may not belong to formal terrorist organizations, but their writings reveal consistent ideological patterns. Among them, one stands out: misogyny.

Misogyny is the ‘gateway drug’

The Waterloo case is not unique. In fact, it mirrors a growing number of violent incidents where gender-based hate plays a central role. Reports by the Institute for Strategic Dialogue and Public Safety Canada show misogynist extremism is rising in Canada. It’s often entangled with white nationalism, anti-LGBTQ+ hate and anti-government sentiment.

According to political sociologist Yasmin Wong, misogyny now acts as a “gateway drug” to broader extremist ideologies. This is particularly true in digital spaces where hate and grievance are cultivated algorithmically.

In my analysis of manifestos collected from 1966 to 2025, gender identity-driven violence appeared in nearly 40 per cent of them. These violent beliefs were either the primary or a significant secondary motivation for the attack. This includes direct expressions of hatred toward women, trans and queer people and references to feminist or LGBTQ+ movements.

‘Salad bar’extremism

The Waterloo attacker did not explicitly identify as an “incel” (involuntary celibate), but the language in his manifesto closely echoes those found in incel and broader manosphere discourse. Feminism is portrayed as dangerous, gender studies as ideological indoctrination and universities as battlegrounds in a supposed culture war.

The Waterloo attacker destroyed a Pride flag during the attack, referred to the professor he targeted as a “Marxist,” and told police he hoped his actions would serve as a “wake-up call.”

At one point, he praised leaders like Hungarian Prime Minister Viktor Orbán and Canadian far-right politician Maxime Bernier as “based Chads.” “Based Chads” is a slang term used in online extremist communities to glorify or refer to dominant and assertive males.

Alongside anti-feminist messaging, the attacker’s writing echoes common far-right narratives: fear of “cultural Marxism,” disdain for liberal elites, and the belief that violence is necessary to awaken the public. He referenced prior mass attacks, including the 2011 Norway massacre and the 2019 Christchurch mosque shooting. These two incidents are frequently celebrated in far-right spaces.

These references place him within a transnational digital subculture where misogyny, white supremacy and ideological violence are valourized.

It reflects what researchers described as “salad bar extremism”: a mix-and-match worldview where misogyny is blended with white nationalism, anti-government sentiment and conspiratorial thinking to justify violence.

Manifestos rationalize violence

The authors of manifestos are frequently dismissed as “nutters” — demented or socially unstable people.

But the manifestos are valuable documents for understanding how ideology works. They show how people rationalize violence, where their ideas come from and how they see themselves as political entities. They also reveal the role of digital communities in shaping those beliefs.

Researchers can use them to map ideological ecosystems and identify patterns. These analyses can inform prevention strategies.

The Waterloo manifesto is no exception. It draws from a familiar ideological playbook — one that dehumanizes feminists, academics and LGBTQ+ people while portraying violence as both righteous and necessary.

These are not isolated ideas; they are symptoms of a wider digital ecosystem of online hate and ideological grooming.

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Read more:
The stabbing attack at the University of Waterloo underscores the dangers of polarizing rhetoric about gender

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Deliberate, ideologically motivated attacks

While a psychological assessment of the attacker raised questions about a psychotic break, there was no clinical diagnosis of psychosis. His actions — planning the attack, writing and posting a manifesto, selecting a specific target — were deliberate and ideologically motivated.

Yet the terrorism charge brought against him by federal prosecutors was ultimately dropped. The judge ruled his beliefs were “too scattered and disparate” to constitute a coherent ideology.

But his manifesto shared language and ideological frameworks recognizable across incel, anti-feminist and far-right communities. The idea that this doesn’t constitute “ideology” reflects how outdated our legal and policy frameworks have become.

Confronting ongoing danger

Two years on, we remember the victims of the Waterloo attack. We must also confront the larger danger the attack represents.

Misogyny is not just a cultural or emotional problem. Instead, it increasingly functions as an ideological gateway, connecting personal grievance with broader calls for violent extremism.

In this era of rising lone-actor violence, it is one of the most consistent and dangerous drivers of extremism.

If we continue to treat gender-based hate as peripheral or personal, we will keep misunderstanding the nature of violent radicalization in Canada. We must name this threat and take it seriously, because that’s the only way to prepare for what’s coming next.

Karmvir K. Padda receives research funding from the Social Sciences and Humanities Research Council

– ref. I analyzed more than 100 extremist manifestos: Misogyny was the common thread – https://theconversation.com/i-analyzed-more-than-100-extremist-manifestos-misogyny-was-the-common-thread-259347