What’s the difference between ghosts and demons? Books, folklore and history reflect society’s supernatural beliefs

Source: The Conversation – USA (3) – By Penelope Geng, Associate Professor of English, Macalester College

Curious Kids is a series for children of all ages. If you have a question you’d like an expert to answer, send it to curiouskidsus@theconversation.com.


What’s the difference between ghosts and demons? – Landon W., age 15, The Colony, Texas


Belief in the spirit world is a key part of many faiths and religions. A 2023 survey of 26 countries revealed that about half the respondents believed in the existence of angels, demons, fairies and ghosts. In the United States, a 2020 poll found that about half of Americans believe ghosts and demons are real.

While the subject of demons and ghosts can inspire dread, the concepts themselves can be confusing: Is there a difference between the two?

Historically, communities have understood the supernatural according to their religious and spiritual traditions. For example, the terrifying ghosts of Pu Songling’s “Strange Tales from a Chinese Studio” operate differently than those haunting the works of William Shakespeare, even though both writers lived in the 17th century.

Engraving of three men agog at the appearance of a ghostly man in armor
‘Hamlet, Horatio, Marcellus and the Ghost,’ from Shakespeare’s ‘Hamlet,’ Act 1, Scene 4.
Robert Thew/Gertrude and Thomas Jefferson Mumford Collection via The Met

Literary representations of ghosts and demons often reflect the anxieties of communities experiencing social, religious or political upheaval. As a scholar of early modern English literature, my research focuses on how everyday people in 16th- and 17th-century Europe used storytelling to navigate major social changes. This era, often called the Renaissance, was punctuated by the establishment of mass media through printing, the global spread of colonization and the emergence of modern science and medicine.

Digging into the literary archive can reveal people’s ideas about demons and ghosts – and what made them different.

Martin Luther and the Reformation

On Oct. 31, 1517, Martin Luther, an ex-law student and former monk, boldly published his Ninety-Five Theses. In it, he rejected the Catholic Church’s promise that monetary payment to the church could reduce the amount of time one’s soul spent in purgatory. What began as a local protest in Wittenberg, Germany, soon swept all the major European powers into a life and death struggle over religious reform. Towns were besieged, landscapes scorched, villages pillaged.

This period, called the Reformation, led to the establishment of new Christian denominations. Among these Protestant churches’ early teachings was the edict that purgatory did not exist and souls could not return to Earth to haunt the living. Protestant reformers insisted that after death, one’s soul was immediately judged. The virtuous flew up to God in heaven; the sinful burned in hell with the Devil.

According to Protestants, ghosts were invented by Catholic priests to scare people into obedience. For example, the English translator of Ludwig Lavater’s 1572 book “Of Ghostes and Spirites Walking by Night” insists ghosts are the “falsehood of Monkes, or illusions of devils, franticke imaginations, or some other frivolous and vaine perswasions.” Should you ever encounter an “apparition,” you must call it out for what it truly is: a devil pretending to be a ghost.

Page of a book reading 'The Tragic History of the Life and Death of Doctor Faustus' with an image of a man holding a book standing in a circle of runes summoning a demon
Title page of Christopher Marlowe’s ‘Doctor Faustus.’
Iohn Wright/Wikimedia Commons

Christopher Marlowe’s play “Doctor Faustus” comments on these debates. Written in the 1580s for a primarily Protestant audience, the play features a scene in which Dr. Faustus and his devil companion, Mephistopheles, trick the pope by snatching away his meal. A bewildered member of the papal court concludes “it may be some ghost … come to beg a pardon of your Holiness.” The audience knows full well, however, that these pranks are committed by the necromancer and his demon.

Ghostly haunting

In spite of Protestantism’s official stance against ghosts, belief in them persisted in the popular imagination.

Archival records show that ordinary people held fast to popular beliefs despite what their religious authorities decreed. For example, the casebook of Richard Napier, an astrological physician, reports several cases of “spirit” hauntings, including that of a young mother named Catherine Wells who had been “vexed … with a spirit” for three continuous years.

Popular plays provide additional evidence. Shakespeare’s “Hamlet” opens with a midnight visitation by the ghost of Hamlet’s father, telling his son he cannot rest in peace until his murderer is brought to justice. Ghostly victims seeking justice appear in other Shakespearean plays, including “Macbeth” and “Richard III.”

Cheap print, a form of common media, capitalized on the public’s interest in the paranormal. Part entertainment, part journalism, cheap print was read by all sorts of people. A 1662 pamphlet titled “A strange and wonderfull discovery of a horrid and cruel murther [murder]” describes Isabel Binnington’s unsettling encounter with the ghost of Robert Eliot. In her testimonial, she claims that Eliot’s ghost promised he would never hurt her. What he wanted was simply for her to hear his story: He had been murdered for his coins in the very house she occupied.

A 1730 broadside ballad called “The Suffolk Miracle” – still performed today – tells the tale of young lovers parted by an overprotective father. After the daughter is whisked away, her beloved dies of a broken heart. When his ghost later appears to her, she “joy’d to see her heart’s delight.”

Demonic possession

While reformed Protestant thinkers rejected the existence of ghosts, they enthusiastically accepted the reality of devils.

Reports of demonic possession were popular. Before his ascension to the English throne, King James VI of Scotland published a literary treatise on demonology in 1597. He argues that “assaultes of Sathan are most certainly practized” and “detestable slaves of the Devill” live among us.

Engraving of a man surrounded by devilish creatures tearing at and beating him
‘Saint Anthony Tormented by Demons,’ 1470–74.
Martin Schongauer/Rogers Fund via The Met

The diaries of English Puritans offer further proof that beliefs about devilish encounters were common. In the 1650s, the Calvinist preacher Thomas Hall insisted that his godliness attracted the attention of Satan like a moth to a candle. From an early age, he complained, he was subjected to “Satanicall buffettings” and terrifying dreams. He believed, however, that surviving demonic temptation demonstrated his unwavering devotion to God.

Distinguishing ghosts from demons

Based on the literature, what can we conclude about how people saw ghosts and demons?

Early modern people often represented ghosts as sad and pitiable. They were depicted as the spiritual remainder of a recently deceased person, haunting their friends and kin – or, occasionally, a stranger. They retained some of their humanity and were psychically connected to a place, such as their former home, or to a person, such as their most cherished companion.

Demons, by contrast, were almost always malevolent tricksters who served the Devil. Demons lacked knowledge of what it meant to be human. Hell was the demons’ lair. Early modern texts describe them visiting the earthly plane to corrupt, possess or tempt humans to commit self-harm or violence against others.

Faustus getting dragged to hell at the Globe Theatre.

Then and now, stories of ghosts and demons have provoked fear and wonder. Tales of the supernatural have inspired the imagination of kings, theologians, playwrights and everyday people.

Approaching the topic of the otherworldly with intellectual humility can inspire deeper curiosity about cultures across space and time. As Hamlet muses to his friend after meeting the ghost of his father, “There are more things in Heaven and Earth, Horatio, than are dreamt of in your philosophy.”


