Article
Care
Change
6 min read

Are we forgetting how to care?

The profound act at the heart of nursing.

Helen is a registered nurse and freelance writer, writing for audiences ranging from the general public to practitioners and scientists.

A nurse bends beside a bed and talks to a patient
Marie Curie.

Recently, at a nursing leadership programme in Oxford, attendees focused on the fundamentals of care.   Have we forgotten how to care? What can we re-learn from those who pioneered an ordinary yet profound act that affects millions? 

Anam Cara is an old Gaelic term for ‘soul friend’, a person with whom you can share your innermost self, your mind and your heart. It is a term that Tom Hill, former chief executive at Helen House Hospice in Oxford, used to describe the relationship between his staff and the thousands of children and their families who passed through their ‘big red door’ in its first twenty-five years. The hospice (or ‘loving respice’ as it became known) had been founded by Sister Frances Dominica in 1982.  

Other care in this country can also trace its religious roots. Between 1048 and 1070 in Jerusalem, the Order of St. John was founded for the purpose of helping pilgrims (“our Lords, The Sick”) who had become lost, weary, or beset by other difficulties while on their way to the Holy Land. Today, in the United Kingdom, the British Association of the Order has extended care to older people first in almshouses and later in care homes. A trustee for ten years was John Monckton, a man of ‘considerable talent, enormous integrity and deep religious conviction’; his tragic murder in 2004 led to the creation of the John Monckton Memorial Prize, which recognised and rightly celebrated commitment to care by care workers. 

Today, across the world, seen and unseen, nurses, carers and families continue to provide compassionate care. “Assisting individuals, sick or well, in the performance of those activities contributing to health or its recovery (or to peaceful death) that he would perform unaided if he had the necessary strength, will or knowledge” is the very essence of nursing, captured by ‘architect of nursing’, researcher and author Virginia Henderson in 1966. Meeting more than basic needs such as breathing, eating, drinking and eliminating bodily waste (which are of essential importance), Henderson recognised the role of the nurse in enabling humans to communicate with others, worship according to their faith, satisfy curiosity and sense accomplishment.  

In the desire for modernisation and professionalisation, have we lost sight of the core values and activities central to patient care?

An uncomfortable truth brought out in healthcare reports such as the Final Report of the Special Commission of Inquiry (The Garling Report) 2008, and the Report of the Mid Staffordshire NHS Foundation Trust Public Inquiry (The Francis Report) 2013 is though that this type of nursing is too often done badly or even missed, leading to pressure injury, medication errors, hospital-acquired  infection, falls, unplanned readmission, critical incidents and mortality. According to nurse scientist and scholar Professor Debra Jackson, “missed care occurs much more frequently than we might think”. She cites a systematic review in which ‘care left undone’ on the last shift ranged from 75 per cent in England, to 93 per cent in Germany, with an overall estimate of 88 per cent across 12 European countries’. 

In one offensively-titled paper, “Shitty nursing - the new normal?” (in which the authors apologise for the title but not the questions raised), real-life pen portraits are drawn of patients lying for hours on hospital trolleys, immobile through infection or injury, ignored by staff. Whilst acknowledging contextual factors for poor care, such as a shortage of nurses and resources, the authors argue that circumstances cannot be the sole cause of missed nursing care. 

A report published by the University of Adelaide, School of Nursing, has called for nurses to ‘reclaim and redefine’ the fundamentals of care. It asks whether the cause of the problem (of missed nursing care) lies “deep in the psyche of the nursing profession itself?” “Has something happened to the way modern nursing views and values caring?” it continues. “Indeed, is nursing in danger of losing its claim to care? In the desire for modernisation and professionalisation, have we lost sight of the core values and activities central to patient care? Or is this a broader social pattern where individuals are less inclined to show kindness, compassion, and care for others even if it is a necessary requirement of the job?” 

Compassion, he emphasises, is more than empathy - and way "less fluffy" but much more measurable than kindness. 

Writing in the British Medical Journal, Professor of critical care medicine Peter Brindley and Consultant in intensive care Matt Morgan wonder whether doctors also “too often default to high-tech and low-touch” when patients are dying – a time “when community and connection matter most”. They powerfully begin with a mother’s comment: “Humans are gardens to tend – not machines to fix.” 

Professor Sir Al Aynsley-Green, the first National Clinical Director for Children in Government and former Children’s Commissioner for England, and past president of the British Medical Association, suggests that we as a society need a “momentum for compassion”. Struck by the extremes of compassion witnessed during his wife’s treatment in the last years of her life, Sir Al wants to see a cultural transformation in healthcare: for compassion to be a key operating principle in NHS and care settings, led by the Chief Nurse’s Office; for every organisation to promote the importance of compassion at the professional level; for the views of patients and families to be sought regularly; for much earlier and better focus on compassion in undergraduate and postgraduate teaching programmes for all staff; for compassion to be inspected against by the Care Quality Commission; and for a willingness to encourage staff at all levels to expose poor practice as well as celebrating excellent care.  

