Thursday, 16 January 2025

New study hints at how naps improve performance



… and suggests that one day it may be possible to replicate the effect with brain stimulation.

06 January 2025

By Emma Young


For more than a century, we've known that sleep boosts cognitive performance. The big question is: how, exactly?

One popular idea is that toxins which accumulate in the brain while we're awake are cleared away during a good night's sleep. But this theory, known as the glymphatic system hypothesis, can't explain how people can perform better on a taxing test after just a brief nap.

New research, led by Natasha Kharas at Weill Cornell Medical School, provides some compelling insights on why this happens, with data suggesting that it might even be possible to use brain stimulation techniques to mimic the beneficial effects of sleep while awake.

Kharas and her colleagues conducted their experiments on macaques. The team first trained five of the monkeys on a visual task in which they had to decide whether two objects that were briefly flashed on a screen were identical or not. These images were rotated at a variety of angles, by up to 90 degrees, making the task reasonably demanding.

After performing a set of these tasks, the animals either napped for half an hour (in non-REM Stage 1 and Stage 2 sleep) or rested while awake. During this time, the team used electrodes to record the activity of more than 4,000 neurons in three areas of their cortex. Two of these were visual areas (V1 and V4). The third was the dorsolateral prefrontal cortex, a region involved in decision-making that is active during the visual task. After the thirty-minute period, the monkeys were given exactly the same set of tasks to do again.

The team found that only those that had napped did better on these tasks the second time around. Neuronal recordings revealed some hints as to why. During a nap, there was an increase in low frequency delta wave activity and a decrease in the gamma band (which is associated with wakefulness). The team also observed that neurons in the different regions fired in sync. After the napping animals woke up, however, neuronal activity became more out-of-sync than it had been beforehand. None of these changes were seen when a monkey had rested without snoozing.

The team think that the increase in out-of-sync firing after the napping animals woke up allowed neurons to fire more independently, which then boosted their accuracy in processing information, explaining their post-nap improvement on the visual tasks.

As the team notes, these findings suggest that increased delta wave activity during non-REM sleep leads to the beneficial 'desynchronisation effect' on cognitive performance after waking. But in the next stage of their study, they firmed up the evidence for this.

This time, the macaques always stayed awake between the two blocks of visual tasks. But in some trials, during the in-between rest phase, the team applied an electric current to their brains. This current mimicked the delta frequency observed during the non-REM sleep.

Their results showed that this artificial stimulation caused the same desynchronisation effect that they'd seen in the earlier study — and an improvement on the visual task. "This finding is significant because it suggests that some of the restorative and performance-enhancing effects of sleep might be achieved without the need for actual sleep," commented senior author Valentin Dragoi in a statement released at the time.

Further studies are now needed to explore whether stimulating delta wave activity in people could have the same effect, and to explore what happens to performance if the stimulation lasts for longer than half an hour. While this new work does not mean that the glymphatic system hypothesis is wrong — or, of course, that REM sleep, which brings its own benefits, can be ignored — it could potentially open a new route to helping those who struggle to get enough sleep. In theory, this could mean astronauts on an extended mission, special forces operatives — or just anyone who suffers from insomnia.

Read the paper in full:
Kharas, N., Chelaru, M. I., Eagleman, S., Parajuli, A., & Dragoi, V. (2024). NREM sleep improves behavioral performance by desynchronizing cortical circuits. Science, 386(6724), 892–897. https://doi.org/10.1126/science.adr3339

SOURCE:

Thursday, 9 January 2025

«Η νοημοσύνη είναι η ικανότητα προσαρμογής στην αλλαγή» Stephen Hawking


BY ΑΓΓΕΛΙΚΉ ΛΆΛΟΥ
8 ΙΑΝΟΥΆΡΙΟΣ 2025




Μαθήματα ζωής, ήθους και σοφίας, από τον Stephen Hawking


ΟΣτίβεν Γουίλιαμ Χόκινγκ, ένας από τους μεγαλύτερους θεωρητικούς φυσικούς του 20ου αιώνα, γεννήθηκε στις 8 Ιανουαρίου 1942 και αποβίωσε στις 14 Μαρτίου 2018. Ως Βρετανός κοσμολόγος και συγγραφέας, είχε πρωταγωνιστικό ρόλο στον τομέα της θεωρητικής φυσικής, ενώ υπηρέτησε ως Διευθυντής Ερευνών στο Κέντρο Θεωρητικής Κοσμολογίας του Πανεπιστημίου του Κέιμπριτζ.


Ο Χόκινγκ συνεργάστηκε με τον Ρότζερ Πένροουζ πάνω στα θεωρήματα βαρυτικής μοναδικότητας, αναπτύσσοντας επαναστατικές ιδέες στα πλαίσια της γενικής σχετικότητας. Επιπλέον, έγινε διάσημος για τη θεωρητική του πρόβλεψη ότι οι μαύρες τρύπες εκπέμπουν ακτινοβολία – φαινόμενο γνωστό ως ακτινοβολία Χόκινγκ. Ο Χόκινγκ ήταν πρωτοπόρος στη διατύπωση μιας κοσμολογίας που συνδυάζει την γενική σχετικότητα με την κβαντική μηχανική, καθώς και ένθερμος υποστηρικτής της ερμηνείας πολλών κόσμων στην κβαντική μηχανική.

Ως επιστήμονας ευρείας αναγνώρισης, ο Χόκινγκ ήταν επίτιμος συνεργάτης της Βασιλικής Εταιρείας των Τεχνών και μέλος της Επισκοπικής Ακαδημίας Επιστημών, ενώ έχει τιμηθεί με το Προεδρικό Μετάλλιο της Ελευθερίας, το ανώτερο πολιτικό βραβείο στις Ηνωμένες Πολιτείες. Δίδαξε ως καθηγητής Μαθηματικών στο Πανεπιστήμιο του Κέιμπριτζ από το 1979 έως το 2009.


Ο Χόκινγκ πέτυχε επίσης να εκλαϊκεύσει τις επιστημονικές θεωρίες του μέσα από συγγράμματα που για πολλούς έγιναν σημεία αναφοράς. Το πιο διάσημο έργο του, “Το Χρονικό του Χρόνου”, παρέμεινε στη λίστα των best-seller της Sunday Times για 237 συνεχόμενες εβδομάδες.

Παρά την πάθησή του από αμυοτροφική πλευρική σκλήρυνση, ο Χόκινγκ συνέχισε το έργο του -παρά το γεγονός ότι ήταν σχεδόν ολοκληρωτικά παράλυτος- χρησιμοποιώντας μια ειδική συσκευή για την επικοινωνία του. Η προσωπική του ζωή περιλάμβανε δύο γάμους και τρία παιδιά. Στο αυτοβιογραφικό βιβλίο του “Το Χρονικό της Ζωής μου”, που κυκλοφόρησε το 2014, ο Χόκινγκ μοιράστηκε τη βαθιά προσωπική του πορεία.