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The Conversation

Penelope Geng 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’s the difference between ghosts and demons? Books, folklore and history reflect society’s supernatural beliefs – https://theconversation.com/whats-the-difference-between-ghosts-and-demons-books-folklore-and-history-reflect-societys-supernatural-beliefs-250997

An Indigenous approach shows how changing the clocks for Daylight Saving Time runs counter to human nature – and nature itself

Source: The Conversation – USA (3) – By Rachelle Wilson Tollemar, Lecturer in Spanish Environmental Cultural Studies, University of Wisconsin-Madison

Humans and nature can find balance in each other. timnewman/E+ via Getty Images

It is that time again. Time to wonder: Why do we turn the clocks forward and backward twice a year? Academics, scientists, politicians, economists, employers, parents – and just about everyone else you will interact with this week – are likely debating a wide range of reasons for and against Daylight Saving Time.

But the reason is right there in the name: It’s an effort to “save” daylight hours, which some express as an opportunity for people to “make more use of” time when it’s light outside.

But as an Indigenous person who studies environmental humanities, this sort of effort, and the debate about it, misses a key ecological perspective.

Biologically speaking, it is normal, and even critical, for nature to do more during the brighter months and to do less during the darker ones. Animals go into hibernation, plants into dormancy.

Humans are intimately interconnected with, interdependent on, and interrelated to nonhuman beings, rhythms and environments. Indigenous knowledges, which despite their complex, diverse and plural forms, amazingly cohere in reminding humans that we too are an equal part of nature. Like trees and flowers, we are beings who also need winter to rest and summer to bloom.

As far as we humans know, we are the only species that chooses to fight against our biological presets, regularly changing our clocks, miserably dragging ourselves into and out of bed at unnatural hours.

The reason, many scholars agree, is that capitalism teaches humans that they are separate from, and superior to, nature – like the point on top of a pyramid. That, and I argue, that capitalism wants people to work the same number of hours year-round, no matter the season. This mindset runs counter to the way Indigenous people have lived for thousands of years.

A group of people stand around an open circle on an island, as the Sun rises behind a bridge across the water.
A large gathering of people celebrate Indigenous Peoples Day in 2024, by watching the Sun rise over San Francisco Bay.
Tayfun Coskun/Anadolu via Getty Images

The nature of time and work

Indigenous views of the world are not the pyramids or lines of capitalism but the circles and cycles of life.

Concretely, time correlates with terrestrial and celestial changes. Historic records and oral interviews document that in traditional Indigenous cultures of the past, human activity was scheduled according to nature’s recurring patterns. So for example, a meeting might have been scheduled not at 4 p.m. on Thursday, but rather at the next full moon. Everyone knew well in advance when that would arise and could plan accordingly.

Such an acute sensitivity to nature’s calendar has symbolic meaning, too. To look up and see the Moon in the sky at night is to see the same Moon that someone once saw centuries ago and someone else will hopefully see centuries into the future. Time is interwoven with nature in a sense that far exceeds Western understanding. It embodies past, present and future all at once. Time is life.

The 2015 movie ‘El Abrazo de la Serpiente (Embrace of the Serpent)’ examines the relationship between Indigenous cultures of knowing and colonizing forces.

In this Indigenous context, Daylight Saving Time is nonsensical – if not outright comical. Time can’t be changed any more than a clock’s hands can grab the Sun and move its position in the sky. The Sun will continue to cycle at its gravitational will for generations – and economic systems – to come.

Like time, Indigenous approaches to work are also more expansive than the capitalist economy’s. They validate and value all life-sustaining activities as work. Taking care of oneself, of the sick, of the elderly, of the young, of the land, or even merely resting, for example, are equally valuable activities.

That’s because the objective of most Indigenous economies is not to increase an economist-invented measurement of production by working from 9 a.m. to 5 p.m., Monday through Friday. Rather, their goal is to find and generate a holistic well-being for all.

Daylight Saving Time is exclusively designed for 9-to-5 workers. It attempts to boost economic activity by giving them, and them alone, more light. Think about it: Care workers, who are predominantly women, work beyond daylight hours year-round. Where is their temporal accommodation? Though likely not malicious or even purposeful, the political intervention of Daylight Saving Time ignores the massive workforce that operates on the periphery of the mainstream economy. In some ways, it reinforces the discriminatory idea that only some workers are worthy of economic recognition and accommodation.

In this sense, Daylight Saving Time raises the question: Does the economy really need that extra hour of sunshine and worker productivity? Traditional economic philosophies would likely answer no out of principle; they may see Daylight Saving Time as trespassing the biophysical, ethical and sacred limits of the world ecology by encouraging cultures of overwork and overconsumption.

A person swipes a card in a machine on a wall.
A worker swipes a time card to clock in at the beginning of their shift.
halbergman/E+ via Getty Images

The working of time and nature

Since the invention of the clock, capitalism has increasingly treated time as an inanimate object largely independent of the environment.

While the rest of nature rises and slumbers to lunar and solar cycles, humans work and sleep to the resetting of their artificial clocks.

In their 2016 book “The Slow Professor,” humanities scholars Maggie Berg and Barbara K. Seeber connect this objectification of time to an inhumane culture of work.

Modern workers, they write, are increasingly expected to treat time as a numerical asset that can be managed, measured and controlled. Time for rest and relaxation has no countable home in the capitalist economy of life.

There are certainly practical benefits to using time to measure and monitor economic activities – such as knowing the precise time a meeting is scheduled to start and end. But Berg’s and Seeber’s work reveals how that reasonable practicality has been subverted to hold workers captive within what I argue is an unsustainable, unnatural and exploitative environment. Work time and life time have blurred into one.

In capitalism, work is expected to grow infinitely, despite existing within a finite world inhabited by limited beings. At a time when human activity depletes the world’s ecology – rather than sustaining it as it once did – this around-the-clock approach to work is simply incompatible with nature.

In sum, Daylight Saving Time reproduces the same destructive logic that has led humans and nonhumans into the present socio-ecological crises. Disobeying and dominating the laws, rhythms and shape of nature, as seen in the seasonal exploitation of human energy and labor via Daylight Saving Time, perpetuates the unparalleled social and environmental decline uniquely characteristic to the current capitalist era.

Looking backwards, progressing forward

Unlike the relatively recent inception of capitalism, Indigenous wisdom espouses a set of philosophies as old as time. It reminds humans that there are other ways of interacting with time, work and the environment – ways that existed before capitalism and that can exist afterward, too.

In my view, people might be better off if the discussion about changing the clocks in the fall and spring wasn’t about how much time we can “make use of” or how much daylight we might “save,” but rather about reducing the number of hours we are expected to be made useful – and profitable – to secure a more just and sustainable existence for all.

The Conversation

Rachelle Wilson Tollemar 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. An Indigenous approach shows how changing the clocks for Daylight Saving Time runs counter to human nature – and nature itself – https://theconversation.com/an-indigenous-approach-shows-how-changing-the-clocks-for-daylight-saving-time-runs-counter-to-human-nature-and-nature-itself-253097

La selección: ÍNSULA, de Ciencia y Ficción

Source: The Conversation – (in Spanish) – By Lorena Sánchez, Responsable de Eventos. Editora de Ciencia y Tecnología, The Conversation

Interior del Gabinete Literario de Las Palmas. Josu Ozkaritz/Shutterstock

Del 4 al 7 de noviembre, The Conversation y el Gabinete Literario de las Palmas de Gran Canaria celebran la tercera edición del festival de ciencia ÍNSULA que este año tiene como lema “De Ciencia y Ficción”.

