Review
Addiction
Art
Culture
Masculinity
Trauma
5 min read

To the abyss and back. The art of Peter Howson

Painter Peter Howson captures personal conflict, toxic masculinity and horrific wars. Alastair Gordon reviews his work. Part of the Problem with Men series.

Alastair Gordon is co-founder of Morphē Arts, a painter and art tutor at Leith School of Art. He works from his studio in London and exhibits across the UK, Europe and the US. 

A painting shows a group of refugees waiting behind a barrier across a road, the background is intense yellow.
Barrier Sunset; 1995; oil on canvas; 122 x 183cm.
Flowers Gallery, London; © the artist; photograph Antonio Parente.

“Everybody’s capable of doing wild things,” says artist Peter Howson, scratching his head as he looks pensively over his paintings.  He is talking about the events of his youth and how experiences of trauma, addiction and childhood bullying have influenced the way he paints the misfits, non-conformists and the overlooked.  

Howson is one of those rare breeds of artist who garners both public adoration and critical acclaim, an achievement celebrated in his recent retrospective at Edinburgh City Art Centre, an ambitious show spanning four floors and four decades of the painter’s career.  

I asked curator, David Patterson why Howson’s work continues to draw public interest. “People can see in every brush stroke how he pours his heart and soul into it,” he replies. “A lot of people are commenting on his honesty. He’s brutally honest and speaks what he feels in his heart.”  

Howson rose to public attention shortly after his graduation from Glasgow School of Art in the 1980s with a public commission for a series of wall murals for the Feltham Community Association in London. He became known for his visceral depictions of men caught in contradictory states often painted in monumental scale with his particular style of raw, fleshy realism, an approach influenced by his interest in German Expressionism. It was his tutor, Alexander Moffatt who first introduced Howson to the work of Otto Dix and Max Beckmann, their brutal exposition of the German bourgeoises clearly making an early impact. From the hulking boxers and football hooligans of his early career to the bullish vulnerability of soldiers currently fighting in the Ukraine war, his characters are rendered with a raw realism, matched only by the brutal honesty of the artist himself.   

People misunderstand the meaning: they think that I’m making (those men) into heroes, when it’s not that at all. 

Howson was part of a group of male figurative painters known as the New Glasgow Boys, alongside Adrian Wiszniewski, Ken Currie and Steven Campbell, who studied at the Glasgow School of Art at a similar time in the 1980s. Later artists such as Jenny Saville and Alison Watt would continue the Scottish figurative tradition.  

It might be easy to misread his early work in particular as a kind of ode to masculine swagger but when Howson speaks of his work it becomes clear his intentions are more to dispel such toxic masculinity. “I was bullied a lot at school,” he reflects. “I felt so emasculated when I was young, I tried to build myself up: I became a bouncer and wanted to exact revenge on my bullies and I joined the army. All these things that are really not me. People misunderstand the meaning: they think that I’m making (those men) into heroes, when it’s not that at all. It’s a contradiction: I’m trying to get power into my work at the same time as taking the mickey. But some of the Bosnian work is my freest.”  

In 1993 Howson was appointed as official war artist to the Bosnian conflict where he witnessed first-hand the atrocities of conflict. This work culminated in a solo exhibition at London’s Imperial War Museum with some of the most harrowing and empathetic works of his career so far. Barrier Sunset, painted in 1995, shows a line of Bosnian refugees, emaciated and restrained by a blockade that bars entry to safe land. Behind them, a burning sky speaks to the ravages of war.   

Howson is an artist who wears his past on his sleeve, speaking openly about his autism, childhood traumas, recovery from addiction and unnerving experiences serving in the army which he describes as “hell on earth”. Rather than dismissing these traumatic experiences, Howson finds way to manifest them in paint, a process that demonstrates profound empathy with his subjects, both villain and victim.  

“You’re always walking a tightrope and I always say I’m walking on the edge of the cliff,” says Howson as he reflects on the influence of traumatic memories. “The trick is not to fall off. But you can go to the edge and look over into the abyss and the abyss is frightening.” Howson takes us to the abyss and brings us back again. Like Dante, a key influence on the artist, Howson doesn’t shy away from the more macabre, morbid and sinister subjects of the human experience yet refuses wallow. His recent ink paintings depict the effects of corona virus and atrocities of the war in Ukraine. Rendered with biblical intensity, bodies writhe in a mass of human flesh pulling and straining as in battle or torment.  

His faith is as sincere as his painting, neither dogmatic or didactic, worn on his sleeve along with his experiences of trauma and addiction 

Unusually in British art, Howson also speaks openly about his faith, having converted to Christianity later in life. Indeed, a whole floor of the exhibition is dedicated to his religious paintings.  “There’s a part of me that wants that peace” he says. “It’s why I’m not frightened of the death thing. The real life is yet to come.” Howson acknowledges the unusual nature of his belief, not least in an art world where sincere religious faith is something of a novelty. 

“There’s hardly anyone believes these days but I don’t care if I’m wrong anyway because I’ll never know it anyway.” Even his faith is expressed with honest cynicism. “Religion in art is unfashionable,” he says yet Howson seems unfazed by fashions. His faith is as sincere as his painting, neither dogmatic or didactic, worn on his sleeve along with his experiences of trauma and addiction.  

Prophecy 

2016; oil on canvas; 183.5 x 245cm; private collection; © the artist; photograph Antonio Parente.

A painting of a melee of many people across Christ on the cross.