Με αφορμή την επέτειο της γέννησής του, θυμόμαστε μερικές από τις χαρακτηριστικές του φράσεις:

«Όσο δύσκολη κι αν φαίνεται η ζωή, υπάρχει πάντα κάτι που μπορείτε να κάνετε και να πετύχετε.


«Κοιτάξτε ψηλά στα αστέρια και όχι κάτω στα πόδια σας. Προσπαθήστε να κατανοήσετε αυτό που βλέπετε και αναρωτηθείτε τι κάνει το σύμπαν να υπάρχει. Να είστε περίεργοι».

«Η νοημοσύνη είναι η ικανότητα προσαρμογής στην αλλαγή».

«Είμαστε όλοι πλέον συνδεδεμένοι μέσω του Διαδικτύου, σαν νευρώνες σε έναν τεράστιο εγκέφαλο».

«Το παρελθόν, όπως και το μέλλον, είναι απροσδιόριστο και υπάρχει μόνο ως ένα φάσμα πιθανοτήτων».

«Έχω παρατηρήσει ακόμη και ανθρώπους που ισχυρίζονται ότι όλα είναι προκαθορισμένα και ότι δεν μπορούμε να κάνουμε τίποτα για να τα αλλάξουμε, κοιτάξτε πριν περάσετε το δρόμο».

«Η δουλειά σού δίνει νόημα και σκοπό και η ζωή είναι άδεια χωρίς αυτήν».

«Όχι μόνο ο Θεός παίζει ζάρια, αλλά … μερικές φορές τα πετάει εκεί που δεν φαίνονται».

«Οι άνθρωποι δεν θα έχουν χρόνο για εσάς εάν είστε πάντα θυμωμένοι ή όλο παράπονα».

«Οι επιστήμονες έχουν γίνει οι φορείς της δάδας της ανακάλυψης στην αναζήτησή μας για γνώση».

«Η επιτυχία στη δημιουργία Τεχνητής Νοημοσύνης θα ήταν το μεγαλύτερο γεγονός στην ανθρώπινη ιστορία. Δυστυχώς, μπορεί να είναι και το τελευταίο, εκτός κι αν μάθουμε πώς να αποφύγουμε τους κινδύνους».

«Η ζωή θα ήταν τραγική αν δεν ήταν αστεία».

«Όταν οι προσδοκίες κάποιου μειώνονται στο μηδέν, εκτιμά πραγματικά όλα όσα έχει».

«Όσοι κοκορεύονται για το I.Q τους είναι χαμένοι».

«Ο Θεός μπορεί να υπάρχει, αλλά η επιστήμη μπορεί να εξηγήσει το σύμπαν χωρίς την ανάγκη για κάποιον δημιουργό».

«Τίποτα δεν μπορεί να υπάρχει για πάντα».



«Γυναίκες. Είναι ένα απόλυτο μυστήριο».

«Πιστεύω ότι τα πράγματα δεν μπορούν να γίνουν από μόνα τους αδύνατα».

«Δεν είναι σαφές ότι η νοημοσύνη έχει κάποια μακροπρόθεσμη αξία επιβίωσης».

«Πρέπει να αναζητήσουμε τη μεγαλύτερη αξία της δράσης μας».

«Είμαστε όλοι διαφορετικοί. Δεν υπάρχει τέτοιο πράγμα όπως συνηθισμένος ή αυθόρμητος άνθρωπος, αλλά μοιραζόμαστε το ίδιο ανθρώπινο πνεύμα».

«Δεν ήμουν καλός μαθητής. Δεν πέρασα πολύ χρόνο στο κολέγιο. Ήμουν πολύ απασχολημένος να απολαμβάνω τον εαυτό μου».

«Εάν πιστεύετε στην επιστήμη, όπως εγώ, πιστεύετε ότι υπάρχουν ορισμένοι νόμοι που πάντα τηρούνται».

«Κατά τη γνώμη μου, δεν υπάρχει καμία πτυχή της πραγματικότητας πέρα ​​από την εμβέλεια του ανθρώπινου μυαλού».

«Αν έπρεπε να διαλέξω έναν υπερήρωα για να γίνω, θα διάλεγα τον Σούπερμαν. Είναι όλα όσα δεν είμαι».

«Δεν φοβάμαι τον θάνατο, αλλά δεν βιάζομαι να πεθάνω. Έχω τόσα πολλά που θέλω να κάνω πρώτα».

ΠΗΓΗ:

Friday, 3 January 2025

Covid – the stories, the scars and the healing



Ella Rhodes speaks to psychologists about their work during the pandemic and the lasting effects that remain.

02 January 2025


We can all remember the individual moments we realised that Covid was a real threat. Our environments changed almost overnight; masks, warnings littered across public transport and pavements, two-metre markers, crossing the road to avoid people. Missing weddings, funerals, seeing those we love trying to reach safety, unable to help.

Hundreds of thousands of deaths. Clapping for underpaid and overworked NHS and social care staff who were experiencing trauma and moral injury beyond most people's imagining. Relationships crumbling, others developing online. The realisation many key workers, previously dismissed as 'unskilled', were keeping us fed and supplied with essentials.

We have all come through that period 'changed' in some way. Many live with the debilitating physical, social and financial impact of long Covid. Perhaps you feel like your perception of time is muddled, almost like still living in a state of cognitive dissonance or denial. Did that really happen? For so long? Could it happen again?

So, how do we begin to heal from the scars and the ongoing psychological issues from Covid? I spoke to those working in adolescent mental health, education, and public health to hear about the changes they saw during the height of the pandemic, the problems which remain, and ways we might recover.
'At their root people want to be kind and loving and do the right thing'

Chartered Psychologist Professor Jim McManus worked as Hertfordshire County Council's Director of Public Health during the Covid-19 pandemic. Now National Director of Health and Wellbeing at Public Health Wales, McManus tells me he was aware in late 2019 of reports of the novel coronavirus affecting people in China. 'I remember thinking "This is going to run" because of the nature of travel and the nature of emergent diseases. Was it going to be SARS all over again? As Covid took hold I worked 100 days straight, seven days a week without a break, then seven days a week for the next year and a half. My team grew from about 100 to nearly 300. We saw the very best of people, but I think we also saw the very worst of people. We weren't ready, particularly in terms of the psychological variables.'

