Article
Christmas culture
Culture
Development
Music
6 min read

Band Aid: that song, that question

What’s so funny about generosity, kindness and compassion?

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

Pop stars sing together while recording a charity single.
Recording the original Band Aid track.

Sometimes a three-minute pop song really can change lives. I should know because 40 years ago a Radio One DJ played a song that changed my life.  

I was 12 years old, growing up in relative comfort in Brighton, when I heard the song “Do They Know It’s Christmas?” by Band Aid play for the first time on the radio. I remember being moved by the lyrics:

"There's a world outside your window, and it's a world of dread and fear, where the only water flowing is the bitter sting of tears." 

As I reflected on the song, I was overwhelmed by the great inequalities in the world. I had food on the table every day, while people in other parts of the world were struggling to survive without even the most basic of necessities.  I had felt so desperate watching Michael Buerk’s TV reports of children suffering in the devastating “biblical” famine in Ethiopia: suddenly, with this song, I was struck by the realisation that perhaps there was something I could do to make a difference, after all.  

As a child, I did what Bob Geldof encouraged me to do: I bought the single, wore the T-shirt, and contributed some of my pocket-money. But it didn’t stop there. As Band Aid turned into Live Aid - a global concert featuring my then favourite band, U2 - I felt that the direction of my life was shifting also. I began to ask questions about what I wanted to do with my life and where I could be most effective in tackling global injustice and inequality.   

I still find myself asking the same questions today, as well as an additional one – has my life over the past 40 years made the difference I wanted it to make? This is exactly the challenge being put to Band Aid. As the world remembers the fortieth anniversary of “Do They Know It’s Christmas?” with the re-release of the single, could it have fresh impact on a new generation, and was it even effective the first time around?  

There are important lessons to learn from Band Aid about whether such initiatives are the intended impact, but often the critiques quickly become excuses not to get involved.  I’d like to look at three of those critiques to see if there is any truth in them – and if they can provoke us into doing more, not less, for the cause of global security in general, and international child welfare in particular.  

I might not agree with everything about the song, but I certainly believe in the power of guitars over guns. I’d rather see meaningful music influence our world than military force any day.

The first is that the way Africa is portrayed is more harmful than helpful.  

While well-intentioned, the depiction of Africa in the Band Aid song, and to be honest, in most charity fundraisers for causes within Africa, has served to perpetuate harmful stereotypes. They paint an oversimplified, monolithic image of Africa as a place of unrelenting despair and degradation, with images of starving children that are supposed to stick in our minds – and do.  

Hans Rosling, in his book Factfulness, surveyed global perceptions of Africa and found that most people vastly overestimate the level of poverty. Because media and charity campaigns rarely show the thriving urban centres, technological advancements, or educated professionals that also define Africa, we are given a one-dimensional narrative that actually dehumanizes African people and perpetuates an “us vs. them” mindset where the West are depicted as saviours to helpless African victims.  

The truth is far more nuanced. Yes, poverty and tragedy exist, but Africa is also home to modern skyscrapers in cities like Lagos, bustling malls in Nairobi, and world-class stadiums in South Africa. Despite underestimating the development of Africa, we should also be careful of measuring success on how many modernised metropoles we can find there. I have been to villages in Uganda, some far off the beaten track, which, while appearing relatively impoverished on the surface, are deeply rich in culture and community. They are aspirational in many ways, where children grow up in the security that extended family can offer.   

To portray an entire continent solely through images of suffering is neither accurate nor fair. We – I include myself – still have so much to learn, both about Africa and from the African people.  

Then there’s that question. Do they know it’s Christmas? Yes, they do. 

The question at the heart of the song—whether Africans know it’s Christmas—has always been problematic.  Across Africa, there are over 730 million Christians, many of whom practice their faith with vibrant passion. Not only do they know it’s Christmas, but in many cases, their faith is lived out more actively than by their fellow Christians in Western nations. 

Christians across Africa are often at the forefront of societal change, leading in politics, science, and development. From presidents to Nobel Prize winners, their work is rooted in faith and a commitment to their communities. Suggesting otherwise is not only inaccurate but also dismissive of their contributions. 

The question needs to be turned back on ourselves: do we know it’s Christmas? Have we added so much tinsel, glitter, sentimentality and consumerism to Christmas that we have lost sight of the incarnation at the heart of the Christmas story – God, seeing a broken world, sent his Son to walk alongside humanity and offer hope and redemption? Jesus crossed the greatest of cultural boundaries to become one of us and live with us, before paying the ultimate price and dying for us. If we really knew this sort of Christmas, what would this mean for the rest of our lives? 

Finally, there’s the problem with the white saviour complex. 

