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Source: – By Jake Scott, Clinical Associate Professor of Infectious Diseases, Stanford University

In the four months since he began serving as secretary of the Department of Health and Human Services, Robert F. Kennedy Jr. has made many public statements about vaccines that have cast doubt on their safety and on the objectivity of long-standing processes established to evaluate them.

Many of these statements are factually incorrect. For example, in a newscast aired on June 12, 2025, Kennedy told Fox News viewers that 97% of federal vaccine advisers are on the take. In the same interview, he also claimed that children receive 92 mandatory shots. He has also widely claimed that only COVID-19 vaccines, not other vaccines in use by both children and adults, were ever tested against placebos and that “nobody has any idea” how safe routine immunizations are.

As an infectious disease physician who curates an open database of hundreds of controlled vaccine trials involving over 6 million participants, I am intimately familiar with the decades of research on vaccine safety. I believe it is important to correct the record – especially because these statements come from the official who now oversees the agencies charged with protecting Americans’ health.

Do children really receive 92 mandatory shots?

In 1986, the childhood vaccine schedule contained about 11 doses protecting against seven diseases. Today, it includes roughly 50 injections covering 16 diseases. State school entry laws typically require 30 to 32 shots across 10 to 12 diseases. No state mandates COVID-19 vaccination. Where Kennedy’s “92 mandatory shots” figure comes from is unclear, but the actual number is significantly lower.

From a safety standpoint, the more important question is whether today’s schedule with additional vaccines might be too taxing for children’s immune systems. It isn’t, because as vaccine technology improved over the past several decades, the number of antigens in each vaccine dose is much lower than before.

Antigens are the molecules in vaccines that trigger a response from the immune system, training it to identify the specific pathogen. Some vaccines contain a minute amount of aluminum salt that serves as an adjuvant – a helper ingredient that improves the quality and staying power of the immune response, so each dose can protect with less antigen.

Those 11 doses in 1986 delivered more than 3,000 antigens and 1.5 milligrams of aluminum over 18 years. Today’s complete schedule delivers roughly 165 antigens – which is a 95% reduction – and 5-6 milligrams of aluminum in the same time frame. A single smallpox inoculation in 1900 exposed a child to more antigens than today’s complete series.

Since 1986, the United States has introduced vaccines against Haemophilus influenzae type b, hepatitis A and B, chickenpox, pneumococcal disease, rotavirus and human papillomavirus. Each addition represents a life-saving advance.

The incidence of Haemophilus influenzae type b, a bacterial infection that can cause pneumonia, meningitis and other severe diseases, has dropped by 99% in infants. Pediatric hepatitis infections are down more than 90%, and chickenpox hospitalizations are down about 90%. The Centers for Disease Control and Prevention estimates that vaccinating children born from 1994 to 2023 will avert 508 million illnesses and 1,129,000 premature deaths.

Placebo testing for vaccines

Kennedy has asserted that only COVID-19 vaccines have undergone rigorous safety trials in which they were tested against placebos. This is categorically wrong.

Of the 378 controlled trials in our database, 195 compared volunteers’ response to a vaccine with their response to a placebo. Of those, 159 gave volunteers only a salt water solution or another inert substance. Another 36 gave them just the adjuvant without any viral or bacterial material, as a way to see whether there were side effects from the antigen itself or the injection. Every routine childhood vaccine antigen appears in at least one such study.

The 1954 Salk polio trial, one of the largest clinical trials in medical history, enrolled more than 600,000 children and tested the vaccine by comparing it with a salt water control. Similar trials, which used a substance that has no biological effect as a control, were used to test Haemophilus influenzae type b, pneumococcal, rotavirus, influenza and HPV vaccines.

Once an effective vaccine exists, ethics boards require new versions be compared against that licensed standard because withholding proven protection from children would be unethical.

How unknown is the safety of widely used vaccines?

Kennedy has insisted on multiple occasions that “nobody has any idea” about vaccine safety profiles. Of the 378 trials in our database, the vast majority published detailed safety outcomes.

Beyond trials, the U.S. operates the Vaccine Adverse Event Reporting System, the Vaccine Safety Datalink and the PRISM network to monitor hundreds of millions of doses for rare problems. The Vaccine Adverse Event Reporting System works like an open mailbox where anyone – patients, parents, clinicians – can report a post-shot problem; the Vaccine Safety Datalink analyzes anonymized electronic health records from large health care systems to spot patterns; and PRISM scans billions of insurance claims in near-real time to confirm or rule out rare safety signals.

