Review
Addiction
Culture
Theatre
5 min read

The ancient drama of rehab

People Places & Things is a modern play with old stories.

Simon Walsh is a communications consultant, journalist and non-stipendiary priest in the Diocese of London.

on a stage a woman kneels on a bed amid frantic action around her.
Denise Gough as Emma.

‘There is no higher power,’ says a character defiantly in People Places & Things, the revival of Duncan Macmillan’s 2015 play about addicts and addiction. It’s an echo from Greek tragedy when anyone denies the gods, and now has a modern ring in all the self-help, self-belief talk of recovery and resolve.  

Denise Gough reprises her lead performance as Emma for which, last time around, she swept the board in awards and nominations. It’s easy to see why. She’s on stage almost the entire time, compelling and fluent throughout. The opening scene has her in the white-box modern set wearing a Victorian costume, for her character is an actress in Chekhov’s The Seagull – almost meta, and the first hint and how this a show where realities and identities blur with layers upon layers. 

Soon after, Emma (if that is her real name) checks into a rehab unit. She doesn’t feel she has a problem but is there for a break. ‘Drugs and alcohol have never let me down,’ she says at one point. A brisk female doctor in a white coat admits her, played by Sinéad Cusack. A couple of scenes later, Cusack reappears as the clinic’s group therapist. This time she’s full of empathy – barefoot and with a scarf over one shoulder – all herbal tea and sympathy. 

But the therapist’s work with her charges is vital. Some even get to ‘graduate’ and host a non-alcoholic party the night before they leave, having successfully stayed the course. Probably not Emma though. She’s too feisty, individually unable to admit her problems, and inevitably she crashes. There’s a naturalistic feel to the production and narrative, even when it jolts into dream-like sequences or bright lights with thumping techno music.  

Anyone with experience of an addict or addiction will find it all too familiar. The later scene where Emma returns to the parental home is a crucible of pain, and embodies the play’s title. It concerns ‘the people who can make us relapse, the places which trigger associations, and the things which are the props of the old habits’. And it’s made more complex by the family in grief over the recent, sudden death of Emma’s beloved brother in a freak accident. ‘It should have been you instead’ is the parental curse on this remaining child. 

There’s a slow and silent feel to the way it develops. The word inexorable comes to mind, something that cannot be changed or stopped. Like Greek tragedy, the tension is in how this will resolve, and if it will turn out as badly as feared. It does and it doesn’t, which is at least true to the addiction journey. 

Jeremy Herrin expertly directs an intensely fine cast: Russell Anthony, Holly Atkins, Ryan Hutton, Malachi Kirby, Danny Kirrane, Paksie Vernon, Kevin McMonagle, Ayò Owóyemi-Peters, Lousie Templeton, Dillon Scott-Lewis. These are nuanced, crafted performances which inhabit Bunny Christie’s versatile, stylish set with presence. 

 

What the healings have in common is the aftermath – a sense of vision restored, stability refound, new clarity... 

Faith plays at the edges of this work. There are passing references to religion: a ‘bibling grief’, communion wine, the power of prayer. More tears, said St Teresa of Avila, are shed over answered prayers than unanswered ones, and this outward expression of a cry for help connotes the spiritual struggle of addicts along with their pity. As the first disciples themselves asked, ‘Teach us, Lord, how to pray.’ 

Addiction was not something Jesus had much to say about. Healings take place throughout each of the four gospels. The sufferers present with various ailments and of differing origins. For some it is hereditary, others through sin (such as when Matthew records Jesus healing a paralyzed man with the words ‘your sins are forgiven’). At other times there is a clear need for recognition such as when Jesus visits his hometown. He ‘laid hands on a few sick people and cured them’ but otherwise ‘could do no deed of power there… and was amazed at their unbelief’. 

These healings, however, do not obviously deal with addiction. The closest connection is probably the examples which deal with demons. The encounter with a man possessed in the land of the Gerasenes, a little earlier, is instructive. Here is someone who ‘lived among the tombs; and no one could restrain him anymore, even with a chain; for he had often been restrained but the chains he wrenched apart; and no one had the strength to subdue him’. But Jesus confronts the demon, the ’unclean spirit’, and sends it into a herd of swine ‘numbering about two thousand, which then rushes to the sea and is drowned. 

What the healings have in common is the aftermath – a sense of vision restored, stability refound, new clarity. The healed demoniac is found with Jesus, ‘sitting there, clothed and in his right mind’, though the swineherds do not believe it and remain scared. They beg Jesus to leave and the ex-demoniac wants to go with him, but Jesus tells him to stay: ‘Go home to your friends, and tell them how much the Lord has done for you, and what mercy he has shown you.’ He is to give his testimony. 

Drama at its heart has to be about telling a story and finding a universal truth.

It’s a running debate that lived experience and life identity are now more important than acting ability when it comes to race, sexuality, gender and so on. Denise Gough has given testimony ahead of this run – how as a teenager she fled her native Wexford for London where she fell into homelessness, drug and alcohol abuse, and was the victim of grooming. She has told her story, with purpose, much as those people who experienced healing and deliverance gave their own account to the Early Church. 

Drama at its heart has to be about telling a story and finding a universal truth. The gospels are full of this, with redemption and rehabilitation. Lives changed, sins forgiven, and a new future made possible. There is power in believing, and knowing that when someone might stumble and fall, it is not the end. In fact, it might just be the beginning. 

  

People, Places & Things is on at the Trafalgar Theatre, Whitehall, London, SW1A 2DY, until 10 August 2024.

