A Historic Appointment

Alazraki’s election is notable not only for her wealth of experience but also for her unparalleled tenure as the «dean of Vatican correspondents.» Over her career, she has covered the papacies of St. John Paul II, Benedict XVI, and Pope Francis, offering in-depth reporting and analysis that has shaped global understanding of the Holy See.

As part of her leadership team, Severina Bartonitschek of the Swiss news agency KNA and Manuela Tulli of Italy’s ANSA agency have been appointed as vice presidents, ensuring representation from diverse media outlets.

A Lifelong Mission in Journalism

Pope Francis himself recognized Alazraki’s dedication to her craft in November 2021, awarding her the title of «Dame of the Grand Cross of the Pontifical Order of Pius IX.» During the ceremony, the Pope praised her and her peers for their commitment to truth, stating:

“Journalism is not just a profession; it is a mission. It is about explaining the world, making it less dark, and helping people face it with greater awareness and trust. It requires deep thought, context, and a sense of purpose.”

These words underscore the ethos that has driven Alazraki’s decades-long career, a commitment she now brings to her leadership role at AIGAV.

Representing Journalists Worldwide

The AIGAV serves as the voice of 266 journalists from across the globe, all officially accredited by the Vatican’s Press Office. Members work for an array of media outlets, including news agencies, television networks, radio stations, and print publications. The association not only advocates for their professional interests but also fosters collaboration and dialogue among those tasked with covering the complexities of the Holy See.

A Vision for the Future

Under Alazraki’s leadership, the association is expected to continue navigating the rapidly evolving landscape of journalism, ensuring that the stories of the Vatican and the papacy are conveyed with accuracy, depth, and humanity. Her appointment is seen as a testament to her legacy of journalistic excellence and a beacon for the next generation of reporters covering faith and religion on a global scale.

As Alazraki takes the helm, her peers from around the world extend their congratulations, recognizing her as a true pioneer and an unwavering advocate for integrity in reporting.

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A Life of Defiance and Sacrifice

Gibbons, who has spent over 11 years in prison for her peaceful protests against abortion, is currently incarcerated following her latest arrest in June 2024. Her crime? Standing silently outside Toronto’s Morgentaler Clinic, a site at the heart of Canada’s abortion debate. Despite facing legal repercussions for her actions, she remains unwavering in her convictions.

In her letter, Gibbons criticized Canada’s judiciary for what she perceives as its complicity in perpetuating abortion. She described the system as one that «silences dissent» and prioritizes property rights over the lives of the unborn. “The disdain of the court for life is palpable,” she wrote, lamenting what she called the nation’s “amnesia” about the sanctity of life.

The Legal Backdrop: A Battle for Free Expression

Ontario’s “Safe Access to Abortion Services Act,” enacted in 2018, prohibits pro-life activities, including silent protests and prayer, within 50 meters of abortion facilities. Gibbons has frequently clashed with this law, viewing it as a blatant suppression of free expression and a surrender to what she calls “the mills of death.”

The law, initially introduced by a Liberal government, remains unchallenged under the Conservative leadership of Premier Doug Ford. Gibbons’ resistance to this legislation has come at a personal cost—her repeated arrests and imprisonment.

A Message Rooted in Faith and Hope

Gibbons’ letter is not just a critique of Canada’s legal and political landscape but also a call to action for pro-life advocates. She exhorted supporters to reject complacency, warning that “a world where evil goes unchallenged is dying.” She urged individuals to confront injustice head-on, inspired by the “love of Christ” and a shared humanity with the unborn.

In her poignant words: “The Holy Spirit mobilizes us to defend our shared humanity with our unborn friends. Keep going! Peace of Christ.”

A History of Peaceful Resistance

Gibbons’ activism spans decades, marked by arrests, trials, and imprisonment. Her most recent legal battles began in May 2024, when she spent hours outside the Morgentaler Clinic before being arrested. Even when transferred to a mental health court for remaining silent during proceedings, Gibbons remained resolute, refusing to abandon her principles.