These systems led health officials to pull the first rotavirus vaccine in 1999 after it was linked to bowel obstruction, and to restrict the Johnson & Johnson COVID-19 vaccine in 2021 after rare clotting events. Few drug classes undergo such continuous surveillance and are subject to such swift corrective action when genuine risks emerge.

The conflicts of interest claim

On June 9, Kennedy took the unprecedented step of dissolving vetted members of the Advisory Committee on Immunization Practices, the expert body that advises the CDC on national vaccine policy. He has claimed repeatedly that the vast majority of serving members of the committee – 97% – had extensive conflicts of interest because of their entanglements with the pharmaceutical industry. Kennedy bases that number on a 2009 federal audit of conflict-of-interest paperwork, but that report looked at 17 CDC advisory committees, not specifically this vaccine committee. And it found no pervasive wrongdoing – 97% of disclosure forms only contained routine paperwork mistakes, such as information in the wrong box or a missing initial, and not hidden financial ties.

Reuters examined data from Open Payments, a government website that discloses health care providers’ relationships with industry, for all 17 voting members of the committee who were dismissed. Six received no more than US$80 from drugmakers over seven years, and four had no payments at all.

The remaining seven members accepted between $4,000 and $55,000 over seven years, mostly for modest consulting or travel. In other words, just 41% of the committee received anything more than pocket change from drugmakers. Committee members must divest vaccine company stock and recuse themselves from votes involving conflicts.

A term without a meaning

Kennedy has warned that vaccines cause “immune deregulation,” a term that has no basis in immunology. Vaccines train the immune system, and the diseases they prevent are the real threats to immune function.

Measles can wipe immune memory, leaving children vulnerable to other infections for years. COVID-19 can trigger multisystem inflammatory syndrome in children. Chronic hepatitis B can cause immune-mediated organ damage. Preventing these conditions protects people from immune system damage.

Today’s vaccine panel doesn’t just prevent infections; it deters doctor visits and thereby reduces unnecessary prescriptions for “just-in-case” antibiotics. It’s one of the rare places in medicine where physicians like me now do more good with less biological burden than we did 40 years ago.

The evidence is clear and publicly available: Vaccines have dramatically reduced childhood illness, disability and death on a historic scale.

Jake Scott 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. I’m a physician who has looked at hundreds of studies of vaccine safety, and here’s some of what RFK Jr. gets wrong – https://theconversation.com/im-a-physician-who-has-looked-at-hundreds-of-studies-of-vaccine-safety-and-heres-some-of-what-rfk-jr-gets-wrong-259659

Source: – By Terri Levien, Professor of Pharmacy, Washington State University

An expert committee that advises the Centers for Disease Control and Prevention voted on June 26, 2025, to cease recommending the use of a mercury-based chemical called thimerosal in flu vaccines. Only a small number of flu vaccines – ones that are produced in multi-dose vials – currently contain thimerosal.

Thimerosal is almost never used in vaccines anymore, but vaccine skeptics have falsely claimed it carries health risks to the brain. Public health experts have raised concerns that the committee’s action against thimerosal may shake public trust and sow confusion about the safety of vaccines.

The committee, called the Advisory Committee on Immunization Practices, or ACIP, was meeting for the first time since Health Secretary Robert F. Kennedy Jr. abruptly replaced its 17 members with eight handpicked ones on June 11.

The committee generally discusses and votes on recommendations for specific vaccines. For this meeting, vaccines for COVID-19, human papillomavirus, influenza and other infectious diseases were on the schedule.

I’m a pharmacist and expert on drug information with 35 years of experience critically evaluating the safety and effectiveness of medications in clinical trials. No evidence supports the idea that thimerosal, used as a preservative in vaccines, is unsafe or carries any health risks.

What is thimerosal?

Thimerosal, also known as thiomersal, is a preservative that has been used in some drug products since the 1930s because it prevents contamination by killing microbes and preventing their growth.

In the human body, thimerosal is metabolized, or changed, to ethylmercury, an organic derivative of mercury. Studies in infants have shown that ethylmercury is quickly eliminated from the blood.