Review
Culture
Film & TV
Monsters
War & peace
6 min read

The Fantastic Four taught me about family, truth and the end of the world

The whole film has a grown-up sophistication about what really matters.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

THe Fantastic Four stand on a podium
Walt Disney Studios.

I’ve just been to see the The Fantastic Four: First Steps, and honestly, I think it’s brilliant. It’s my favourite Marvel film in a long time. I might have to go all the way back to Guardians of the Galaxy to find something as funny, engaging, and moving. There’s a lightness to it, but also a surprising depth. 

First of all, the setting. It’s done in this beautiful, kitschy 1960s style—retro aesthetics, clean design, soft colours. It’s subtle, not forced, and it gives the whole film a kind of grown-up sophistication. Then there’s the casting—each of them is just spot on. Vanessa Kirby plays Sue Storm as an independent, intelligent, maternal powerhouse. And Pedro Pascal’s Reed Richards—brilliant but vulnerable—brings something pretty human to the role of a superhero. Even through the layers of CGI animation, Ebon Moss-Bachrach brings pathos and quiet dignity to the role of Ben Grimm aka The Thing.  

But what really grabbed me wasn’t just the style, the humour or the casting—it was the themes. At the heart of this film are some big, timely questions: about family, about sacrifice, about truth—and about how we respond when the world is falling apart. 

The power of sacrifice 

Here’s the big plot point—and this is not a spoiler because it’s in the trailer—the Fantastic Four are about to become the Fantastic Five. Sue Storm aka The Invisible Woman is pregnant. She portrays well that beautiful mix of nervous excitement that every expectant parent knows. But because she and Reed Richards aka Mr Fantastic are becoming parents with superpowers and gamma radiation in play there is an additional fear and uncertainty about their unborn child. In the middle of this domestic intimacy things escalate. A threat emerges—Galactus, a cosmic entity capable of devouring entire planets. Sue and Reed are given an impossible ultimatum: to relinquish their unborn child to Galactus and save the world or keep their child and see the world destroyed.  

The film could have taken the easy route and made the unborn child symbolic or vague. But instead, it takes this child seriously. There’s a very beautiful moment where Sue uses her invisibility powers to reveal their baby as a fit and healthy little boy asleep in her womb. He is real, precious and non-negotiable.  

The heroes will not even consider sacrificing the unborn child. They are willing to give up their own lives. They are willing to risk everything they have. But they won’t hand over their child to save the planet. 

That hit me hard in a culture where the idea of sacrificing a child—or at least, the rights of the unborn—has become politically and ethically contested. People take a range of views on the issue, but here is this blockbuster superhero movie saying: “No. Even if the planet is at stake, this child matters.”  This is a brave, countercultural stance that surprised me.  

It is also particularly poignant given a view that is becoming more widespread: some people are suggesting that in order to save the planet, we should stop having children. Clearly they genuinely believe the world would be better off without future generations. But that logic feels deeply broken. It is as if we are trying to protect the planet from children, instead of for them. 

What this film offers is a total reversal: the child is not the threat—the child is the hope. And for Christians, that resonates. Because at the heart of the gospel is the story of a child—born into a broken world, not to destroy it but to save it. And while Sue and Reed won’t give up their child to save the world, the Christian story is that God did just that.  He was willing to do what this superhero family wouldn’t—sacrifice his Son to save us.  

Truth and politics 

As if the personal and familial dilemma was not enough by itself, the film also raises important political questions. The Fantastic Four are given the ultimatum about saving the world in the privacy of a meeting with Galactus on the other side of the universe. When they finally make it back to earth, they are asked to make a press statement and told to keep it short. 

I found myself willing them to be quiet, to protect the privacy of their decision to save their baby, to save themselves the inevitable backlash, but instead they choose honesty. They tell the world the truth about the impossible decision they had to make—and why they made it. 

In today’s political landscape, that kind of transparency feels rare. We’ve seen moments—during COVID, during the cost-of-living crisis, even around immigration and the rescuing of Afghan families—when the public hasn’t always been trusted with the full picture. Leaders hide behind spin, afraid to speak plainly, or take responsibility. 

In the film we see what happens when the Fantastic Four choose honesty, even as a baying crowd surrounds their base. A speech is made that displays vulnerability, integrity, and courage. It reminded me that truth isn’t just about facts—it’s about trust. The best leaders are those who invite people into difficult conversations, who treat others as grown-ups, who inspire hope rather attract blame.  

How do you face the end of the world? 

It is not unusual for a superhero movie to navigate a global catastrophe, but this time planet earth is given some warning. The Silver Surfer comes as a herald ahead of the impending doom, warning of Galactus’ plan to devour the planet, and challenging people to use their time well, to celebrate life and show love to their families. The Surfer is almost a John the Baptist figure, although the prophet’s advice was repentance not just holding your loved ones closer. God was not coming to consume the earth for his own gratification, but to make the ultimate sacrifice to deal with the problem and reconcile humanity to himself.  

A headline in the Daily Express the other weekend claimed: “Global Crises send GEN Z to church” It does seem that for some young adults there is renewed interest in spiritual things in general and Christianity in particular. Perhaps it really is because the world feels like it is about to implode. With climate crisis, political chaos, and global conflict, people are looking for hope, purpose and salvation in real life as well as in happy endings to movies.  

Fantastic Four really made me think - while also making me laugh about car seats, pregnancy tests and giving birth on a spaceship.  I left feeling encouraged. Not because it offered easy answers, but because it reminded me that love—real, sacrificial, inconvenient, dangerous love—is still heroic. Truth matters. Children matter. Andd all the more so when faced with a brewing apocalypse. 

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