ÍNSULA acogerá misiones de defensa planetaria, seres vivos capaces de colonizar hábitats extremos, drones de mar vigilantes de los océanos, exoplanetas, el apocalipsis de la Tierra como la conocemos…

Una veintena de expertos y expertas en Tierra, Océano y Cielo (temáticas del festival) participan en charlas de divulgación para todos los públicos.

Niños y niñas encontrarán talleres inspirados en la ciencia ficción, aprovechando su capacidad para despertar vocaciones. Habrá cine en el Museo Elder y Poema del Mar y música en directo en el Gabinete, con “Sonidos de ciencia”, un espectáculo musical creado por el compositor y musicólogo Juan Manuel Marrero.

Las Conversaciones de ÍNSULA

El festival de ciencia ÍNSULA se inaugura el día 4 de noviembre con la conversación entre la bióloga canaria Ana Crespo y la periodista científica de The Conversation Lorena Sánchez. La charla tiene por título “Un viaje a Marte” y abordará el camino de la experta hasta convertirse en la primera mujer en la historia presidenta de la Real Academia de Ciencias Exactas, Físicas y Naturales de España (RAC).

Si hay una distopía que ha capturado la imaginación de escritores y cineastas es la de un planeta al borde del colapso. ¿Podemos salvar la Tierra del cambio climático? El investigador del CSIC Fernando Valladares contará en su conversación con Elena Sanz, directora de The Conversation, cómo protegernos desde la ciencia.

Julia de León Cruz, astrofísica en el IAC, desvelará “Todo lo que sabemos (y lo que no) sobre los enigmáticos visitantes interestelares”, entre ellos 3I/ATLAS, el tercer objeto interestelar que ha venido a visitarnos, tras ʻOumuamua y 2I/Borisov.

¿Qué poder tecnológico elegir para salvar el océano? José Joaquín Hernández Brito, director de PLOCAN, invita a imaginar futuros posibles de la humanidad bajo el agua. Hablará de sensores autónomos, bioplásticos, restauración de corales con impresión 3D, IA para vigilancia marítima y otros superpoderes que ha desarrollado la ciencia.

En las tardes de ÍNSULA, expertos del IAC, la ULPG y la ULL participan en charlas divulgativas en formato “Chachaescucha”. Habrá cazadores de exoplanetas, expertos en mejora genética que buscan superpeces e incluso una guía extraterrestre para entender la Tierra. Un total de 15 charlas de veinte minutos repartidas en las tardes de ÍNSULA.

El festival de ciencia ÍNSULA, que dirige Rafael Robaina, cuenta de nuevo con el apoyo del Ayuntamiento de Las palmas de Gran Canaria, y un comité asesor de excelencia compuesto por la ULPGC, la ULL, el IAC, el Museo Elder y Poema del Mar en el que está integrado The Conversation.

El guión del futuro se escribe desde la ciencia.

The Conversation

ref. La selección: ÍNSULA, de Ciencia y Ficción – https://theconversation.com/la-seleccion-insula-de-ciencia-y-ficcion-268313

Le commerce façonne de nouvelles relations de pouvoir à l’échelle mondiale : quelles conséquences pour l’Afrique ?

Source: The Conversation – in French – By Arno J. van Niekerk, Senior lecturer in Economics, University of the Free State

Au cours des deux dernières décennies, la puissance économique, les flux commerciaux, le leadership technologique et même la demande des consommateurs se sont progressivement déplacés de l’Occident vers les pays d’Asie. Ce basculement redessine la carte économique mondiale. Il soulève également des questions pressantes sur la coopération, la concurrence et l’inclusion dans un monde multipolaire. Arno van Niekerk, professeur d’économie et de finance, répond à nos questions sur ces enjeux, qu’il explore dans un nouvel ouvrage, West to East: A New Global Economy in the Making?


Quels sont les signes du basculement de l’Occident vers l’Asie ?

Les Brics, largement tirés par la Chine et l’Inde, ont dépassé les pays du G7 en termes de pourcentage dans le PIB mondial en 2018. Comme le montre la figure 1, la contribution des Brics a augmenté de 32,33 % du PIB mondial à 35,43 % en 2024 (après avoir été de 21,37 % en 2000).

Figure 1

La part du G7 a de son côté diminué à 29,64 %, contre 43,28 % en 2000.

C’est un tournant historique : le centre de gravité économique, longtemps situé en Occident, s’est déplacé vers les économies émergentes.

Le même mouvement s’observe dans le commerce mondial, surtout au niveau des exportations. En 2024, les données dont nous disposons montrent que les pays du Brics+ (les 11 membres, avec les nouveaux entrants) représentaient 28 % des exportations mondiales, presque à égalité avec le G7 (32 %). Cela montre que la Chine et l’Inde ne se contentent plus d’accroître leur production : elles s’intègrent dans les chaînes de valeur mondiales, gagnent en productivité et améliorent le niveau de vie de leurs populations.

Comme le montre la figure 2, la part des exportations mondiales de marchandises des pays du G7 est, par ailleurs, passée de 45,1 % en 2000 à 28,9 % en 2023. De leur côté, les pays du Brics+ ont vu leur proportion passer de 10,7 % (2000) à 23,3 % (2023).

Figure 2

D’autres indicateurs confirment cette évolution :

  • Plus des deux tiers des réserves mondiales de devises étrangères se trouvent désormais en Asie. Elles sont notamment logées en Chine (3 000 milliards de dollars américains), au Japon, en Inde et en Corée du Sud. Ces réserves importantes indiquent que ces pays tirent davantage de revenus de leurs exportations, des flux d’investissement et des transferts de fonds qu’ils n’en dépensent pour leurs importations et le remboursement de leur dette.

  • La Chine a supplanté les puissances occidentales comme principal investisseur à l’étranger dans les pays en développement. Grâce à son initiative « Belt and Road » (la nouvelle route de la soie) — qui implique plus de 150 pays —, elle est devenue la première source mondiale d’investissements directs étrangers.

  • L’Asie abrite désormais plus de la moitié de la classe moyenne mondiale, ce qui stimule la croissance de la demande. L’Asie représentait plus de 50 % des dépenses de consommation mondiales, en 2023, contre moins de 20 % enregistrés en 1990.

  • La Chine, l’Inde, la Corée du Sud et le Japon dominent désormais les secteurs de la technologie financière, de l’intelligence artificielle et de la 5G. La Chine dépose désormais chaque année plus de brevets internationaux que les États-Unis et l’Union européenne réunis. Plus précisément, la rivalité technologique entre les États-Unis et la Chine illustre bien ce changement de leadership technologique.

Que nous apprend cette évolution sur la coopération économique ?

Les pays de l’Orient et de l’Ouest doivent redoubler d’efforts de manière concertée. D’abord, pour apaiser les tensions géoéconomiques croissantes. Ensuite, pour orienter le monde vers une vision commune d’un développement durable qui profite à tous.

Cette coopération doit aller au-delà des accords commerciaux et d’investissement traditionnels. Elle doit être pensée de manière à réduire les inégalités, renforcer la résilience et intégrer la durabilité au cœur des politiques économiques.