Ethylmercury is sometimes confused with methylmercury. Methylmercury is known to be toxic and is associated with many negative effects on brain development even at low exposure. Environmental researchers identified the neurotoxic effects of mercury in children in the 1970s, primarily resulting from exposure to methylmercury in fish. In the 1990s, the Environmental Protection Agency and the Food and Drug Administration established limits for maximum recommended exposure to methylmercury, especially for children, pregnant women and women of childbearing age.

Why is thimerosal controversial?

Fears about the safety of thimerosal in vaccines spread for two reasons.

First, in 1998, a now discredited report was published in a major medical journal called The Lancet. In it, a British doctor named Andrew Wakefield described eight children who developed autism after receiving the MMR vaccine, which protects against measles, mumps and rubella. However, the patients were not compared with a control group that was vaccinated, so it was impossible to draw conclusions about the vaccine’s effects. Also, the data report was later found to be falsified. And the MMR vaccine that children received in that report never contained thimerosal.

Second, the federal guidelines on exposure limits for the toxic substance methylmercury came out about the same time as the Wakefield study’s publication. During that period, autism was becoming more widely recognized as a developmental condition, and its rates of diagnosis were rising. People who believed Wakefield’s results conflated methylmercury and ethylmercury and promoted the unfounded idea that ethylmercury in vaccines from thimerosal were driving the rising rates of autism.

The Wakefield study was retracted in 2010, and Wakefield was found guilty of dishonesty and flouting ethics protocols by the U.K. General Medical Council, as well as stripped of his medical license. Subsequent studies have not shown a relationship between the MMR vaccine and autism, but despite the absence of evidence, the idea took hold and has proved difficult to dislodge.

Have scientists tested whether thimerosal is safe?

No unbiased research to date has identified toxicity caused by ethylmercury in vaccines or a link between the substance and autism or other developmental concerns – and not from lack of looking.

A 1999 review conducted by the Food and Drug Administration in response to federal guidelines on limiting mercury exposure found no evidence of harm from thimerosal as a vaccine preservative other than rare allergic reactions. Even so, as a precautionary measure in response to concerns about exposure to mercury in infants, the American Academy of Pediatrics and the U.S. Public Health Service issued a joint statement in 1999 recommending removal of thimerosal from vaccines.

At that time, just one childhood vaccine was available only in a version that contained thimerosal as an ingredient. This was a vaccine called DTP, for diphtheria, tetanus and pertussis. Other childhood vaccines were either available only in formulations without thimerosal or could be obtained in versions that did not contain it.

By 2001, U.S. manufacturers had removed thimerosal from almost all vaccines – and from all vaccines in the childhood vaccination schedule.

In 2004, the U.S. Institute of Medicine Immunization Safety Review Committee reviewed over 200 scientific studies and concluded there is no causal relationship between thimerosal-containing vaccines and autism. Additional well-conducted studies reviewed independently by the CDC and by the FDA did not find a link between thimerosal-containing vaccines and autism or neuropsychological delays.

How is thimerosal used today?

In the U.S., most vaccines are now available in single-dose vials or syringes. Thimerosal is found only in multi-dose vials that are used to supply vaccines for large-scale immunization efforts – specifically, in a small number of influenza vaccines. It is not added to modern childhood vaccines, and people who get a flu vaccine can avoid it by requesting a vaccine supplied in a single-dose vial or syringe.

Thimerosal is still used in vaccines in some other countries to ensure continued availability of necessary vaccines. The World Health Organization continues to affirm that there is no evidence of toxicity in infants, children or adults exposed to thimerosal-containing vaccines.

This article was updated to include ACIP’s vaccine recommendations.

Terri Levien 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. A preservative removed from childhood vaccines 20 years ago is still causing controversy today − a drug safety expert explains – https://theconversation.com/a-preservative-removed-from-childhood-vaccines-20-years-ago-is-still-causing-controversy-today-a-drug-safety-expert-explains-259442

Source: – By Eric Zillmer, Professor of Neuropsychology, Drexel University

What makes you happy? Perhaps a good night’s sleep, or a wonderful meal with friends?

I am the director of the Happiness Lab at Drexel University, where I also teach a course on happiness. The Happiness Lab is a think tank that investigates the ingredients that contribute to people’s happiness.

Often, my students ask me something along the lines of, “Dr. Z, tell us one thing that will make us happier.”

As a first step, I advise them to spend more time outside.

Achieving lasting and sustainable happiness is more complicated. Research on the happiest countries in the world and the places where people live the longest, known as Blue Zones, shows a common thread: Residents feel they are part of something larger than themselves, such as a community or a city.