Compassion, he emphasises, is more than empathy - and way "less fluffy" but much more measurable than kindness. “It’s putting yourself into somebody else’s shoes – and doing something about it.” Recently appointed the UK’s first Visiting Professor in Compassionate Care at Northampton University, at the age of 80, Sir Al certainly is doing something about it. He has made it his new purpose in life to “embed compassion into every aspect of care”.  

Like Sir Al, Queen Elizabeth II, the UK’s longest serving monarch, espoused compassion, in word and deed. Living a life of compassionate service, the Queen made clear that her Christian faith was her guiding principle. She speaks of Jesus Christ as ‘an inspiration,’ a ‘role model’ and ‘an anchor’. “Many will have been inspired by Jesus’ simple but powerful teaching,” she said in her Christmas Broadcast, 2000. “Love God and love thy neighbour as thyself – in other words, treat others as you would like them to treat you. His great emphasis was to give spirituality a practical purpose.”    

When nurses do unto others as they would have done unto themselves, and act as role model to colleagues, not only do patient experiences of care and their outcomes improve – but so does job satisfaction for nurses: a critical factor in nurse recruitment and retention – the biggest workforce challenge faced by healthcare organisations. Across the UK, there are currently more than 40,000 nursing vacancies, and thousands of burnt-out nurses are leaving the profession early. Whether nurses decide to stay or go is driven in part by their daily experience at work. The late Kate Granger, Consultant in medicine for older people, inspired Compassionate Care Awards in her name, envisioning that such a legacy would drive up standards in care - and surely also help retain nurses, through restoring a sense of pride, achievement and fulfilment to the nursing workforce.  

Article
Culture
Music
Wildness
6 min read

Rock ‘n’ roll’s long dance with religion

How popular music conjures sacred space.

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

Rapper Stormzy raises a hand to heaven as he sings with a gospel choir on the Glastonbury stage.
Blinded by Your Grace, Stormzy, Glastonbury 2019.
BBC.

In Faith, Hope and Carnage, his book of conversations with Seán O’Hagan, Nick Cave said: “Music plays into the yearning many of us instinctively have—you know, the God-shaped hole. It is the art form that can most effectively fill that hole, because it makes us feel less alone, existentially. It makes us feel spiritually connected. Some music can even lead us to a place where a fundamental spiritual shift of consciousness can happen. At best, it can conjure a sacred space.”  

That’s because, as Elvis Presley stated during his ‘68 Comeback Special, "Rock and roll is basically just gospel music, or gospel music mixed with rhythm and blues". Following in the wake of key precursors such as Sister Rosetta Tharpe, Rock ‘n’ roll merged Blues (with its spiritual strand) and Country music (tapping its white gospel) while Soul music adapted much of its sound and content from Black gospel. For both, their gestures and movements, and sometimes the songs too, were adopted wholesale from Pentecostalism. Some, such as Jerry Lee Lewis and Sam Cooke, felt guilt at secularising Gospel while others, like Johnny Cash, arrived at a hard-earned integration of faith and music.  

All experienced opposition from a Church angry at its songs and influence being appropriated for secular ends. This opposition fed a narrative that, on both sides, equated rock and pop with hedonism and rebellion. The born-again Cliff Richard was often perceived (both positively and negatively) as the only alternative. Within this context the biblical language and imagery of Bob Dylan and Van Morrison was largely overlooked, although Dylan, in particular, spoke eloquently about the influence of scripture within the tradition of American music on which he drew. 

However, this changed in two ways. First, the Church began to appropriate rock and pop to speak about Christian faith. David Wells has explained that: “The American branch of the Jesus movement effectively started in the Haight-Ashbury district of San Francisco, but there was also a parallel development in the UK that slowly evolved from beat groups performing in church coffee-bars. By 1971, leading British Christian rock band Out Of Darkness were appearing at notorious countercultural gathering Phun City, while Glastonbury introduced a “Jesus tent” that offered Christian revellers mass and holy communion twice a day.” 

This development led eventually to the emergence of a new genre, Contemporary Christian Music (CCM) and a consequent oscillating movement between CCM and the mainstream. Mainstream artists such as Philip Bailey, David Grant, Al Green, Larry Norman and Candi Staton developed CCM careers while artists originally within CCM such as Delirious? Martyn Joseph, Julie Miller, Leslie (Sam) Phillips, Sixpence None The Richer, Switchfoot, and Steve Taylor achieved varying levels of mainstream exposure and success. 