Her activism is deeply tied to Canada’s history of abortion legislation. Since the legalization of abortion in 1969, more than four million unborn children have been aborted, according to CLC. Gibbons sees her actions as a counterpoint to this grim statistic—a testimony to the value of every life.

The Broader Context: A Nation Divided

Gibbons’ case comes at a time of heightened tension around abortion rights in Canada. Prime Minister Justin Trudeau’s Liberal government has doubled down on its pro-choice stance, while pro-life advocates like Gibbons continue to challenge the prevailing narrative.

Her letter serves as both a rallying cry and a reminder of the cost of conviction. For Gibbons, the fight for life is not merely a political issue but a moral imperative that transcends the courtroom and enters the realm of faith and humanity.

In a nation grappling with its identity and values, Gibbons’ voice, even from behind bars, resonates as a call to remember, resist, and persevere.

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The event took place on May 18. Annaleigh Wilson, 14, explained her participation in Youth Olympics held in Cashmere, Washington State, and came in second in the mile race, behind a man who perceives himself a woman. 

Annaleigh explained that her race in the State’s Youth Olympics enabled her to compete with the rest of the runners classified in different high schools. She protested, with her family, against the unjust competition: “Not because I didn’t win, but because, at this level of competition, it’s not right that boys compete against girls. The effort and talent of all these biological girls, who were with me, and had struggled so much as I did during the shole season, didn’t count.”

The transgender runner’s trainer heard Annaleigh’s complaints and those of her family members and threatened them with lawsuits. It was devastating for the young girl. ”It was like saying to us ‘Shut up, stop complaining and put up with it.’” She added, very emotional, “that’s why I’m speaking here. Our voice, as women athletes, must be heard, because we are the only ones personally affected.”

During the preparation, she noted that the body of the nearby runner was not the same as the rest. She didn’t think about it anymore until, on the podium, she heard that the winner was biologically a boy who beat her by seven seconds. “I had heard that this was happening in other places of the country, but it never happened to me first hand.”

After the race, Annaleigh experienced more problems. “Adults attacked my family and me for saying what we think about justice and the protection that biological girls deserve in sports. Adults accused my family and me of being ‘transphobes,’ of my being a ‘poor loser’ and that I value victory more than a human life. We were told that it would be our fault and our sole responsibility if this trans athlete took his life. I’ve been told  that I’m simply not good enough and that’s why I am second.”

In her intervention on September 22, in front of some 500 people, she said: “I’ve never spoken in front of so many people. I sank and I felt extremely discouraged, because I felt that all the hard work I had done during the whole year was worth nothing and would be forgotten.” 

Holding back tears, she added: “I’ve learned a lot from this experience. To allow boys to compete against girls isn’t working and it’s not right. It’s not working and isn’t right for women athletes; it doesn’t work and isn’t right for transgender athletes. Whatever you think, it’s wrong not to protect women’s sports. How many hatreds and arguments on both sides! The things I’ve heard about this trans athlete and about me are terrible and harmful I’m only 14 and I shouldn’t be concerned about this sort of adults’ affairs. But here I am, saying what I think, and trusting that the adults will take a step and do the right thing to protect and maintain women’s sports as something right and safe for biological girls.  

I trust we will be able to find a solution so that all athletes compete with justice and security because, even at 14, I can see that the current rules aren’t working either with biological girls or with transgender athletes. Thank you.”

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From Opera Singer to Religious Guide

Sister Rebecca, born Antonia Romana Nazzaro, grew up in Rome and initially pursued a career in the arts, studying at the prestigious Conservatorio di Santa Cecilia and performing as a soprano in Italy’s state television choir. However, her life took a transformative turn when she decided to join the Missionaries of Divine Revelation in 2001. Since then, she has pioneered «Catechesis with Art,» a project that merges the beauty of Christian art with the teachings of the Gospel in Roman churches. For over two decades, Sister Rebecca has inspired Romans and visitors alike to see the city as a living testament of faith and history.