McManus has recently written a chapter for a book on leadership in a crisis and said he had learned numerous lessons during the pandemic, drawing on both his psychological and public health expertise – in particular, the importance of strengthening the healthcare system and working with local government. 'I think the essentials of leadership are communication, not micromanaging,' he says, 'Use the talents that are in other people because you won't get anything done otherwise. Trust people and be visible. And put your money where your mouth is and do what you say you'll do.'

Although as a public health leader, McManus had training in coping with emergencies such as Covid, he told me he was unprepared for how exhausting it would be for himself and colleagues. 'There's a kind of persistent, almost psychological and spiritual exhaustion. It's not burnout, it's very different from burnout. I don't think as a society, we really have learned enough from Covid.'

His hopes for the Covid Inquiry are that it celebrates and recognises the people who led but were unseen. 'There was so much unseen leadership, and they got us through; the local mosque, the local Caribbean and African Doctors' group who ran webinars for the Black communities of Hertfordshire when they were worried about the vaccine.'

Despite the many wonderful people McManus met during the last few years, he feels disheartened by the ways Covid has led to division, conspiracy theories, misinformation, and even violence directed at healthcare workers. 'How did we go from standing clapping for the NHS to me having to physically interpose myself between a nurse and a protester who wanted to punch her for vaccinating in a school? I think it will take us a long while to realise the psychological and social impact of Covid. You can't help but see that it is behind some of the politicised divisions that are being made.'

McManus also points out that many serious issues have existed in the UK for the past 10 years. 'Covid worsened a lot of things, but it isn't to blame for the deterioration in our children's mental health, there is no evidence of turbo cancer, and what you've now got is a maelstrom of misinformation. I fear for when we go into the next global infection incident.'

Rebuilding psychological safety and trust in the government, McManus says, would be key in preparing for the next pandemic. 'I think there's an issue about societal trust, there's an issue about the underlying health of the population and there's systemic issues. The NHS needs to be capable of coping, social care needs to be well-funded and capable and actually treated as important in its own right.

'At their root people want to be kind and loving and do the right thing. The greatest mistake of anyone in a pandemic is not respecting that and harnessing it. Probably the biggest lesson I found was that you will never get through a major public health crisis without the goodwill, trust and safety of the public. We need to work on protecting and enhancing that.'
'I think the Covid generation of kids will carry these scars for a long time'

On a bright, mild March day in 2020, Dr Gavin Morgan was in his office at University College London recording a lecture for his Educational Psychology Doctoral students. 'After three hours, I emerged into the corridor and in that time UCL had completely closed down. All of the offices had been cleared. A guy who worked in the admin team had waited for me to tell me I had to leave. I didn't go back to the office for 18 months after that – my world had changed in those three hours.'

Morgan, along with much of the UK, had felt the slowly growing unease of what might come next. As a tutor on the UCL Educational Psychology Doctorate Morgan had been discussing moving teaching online and with the BPS Division of Educational and Child Psychology (DECP) committee talk of using Teams and Zoom was in the air. 'I was thinking there was no way I'd ever get my head around it, that just wasn't going to happen as far as I was concerned. Then pretty much overnight we made our in-person teaching at UCL completely online.'

Also a practising Educational Psychologist in Northamptonshire, Morgan feels the pandemic was a turning point for his career. During a time before schools were closed and lockdowns enacted, he became concerned about the importance of attachment and the ways potential school closures could impact children. He was contacted by SAGE (Scientific Advisory Group for Emergencies) to share his expertise and join its behavioural science sub-group SPI-B (Scientific Pandemic Insights Group on Behaviour).

'The first question I asked at the SPI-B meeting was "When are schools going to re-open?"', Morgan tells me. 'There was no plan to reopen schools and I was concerned that this massive decision had been taken without a strategy to get them open again. I said from the outset that for many of our kids, school is a safe place while home may not be. The attachments some children have with their teacher can be really profound and important, and overnight we denied that to them.'

Although Morgan understood the government wanted to prevent mixing, he was deeply concerned about children's health and wellbeing, and he was approached by many journalists to share his point of view. 'Sometimes I was lumped in with these wacky anti-mask, anti-lockdown libertarians, but I felt it was important to have a counterargument to the prevailing narrative that lockdowns were universally a good thing. No one seemed to be thinking about the impact on kids.'

Given his work as an Educational Psychologist, Morgan has also seen first-hand the impact of the pandemic and lockdowns on children's development and wellbeing – an impact he said we will be dealing with for many years. 'It's been profound and significant,' he says, 'Away from Covid, there's been an imperfect storm of societal pressures on children, cuts to services, financial pressures on families and all of the legacy of austerity on health and social care.'

Indeed a recent report from Ofsted inspectors, 'Strong foundations in the first years of school', based on visits to 20 primary schools in 2023, found that schools were facing significant challenges dealing with the impact of Covid on children in reception and key stage 1. Inspectors noted that children were starting reception with delayed communication and language, poor self-help skills and emotional difficulties.

Morgan confirms that children have emerged from Covid needing extra help and support and that support has been chronically underfunded. 'The caseload of Educational Psychologists has shifted since Covid to include many more behavioural issues. We're also dealing with school attendance problems because we made attendance seem optional during closures. There are many reasons that school is pretty much always the best place for young people to be and if kids aren't going to school the impact is quite profound. I think the Covid generation of kids will carry these scars for a long time.'

Morgan does, however, want us to consider the positive lessons we learned during that time. 'As a psychologist, whether it's something as profound as Covid or something on a smaller level, I try to get people to recognise the strengths they utilise to overcome adversity and difficulty. It's not about getting back to how we were, because we can't. We're all different because of the experiences we went through but we all also demonstrated different strengths and we can learn from those.'
'Where we were at when Covid happened, is always going to be an absolutely key part of our story'

As a Clinical Psychologist and researcher at the University of Bath specialising in adolescent mental health, one of the first concerns Dr Maria Loades had was the impact of lockdowns on young people during the most formative period of their lives. 'Early on I was wondering what would happen for all these young people at home, given everything that we know about what helps healthy development in the teenage years and how important socialising is for forming your identity, to developing your independence from your family of origin, to exploring different ways of being.

'I started pulling together a rapid review of the evidence in terms of what we already knew about the mental health impacts of loneliness for children, young people and young adults, and that really framed the first lockdown for me; desperately looking at what we could recommend going forwards in terms of what might be helpful for preventing a mental health fallout for young people.'

Loades began to gather a group of fellow academics – including early-career researchers and experts in loneliness, mental health and clinical psychology. 'We all worked together to push through something that would usually be done over the course of several months very quickly over the course of several weeks. It felt like this really mattered, to get it out there as soon as we could. It was hard to balance the need to do rigorous science with the need to get answers out as fast as possible.'