Cinq domaines principaux peuvent servir de cadre à cette collaboration internationale :

Il convient de promouvoir des cadres politiques coordonnés à travers :

  • une coopération fiscale sous la forme d’un impôt minimum mondial sur les sociétés afin de garantir des recettes équitables pour les investissements sociaux;

  • une harmonisation des protections sociales et du travail grâce à des normes communes afin de prévenir l’exploitation;

  • l’alignement du développement durable en intégrant les objectifs de développement durable, les objectifs de l’accord de Paris et les principes des droits de l’homme dans les accords commerciaux et financiers.

Il faudra égalemement avoir un commerce et un investissement inclusifs à travers :

  • des accords commerciaux équitables pour garantir que l’accès au marché profite aux petits producteurs, aux femmes et aux communautés marginalisées;

  • la mise en place des chaînes de valeur régionales qui permettent aux pays en développement de monter en gamme au lieu de se cantonner à fournir des matières premières;

  • la conception de cadres de coopération pour le transfert de technologies, en particulier pour le partage des technologies vertes et numériques à des coûts abordables.

Il faut instaurer une coopération financière à travers :

  • les mécanismes de financement innovants, tels que les obligations vertes et sociales, les financements mixtes et les fonds climatiques, doivent être rendus accessibles aux pays à faible revenu.

  • la mise en place des dispositifs de réduction et de restructuration de la dette qui sont nécessaires pour libérer des marges de manœuvre budgétaires au profit des dépenses sociales.

  • l’insauration de mécanismes coopératifs pour l’allègement et la restructuration de la dette. Cela permettra de remédier à la dette insoutenable qui évince les dépenses sociales.

  • la mise en place de partenariats public-privé pour l’inclusion afin de cofinancer les infrastructures sociales: l’éducation, la santé et l’accès au numérique.

Il faut renforcer les capacités par des plateformes de recherche communes pour permettre une collaboration accrue en matière d’adaptation au changement climatique, de sécurité alimentaire et de numérisation inclusive. Il faut renforcer la coopération Sud-Sud et triangulaire, afin d’échanger les expériences entre pays en développement, avec l’appui d’institutions multilatérales. Les programmes de mobilité de la main-d’œuvre gérés par le biais de partenariats de compétences profiteront à la fois aux pays d’origine et aux pays d’accueil.

Il est essentiel de réformer les institutions mondiales telles que la Banque mondiale, le Fonds monétaire international et l’Organisation mondiale du commerce afin de donner aux économies en développement une voix plus forte au sein de ces institutions.

Que devraient faire les pays africains ?

La Chine, l’Inde et d’autres puissances de l’Est se sont imposées comme de véritables rivales de l’Occident, tant sur le plan économique, militaire que dans le domaine de la gouvernance mondiale. Dans ce nouveau paysage, l’Afrique occupe une position centrale. Elle a la possibilité de devenir un acteur majeur de la future économie mondiale.

Plusieurs priorités s’imposent, surtout pour la prochaine décennie.

La première consisterait à mettre en place une infrastructure numérique et à renforcer les capacités technologiques et d’intelligence artificielle. Ces éléments sont devenus des moteurs essentiels de la compétitivité. Sans infrastructures ni compétences, les pays restent confinés au rôle de fournisseurs de matières premières.

Les pays africains devraient donc :

  • adopter une stratégie nationale en matière de haut débit et de centres de données (public-privé), et des mesures incitatives pour attirer la construction de centres de données régionaux;

  • investir davantage dans les formations en sciences, technologie, ingénierie, mathématiques et intelligence artificielle. Citons par exemple les bootcamps accélérés, les TIC dans les écoles secondaires et le soutien aux start-ups locales spécialisées dans l’IA.

Deuxièmement, les gouvernements doivent continuer à garantir les investissements dans les infrastructures numériques, telles que la fibre optique, les réseaux 5G et les centres de données. Ils pourraient éventuellement tirer part de la Route de la soie chinoise numérique, qui promeut des alternatives technologiques abordables.

Troisièmement, l’Afrique du Sud et les autres pays africains doivent donner la priorité à l’inclusion économique et au développement durable. Pour ce faire, il faut instaurer un développement économique inclusif. Cela devrait être le moteur principal de leur stratégie de développement.

Quatrièmement, les gouvernements africains doivent manœuvrer de manière stratégique entre les changements géopolitiques et les alliances. Ils constituent des sphères d’influence clés dans la concurrence numérique entre les États-Unis et la Chine, et devraient utiliser cette position à leur avantage. Pour ce faire, les gouvernements africains devraient :

  • utiliser leur appartenance au Brics+ de manière coordonnée pour faire progresser leurs intérêts nationaux;

  • favoriser la coopération Sud-Sud en renforçant le commerce, les transferts technologiques et les alliances financières avec d’autres pays en développement d’Asie, d’Afrique et d’Amérique latine. Il convient ainsi de mettre davantage l’accent sur des initiatives telles que le Forum sur la coopération sino-africaine.

  • renforcer la diplomatie commerciale et diversifier les marchés afin de pouvoir vendre davantage de biens et de services sur les marchés asiatiques, européens et intra-africains;

  • maximiser les investissements extérieurs en obtenant des investissements, des infrastructures et des partenariats numériques tant des États-Unis que de la Chine. Cela permettra aux pays africains de tirer parti de la concurrence technologique mondiale.

The Conversation

Arno J. van Niekerk 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. Le commerce façonne de nouvelles relations de pouvoir à l’échelle mondiale : quelles conséquences pour l’Afrique ? – https://theconversation.com/le-commerce-faconne-de-nouvelles-relations-de-pouvoir-a-lechelle-mondiale-quelles-consequences-pour-lafrique-267457

Why most of us are reluctant to switch banks, even though it could cut our environmental impact

Source: The Conversation – UK – By Marcel Lukas, Senior Lecturer in Banking and Finance and Vice-Dean Executive Education, University of St Andrews

Geobor/Shutterstock

Beyond cutting back on meat or making the jump to an electric vehicle, another way consumers can reduce their environmental impact is to switch to a green bank. It’s a lifestyle change that could deliver powerful effects – removing money from the fossil fuels pipeline – for little effort or inconvenience.

Yet it has been claimed that people in the UK are more likely to get divorced than switch banks – despite there being services that make changing your current account easy.

The UK’s seven-day Current Account Switch Service (Cass), in operation since 2013, has completed more than 11.6 million switches, including over a million in the year to March 2025. The service switches your incoming and outgoing payments including salary payments, direct debits and standing orders.

Cass reports that 99.7% of these account switches were completed within seven working days – and nearly 90% of people who used the service were satisfied with it. Yet relative to the whole UK population, the number of people actually switching remains modest. The process works, but behaviour lags.

A set of well-documented psychological tendencies help to explain this gap.

“Prospect theory” shows that people weigh any potential losses more heavily than equivalent gains. This tilts people toward staying with their familiar provider when a change involves any chance of disruption or error.

The “endowment effect” increases the subjective value of someone’s existing bank account, simply because they already own it.


Ever wondered how to spend or invest your money in ways that actually benefit people and planet? Or are you curious about the connection between insurance and the climate crisis?