Holy Year Pilgrimages and Innovative Routes

Under her leadership, the ORP has introduced several key pilgrimage routes in anticipation of the Holy Year, including new journeys to Medjugorje and the reintroduction of trips to Poland. Sister Rebecca also confirmed that pilgrimages to the Holy Land are ready to resume once conditions allow, highlighting ORP’s commitment to fostering faith experiences amidst global tourism challenges. Unlike typical travel experiences, these pilgrimages are designed to emphasize welcome, connection, and the celebration of Jubilee rather than mere service provision.

The Holy Year will feature various walking routes that trace the steps of Saints Peter and Paul, as well as panoramic bus tours of Rome’s symbolic Jubilee locations. Pilgrims will benefit from practical additions like the Omnia Card and City Pass, allowing them to explore the city and its treasures with ease. Silvia Gentilini from Roma Cristiana introduced a new “Underground Rome” pass, enabling visitors to explore the lesser-seen, subterranean layers of the city. Sister Rebecca’s itinerary also includes extended pilgrimage options to destinations like Siena, Lecce, Viterbo, Ravenna, Narni, and Orvieto.

2025 and Beyond: Pilgrimages with Historic and Global Reach

The upcoming anniversary of the Council of Nicaea in 2025 has placed Turkey in the spotlight as a major pilgrimage destination, with ORP organizing routes celebrating early Church history. In addition to Nicaea, ORP’s itinerary includes Malta and Sicily, retracing the last journey of St. Paul. Pilgrims will also have the chance to visit locations that honor the heritage of Saint Augustine in Egypt, Algeria, and Georgia. For those drawn to more distant traditions, Sister Rebecca’s team has organized trips to Ethiopia, where the Ark of the Covenant is believed to reside, as well as to historically rich sites across Saudi Arabia, Jordan, and North Africa.

Meanwhile, the ORP is broadening its reach by offering trips to more unexpected pilgrimage locations. These include culturally rich destinations such as Vietnam, Japan, India, Canada, and Guatemala, as well as journeys across Europe from the English and Scottish landscapes to Norway’s fjords and the unique sites in Uzbekistan and Azerbaijan. Each pilgrimage, whether it journeys through medieval Italy or modern-day Asia, emphasizes Sister Rebecca’s vision of integrating faith and cultural heritage, offering an experience that combines spiritual enrichment with discovery.

Enriching Pilgrimage Through Beauty, Hospitality, and Faith

Sister Rebecca’s unique background in the arts is evident in her approach to pilgrimage: emphasizing not only religious devotion but the appreciation of beauty and historical context. Her goal is to create experiences that resonate spiritually and culturally, embodying the spirit of welcome that the Holy Year seeks to promote. With an eye to the future, Sister Rebecca and her team are leading Rome’s pilgrimages toward deeper engagement, blending art, faith, and hospitality in ways that seek to make the Jubilee not just a celebration of tradition, but a modern testament to unity and grace.

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In the case State of Kansas v. U.S. Department of Education, Alliance Defending Freedom attorneys represent students and female athletes affected by the new rule. They joined with Kansas Attorney General Kris Kobach; the attorneys general from Alaska, Utah, and Wyoming; and Southeastern Legal Foundation, representing Moms for Liberty and Young America’s Foundation, to file the lawsuit in May.

“The Biden-Harris administration is attempting to rewrite Title IX through regulation. They seek to force young girls to share hotel rooms with boys who identify as females on overnight field trips and to change in front of men in locker rooms, threatening loss of federal funding if school districts put children’s best interests first. These actions are unlawful and unconstitutional, which is why the district court blocked the administration’s efforts. We are now asking the 10th Circuit to affirm the district court’s decision, protect Title IX, and ensure young women and girls continue to enjoy fairness and privacy in education,” Kobach said.