Recent critiques, including Ed Sheeran’s reflections on his involvement in charity work, have highlighted the dangers of the “white saviour complex.” This isn’t just about race—it’s about the mindset that Westerners so often have – that we bring the solutions because those in developing nations lack the knowledge, experience, or ability to help themselves. 

Sheeran himself faced backlash for trying to assist street children during a Comic Relief project, inadvertently causing harm despite good intentions. Imposing solutions from the outside often overlooks the complexities of local contexts and risks reinforcing imbalances of power. Sometimes our good intentions lead to bad interventions. Sometimes they exacerbate problems that were historically caused by the Western nations in the first place - colonialism, resource exploitation, and the arbitrary drawing of borders, for example.   

This cannot be an excuse to do nothing. This is a vital lesson in collaborating better with our African counterparts before we dare to suggest ways forward. “Nothing about us without us” is a principle many modern charities embrace so that solutions are co-designed with the communities they aim to help, ensuring that aid empowers rather than dehumanizes.  

The generosity at the heart of the Band Aid initiative, the desire to show kindness and compassion – and inspire kindness and compassion in others, was an incredible message of hope. It changed my life 40 years ago. Perhaps, as I continue my reflections, it will change my life again. I might not agree with everything about the song, but I certainly believe in the power of guitars over guns. I’d rather see meaningful music influence our world than military force any day. I don’t mind whether movements for positive change are instigated by musicians or politicians.  

Most importantly for me, wherever there is conflict, I pray that the real meaning of Christmas will be discovered.  

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Essay
Art
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7 min read

From egalitarian to elite: 100 years of Art Deco

Birthed by a lost generation, its legacy is not what its creators sought

Sarah Basemera is a circular economy enthusiast and a founder of Canopi, a boutique for recrafted furniture.

An art deco poster shows the heads of three woman against a beach background.
McGill Library on Unsplash.

Agatha Christie, The Savoy Hotel, Cartier, The Great Gatsby, and All That Jazz sit under the gilt-edge umbrella that is Art Deco. This design movement blossomed for two decades. In 2025, Art Deco turns 100 years old. Today, it's a celebrated era for its gift to design, but what can we learn from this period, and how have the ideologies of this period stood the test of time? 

Art Deco saw  geometric patterns with rectilinear lines, rich jewel contrasting colours with luxury exotic materials, virtuosic craftsmanship, and streamlined expression in architecture, furniture, fashion, art, and jewelry.  

On the surface, this style had many muses, from traditional African art to Cubism. It linked the discovery of Tutankhamen in 1926 with the ceramics of Japan. The bold theatrical colours of the costumes and stage designs of the Ballet Russes, also made a huge impression on Deco creatives. It infused their work with the first vibrant, intense strokes of modern design.  

Over the past 100 years, we have applied Art Deco ideas in different ways, taking what we want from it when we needed to. 

It was the first truly international style, yet it had distinct local expressions. American Art Deco – such as the ornate topped skyscrapers like the Empire State building, had a different expression from opulent Parisian objects such as Cartier alabaster cigar boxes. 

The original Art Deco creatives sought to capture the essence of beauty refined to its simplest form. There was a focus on geometric shapes, symmetry and measured ornamentation.  They wanted to remove the excess frills of previous generations and refine the design.   

Under the gilt-edged Art Deco umbrella were two somewhat opposing arms – the decadent strand vs the essentialist. Today, in popular culture, we remember this period for the Roaring Twenties, excess and hedonism. The decadent strand favoured luxurious, opulent craftsmanship. Its products were attainable only by a small pool of wealthy patrons. 

The essentialist strand – "Art Deco de Moderne" began with noble intentions. They prized efficiency and simplicity, characterised by geometric rectilinear designs. These creatives wanted design to respond to the changing needs of the age. They wanted great design to be accessible to more people. Both strands recognised the power of design to elevate the human experience. They invested in the endeavour to craft beauty across the entire sphere of life, from elevated factories to generous streamlined apartments. 

Vogue Cup and Saucer, 1930, V&A Museum.

An art deco cup and saucer on display.
Vogue cup and saucer, 1930.

100 years later, the problem of accessibility of good design hasn't been fixed. Craftspeople still need to find ways to sustain a living. Handmade design from natural materials is still mainly attainable by the wealthiest. Local craftsmanship is in crisis, and many of us do not know and cannot afford artisans to make things for us from natural materials. Many skilled artisans cannot maintain workshops in our cities. 

Art Deco designers may not have described themselves as hedonists, but they certainly produced goods with this dazzling class in mind. These designers had to be at ease with this world and knew how to play its game to remain commercially viable. So why did the Art Deco Age gush with an ideology of hedonism?  