They reviewed 83 articles – including studies on the impact of social isolation and loneliness on mental health in children and adolescents, observational, longitudinal and cross-sectional studies, including one retrospective study following a pandemic. They saw a clear pattern that loneliness and mental health were related in both directions.

'If we're lonely we're more likely to get mental health problems later. But also, if we've got mental health problems, we might be more likely to be lonely later. And what we were really interested in, of course, in the pandemic context, was that being lonely now – which we saw coming with all the lockdowns – could lead to later mental health problems with one study showing increased symptoms of anxiety and depression up to nine years later.'

The review was published on 1 June 2020 thanks to the Journal of the American Academy of Child & Adolescent Psychiatry fast-track pipeline for Covid-related outputs. 'We were really the first people to publish something more than just an opinion piece on Covid youth mental health. I remember feeling that we had to try to influence policymakers around the world to prioritise young people being able to socialise as soon as we could. I linked up with a number of other people including Professors Helen Dodd and Sam Cartwright Hatton to start a campaign called #PlayFirst, which was arguing for the need to allow children dispensation from social isolation even if it was outdoors, to interact with each other as soon as possible.'

Loades reflects on the frustration she felt when pubs in England re-opened before schools and, while countries including Scotland had exempted under 12s from some lockdown and social distancing restrictions before they did for adults. 'We were trying to communicate this message to prioritise children and young people interacting and maintaining interactions online – even though we knew that wasn't a replacement for face-to-face interactions.'

As time passed with further lockdowns and as schools began to reopen, Loades emphasised that children and young people should be allowed time and space for emotional and social catch-up rather than just academic catch-up. 'That felt critically important. Obviously, schools are places where young people socialise, where they emotionally develop, and yet, I guess schools in their main remit that see are about academic learning and academic progress, and there was always that risk that would be what would dominate at the cost of actually allowing that space for those other key aspects that schools ultimately provide.'

On the fourth anniversary of the first UK lockdown Loades looked at the evidence that had emerged and found it confirmed what her early review article predicted. 'The evidence showed that those young people who reported being lonely were particularly likely to also have mental health problems. For many young people, things improved once lockdowns lifted, but others continued to struggle, and mental health problems increased again.

We are now, says Loades seeing whole generations of adolescents who missed out on key milestones – moving from primary to secondary school, missing proms and exams. 'We still see the legacy of those losses. We see university cohorts who haven't had the chance to build the life skills and independence that they would have done.

'It was a huge disruption globally, for some people positive, for some people negative, for many of us, aspects of both, but particularly because adolescence is such a vulnerable period where so many of the crucial things were disrupted, the crucial transitions, developing independence and life skills, I think we really particularly have to continue to attend to the unique needs and stories of those young people as they progress now into early adulthood and beyond.'

As Loades says, 'The stories we tell ourselves, matter, as they help us to (re-)shape our experiences in ways that can help us to move forwards or can hold us back. I noticed this as a mother with my little one… it was about the narrative behind things. He was around two or three during the pandemic and it helped him to know that the key people that we were no longer able to see, like his grandparents, were still there, and to connect them with him through screens, but also through posting physical objects to each other so that he could see something had come from his grandma's house to his house, and then he sent something and that was on her screen at the end… a transitional object that could move between these places was absolutely key.'

Loades tells me she is 'personally not great at tolerating uncertainty, and it was a huge lesson in learning to live in the moment and making the most of the things that matter the most. So for me, I think that a key takeaway is, how do I just celebrate this moment? I'm only allowed to go for a walk once a day. How do I make the most of that walk and make the most of the beautiful sunshine and being out and about in nature without getting preoccupied with other thoughts like concerns about buying toilet paper.'
The power of stories

Before I set out to write this article I had an inkling that the simple act of sharing our stories of Covid was important in its own right. Thanks to the wisdom and insight of the people I spoke to I now realise it is a key part of healing from the scars left by the pandemic – scars which will take a long time to heal.

We should acknowledge one another's sorrow, bereavement, trauma, that feeling of time lost, the joy of parts of it, the absurd, surrealness of it. Only by witnessing this in one another can we start to recover and rebuild a life beyond Covid – one that is resilient and prepared for the next pandemic, one in which the wellbeing and health of the next generation are paramount in our minds.

SOURCE:

Monday, 30 December 2024

Consent in Romantic Relationships




find it at:


In this episode of the podcast we covered consensual romantic/partner relationships: why this is particularly important to talk about right now, and what we can do to move towards a more affirmative model of consent in our relationships.

Non-consent in relationships

The current moment – in summer 2020 when we recorded this – highlights the importance of turning our attention to consensual relationships in several ways.

First, domestic abuse has gone up globally by 20% during the pandemic. In the UK calls for domestic abuse helplines jumped by a half in the first month or so and a further spike is predicted post lockdown. Boots pharmacies began offering safe spaces for people to go if they were in abusive situations, and legislation was put in place to help survivors to escape abusive homes during lockdown. All this led to domestic abuse being called the ‘shadow pandemic’. So we see clearly the scale of non-consensual relationships, and just how important this is to address.

Then #BlackLivesMatter highlighted massive flaws in the policing and criminal justice systems. When some responded to calls to dismantle and abolish these systems by asking ‘what about’ survivors of domestic abuse and sexual assault, many pointed out that the criminal justice system has never served survivors. Survivors often experience legal processes as retraumatising and gaslighting, given the minimising, denial, victim blame, and perpetrator defense which often happens in court cases – mirroring how survivors are treated in wider culture. Number of cases passed for charges is low as rates continue to rise. Many have suggested that policing is ill-equipped to deal with sexual and relationship abuse, and that it is actively dangerous when those involved are people of colour. For these reasons, people have turned to alternative models like funding other forms of support for survivors, building accountable communities, and transformative justice.

The UK statistics on non-consensual sex are that 1 in 5 women have had someone try to have sex with them against their will and 1 in 10 women have had someone had sex with them against their will. For men this is 1 in 20 have experienced attempted non-volitional sex on them and 1 in 71 have had sex against their will. In most instances of completed non-volitional sex, the perpetrator was known to the participant, either as a current or former intimate partner (40·6% women, 22·9% men).

This highlights the fact that we need far more focus on how to avoid and address sexual – and other forms of – violence in the home and within known relationships. Instead, media focus tends to be on stranger sexual assault, which potentially puts women at more risk (constraining them to private/home spaces) and makes it harder to speak out about assault with known people when it occurs. Also, non-consensual sex often happens in contexts where other forms of non-consent are normalised, so we need to look to how to cultivate cultures of consent around all our relationships.
Spectrums of consent

The common idea with physical, sexual, and emotional abuse is that the majority of relationships are ‘normal’ and non-abusive, and a minority are abusive and need an entirely different approach. This is unhelpful because it encourages us – as survivors and wider culture – to keep asking the binary question of whether a situation is ‘bad enough’ to count as abuse, and only counting it, and feeling able to address it, if it meets those criteria: often the legal criteria.