“The Biden-Harris administration’s radical redefinition of sex turns back the clock on equal opportunity for women, undermines fairness, and threatens student safety and privacy,” said ADF Vice President of Litigation Strategy and Center for Conscience Initiatives Jonathan Scruggs. “It also means girls will be forced to undress in locker rooms and share hotel rooms with boys on overnight school trips, teachers and students will have to refrain from speaking truthfully about biological sex, and girls will lose their right to fair competition in sports. Female athletes, students, and advocates across the country are right to stand against the administration’s adoption of extreme gender ideology, which would have devastating consequences for so many.”

In July, a federal district court in Kansas issued an injunction that halts the administration’s illegal attempt to rewrite Title IX while the lawsuit continues. The injunction covers not only the states of Kansas, Alaska, Utah, and Wyoming but also every school across the country attended by plaintiff student Katie Rowland, the members of Female Athletes United, the members of Young America’s Foundation, and the minor children of the members of Moms for Liberty.

“Title IX does not provide ‘clear notice’ that it extends to sexual-orientation or gender-identity discrimination. The statute’s text, structure, and aims show that it bars discrimination based on biological sex,” the brief led by the state of Mississippi and joined by 22 other states explains. “Nearly 30 years after Title IX’s enactment, the Department of Education declared: ‘Title IX does not prohibit discrimination on the basis of sexual orientation.’ Just a few years ago, the Department reaffirmed that ‘Title IX’s prohibition on sex discrimination does not encompass discrimination based on sexual orientation and gender identity.’”

“Pursuant to this novel rewriting of Title IX, the Department demands that schools allow males to use women’s locker rooms and (seemingly) requires that men ‘identifying’ as women be permitted to compete in women’s sports. It promulgated these demands through a Final Rule that is both arbitrary and contrary to law,” the brief filed by the Independent Women’s Law Center, Women’s Declaration International USA, and Concerned Women for America states. “As University of Pennsylvania swimmer Paula Scanlan experienced, stripping nude and showering before a male eighteen times per week caused her—as a woman—tangible, sex-based harm. Title IX cannot plausibly be interpreted to require that.”

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This law extends Italy’s existing ban on surrogacy, which has already prohibited the practice domestically, to international ventures—a phenomenon often referred to as “fertility tourism.” With a vote of 84 in favor and 58 against, the measure has ignited fierce reactions, especially among LGBTQ+ advocates, as surrogacy is one of the few options for same-sex couples seeking to have biological children. 

Aiming to Protect Traditional Family Values

Meloni, known for her strong stance on conservative family values, has long been an outspoken opponent of surrogacy. During her campaign in 2022, she positioned herself as a defender of the “natural family,” frequently using anti-LGBT rhetoric to underline her belief that children should only be raised by a mother and a father. For her government, this new law is not just about limiting access to surrogacy—it represents a broader defense of traditional family structures against what Meloni sees as modern societal threats.

“Motherhood is irreplaceable. It is the foundation of our civilization,” said Senator Lavinia Mennuni, a member of Meloni’s Brothers of Italy party, during the Senate debate. “We must put an end to surrogacy tourism, which commodifies the gift of life.”

Meloni has described surrogacy as emblematic of what she considers an immoral societal shift—one where individual desires are mistaken for rights, and where life itself becomes subject to market forces. In her words, the practice symbolizes a “monstrous society that confuses desires with rights and replaces God with money.”

Impact on LGBTQ+ Rights and Fertility Equality

Unsurprisingly, the law has provoked outrage among LGBTQ+ activists, who see it as a direct attack on their rights. As same-sex marriage becomes more accepted worldwide, the concept of “fertility equality”—the right to have children regardless of biological limitations—has gained traction among activists. However, under Meloni’s leadership, Italy has taken steps that critics argue are regressive in this area. Earlier this year, the government ordered Milan’s city council to stop registering children born to same-sex couples, further narrowing the legal rights of LGBTQ+ families.