The philosophy of hedonism from the interwar period reflected the worldview of the so-called 'Lost Generation'. American author Gertrude Stein famously said to a young Ernest Hemingway years after World War I: 

"All of you young people who served in the war... You are all a lost generation . . . You have no respect for anything. You drink yourself to death ...". 

This mood was the backdrop to the literary and creative landscape of the 1920s. 

 When the Great War ended, people wanted to celebrate - play, party and travel, but euphoria for some turned to excess. The simple joys of living here and now became an absolute value. They had witnessed the horrors of war, the fragility of life and were jubilant, wishing to live life to the full. Knowing life could be cut short, the doyennes of the age swung into excess, supposedly breaking free of Christian values, only to find they became trapped in cycles of gratification that didn't deliver. "Let us eat and drink, for tomorrow we die!" 

This unbridled hedonism was their feast after the plague - it was a coping mechanism. They couldn't think about the future – living here and now was a maxim underpinning this period.  

The Lost Generation grasped the concept of being present in the moment, but they also discovered numbing pain was a deeply unsatisfying solution. 

Fast forward a hundred years, and hedonism is still elusive and utterly unhelpful. It still has a numbing rather than a healing effect. Perhaps its modern relative is bingeing. You know what your binge is, and so does Netflix and our NHS.  

What can the hedonists hijack of Art Deco teach us? Looking sympathetically on this era – hedonism appears to be a coping mechanism. Something humans have needed for aeons. "Do not worry about tomorrow for tomorrow will worry about itself. Each day has enough trouble of its own",said Jesus. The Lost Generation grasped the concept of being present in the moment, but they also discovered numbing pain was a deeply unsatisfying solution. 

Ideally, the weight of grief and loss must be wrestled with, carried, shared and not buried. In great pain, it is still wiser to face it, wrestle, get help and cry out to God. In our age, we have the benefit of hindsight to know that burying trauma produces unhealthy outcomes in the long term. We have the privilege of being able to access counsellors, therapists and psychologists.  

The fragility of being in the shadow of death doesn't hang over us today in the West, because we haven't had a recent World War. The closest reminder came through the COVID-19 pandemic. For a moment, we were all forced to focus on simpler things and live less frenetically.  

Another ideology underpinning the age of Art Deco was the belief in the transformative power of the machine age. In this era, confidence rose in the ability of machines.  Steamships, aeroplanes, automobiles, electrification and telecommunications were transformative innovations.  

The rise of machines represented a break from the failed past and the move into modernity into the future. Some of the more modern leaning Art Deco designers took inspiration from the shapes of the new machines and hoped that mass production would lead to more democratic outcomes, with good design being available to all. From Art Deco de Moderne, we began to learn the beauty of simplicity. Efficiency and essentialism were prized. It was the forerunner to Modernism proper. Sadly, this aspect has been butchered over the decades and reproduced unfaithfully in architecture and consumer products. The principle of celebrating the inventiveness of man slowly evolved into something less noble. The desire to return to the essence of good design was galvanised by the need to rebuild fast after World War Two, both as a sign of triumphalism but also to give the nation decent homes. Council house homes were built quickly to rehouse the nation using cheap materials. 

Today, mass production has indeed made design more accessible. More of us have access to contemporary-designed objects and clothes because they are manufactured quickly out of cheap, synthetic, non-biodegradable, toxic materials, at the sweat and tears of workers who are trapped in inhumane conditions, rarely seeing sunlight or fair wages. 

Nevertheless, 100 Years of Art Deco design has shown us that quality still endures over quantity. The Art Deco legacy of brilliant buildings made of robust materials, with subtle virtuoso ornamentation, has survived the test of time. Though more of us can enjoy contemporary design at affordable prices, I doubt we will cherish most of what we own today even 20 years from now. It is mass-produced, less durable and made from low-grade materials and built to pass. 

Art Deco teaches us, our legacy is not in our hands but in those who remember us. Today, we look back at Art Deco not as egalitarian or hopeful but as opulent and lavish. The intellectuals of that age openly lived torn by their excesses, some even dying by suicide. Yet it was meant to be designed for the ordinary person and to elevate all. By simplifying design to its essence, it was supposed to democratise design. 

From Wall Street Deco to the frivolous woos and woes of Wodehousian characters and music in the keys of Jazz, this era has made its distinguished, enduring mark on the arts. Beneath the sparkle, what has developed an enduring patina with age, is the high quality of craftsmanship across all fields. 

Looking beyond the arts, the Lost Generation has taught us that escapism is elusive and to be cautious but not charmed by machines. We can delight in excellent craftsmanship and cherish the beauty of essence. 

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