Green Your Money is a new series from the business and environment teams at The Conversation exploring how to make money really matter. Practical and accessible insights from financial experts in the know.


Many people’s status quo bias turns hesitation into inertia, because departing from a default requires attention and effort. And our usual bias towards the present adds a timing problem: the admin is immediate while the benefits arrive later and accrue gradually.

All these mechanisms interact with how people organise their money. Many maintain informal “mental accounts” for bills, savings and day-to-day spending. A bank move forces a rewiring of standing orders, direct debits, salary instructions and payees. It feels like opening a filing cabinet and relabelling everything.

Fear of missing a mortgage or utility payment is especially salient. As such, guarantees like those around direct debits and standing orders provided by the Cass system only help if people trust they are actually covered.

shocked man looking at his phone with his hand on his forehead.
The terror of a missed payment can be a barrier to change.
Andrey Popov/Shutterstock

While financial education improves what people know, studies have found it typically only encourages modest changes in behaviour. A meta-analysis of 201 studies reported that education efforts explained only about 0.1% of changes in money-related behaviour (things like saving, dealing with debt and avoiding fees), with these effects often disappearing over time.

A later meta-analysis with a sample size of more than 160,000 people found that financial education improved knowledge more than it prompted changes in behaviour. This was measured across areas such as budgeting and saving.

These reviews do not test current account switching directly. But they support the narrower point that information alone usually only shifts real-world financial actions a little.

However, small changes to the way choices are presented can move outcomes when used at scale. A comprehensive analysis of 23 million participants found that “nudges” – such as making a process simpler or sending a reminder – increased behaviour changes in areas as varied as signing up to a savings plan or making safety improvements in the home by about 1.4 percentage points, on average. While this may seem small, scale is key.

We can view this finding through a banking lens. Without intervention, perhaps 5% of customers would switch to a better account. A simple nudge might boost this to 6.4%. Across 100,000 customers, that’s 1,400 additional people making a beneficial switch.

How to overcome your inertia

So-called “implementation-intention techniques”, where a person invents conditions to help them achieve a goal, are a practical option. Across 94 tests, it was found that forming an explicit “if–then” plan – for example: “If I get the job then I’ll increase the amount I save” – produced a medium-to-large improvement in people attaining their goals.

In terms of banking, this technique could be used along the following lines: “If it is Sunday at 8pm, I will compare three accounts for 30 minutes. If one is clearly better on fees or green credentials, I will apply for it the same evening. Once approved, I will move two direct debits per night until I’m finished.”

In my experience, there are three steps that can help you overcome inertia when it comes to your finances.

First, convert a general goal into time-boxed tasks on your calendar, using an if–then plan rather than a vague intention.

Second, use frustrations with your existing bank account to motivate you – such as being charged a fee you did not expect, or discovering your bank’s environmental failings. Your motivation to act is elevated at these moments.

Third, to make the task less overwhelming, use a short checklist of payees and subscriptions. Ticking items off in small batches should reduce the cognitive load you feel.

Broader lessons

Clear communication about how much switching services such as Cass will do for an account holder can make them worry less about the risks. This should also help them realise if certain authorisations need to be switched manually.

But the lessons here apply beyond current accounts. Loss aversion, attachment to the familiar, present bias and default effects also shape decisions about savings products, energy tariffs and mobile contracts – choices that all come with environmental consequences.

Systems that assume consumers will tirelessly compare their options will disappoint. Those that make better options prominent, easy and well timed are far more likely to encourage meaningful change, at scale.

The Conversation

Marcel Lukas is the Vice-Dean Executive Education at the University of St Andrews Business School and has previously received funding from the British Academy, UKRI and Interface UK.

ref. Why most of us are reluctant to switch banks, even though it could cut our environmental impact – https://theconversation.com/why-most-of-us-are-reluctant-to-switch-banks-even-though-it-could-cut-our-environmental-impact-267042

Suplemento cultural: un baile inolvidable

Source: The Conversation – (in Spanish) – By Claudia Lorenzo Rubiera, Editora de Cultura, The Conversation

Fotograma del videoclip de Bad Bunny de ‘Baile Inolvidable’. YouTube/Bad Bunny

Llegados a este punto del año, no sé si han sucumbido, como gran parte del planeta, al fenómeno Bad Bunny. Yo confieso que estoy rendida ante ese álbum que tiene un título estéticamente imposible de replicar sin un buen corta y pega: DeBÍ TiRAR MáS FOToS. Y lo estoy porque si algo hace el puertorriqueño es abrazar los ritmos y la cultura de su isla y ponerlos al servicio de unas canciones en las que, además de reivindicar lo latino con las letras, utiliza la música para proteger y ensalzar sus orígenes.

“Baile inolvidable”, la pieza que da nombre al boletín de hoy, es por ejemplo una salsa que le guiña el ojo a los éxitos del género. Hace unos días Carmen del Rocío Monedero se zambulló en la historia y la cultura de Puerto Rico para explicar todas las influencias de las que bebe el reguetonero, y la lectura de su artículo es una alegría.

Pero si no le gusta Bad Bunny, no está solo. Muchos siguen rechazando su vocalización (mejorable), sus “melodías” o algunas de sus letras. Y luego hay un grupo que se opone, simplemente, a todo lo que él representa. La mayor parte de los cabecillas del movimiento MAGA (“Make America Great Again”) han alzado la voz contra la participación del puertorriqueño en el espectáculo del intermedio de la Superbowl, un escaparate mundial de la cultura estadounidense. Y ese es el problema, que ese hombre latino que canta en español, mal que les pese, es tan ciudadano de su país como ellos mismos.

Aprovecho para repescar este antiguo artículo –maravilloso– que cuenta cómo se perreaba en la España del Siglo de Oro.

Huyendo hacia ‘Atlantic City’

Y de la marcha más absoluta pasamos a la música más introspectiva. Porque eso es lo que surgió cuando Bruce Springsteen, recién salido –y agotado– del éxito de The River, inició la grabación de lo que sería su siguiente álbum: Nebraska.

El protagonista de The Bear, Jeremy Allen White, le pone rostro y voz al Boss en un biopic que explica el proceso de creación de un disco que en su momento nadie imaginaba que podía salir del alma roquera del cantante pero que se ha convertido en una obra maestra.

Vuelve el convento

Ahora que Rosalía ha presentado la portada de su próximo trabajo, que se publicará la semana que viene, ha surgido una revolución entre los expertos y estudiosos a propósito del éxito que están teniendo las monjas en la actualidad.

Pero un mes antes de que la cantante catalana se colocase el velo blanco, Alauda Ruiz de Azúa conquistaba al Festival de Cine de San Sebastián con la historia de una adolescente que, en vez de ir a la universidad, sueña con recluirse en un convento de clausura. Los domingos se acaba de estrenar en España y, en ella, la directora vasca vuelve a adentrarse en la familia, su tema favorito, para retratar la reacción que provoca una decisión como esa.

Carta desde el infierno

También se estrena en algunos cines el Frankenstein de Guillermo del Toro, un relato que siempre ha obsesionado al mexicano y cuya producción por fin ha conseguido levantar gracias a la ayuda de Netflix. Por eso no encontrarán la película en muchas salas: múltiples exhibidores se niegan a invertir en filmes que pocas semanas después llegarán a las plataformas.