International observers have noted the stark contrast between Italy and other European countries. In neighboring Spain, for example, same-sex couples enjoy broad reproductive rights, including access to assisted reproduction techniques. Italy, by contrast, is aligning itself with countries like Hungary and Poland, where conservative governments have similarly sought to curtail LGBTQ+ rights under the banner of protecting traditional family values.

A Broader Moral and Religious Debate

While Italy’s new law is making headlines for its impact on LGBTQ+ families, the opposition to surrogacy in the country extends beyond the political realm. Pope Francis, without endorsing any specific legislation, has repeatedly condemned surrogacy as a violation of human dignity. In a speech earlier this year, he called the practice “deplorable,” emphasizing that it exploits women, particularly those in vulnerable economic situations, and reduces children to commodities in a market-driven transaction.

“A child is always a gift, never a commercial product,” the Pope said, urging the international community to work toward a global ban on surrogacy.

The ethical arguments against surrogacy are manifold. The Catholic Church, along with other moral voices, contends that the practice fractures the natural process of parenthood, creating complex and often distressing familial dynamics. The child, conceived via in vitro fertilization, might be born from the egg of one woman, carried by another, and then raised by a third—introducing what critics call “parental fragmentation.”

The Global Context and the Future of Surrogacy

Italy’s decision to criminalize international surrogacy aligns with broader efforts across Europe to curb the practice. Last year, the European Parliament listed surrogacy as a form of human trafficking in its discussions on combating the exploitation of women. Many nations, while not going as far as Italy, are grappling with the ethical and legal ramifications of surrogacy in a world where advances in reproductive technology are moving faster than the legislation that governs them.

In countries like the United States, where surrogacy remains legal and increasingly commercialized, the debate is framed differently. Supporters of the practice argue that it allows families to form in ways that would otherwise be impossible, while critics warn that it commodifies both women and children. For Italians, however, the law is now clear: pursuing surrogacy, even abroad, will result in severe legal consequences.

As this law takes effect, its repercussions will likely ripple across Europe, possibly influencing other nations grappling with similar moral questions. Italy’s sharp turn against surrogacy reflects a wider cultural struggle over what defines a family in the modern era, and it is a struggle that shows no sign of abating. The question remains: will this law protect the dignity of women and children as its proponents claim, or will it, as critics suggest, deepen inequalities for those who long to build families of their own?

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Following is the full translation of the Cardinal’s press release.

* * *

Communication of Cardinal Victor Manuel Fernández in the Synod’s 13th General Congregation:

I want to clarify that Group 5 is coordinated by the Doctrinal Secretary of the Dicastery for the Doctrine of the Faith. Last Friday [October 18,ndt] he underwent a medical intervention and proposed in his place two very capable listeners to take up the proposals. Then I learnt that some persons expected my presence and I offered a meeting on Thursday at 04:30 pm.

We know that the Holy Father has expressed that the question of the feminine diaconate is not mature at this moment, and has asked that we not dwell on this possibility now. The Study Commission on the topic has reached partial conclusions, which we will publish in due course, but it will continue working.

Moreover, the Holy Father is very concerned about women’s role in the Church and, already before the Synod’s request, he asked the Dicastery for the Doctrine of the Faith to explore the possibilities of a development  without focusing on Holy Orders. We cannot work in another direction, but I must say I am totally in agreement. Why?

Because to think of the diaconate for a few women doesn’t resolve the question of the millions of women there are in the Church. Moreover, we have not yet taken some steps we can take instead. I will give only some examples:

1)When the new ministry of the catechist was created, the Dicastery for Divine Worship sent a letter to the Episcopal Conferences. In it , it proposed two ways of configurating the ministry. One was related to the direction of the catechesis. The second, however, picked up what the Pope said in “Querida Amazonia” about catechists that support communities in the absence of priests, women that are at the front, direct communities and carry out different functions. The Episcopal Conference could accept this second way, but very few did so. This proposal was possible because the Pope had explained in his documents that the priestly power, linked to the Sacraments, is not expressed necessarily as power or authority, and that there are forms of authority that do not require Holy Orders. However, these texts have not been accepted.