Also, this binary perpetuates the idea that there are bad ‘abusers’ and everyone else who is perfectly good and safe. This makes talking about consent in relationships really hard because we feel like we have to present ourselves as perfectly good and safe, and deny or defend any non-consensual behaviours, lest we be seen as an abuser and rejected, called out, or reported.

Also, as with sex, the criteria for ‘abuse’ is a low bar for a relationship. The idea should not be that if it doesn’t meet the legal criteria for abuse/assault it is fine, but more about how it can be as consensual and beneficial for all involved as possible.

A more useful approach is to see these things on a spectrum. In a highly non-consensual culture where non-consensual behaviour is normalised in romantic relationships in particular, it would be unlikely – if not impossible – for any relationship to be entirely consensual. So we might more usefully ask ‘how can we maximise how consensual this relationship is for all involved?’ – as the people in that relationship and as the people around it. Then if we feel like the level of consent is not good enough – if we start feeling unsafe or our freedom constrained for example – we can know that that is enough reason to ask for that to be dealt with, and to step away if the other person isn’t up for that.

Thinking about all the following features on spectrums rather than as legalistic abuse/non-abuse binaries can be helpful:How consensual is physical touch in this relationship (rather than does it count as physical abuse or not)?
How consensual is sex in this relationship (rather than does it count as sexual abuse or not)?
How consensual is money in this relationship (rather than whether someone is entirely controlling of the other’s personal finances)?
How kind are people in this relationship, and are they able to regulate themselves when not feeling kind (rather than do people actively put each other down or diminish each other)?
How safe do people in this relationship feel (rather than are active threats made)?
How free do people in this relationship feel to have other close relationships (not just whether they are explicitly isolated from friends or family)?
Is everyone in this relationship able to meet their basic needs and get support when they need it?
Does everyone in this relationship get the privacy and solitude they need on- and offline without monitoring from the other person/people?
Is everyone free to decide where they go, who they see, what they wear, when they sleep, etc.?

Lockdown has highlighted to many people the areas in their relationships which are not as consensual as they would like. It also potentially presents a good opportunity for us all to start to address our own non-consensual patterns where we have them.
A culture of consensual relationships

The wider culture of romantic relationships normalises non-consent, with common tropes like it being romantic to pressurise or manipulate somebody into a relationship, to attempt to shape them into who you want them to be, to focus on that relationship at the exclusion of others, and to say that you couldn’t live without them and try to convince them to stay with you forever.

There’s also a dangerous idea that romantic relationships are private and shouldn’t be shared with anybody else, and that we should present them as perfect on social media and never talk about the difficult parts.

Ideally we would change the whole culture to depict romantic relationships far more consensually. In the meantime hopefully we can try to shift the consent cultures in our communities and networks.

Moving towards a culture of more consensual relationships could involve things like:At a micro level learning how to notice what non-consent feels like in our body: both when we are at risk of doing it to another person, and when it is done to us. This requires getting enough solitude and privacy to be with our feelings and to check in with ourselves regularly about our needs and boundaries.
Addressing our stuck patterns which make us more likely to behave reactively or non-consensually, and being up for getting support with this when needed. Again some time alone and with others is necessary for doing this work, as is the capacity to take ourselves away to a safe-enough place when we become reactive.
Practising addressing micro moments of non-consent in relationship so it becomes everyday and normalised to do so.
Cultivating systems of support, and consensual relating within those systems, so that it becomes normalised and that we have people to support us in this.
Committing to keeping the windows on our relationship open with our close people and community so we can be alerted if people have concerns, and supported to maximise consent.

So what might consensual romantic relationships look like? Here we’re taking the key ideas that we often talk about around consensual sex and applying them to the whole of a relationship:
Make consent the aim.

With sex making consent the aim, rather than getting sex, enables consensual sex to happen. With relationships we could make mutual consent the aim of the whole relationship, and each encounter: not getting what you want from the other person, or being what they want. This might look like wanting the maximum freedom and safety for you and the other person, regardless of what the relationship needs to look like in order for this to be possible.
Everyone knows that they don’t have to do it (now or ever).

Sex can’t be consensual unless we know that we absolutely don’t have to do it, and that no kind of punishment will occur if we don’t do it. With relationships the same is true for the whole relationship. We need to know that we are free to not be in this relationship, or in this particular way, without fearing that we will be punished or suffer significant loss. Here it can be useful to keep affirming with each other that our whole relationship (and our home, community, security, etc.) isn’t contingent on, for example: having sex regularly, continuing to cohabit, feeling romantic towards this person, our body staying the same, earning a certain amount, etc.
Consent is informed.

In sex this means knowing what’s on the cards before the encounter rather than being surprised with activities we weren’t expecting. In relationships this means having enough information to be able to make a decision about whether this kind of relationship with this person is a good idea for you. It’s important not to hide vital information that you know might make a person think twice or want to go slower. With each step in a relationship people need enough information in advance in order to make a consensual choice. For example it’s good to be clear about your feelings about having kids and childrearing long before you’ve committed to a relationship that would preclude people doing that elsewhere, or not doing it if it’s not what you want. It’s good to be clear about your financial situation and relationship with money long before sharing/borrowing/lending finances in any way. Considering speed of relationships can be helpful for having long enough to ensure informed consent before each step. It’s also important to explore shame and how we cover over shame in presenting ourselves to others.
Consent is ongoing.

In sex this means checking in verbally and/or non-verbally during the encounter that everyone is enjoying it, and pausing or stopping if not. In relationships this means also continuing to check in whether it is working well for everyone, and taking whatever kinds of pauses or breaks are necessary on aspects of the relationship – or the whole relationship – if it isn’t working (if it’s not working for everyone, it’s not working for anyone). The cultural idea of specific vows, promises or commitments can make ongoing consent difficult because they suggest that it’s possible to agree to share your money, body or home in a certain way for the rest of your life, whatever happens in relation to money, health or feelings.
There is no default script, but multiple options.

In sex there is the default script of first to fourth base (or similar). In relationships there is a similar cultural ‘escalator’ model where it is seen as good to get closer, more entwined, and happier over time, checking the points on the relationship checklist (e.g. dating, having sex, becoming exclusive, moving in together, getting married, having a family, etc.) For consent it’s vital to know that all erotic, sensual or sexual activities – and none – are equally valid, so you can choose what works best for everyone. In a relationship all ways of doing relationships – and all aspects of relationships – need to be affirmed as equally valid. Then you can find what works – and doesn’t work – for this particular relationship. It’s important that the person or people whose ways of doing things are the closest to the normative script maximise the agency of those whose ways are further away to articulate their preferences and have them respected.
We’re all mindful of power imbalances and how they constrain consent.