So if you’re living in a metropolis like Philadelphia, where, incidentally, the iconic pursuit of happiness charge was ratified in the Declaration of Independence, I believe urban citizenship – that is, forming an identity with your urban surroundings – should also be on your list.

Safety, social connection, beauty

Carl Jung, the renowned Swiss psychoanalyst, wrote extensively about the relationship between our internal world and our external environment.

He believed that this relationship was crucial to our psychological well-being.

More recent research in neuroscience and functional imaging has revealed a vast, intricate and complex neurological architecture underlying our psychological perception of a place. Numerous neurological pathways and functional loops transform a complex neuropsychological process into a simple realization: I am happy here!

For example, a happy place should feel safe.

The country of Croatia, a tourist haven for its beauty and culinary delights, is also one of the top 20 safest countries globally, according to the 2025 Global Peace Index.

The U.S. ranks 128th.

The availability of good food and drink can also be a significant factor in creating a happy place.

However, according to American psychologist Abraham Maslow, a pioneer in the field of positive psychology, the opportunity for social connectivity, experiencing something meaningful and having a sense of belonging is more crucial.

Furthermore, research on happy places suggests that they are beautiful. It should not come as a surprise that the happiest places in the world are also drop-dead gorgeous, such as the Indian Ocean archipelago of Mauritius, which is the happiest country in Africa, according to the 2025 World Happiness Report from the University of Oxford and others.

Happy places often provide access to nature and promote active lifestyles, which can help relieve stress. The residents of the island of Ikaria in Greece, for example, one of the original Blue Zones, demonstrate high levels of physical activity and social interaction.

Philly Happiness Map

I asked my undergraduate psychology students at Drexel, many of whom come from other cities, states and countries, to pick one place in Philadelphia where they feel happy.

From the 243 student responses, the Happiness Lab curated 28 Philly happy places, based on how frequently the places were endorsed and their accessibility.

Philadelphia’s founder, William Penn, would likely approve that Rittenhouse Square Park and three other public squares – Logan, Franklin and Washington – were included. These squares were vital to Penn’s vision of landscaped public parks to promote the health of the mind and body by providing “salubrious spaces similar to the private garden.” They are beautiful and approachable, serving as “places to rest, take a pause, work, or read a book,” one student told us.

Places such as the Philadelphia Zoo, Penn’s Landing and the Philadelphia Museum of Art are “joyful spots that are fun to explore, and one can also take your parents along if need be,” as another student described.

The Athenaeum of Philadelphia, a historic library with eclectic programming, feels to one student like “coming home, a perfect third place.”

Some students mentioned happy places that are less known. These include tucked-away gardens such as the John F. Collings Park at 1707 Chestnut St., the rooftop Cira Green at 129 S. 30th St. and the James G. Kaskey Memorial Park and BioPond at 433 S. University Ave.

My students said these are small, unexpected spots that provide an excellent opportunity for a quiet, peaceful break, to be present, whether enjoyed alone or with a friend. I checked them out and I agree.

The students also mentioned places I had never heard of even though I’ve lived in the city for over 30 years.

The “cat park” at 526 N. Natrona St. in Mantua is a quiet little park with an eclectic personality and lots of friendly cats.

Mango Mango Dessert at 1013 Cherry St. in Chinatown, which is a frequently endorsed happiness spot among the students because of its “bustling streets, lively atmosphere and delicious food,” is a perfect pit stop for mango lovers. And Maison Sweet, at 2930 Chestnut St. in University City, is a casual bakery and cafe “where you may end up staying longer than planned,” one student shared.

I find that Philly’s happy places, as seen through the eyes of college students, tend to offer a space for residents to take time out from their day to pause, reset, relax and feel more connected and in touch with the city.

Happiness principals are universal, yet our own journeys are very personal. Philadelphians across the city may have their own list of happy places. There are really no right or wrong answers. If you don’t have a personal happy space, just start exploring and you may be surprised what you will find, including a new sense of happiness.

See the full Philly Happiness Map list here, and visit the exhibit at the W.W. Hagerty Library at Drexel University to learn more.

Read more of our stories about Philadelphia.

Eric Zillmer 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. Philly psychology students map out local landmarks and hidden destinations where they feel happiest – https://theconversation.com/philly-psychology-students-map-out-local-landmarks-and-hidden-destinations-where-they-feel-happiest-258790

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 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 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 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