2) [The role of] acolyte for women was granted in fact in a small percentage in dioceses, and many times it is priests who do not want to present women to the Bishop for this ministry.

3)In how many dioceses of the world has the diaconate for men been received? And where it has been received, how many times are they just «ordained altar boys»?

These few examples make us realize that to hasten to request the ordination of women  deacons is not the most important response to promote women today.

To foster reflection, I have requested that testimonies be sent to my Dicastery of women that are really community leaders or who carry out important functions of authority. Not because they have been imposed in the community, or as a result of a study, but because they have acquired that authority under the impulse of the Spirit in response to a need of the people. The reality is superior to the idea.  This is the line of work at this stage. I ask especially the women members of this Synod that they help to collect, make explicit and transmit to the Dicastery different proposals, which we can listen to in their context, about possible ways for women’s participation in the direction of the Church. We await proposals and reflections in this line.

Hence on Thursday I will listen to ideas on the role of women in the Church. For those who were very concerned about procedures and names, I will explain it on Thursday and give the proper names, so that faces can be associated to this work.

Despite what has been said, for those that are convinced that it is necessary to reflect further on the question of the feminine diaconate, the Holy Father confirmed to me that the Commission, presided over by Cardinal Giuseppe Petrocchi, will continue to be active. The members of the Synod who so desire can send — individually or in group –, to the said Commission considerations, proposals, articles or concerns about this question. Cardinal Petrocchi confirmed to me that the works will be resumed in the coming months and will analyze the materials that have arrived.

Friends, I am convinced that we can advance step by step, and reach very concrete things, so that we can understand that there is nothing in women’s nature that impedes them from having very important posts in the direction of the Churches. What truly comes from the Holy Spirit will not be stopped.

Translation of the Italian original into Spanish by ZENIT’s Editorial Director and, into English, by Virginia M. Forrester.

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In the KFF study, four out of ten women younger than 30 consider abortion as the most important point for their vote. The survey was carried out between September and early October 2024. Another KFF survey at the end of May and beginning of June showed that only 20% mentioned abortion as the main problem. Why this change?

Harris has defended the right to abortion for a long time and attacked Trump for ap,pointing three conservative Judges to the Supreme Court who, in 2022 ruled the annulment of the Roe versus Wade law, which had guaranteed access to abortion at the national level  since 1973. From 2022, thirteen States prohibited abortion, with few exceptions.

KFF’s recent survey showed more changes in women that will benefit Harris, such as 24 percentage points of increase in those that said they were satisfied in the election of their candidates and 19 points among women who were more motivated to vote than in the previous presidential elections. It seems these changes indicate women’s pushback on voting for Donald Trump.

Newsweek’s poll was carried out by Redfield & Wilton Strategies, which asked: “What questions will most probably determine your vote in the presidential elections of November 2024? You can choose up to three.” Four points out of the 24 proposed were repeated in more than two out of every five polled: the economy, abortion, immigration and health care.

21% of those surveyed by Redfield & Wilton Strategies pointed out abortion as the key point in a survey of July 2023; now, in October, it’s marked by 38%. Immigration went from being key with 30% of those polled in July 2023 to 36% in the latest 2024 survey.

Women show preference to vote for Harris over Biden, but the election confronted with Trump is still close.

According to an analysis of FiveThirtyEight, published on October 20, it seems that Harris has an advantage of 2.5 points in national surveys, although other polls show more division between the majority of women that support Harris compared with the majority of men that support Trump. On September 23, Trump said to women in Indiana and Pennsylvania: “You will be protected and I will be your protector. Women will be happy, healthy, sure of themselves and free. You will no longer be thinking of abortion.”