Sexual consent is way harder when one person has a lot of power over the other. For example it is hard to say ‘no’ if you feel at risk in some way if you don’t respond to another person’s sexual advances (career, money, care, safety, etc.) Similarly those with more power in a relationship need to recognise those with less may feel far less able to say what they need and where their boundaries are. It’s good to be open about the power imbalances, and to do what you can to enable those with less power in each area to identify and articulate their needs and boundaries and have them respected.
We try to be accountable.

It’s important to recognise that we won’t always be perfectly consensual and to recognise – as soon as possible – when this hasn’t happened, and to be accountable for that. Micro moments of non-consent can be fairly easy to repair, and the more we make a habit of doing that the more easy it can become. Bigger moments can be much harder, and this is where it’s really good to have a network of support around you to help each person to process what has happened, to enable them to take as much space as they need in order to be ready to address it, and to support them coming together to hear and be heard, and repair if possible.


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Friday, 27 December 2024

The childfree: a neglected population?

Ella Rhodes speaks with Psychologists researching conversations and motivations around the decision not to have children.

31 October 2024


Parenthood is often seen as life's ultimate goal, and choosing not to have children can be a radical rejection of an entrenched, universal, social norm. But what impact does that choice have on the people who make it? Are childfree people really a selfish, kid-hating, money-grabbing, homogenous group? As the latest fertility rates for England and Wales drop to the lowest levels since records began, Ella Rhodes investigates a subject close to her heart…

I am 36, and childfree-by-choice. People are extremely quick to judge that choice. I have been grilled about my decision, even in professional settings. I have been told I'll regret it and I've been asked who will look after me when I'm older.

I speak from a place of extraordinary privilege. As a white, cisgender woman, born in the UK, and raised in a non-religious household, I feel lucky to have this choice. But even so, identifying as child free is not an easy thing to do.

Despite a growing number of people choosing not to have children there is a great deal of stigma still attached to the childfree-by-choice. As Ruby Warrington writes in her fantastic book Women Without Kids, women who don't have children are under-represented in mainstream media and are seen as something of an anomaly: 'At best, a woman who is not also a mother is a strange bird, faulty goods,' she says. 'If she can't have kids she is often portrayed as sad and damaged ("Such a shame"); if she simply won't (rarely is it that straightforward) she is either deluded, destined to regret it, or written off as cold-hearted, narcissistic and career obsessed. What a selfish cunt.'
Climate

My reasons for choosing this path are numerous – some are personal, some have shifted over time, while others grow every day. But it's impossible to consider this decision without looking at the broader context, particularly the climate crisis and its impact on reproductive decision-making.

Life has been challenging for my generation, 'millennials' born between 1981 and 1996; and for Gen Z, born between 1997 and 2012. We experience higher levels of inequality compared to our parents, we have less financial freedom, and little to no chance of owning a home. But those concerns seem feeble when compared with what the future holds for the planet at large.

In a fascinating series of articles The Guardian explored findings from a survey it ran with lead authors and editors of reports for the Intergovernmental Panel on Climate Change since 2018. They were asked about their predictions for the future – 77 per cent predicted at least 2.5C of global warming, 42 per cent said warming would reach at least 3C this century. Small numbers with enormous, disastrous consequences. The scientists and experts were also asked about their stance on having children. One fifth of the female climate scientists who responded to those questions, and 7 per cent of males, had chosen to have no, or fewer, children given concerns over the climate.

In a systematic review of 13 studies published in PLOS Climate in 2023, Hope Dillarstone (University College London) and colleagues found there were four main climate-related concerns cited regarding reproductive decision-making – uncertainty of an unborn child's future, the ecological impact of reproduction, meeting family subsistence needs, and contributing to environmental politics and activism. The findings of this study showed a complex interplay between climate-change concern and decisions around reproduction – the majority of reviewed studies found that climate change was causing people not to have children at all, or to plan to have fewer children.

Given growing concerns about the climate, the economics of parenthood, and lower rates of home ownership among reproductive-aged people, it is no wonder that the childfree population is growing. Despite this, there are many outstanding questions about this demographic.
'A unique group in their own right'

Social Psychology Professors and married couple Jennifer Watling Neal and Zachary Neal (Michigan State University) became interested in looking at the childfree population after Jennifer asked her students about their thoughts on having children in a survey used in teaching a research methods class. She was intrigued by the number of students who said they would not have children, and she realised the childfree were something of an invisible population.

Jennifer and Zachary looked at previous research on childfree people – much of which was qualitative. They also looked at big data sets but found that participants were usually split into parents or non-parents. Such a dichotomy does not capture whether a person hopes to be a parent one day, cannot have children, or has chosen not to have children.

The pair became interested in developing better measures for identifying childfree people. In their first study they used three questions to divide participants into parents, not-yet parents, childfree, childless, ambivalent and undecided. Jennifer tells me she was surprised by the number who ended up in the childfree group. 'In our first study we had a childfree prevalence rate of 27 per cent which was really high – we were so surprised by that and wanted to find out more.'

Zachary tells me that, especially compared to parents and childless people, the childfree population is understudied. 'I think that's partly because childfree people are often lumped together in this undifferentiated "non-parent" group but haven't been studied much as a unique group in their own right.'

This does appear to be changing. The National Survey of Family Growth, conducted by the Centres for Disease Control and Prevention, has questions which identify childfree people and Pew Research Centre has also run surveys on intentions to have children. One of Pew's studies of US young adults in 2024 found that 15 per cent of men and 21 per cent of women did not want to have children.

While prevalence rates of childfree people do vary, probably due to different methodologies used in research, most ongoing surveys – including the National Survey of Family Growth – have seen a steady increase in the prevalence of people choosing to be childfree. As well as methodological differences, Jennifer tells me this could be due to a number of factors – people may have become more comfortable in openly identifying as childfree or may have been swayed by their peers to remain childfree.

'Others point to economic forces – it is becoming increasingly expensive to raise children. Having children is one of the most harmful things individuals can do to the climate, which is leading to some people choosing not to have children. There are also political forces at play – an increasing move to authoritarianism and a reduction of reproductive rights could lead people to not want to bring children into the world.'
Outside forces

Indeed, around the time the Neals started studying the childfree population, the United States Supreme Court decision in the Dobbs V. Jackson case overturned Roe V. Wade which protected a right to abortion under the US constitution. Individual states became responsible for regulating aspects of abortion, leading to long-term confusion in a number of US states over the standing of reproductive rights.