No obstante, en base a los que dicen quienes ya la han disfrutado, si tienen ocasión de verla en una pantalla grande no la desaprovechen. Nosotros nos quedamos mientras tanto reflexionando sobre el mito del nuevo Prometeo y su longevidad.

Asturias mira hacia América Latina

El viernes 24 de octubre se entregaron en Oviedo los Premios Princesa de Asturias, unos galardones internacionales consolidados en España que cada vez miran más hacia América Latina. Además de celebrar el trabajo del Museo Nacional de Antropología de México, en este 2025 han destacado, en Artes, la mirada de la maravillosa fotógrafa Graciela Iturbide y, en Investigación Científica y Técnica, a la estadounidense Mary-Claire King, que lleva 40 años colaborando como genetista con las Abuelas de la Plaza de Mayo argentinas.

Otro estadounidense, Douglas Massey, experto en migraciones latinoamericanas hacia su país, nos contaba en una entrevista que estamos abordando la cuestión desde un prisma equivocado y poco humanitario, además de creernos la retórica de la amenaza en vez de la retórica de la oportunidad.

Más allá de los ya mencionados, se ha reconocido también al filósofo Byung-Chul Han (a pesar de las múltiples críticas que recibe), la tenista Serena Williams, el economista Mario Draghi y el escritor español Eduardo Mendoza, que se pasó varios días acudiendo a eventos en Asturias y dijo que no cree que haya ya ningún ovetense sin una foto con él.

The Conversation

ref. Suplemento cultural: un baile inolvidable – https://theconversation.com/suplemento-cultural-un-baile-inolvidable-268250

Why fasting won’t cleanse your body – or beat cancer

Source: The Conversation – UK – By Justin Stebbing, Professor of Biomedical Sciences, Anglia Ruskin University

Jo Panuwat D/Shutterstock

Every few months, a new “miracle cure” for cancer trends on social media. From superfoods and supplements to extreme diets, the promises are always bold – and almost always misleading. The latest claim suggests that a 21-day water fast can “starve” cancer cells and trigger the body to heal itself. It sounds simple, even empowering: stop eating and your body will do the rest.

But biology is rarely that simple. Cancer is not a single disease, and metabolism does not switch neatly between “sick” and “healthy.” While fasting can affect how our cells use energy, there is no scientific evidence that it can eradicate tumours. In fact, prolonged fasting can be dangerous, especially for people already weakened by cancer or its treatments.

While fasting can influence metabolism, immunity and some aspects of cell growth, there is no credible evidence that prolonged water fasting can treat or cure cancer.

Fasting, in its many forms – from intermittent fasting to short-term calorie restriction – has been shown in laboratory studies to influence how cells repair themselves and manage energy. 2024 research shows that fasting temporarily suppresses intestinal stem cell activity, followed by a powerful regenerative phase once food is reintroduced. This rebound in stem cell growth is driven by a pathway known as mTOR, which promotes protein synthesis and cell proliferation.

Some celebrities and influencers claim that water fasting could help
Artfilmphoto/Shutterstock

While this regeneration helps tissues recover, it can also create a vulnerable window in which harmful mutations may occur more easily, raising the risk of tumour formation.

Most research on fasting’s effects has focused on intermittent or short fasts lasting between 12 and 72 hours, not on extreme water-only fasts that continue for weeks. A 21-day water fast, as promoted in some wellness circles, carries serious risks. Extended fasting can cause dehydration, electrolyte imbalances, dangerously low blood pressure and muscle loss.

Cancer itself often leads to malnutrition, and fasting can accelerate wasting (cachexia), weaken the immune system and increase susceptibility to infection. Many cancer patients are undergoing chemotherapies that require adequate nutrition to maintain organ function and safely metabolise drugs. Combining these treatments with prolonged fasting can amplify toxicity, delay recovery and worsen fatigue.

There are ongoing clinical studies into short fasting or fasting-mimicking diets before chemotherapy, but these are medically supervised, typically lasting less than 48 hours and carefully monitored for safety.

Fasting continues to intrigue scientists because it activates ancient survival mechanisms. During food scarcity, the body triggers processes such as autophagy, where cells recycle damaged components. This process can reduce inflammation and improve metabolic health in animal studies.

But in cancer, the story is far more complex. Cancer cells are resourceful. They can adapt to fasting by finding alternative fuel sources, sometimes outcompeting healthy cells under nutrient stress. Long periods without nutrition can also weaken immune cells that normally detect and attack tumours.

The 2024 fasting study demonstrates this duality. Fasting may reset metabolism, but refeeding rapidly activates growth pathways such as mTOR. In healthy cells, this helps repair tissues. In cells already carrying DNA damage or early mutations, it can encourage malignant progression. This makes fasting a complex biological stress factor rather than a harmless or therapeutic intervention.

The ‘detox’ myth

Much of fasting’s popular appeal comes from the myth of “detoxification”: the belief that abstaining from food “cleanses” the body. In reality, organs such as the liver, kidneys and lymphatic system already perform this task continuously. Cancer is not caused by accumulated “toxins” that can be flushed out. It develops through genetic changes that cause uncontrolled cell growth. No research has shown that fasting can eliminate cancer cells or shrink tumours in humans.

Water fasts won’t ‘detox’ your body.
PeopleImages/Shutterstock

Controlled studies have observed only short-term metabolic shifts that may influence inflammation or insulin signalling. These effects could help reduce long-term risk factors for chronic disease, but they do not reverse cancer once it has developed.

The promise and limits of metabolic research

There is scientific interest in how metabolism affects cancer. Researchers are exploring whether targeted calorie restriction or ketogenic diets could make tumour cells more sensitive to treatment while protecting healthy ones. These studies are still in early stages and focus on precision, not deprivation. None involve starving the body of all nutrients for weeks.

Sensational claims blur the line between hypothesis and proof, giving vulnerable patients false hope by cherry-picking facts, mentioning fasting’s role in cell repair while omitting the crucial detail that most findings come from animal models, not human trials. For someone undergoing cancer treatment, attempting an unsupervised extreme fast could delay essential care, worsen side effects, or even put their life at risk.

Fasting is a physiological stressor. In small, controlled doses, it can trigger adaptive processes that benefit health. In excess, especially during illness, it can cause harm.

A 21-day water fast is neither a plausible nor a safe cancer treatment. Research into fasting helps us understand how cells respond to nutrition and stress, but that knowledge underscores fasting’s complexity rather than supports it as therapy. While balanced nutrition, hydration, regular physical activity and adequate sleep can all support resilience during cancer therapy, none replace medical treatments designed to target tumour biology. Cancer care requires targeted, evidence-based treatments such as chemotherapy, radiotherapy, surgery and immunotherapy.

Fasting research is helping us understand the deep connections between metabolism and disease, but that is very different from curing cancer with a glass of water and willpower. It is understandable that people want control when facing something as frightening as cancer. The search for alternatives often comes from fear, frustration or a wish to avoid painful treatments. But hope should never rest on misinformation.