Second, the Hippie movement expanded the spirituality already inherent in rock music through the visionary aspect of drug culture and a wider engagement with religion which included significant connections with Eastern religions but also, in part through the Jesus Movement, with Christianity. This was the period of songs such as 'Presence of the Lord' by Blind Faith, 'My Sweet Lord' by George Harrison, 'Fire and Rain' by James Taylor, 'Sweet Cherry Wine' and 'Crystal Blue Persuasion' by Tommy James and the Shondells, 'Let it Be' by The Beatles, 'That's the Way God Planned It' by Billy Preston, 'Hymn' by Barclay James Harvest, 'Jesus is A Soul Man' by Laurence Reynolds, 'Are You Ready?' by Pacific Gas & Electric, 'Spirit in the Sky' by Norman Greenbaum, 'Put Your Hand in the Hand' by Ocean, 'Jesus Is Just Alright' by the Doobie Brothers, ‘God Gave Rock and Roll to You’ by Argent, and both ‘My Life Is Right’ and ‘Try Again’ by Big Star.  

This was also the period of musicals such as Jesus Christ Superstar, Godspell and, from the Jesus Movement, Lonesome Stone and Yesterday, Today, Forever. Among the most interesting, but then relatively obscure, examples of albums connecting faith and music were Electric Prunes’ Mass in F Minor (written by David Axelrod), C.O.B.’s Moyshe McStiff and the Tartan Lancers of the Sacred Heart and Bill Fay’s Time of the Last Persecution. Gram Parsons drew heavily on the Gospel music tradition in Country Music, also taking The Byrds in the same direction, while many of the songs of Judee Sill dealt specifically with Christian spirituality.  

It was that spirit that was transposed into the feel and flow of rock and soul and it is this that gives rock and soul its affective nature.

With the majority of Soul stars having begun singing in church, many of the most effective integrations of faith and music were also found there, with Marvin Gaye’s What’s Going On and the Gospel-folk of the Staple Singers, such as Be What You Are, being among the best and most socially committed examples. Gospel featured directly with Preston, Edwin Hawkins Singers, Aretha Franklin’s gospel albums, and Green's albums from the Belle Album onwards.  

The biblical language and imagery of stars like Cave, Leonard Cohen, Dylan, Morrison and Bruce Springsteen began to be understood and appreciated. This was helped to varying degrees by explicitly ‘Christian’ periods in the work of Dylan, Van the Man and, more latterly, Cave. Dylan’s conversion came about through the Vineyard Church movement which also impacted musicians such as T Bone Burnett, Bryan MacLean, David Mansfield, Maria McKee, and Stephen Soles. 

Musicians such as After The Fire, The Alarm, The Alpha Band, Burnett, The Call, Peter Case, Bruce Cockburn, Deacon Blue, Extreme, Galactic Cowboys, Inner City, Innocence Mission, Kings X, Lone Justice, McKee, Buddy & Julie Miller, Moby, Over The Rhine, Phillips, Ricky Ross, 16 Horsepower, Mavis Staples, U2, Violent Femmes, Gillian Welch, Jim White, and Victoria Williams rather than singing about the light (of Christ) as CCM artists tended to do, instead sang about the world which they saw through the light (of Christ).  

As rock and pop fragmented into a myriad of genres, this latter approach to the expression of faith (which was first articulated by Burnett) continues in the music of Belle and Sebastian, Eric Bibb, Blessid Union of Souls, Creed, Fay, Brandon Flowers, Good Charlotte, Ben Harper, Held By Trees, The Killers, Michael Kiwanuka, Ed Kowalczyk, Lifehouse, Live, Low, Neal Morse, Mumford and Sons, Joy Oladokun, Revolutionary Army of the Infant Jesus, Robert Randolph and the Family Band, SAULT, Scott Stapp, Sufjan Stevens, Stormzy, The Welcome Wagon, and Woven Hand. 

With his latest album Wild God, Cave is using rock music to conjure sacred space. ‘Joy’ begins, “I woke up this morning with the blues all around my head” but its key moment of transition comes when he falls to his knees calling out “have mercy on me please” and “a voice came low and hollow” saying “we’ve all had too much sorrow, now is the time for joy”. In ‘Wild God’, the antidote to “feeling lonely” and “feeling blue” is to “Bring your spirit down” so that He moves “through your body like a prehistoric bird”. 

In his examination of the roots of rock and roll, James Cosby notes that the entire purpose of Pentecostalism was to play music that most let its adherents feel the Holy Spirit in their bodies. It was that spirit that was transposed into the feel and flow of rock and soul and it is this that gives rock and soul its affective nature. This is where “the heart, joy and sheer exhilaration of rock 'n' roll comes from” and it may also be “one of the best examples of America’s ability to draw from both the sacred and the secular”. 

 

Many of the artists mentioned above feature on the author's Closer to the Light playlist on Spotify.

 

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