Jennifer told me that in Michigan following the Dobbs decision there was a series of conflicting court decisions as well as the attempted reenactment of a 'zombie law' which made abortion illegal in the state. Jennifer and Zachary collected further data following the Supreme Court decision and found the proportion of people saying they were childfree increased from 21 per cent in April 2022 to 26 per cent following the Dobbs decision.

Jennifer said they were not sure exactly why this was the case. 'My guess would be that was because there was significant uncertainty around whether reproductive rights were going to remain accessible in Michigan, that some folks just started opting out of having kids maybe some people were shifting from being not-yet parents to become childfree because if they were to get pregnant they weren't sure whether they would receive reproductive healthcare.'

In November 2022 Michigan did pass a proposition which protected reproductive rights in the state. Jennifer said they hope to recollect data to see whether this has changed the numbers of people identifying as childfree.
Navigating the childfree stance

After researching individual differences and close relationships, personality psychologist Dr Tanja Gerlach joined the social psychology group at Queen's University Belfast, where she began to take more of an interest in intergroup relations, prejudice and stigma. Gerlach, who now works at the Leibniz Institute for Educational Trajectories in Bamberg, Germany, explained: 'I had a longstanding interest in people's reproductive choices, including those who, for different reasons, opt out of parenthood. That, in combination with the great work on prejudice and stigma conducted by my colleagues at Queen's reignited my interest in people identifying as childfree and what the decisions against parenthood means for childfree people's everyday lives.'

Gerlach began to think about both how people opt out of parenthood and the conversations people have in communicating that decision. 'In the past, among colleagues, we had heated debates about how common the voluntary decision not to have children might be. I recall an instance where a coworker had suggested that it was only 2 per cent of the population and as such, perhaps even a group too small to study.' Reading the Neals' research, the prevalence rates – above 20 per cent – gave her pause. 'Such a high number, for me, certainly was unexpected at that point. Then I started to think about how people could be so wrong in their estimates – even my own estimate was closer to 10 per cent. I realised something was going on here. Of course, whether you want to have children or not may just be a private choice. Most people do not think very fondly of people who don't want to have children, and you can easily see why childfree people may think twice about when and to whom they reveal how they feel. That's why I got interested in how people disclose their stance.'

In an initial pilot study Gerlach asked a childfree group about the conversations they had about wanting to have children or not. Some qualitative work from the early 2000s found that, although childfree people will disclose they are childfree, there are also different strategies people may use. 'For example, people might imply they may have children later on – this is something that works for younger people. Some people suggest having children sadly wasn't "on the cards" for them – implying that they could not have children, leaving their conversation partner thinking that they are childless instead of childfree. I found that so fascinating and wanted to look into that more.'

Across the conversations people reported, she found around 80 per cent of childfree people simply say they do not want to have children, but also found that other strategies may be adopted. 'Sometimes people just try to get out of these situations and derail the conversation. But we also saw accounts of people privately knowing that they don't want children who, in those situations, implied otherwise.' Gerlach found a majority of these conversations were taking place with family members, around 20 per cent were with acquaintances, 17 per cent with friends, and 10 per cent in the workplace.

'We have since replicated and extended the study to look at these different contexts. There is still a lot of data we haven't fully analysed yet, but some people said their family members were quite demanding or questioning of the childfree stance. The conversations with friends and acquaintances seem a bit easier to navigate. Workplace conversations can be awkward, too, but unlike family conversations – where almost every childfree person was able to report on an episode – some childfree people said the topic was never brought up in their workplace.'

Gerlach said it had been incredibly rewarding to work with childfree people, who often voiced how pleased they were to participate in research where they could share their experiences. 'It was one of the most beautiful things I ever did,' she explained. 'I'd done research on conflict in couples, and participants would sometimes respond by saying things like, "Wow, those questions were so heavy – you must be really cynical to ask them!" This project has been a refreshing change. People genuinely appreciated the studies and were enthusiastic about being a part of this work.'
Individual differences

Childfree people's experiences are, of course, complex and varied. But psychologists have been exploring whether there are any shared characteristics among this demographic.

In a study involving more than 700 people, with more than half of them being childfree, Gerlach and her students looked at the Big Five personality traits. 'Previous studies found that childfree people might be a bit less agreeable than other people, a bit more on the introverted side of the spectrum, and although it's not a consistent finding they may also be more open to experience. In this study we also found that there's a difference in agreeableness, lower levels of extraversion and childfree people are indeed a bit more open to experience.'

However, Gerlach does add that 'sometimes when you read about studies like this it sounds like the differences between groups are very large, but in our data that's certainly not the case. Usually it's small-to-medium sized differences. Some of the differences could also disappear if you took certain demographic variables into account. Jenna and Zak Neal, for instance, looked at personality differences and the only effect that survived controlling for demographic differences like age, gender, and relationship status was a small difference in agreeableness. As a personality trait, agreeableness is very much about maintaining social harmony and being willing to compromise. If you think about what the childfree choice means, you can see how childfree people may be somewhat lower on this trait: People who are less agreeable might be more comfortable standing their ground or saying no, if they feel they have to, even if it means not going along with others. But at the end of the day, it is still not a massive difference.'

Jennifer and Zachary tell me: 'We usually don't focus on personality differences because few are statistically significant, and the differences are too small to be practically meaningful, especially after accounting for other demographic characteristics.' They have also found no major differences in life satisfaction among childfree people in comparison to parents, not-yet-parents, and childless people (those who cannot have children but would like them). 'We did find that childfree people tend to be slightly more liberal and that men are more likely to identify as childfree than women – though this may be down to added stigma for women to identify as childfree.'
The social and romantic lives of childfree people

Another aspect of childfree life which Gerlach explored were social motives – what people want in their social lives. When comparing childfree people with others, she found that, overall, childfree people were much more interested in leading independent lives and are less reliant on other people. Gerlach also found that childfree people were less interested in being included in groups more broadly.

'Of course, these overall group differences do not come as a surprise. Where it got really interesting was when we looked at patterns of motives among the childfree participants. We saw two quite distinct subgroups. One of them, which we called the "independents", seems to be driving a lot of the mean differences that we see between childfree and other people. But then there is second group that looks quite different: childfree individuals who are less concerned with independence and much more attuned to others. We call them the "socials" and, going by what we know about them so far, it seems that they contradict a lot of the common stereotypes on childfree adults.'