The Conversation

Justin Stebbing 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. Why fasting won’t cleanse your body – or beat cancer – https://theconversation.com/why-fasting-wont-cleanse-your-body-or-beat-cancer-267555

How anatomical names can carry hidden histories of power and exclusion

Source: The Conversation – UK – By Lucy E. Hyde, Lecturer, Anatomy, University of Bristol

Gabriel Falloppius explaining one of his discoveries to the Cardinal Duke of Ferrara WellcomeTrust, CC BY-SA

Buried in your body is a tribute to a long-dead Italian anatomist, and he is not the only one. You are walking around with the names of strangers stitched into your bones, brains, and organs. We all are.

Some of these names sound mythical. The Achilles tendon, the band at the back of your ankle, pays homage to a Greek hero felled by an arrow in his weak spot. The Adam’s apple nods to a certain biblical bite of fruit. But most of these names are not myths. They belong to real people, mostly European anatomists from centuries ago, whose legacies live on every time someone opens a medical textbook.

They are called eponyms: anatomical structures named after people rather than described for what they actually are.

Take the fallopian tubes. These small passageways between the ovaries and the uterus were described in 1561 by Gabriele Falloppio, an Italian anatomist with a fascination for tubes who also gave his name to the Fallopian canal in the ear.

Gabriele Falloppio (1523–1562) was an Italian anatomist and surgeon who described the fallopian tubes in his 1561 work, Observationes Anatomicae.
https://commons.wikimedia.org/w/index.php?curid=1724751

Or “Broca’s area”, named for Paul Broca, the 19th-century French physician who linked a region of the left frontal lobe to speech production. If you have ever studied psychology or known someone who has had a stroke, you have probably heard his name.

Then there is the eustachian tube, that small airway you pop open when you yawn on a plane. It is named after Bartolomeo Eustachi, a 16th-century physician to the Pope. These men have all left fingerprints on our anatomy, not in the flesh, but in the language.

Why have we stuck with these names for centuries? Because eponyms are more than medical trivia. They are woven into the culture of anatomy. Generations of students have chanted them in lecture halls and scribbled them into notes. Surgeons drop them mid-operation as if chatting about old friends.

They are short, snappy and familiar. “Broca’s area” takes two seconds to say. Its descriptive alternative, “posterior inferior frontal gyrus,” feels like reciting an incantation. In busy clinical settings, brevity often wins.

Eponyms also come with stories, which make them memorable. Students remember Falloppio because he sounds like a Renaissance lute player. They remember Achilles because they know where to aim the arrow. In a field that can feel like a wall of Latin, a human story becomes a useful hook.

The Achilles tendon was named in 1693 after the Greek hero Achilles.
Panos Karas/Shutterstock

And, of course, there is tradition. Medical language is built on centuries of scholarship. For many, erasing eponyms would feel like tearing down history itself.

But there is a darker side to this linguistic love affair. For all their charm, eponyms often fail at their main purpose. They rarely tell you what a structure is or what it does. “Fallopian tube” gives no clue about its role or location. “Uterine tube” does.

Eponyms also reflect a narrow version of history. Most originated during the European Renaissance, a time when anatomical “discovery” often meant claiming knowledge that already existed elsewhere. The people being celebrated are overwhelmingly white European men. The contributions of women, non-European scholars and Indigenous knowledge systems are almost invisible in this language.

Then there is the truly uncomfortable truth: some eponyms honour people with horrific pasts. “Reiter’s syndrome,” for example, was named after Hans Reiter, a Nazi physician who conducted brutal experiments on prisoners at Buchenwald. Today, the medical community uses the neutral term “reactive arthritis,” a small but meaningful refusal to celebrate someone who caused harm.

Every eponym is a small monument. Some are quaint and historical. Others are monuments we would rather not keep polishing.

Descriptive names, by contrast, simply make sense. They are clear, universal and useful. You do not need to memorise who discovered something, only where it is and what it does.

If you hear “nasal mucosa,” you immediately know it is inside the nose. Ask someone to locate the “Schneiderian membrane,” and you will probably get a blank stare.




Read more:
Medical jargon is often misunderstood by the general public – new study


Descriptive terms are easier to translate, standardise and search. They make anatomy more accessible for learners, clinicians and the public. Most importantly, they do not glorify anyone.

So what should we do with all these old names?

There is a growing movement to phase out eponyms, or at least to use them alongside descriptive ones. The International Federation of Associations of Anatomists (IFAA) encourages descriptive terms in teaching and writing, with eponyms in parentheses.

That does not mean we should burn the history books. It means adding context. We can teach the story of Paul Broca while acknowledging the bias built into naming traditions. We can remember Hans Reiter not by attaching his name to a disease, but as a cautionary tale.

This dual approach allows us to preserve the history without letting it dictate the future. It makes anatomy clearer, fairer, and more honest.

The language of anatomy is not just academic jargon. It is a map of power, memory, and legacy written into our flesh. Every time a doctor says “Eustachian tube,” they echo the 16th century. Every time a student learns “uterine tube,” they reach for clarity and inclusion.

Perhaps the future of anatomy is not about erasing old names. It is about understanding the stories they carry and deciding which ones are worth keeping.

The Conversation

Lucy E. Hyde 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 anatomical names can carry hidden histories of power and exclusion – https://theconversation.com/how-anatomical-names-can-carry-hidden-histories-of-power-and-exclusion-267880

Changes to the BBC’s Written Archives Centre threaten open research – and might infringe on the broadcaster’s charter

Source: The Conversation – UK – By John Wyver, Professor of the Arts on Screen, University of Westminster

The BBC’s Written Archives Centre (WAC) is housed in an unassuming bungalow on the outskirts of Reading, 40 miles west of London. It holds one of the greatest document collections of British and global history from the past century.

For half that time, researchers, storytellers and interested members of the public were able to mine its extensive resources for monographs, dissertations and broadcasts relating to the BBC. Recent changes to the conditions of access, however, mean that independent and exploratory research at the WAC is no longer possible.

The centre houses scripts, personnel files, production notes, meeting minutes, correspondence and other materials related to BBC radio and TV broadcasts since 1922. It reveals how politicians, pop stars, monarchs and artists have engaged with one of the most powerful media organisations of the past century. It also captures the debates, decisions, and everyday lives behind the BBC’s operations.

Because of the BBC’s importance, the WAC’s archives reflect countless aspects of our social, political and cultural history. The changing roles of women since the 1920s have been traced through the riches of the archive, as have transformations in ideas of class and social relations, in understandings of LGBT+ identities, and in celebrations and conflicts of race and immigration.

Even so, researchers know there is far, far more to be uncovered. The WAC is one of Britain’s most significant resources for revealing the history of the past century, second only to The National Archives housed at Kew.

But earlier this year, the WAC quietly introduced changes to who can use it and how. Personal enquiries from the public can no longer be answered, and the reading room is now only open on Wednesdays and Thursdays. Most significant for researchers was the decision to end the vetting and opening of files on request.

Many of the archive users, including myself, feel we were not involved in any meaningful consultation before these changes were made. In 2024, there had been a single online meeting at which a small number of users were asked for their suggestions for improvements. At that meeting there was no mention of the proposed changes and no sense of seeking feedback. No other consultation seems to have been undertaken.