According to KFF’s data, Harris gains ground over Trump among women and not only on the issue of abortion. They also prefer her on economic issues, argument that Trump and his advisers believe will give him the greatest support to win the elections. The KFF survey indicates that 46% of women voters trust Harris more because she addresses household costs and 39% prefer the former President. The rest distrust both.

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Former nurse Shagufta Kiran, 40, received the death sentence on Wednesday (18^th September) by the Federal Investigation Agency (FIA) court in Islamabad. She was also fined 300,000 Pakistani Rupees (more than £800 (€950)).

The sentencing came more than three years after FIA officers stormed her home in Rawalpindi and arrested her, acting on a complaint that in a WhatsApp discussion group she had shared comments deemed disrespectful to Islam’s Prophet Mohammad.

Shagufta was convicted under Section 295-C of Pakistan’s controversial blasphemy laws, whereby insulting the Prophet carries a mandatory death sentence.

Responding to the FIA court’s verdict, Naeem Yousaf Gill, Executive Director of the National (Catholic) Commission for Justice and Peace (NCJP), told Catholic charity Aid to the Church in Need (ACN): “We are deeply disappointed.

“Justice has not been served in Shagufta’s case. She will take her case to the High Court. The sentence is harsh.”

Mr Gill, who explained that the NCJP had provided paralegal support for Shagufta’s family and funded her legal fees early on in the case, added: “We urge all our friends and supporters to pray for her and her family.”

The NCJP head, whose organisation is part-funded by ACN, said: “At a wider level, the state must counter the rising radicalisation that triggers such incidents.”

He urged the Pakistan government to “strictly target” individuals who fabricate allegations with malicious intent.

The complaint against Shagufta was registered by Muslim man Shiraz Ahmed Farooqi, who said that in September 2020 she shared the allegedly blasphemous content in a WhatsApp group he administered.

Shagufta’s attorney, Rana Abdul Hameed, reportedly told Christian media that the accused had insisted she did not author the contentious content shared in the WhatsApp group, called ‘Pure Discussions’.

According to Mr Hameed, Shagufta joined such discussion groups to proclaim her Christian faith.

Mr Hameed told Christian media: “I met [Shagufta] after the judge issued the sentence and can confirm that she is very hopeful of a positive outcome from the superior courts.

“However, she misses her family a lot and wants to reunite with them as soon as possible.”

Shagufta’s husband and son were arrested alongside Shagufta in 2021 but were soon released.

Aid to the Church in Need has provided longstanding support for the NCJP which provides legal and paralegal aid for victims of blasphemy and raises awareness of justice issues affecting Christians and other minorities across Pakistan.

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(ZENIT News – IFS / Charlotte, 09.17.2024).- “I tell ya, a guy gets too lonely an’ he gets sick.” Crooks in John Steinbeck’s Of Mice and Men.

Our nation is facing an epidemic of loneliness. According to a 2023 report from the U.S. Surgeon General, about half of U.S. adults report feeling lonely. Likewise, in 2021, research commissioned by Cigna found that 57% of men and 59% of women reported feelings of loneliness. Yet loneliness is not just an individual problem. As Crooks noted in Of Mice and Men, when people get lonely, they can get sick, and this becomes a public health problem. Research finds that loneliness and lack of social connection increase the risk of disease, anxiety, depression, dementia, and premature death.

One reason for the loneliness epidemic is an increasing number of people live alone. Of course, not all people who live alone feel lonely or unhappy, but living alone is certainly a risk factor for loneliness. The percentage of people living alone as a proportion of the population has risen, particularly among women, around the world. According to the U.S. Census, the share of households made up of married couples declined from over half of all households in 1970 to less than half of in 2022, while the share of households made up of people living alone increased. Overall, there are more households where women live alone than where men live alone, although the increase in men living alone has been greater (see Figure 1).