The same study also explored what childfree people look for in romantic relationships across three dimensions often used in studies of romantic partners – warmth-trustworthiness, status-resources and vitality-attractiveness and an additional measure of whether they would want a partner who was highly family-oriented. 'Our results were interesting – we saw a huge difference for family orientation. Childfree people are not interested at all in finding a partner that is high in family orientation. But for the other partner preference dimensions there were no differences at all. This included warmth-trustworthiness – a dimension which should equip people to be good parents and is also often discussed along those lines in the literature. Childfree people want, more or less, the same partners as other people do, and very much like everyone else they want a partner who is warm, cooperative and that they can rely on.'
Stereotypes

As psychologists we are aware of the real-world implications of stereotypes and stigma attached to certain populations. Research has found that childfree people are perceived as more selfish, immature, emotionally unstable and deviant than parents and less psychologically fulfilled, happy and loving.

There are many theories as to why this might be the case. Zachary says the expectation for people to become parents, or at least to want to have children, is almost a universal normative expectation. 'A person who says "I don't want to have children" is violating a norm – and not just any norm but a very strongly held norm that's been held for millennia.'

The violation of this deeply-held, global, norm, Zachary suggests, can lead to stigma and stereotypes targeted towards childfree people – directed at both men and women. 'Some of these stereotypes include selfishness, self-centredness, that childfree people are focused on their careers, have no responsibilities or have lots of disposable income. We sometimes see the assumption that they hate children, as opposed to simply not wanting children of their own. They are expected to regret their decision, they're seen as unhappy or unfulfilled.'

Jennifer and Zachary have explored levels of warmth felt towards parents and childfree people – and while childfree people feel as much warmth towards each other as they do towards parents, parents feel much warmer towards other parents than childfree people. 'Parents don't feel negatively towards childfree people but they tend to feel especially warm towards other parents. There's this in-group favouritism going on which can lead to childfree people feeling left out when they're in communities with lots of parents.'

A 2017 study by Dr Leslie Ashburn-Nardo (Drexel University) wanted to uncover whether moral outrage could explain negative attitudes directed towards childfree people. She asked participants to rate targets who had either two or no children in terms of their own reactions to the targets and their perceived psychological fulfilment. The childfree target was seen to be significantly less psychologically fulfilled than the parent target and participants felt greater moral outrage towards the childfree target.

Later, Malin Ekelund and Karl Ask (both University of Gothenburg) set out to replicate Ashburn-Nardo's work across two studies with a UK-sample of participants. In their first study 199 participants were asked to rate targets on levels of the target's psychological fulfilment, likeability, and participants' moral outrage. The second study asked 329 people about expected levels of regret among childfree people and their judgement of childfree targets' moral character.

A childfree researcher herself, Ekelund said she was naturally drawn to working to answer questions about this population. Ekelund told me she was particularly surprised by her finding that those who judged the childfree most harshly – in terms of their perceived likeability and moral character – were those who were not yet parents but intended to have children in the future.

'I also find it quite interesting that there isn't a gender difference… what we experience might tell us that women would be judged harsher than men because even these days we see motherhood and being a woman as if they're the same thing.'

The potential for childfree people to regret their decision is often raised as an argument against being childfree. Ekelund told me that the original Ashburn-Nardo paper she replicated found that childfree people were seen as being less psychologically fulfilled and while her work found a similar pattern she uncovered more nuance in her own findings. 'When we dug into our results we could see that childfree people weren't necessarily seen as lacking general fulfilment or satisfaction with life, but perceivers thought that childfree people would regret not having children in the future, and it was that specifically that which observers thought would make them less satisfied with life.'

Those who wanted to have children, or already had them, were more likely to say that childfree people would regret their decision – although research has found a majority do not. Ekelund suggested this finding may hint at a motivational explanation – that people who feel a need to pass moral judgement on childfree are those who feel more threatened by the option to not have children and may question the validity of their own choices.

Ekelund said she would like to see more in-depth, qualitative research into the not-yet-parent group, who were the harshest judges of childfree people. 'This is a bit of a gap in the literature. There are a few qualitative studies with childfree people but not so much of that particular kind of research on how people perceive the childfree.'
Beyond the Western lens

Jennifer and Zachary are extending their work into other countries, as most of the research on childfree people has been restricted to the US, Canada and Europe. 'We're in the middle of a study looking at the Philippines where in the last five or 10 years the popular media and media personalities have been talking about childfree people a lot more. So far we see similar levels of growth in childfree single women which has increased from 4 per cent to 10 per cent in the last 10 years.'

They are also extending their work into Japan – a country with high levels of social conservatism but also with a declining population and birth rate. 'There's lots of national policies designed to encourage people to have children in Japan and the norm to have children in Japan is very strong. The other thing that makes Japan interesting for us is because of this population crisis they collect an enormous quantity of very detailed demographic information. We can study the childfree population in Japan with even finer-grain detail than we can in the United States and over a much longer period of time. We've just started looking at the childfree population in Japan over the last 30 to 40 years and we are seeing the same kind of growth in the childfree population among married and single people.'
Open questions

We've heard the stereotypes aren't true; that the childfree population is in no way homogenous; and that it can be tough to navigate the conversations we have about our decision to turn our back on such an entrenched societal expectation. I asked the academics I spoke to about the burning questions they still hope to answer.

'As a researcher who has been working on interpersonal relationships for over 15 years, I was struck by how little we actually know about the social lives of people who do not have children', Gerlach said. Together with her PhD student Olivia Crawford, Gerlach has sought to address this gap in a recent review focusing on social networks and support in non-parents. Their latest work now investigates social networks of different types of non-parents, with a focus on childfree individuals – examining whether they have friends who are parents, if being childfree is linked to having childfree friends, and more generally, who the people in their social circles are. The researchers also hope to explore whether people conceal their childfree status and whether social networks are supportive of this decision, along with its impact on wellbeing and adjustment more broadly.

Jennifer and Zachary, who are also social network researchers, echoed this sentiment. 'We'd like to see whether childfree people's networks shrink during the period when most of their friends might be having children, which is something we hear anecdotally from childfree people. We'd also like to look at childfree people's finances – things like retirement planning are different for childfree people so we're starting to collect some data about that in Michigan.'

Ekelund said she still has many questions she would hope to answer about childfree populations. 'The acceptance and recognition of gay fatherhood and lesbian motherhood, in for example the UK, has grown a lot in recent years. So it would be interesting to investigate if the norm for these demographic groups might to some extent be shifting from not having kids towards having kids.'

Of course, as a childfree person I find this area of study fascinating. But the growth in the childfree population, and the potential for childfree people's stories to highlight issues in our society – the economy, the stigma associated with rejecting social norms, or deeply-held concerns about the environment – should be of interest to us all. Ella Rhodes is The Psychologist's journalist. ella.rhodes@bps.org.uk
Send your reactions to this article to psychologist@bps.org.uk; or engage with us on X/Twitter, or on Bluesky.


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