Some two-thirds of the hundreds of thousands of WAC files have not yet been opened for use by researchers. Until early this year, the exceptional archivists there would, in response to an enquiry, identify relevant files. They would then read and, if necessary, minimally redact (removing certain personal details, for example) files that had not previously been opened.

In the work for my forthcoming history of television between the wars, Magic Rays of Light: The Early Years of Television in Britain, I estimate that roughly half of the 300-plus files I consulted were opened especially for me.

The ending of on-request vetting has been made by BBC managers for two reasons, which were shared in online meetings that I participated in. One is the straitened finances of the corporation, which have necessitated severe cutbacks to many services. Suggestions for how to help mitigate this, which were made in meetings by users, so far appear to have been ignored by those responsible for the change.

The other reason given for the ending of on-request vetting is an internal shift towards a more focused, curatorial approach to the WAC. Under the new arrangements, batches of files will be made available according to internal priorities decided, like the WAC’s new timetable, solely by the BBC.

Those objecting to this change were told that the new priorities will reflect more closely the BBC’s programming and business concerns. This aims to facilitate, for example, a smoother marking of “content moments” such as anniversaries.

More than 500 academics and independent researchers, including myself, have signed an open letter expressing “profound concern” about the changes. Recognising that the review of the BBC’s charter is fast approaching, the letter calls on the BBC “to publish a code of practice affirming continuing WAC access and the continued availability of files on request”.

Without on-request opening of files, many WAC users feel they are essentially barred from independent research and can no longer plan with any confidence new books or other projects. More generally, they point out that the BBC’s new conditions flout the generally accepted principle for responsible archives of clear separation between the provision of access and the practices of curation.

The campaigners also highlight that the WAC is a public resource paid for over decades by public funds through the licence fee. Closing down the channel for independent access, they suggest, infringes in a significant way one of the five public purposes of the BBC defined by the BBC’s Charter: “To support learning for people of all ages.”

The campaigners laid out their “public purposes” argument in a different, detailed letter sent directly to the BBC board’s chair, Samir Shah, in mid-August, and in individual letters to each of the members of the board, which has the mandate to deliver the BBC’s mission and public purposes. No response has been forthcoming.

The BBC has promised that “some” files will be newly vetted and opened up, decided solely by them, but they have not said how many or what they will be, nor have they outlined a timetable for this. The community of users who journey out to the reading room of the WAC bungalow remain frustrated in their concern to undertake meaningful independent research.

When contacted by The Conversation for comment on its changes to the WAC, the BBC responded:

We are taking on a new approach to make a wider selection of BBC history accessible and searchable, with an ambition to open up more of the written archive from 30% to 50% over the next five years.

Given the level of resource available, we are moving to a series of structured content releases rather than individual requests for specific content, which will open up the written archive further and deliver greater value for all licence fee payers.

The service will continue to offer access and reading room visits for researchers and support freedom of information and subject access requests.

Moving to a series of structured content releases rather than individual requests for specific content … will open up the archive and deliver greater value for licence fee payers and support learning for people of all ages.


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The Conversation

John Wyver has in the past received funding from the AHRC for a research project that has made use of the resources of the Written Archives Centre.

ref. Changes to the BBC’s Written Archives Centre threaten open research – and might infringe on the broadcaster’s charter – https://theconversation.com/changes-to-the-bbcs-written-archives-centre-threaten-open-research-and-might-infringe-on-the-broadcasters-charter-267929

Children with special educational needs are more likely to miss school – it’s sign of a system under strain

Source: The Conversation – UK – By Caroline Bond, Professor of Education, Manchester University

Hryshchyshen Serhii/Shutterstock

Pupils with special educational needs and disabilities are twice as likely as their peers to be persistently absent from school.

Persistent absence means that they miss up to 10% of school sessions (sessions are a morning or afternoon at school). For those with an Education, Health and Care Plan (EHCP) – a legal document that lays out support they are entitled to – the picture is even worse. They are up to seven times more likely to be severely absent, meaning that they are missing more than half of school sessions. Absence is higher still for pupils in special schools compared with those in mainstream education.

Suspensions tell a similar story. Pupils with special educational needs are almost four times more likely to be suspended than those without.

Engagement among pupils with special educational needs also drops sharply in secondary school. Only 45% say they like being at school. And it’s not just pupils who feel the system isn’t working: three-quarters of teachers in a recent survey said schools are not inclusive enough for all pupils.

The current approach to inclusion often relies on case-by-case fixes, but this isn’t sustainable. Since 2016, the number of EHCPs has risen by over 80%, yet the systems for assessing and meeting children’s needs have not kept pace. Many children’s needs go unidentified or unmet, leaving families feeling unsupported and forced to fight for help in an under-resourced system.

Girl holding mother's hand doesn't want to go to school
Many teachers also feel that school isn’t inclusive enough for children with special educational needs.
Ground Picture/Shutterstock

Schools, too, say they struggle to access the external professionals needed for assessments. In one survey, school staff ranked meeting the needs of pupils with special educational needs as their second-biggest challenge, just after budget pressures.

Lifelong effects

When needs go unmet, the consequences can be long-lasting. Persistent absence and suspension both increase the risk of young people leaving school without qualifications and not going into work or training. These issues can spill into adulthood, with poorer job prospects and a higher risk of involvement with the criminal justice system. Addressing special educational needs effectively isn’t just about education – it’s about improving life chances.

The solutions start with making mainstream education genuinely inclusive and properly funded. Schools need cultures that promote belonging and partnership with families to rebuild trust and confidence. National standards for inclusion would help, as would more training for school staff and leaders, alongside better access to specialist support professionals.

We also need to rethink what counts as success in education. A broader mix of qualifications and career paths would help young people play to their strengths and prepare for the future. Schools can also boost engagement by giving pupils more say in decisions that affect them, offering greater choice in the curriculum, and ensuring access to enrichment activities – sport, arts, volunteering and social opportunities – which are proven to improve attendance and wellbeing.

For pupils with special educational needs, timely, targeted support can make all the difference. Skilled mentors, smaller classes, adapted timetables and evidence-based support programmes can help pupils boost school attendance and academic progress. They can also help children manage their emotions and enable them to feel more connected to school. For those struggling with transitions – such as moving schools or preparing for work – proactive planning, supported internships and job coaches can ease the process and build confidence.

Even with good inclusive practice, some pupils will still struggle. In those cases, high-quality alternative provision can offer a temporary respite and a route back to mainstream education.

Unless we rethink what education is for – and how we support pupils to engage with it – thousands of young people will be denied their potential. One of us (Caroline Bond) contributed to the development of an approach that mainstream schools can use to help children feel safe in school. It was created with parents, autistic young people and professionals to offer a practical way for schools to understand and support pupils who find school attendance especially difficult.

With school attendance under national scrutiny and special educational needs funding under pressure, this is a crucial moment to ask how we can build a system that genuinely includes every young person – not just in name, but in practice.

The Conversation

Luke Munford receives funding from UKRI and the National Institute for Health and Care Research (NIHR).

Caroline Bond 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. Children with special educational needs are more likely to miss school – it’s sign of a system under strain – https://theconversation.com/children-with-special-educational-needs-are-more-likely-to-miss-school-its-sign-of-a-system-under-strain-266942