This exhibition laments the broken nature of our world yet offers glimpses of hope in human empathy, compassion and ultimately in a redemptive God. In this way Howson describes his painting as “a warning of what’s to come”.  Howson refuses to be defined by his traumatic past and it seems evident he now sees the world through the lens of his Christianity, a perspective that clearly defines his understanding of human nature, masculinity and redemption. Whilst we might consider Howson a chronicler of our times his painting are more than reportage.  He looks into the very soul of humanity, finding hope in the horror, making visible the invisible and giving voice to the unheard.

Article
Community
Culture
Nationalism
Politics
5 min read

Nationality can never unite a nation

For countless people, it’s a complicated thing.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A montage of two conversation participants side-by-side.
Fraser Nelson and Konstantin Kisin.
Triggernometry.

What does it mean to be English? A debate has broken out on this thorny question, sparked by a conversation between Konstantin Kisin and Fraser Nelson, where Kisin, a British-Russian social commentator suggested Rishi Sunak, as a ‘brown Hindu’, was British but not English, and Nelson (a Scot) said that it was simple – if you’re born and bred in England, you’re English. End of story.  

The video on YouTube got 4 million views. Since then, Suella Braverman has weighed in with her instinct that despite being born and raised in England, she will never be truly English. The debate has generated more heat them light over these past weeks – just read the comments after Nelson-Kisin YouTube video to get the gist.  

Now this is something I've thought about all my life, as it's been a bit of an issue for me.  

I was born in England, have lived most of my life in England, my dad was English, I speak with an English accent, and love it when England beat the Aussies at cricket.  

However, my mum was Irish. She was born and grew up in Limerick, met my dad in Dublin after he had moved to Ireland to train to be a Baptist minister. I never knew my father's family, as his parents had both died before I was born. So, the only family I knew in my childhood were Irish. Family summer holidays were spent in Dublin or most often in County Clare in the wild west of Ireland. Growing up, I felt at home in Bristol where we lived, with my English friends, supporting the mighty Bristol City at Ashton Gate. Yet the place where I felt most secure and rooted, at home in a different way, surrounded by grandparents, aunts, uncles, cousins and people who had known my family for generations, was Ireland.  

While my dad liked football, and we cheered when England won the World Cup in 1966, my mum was a big rugby supporter. So when it came to the Six Nations (or Five Nations as it was in those days) there was no question of who we followed, driving to Cardiff Arms Park or Twickenham, festooned in green scarves, cheering on the boys in green. I still do support Ireland, rooting for Peter O’Mahony and Caelan Doris as well as players in the team less Irish (at least by descent) than me, like New Zealanders James Lowe and Jamison Gibson-Park, the Australian Finlay Bealham, or the very un-Irish sounding, yet hero of the nation, Bundee Aki.  

Of course, my story is far from unique. The Irish diaspora is everywhere. Irish people for centuries have left Ireland to find jobs, to see the world, or like my mum, following a spouse to different shores. There are loads of us, part-Irish, living in England, caught in our nationality somewhere in the middle of the Irish sea. 

So am I English? Or am I Irish? I have held both passports, long before Brexit. I can sing God Save the Queen and Amhrán na bhFiann. The truth is that I'm a bit of both. Sometimes my Englishness comes to the fore, sometimes my Irishness. I remember being at school in the 1970s during the IRA bombing campaign and getting abuse and graffiti on my school locker for being Irish, then spending holidays in Ireland and being teased for sounding English. Such is the fate of the half-breed.  

So for me, and for countless other people who have a mixed heritage, nationality is a complicated thing.  

When nationality becomes the primary location of a person's reason for being, that's when it can become dangerous. 

There are many different factors involved in a person's national allegiance: where they were born, where they grew up, where their parents or ancestors came from, where they decide to settle later in life. It can also be affected by emotions as varied as gratitude for a welcome received or resentment for rejection. Centuries ago, when people didn't travel much, and most didn't travel far from the place where they and their parents were born, the nation states that emerged in Europe and across the world out of the great empires of earlier times were relatively stable entities and could claim a degree of settled character, and a claim to loyalty. The twentieth century, with two world wars fought largely over nationality and race showed us the dark side of absolute loyalty to country or ethnic origins. 

In today's hyper-mobile world, and especially in the UK, which is a magnet for people all over the world, there are probably very few people with simple, pure national heritage. Most of us have some migrant blood in our veins, stemming from some ancestors who moved from their home at some point in the past, seeking a better, or a different life elsewhere.  

Being nationalistic or patriotic by supporting a sports team, learning a language, or being proud of one's origins is a good thing. Life would be a lot poorer without the possibility of rooting for your national team, taking pride in your national culture or history, feeling rooted in a particular place on this good earth. We were made to put down roots in a place, to care for it and take pride in it.  

Yet nationality is too fluid and imprecise a concept to provide a firm sense of identity. When it becomes the primary location of a person's reason for being, that's when it can become dangerous. That's when we begin to fight wars over national sovereignty, identity and superiority.  

Nationality can never become a strong enough centre to unite a people. It’s why the debate on ‘British values’ never quite lands. Even if we could decide what they are, is the implication that they are better than other values? And if they are does that give us the right to feel superior to other nations who don’t share them? And even if we could identify them, I imagine the French, the Germans or the Swedes would probably recognise a lot of them and claim them as their own.  

To have a firm sense of identity, a centre around which to gather, requires a stronger and more unshakable foundation. I may be part English, part Irish, but I am wholly a child of God. Even more deeply rooted than my Irish mother and English father, the place of my birth or my family roots, lies my identity as someone whose true origin comes not from them but from the God who made me, continues to love me, and will hold me until my dying day and beyond. And unlike national identity, this identity can be true of anyone, therefore it’s not something I can ever use as a badge of superiority over anyone else.  

That is who I am. Nothing can disturb or change it. And only something like that – something unshakable, independent of our changeable feelings and shifting allegiances can provide a firm basis for belonging and cohesion.  

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