As Figure 1 shows, in 1970, the percentage of households where women lived alone rose from 11.5% in 1970 to 15.7% in 2022; while in 1970, 5.6% of households were households where men lived alone, and this rose to 13.2% in 2022. Yet these numbers are percentages, and the percentage of households with people living alone is affected by the proportion of people of different age groups in the population. This means the increase in the percentage of households with people living alone may be partly due to the disproportionate size of the group of aging Baby Boomers who are in a stage of life where living alone is more common. Longer life expectancy and the greater tendency of men to remarry after divorce also influences the percentage of households of individuals living alone.

A recent paper, “170 Years of Living Arrangements in the U.S.,” by Ginevra Floridi and Albert Esteve addresses these issues. To adjust for changes in life expectancy and the distribution of the population across age groups, Floridi and Esteve came up with a measure of “life expectancy at birth in different living arrangements” for people born in different generations. This measure is the number of years an individual born in a particular year can expect to spend living in a certain living arrangement (for example, with extended kin, with parents, spouses or children, living alone, or living with non-kin) (1) Floridi and Esteve compute this measure for individuals using U.S. Census data from 1850 to 2021—over 170 years.

They found that the expected time spent living with extended kin (i.e., grandparents, aunts, uncles, etc.) was largest for individuals born between 1850 and 1940 (see Figure 2 below). The generation born between 1940 and 1980 experienced an increase in the expected time living with primary kin only (partners, parents, and children). For those born in 1980 onwards, there was a decline in expected time living with primary kin and an increase in living alone, as well as in other arrangements, including living with extended kin and non-kin. These trends were similar for both men and women.

Figure 2. Female and male life expectancy at birth by broad living arrangement, 1850-2021

Figure 3 shows the trends by more detailed sub-categories (living alone, as a couple, with parents, etc.). For example, we see that the rise in expected years spent living alone is larger for women than men. It also reveals the increase in expected years spent living with primary kin over the first part of the twentieth century and the recent stagnation and fall in expected time spent living with primary kin. More recently there has been a slight increase in expected years living with extended family and non-kin.

Figure 3. Female and male life expectancy at birth living alone (top), with primary kin only (middle),
and in extended households (bottom), with detailed sub-categories 1850-2021

To find out at what time in their life people were most likely to live alone, the authors also analyzed three age cohorts: those born in 1860 to 1869; those born in 1900 to 1909; and those born in 1940 to 49. For all three age cohorts, individuals were most likely to live alone at older ages. The graphs below show the general increase in the percentage of people living alone at older ages across the three age cohorts. The very large increase in the proportion of older women living alone among the 1900-1909 cohort was due to the frequency of widowhood among women during World War II. There is also a larger percentage of men living alone at older ages in the later age cohorts, but this increase was not as pronounced as for women.

Figure 4. Percentage of female and male individuals in each living arrangement by age for three birth cohorts: 1860s, 1900s, and 1940

Given the recent decline in marriage rates, these trends are likely to continue. More and more individuals are likely to experience living alone in their later years, and this is particularly true for women. Unless living with extended kin or non-kin becomes a more common living arrangement in American society than it is at present, more people will likely experience living alone and for longer periods of time. If that happens, our epidemic of loneliness, with all its attendant problems, will increase.

Rosemary L. Hopcroft is Professor Emerita of Sociology at the University of North Carolina at Charlotte. She is the author of Evolution and Gender: Why it matters for contemporary life (Routledge 2016), editor of The Oxford Handbook of Evolution, Biology, & Society (Oxford, 2018), and author (with Martin Fieder and Susanne Huber) of Not So Weird After All: The Changing Relationship Between Status and Fertility (Routledge, 2024).

Notes:

1. The measure is calculated similar to life expectancy at birth, which is the number of years a newborn may expect to live if they experience the sex- and age-specific death rates that prevailed in the general population in the year they were born. Life expectancy at birth in a given living arrangement is defined as the number of years a man or woman can expect to spend in a particular living arrangement if they experience the same sex- and age-specific death rates and the same sex- and age-specific probabilities of being in a particular living arrangement as those that prevailed in the population in the year they were born.

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