Review
Culture
Music
6 min read

Imagining our heart’s fragile condition

The songs and sketches of Paul Simon and Charlie Mackesy invites us to seek out sacred answers. Belle Tindall reviews their Sevens Psalms collaboration.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A illustration of a boy sitting in a  field with his back to us, above him is a heart shaped cloud.
Paul Simon’s Seven Psalms – Illustrated by Charlie Mackesy.
No.9 Cork Street Gallery

Paul Simon and Charlie Mackesy are the duo we didn’t know we were missing. Well, their collaboration means that we need miss them no longer. In their joint exhibition in Mayfair, Charlie’s artwork is a visual tool with which to ponder Paul Simon’s latest body of work.  

Simon and Mackesy  

I once read that if you’re looking for the answer to the meaning of life in a pop song, look to Paul Simon. I think whoever wrote that is right. His best-known songs are now decades old, but it doesn’t seem to matter - they’re timeless. And maybe that’s why; he has always written of permanent and universal things. 

For example - You may think that he’s crafted an ambiguous tale about two mischievous childhood friends who used to wreak havoc 'down by the schoolyard’, but what he’s actually offered us is a song that gives language to the unexpected and unknown aspects of life. The times that feel like a pathless expanse, the moments that knock us off course, the occasions where we are forced to admit that ‘we don’t know where we’re goin’, but we’re on our way… ’.

And what may, at first glance, appear to be a direct message to an iconic character in The Graduate (Mrs Robinson) or a New York Yankees player (Joe DiMaggio), is actually a song that mourns a loss on behalf of us all. It laments the disappearing of ‘grace, dignity, privacy and fidelity’ in public life – the attributes that ‘our nation turns its lonely eyes to…’ 

You get the sense that Paul Simon tells the truth, even when he’s spinning a tale.  

And then, every now and again, he strips away the fictitious and releases the hymn-like ‘Bridge Over Troubled Water’ or the haunting ‘Sound of Silence’, reminding us that he is concerned with the deepest and truest aspects of existence. His latest body of work, Seven Psalms, is one such offering. But before delving into it, there’s Charlie Mackesy to consider.  

Mackesy is an artist who diagnoses our wounds and heals them all at once. As discussed at length in a previous article about his immense impact, his work offers an antidote to our loud and crowded lives. His modern fable - The Boy, the Mole, The Fox, and the Horse - allows us to escape into a fictitious world that feels so much kinder than our own, while also acting as a tool for deep introspection. Charlie puts language and image to our heart’s beautiful yet fragile condition.  

And this is undoubtedly why his work has garnered such incredible success. His film is Oscar-winning, his book is best-selling, and his paintings are a fixture of this cultural moment. Charlie’s thoughts adorn therapy waiting rooms, his words are taught in school classrooms, and his images are simply everywhere. It’s hard to think of someone to whom the world is more openly and obviously grateful.  

And there we have it: the duo that dreams are made of (it feels appropriate to give Art Garfunkel an honourable mention at this point - what is it with Paul Simon and iconic twosomes?). Now, without further ado, onto their recent collaboration.  

Seven Psalms  

 Seven Psalms is a thirty-three-minute-long body of work. I reference the length, as opposed to the number of tracks, because Simon has released it as one continuous suite of songs; un-skippable and un-shuffle-able. The album makes the most sense as a whole, as a continuation, as a journey. The listener is not in control of how it is listened to, rather, they are tasked with letting it wash over them. They must surrender to Simon’s stream of thought and follow his ponderings to their end. It’s interesting how much un-learning that takes.  

I’m no music critic, so I will leave the delineation of the technical details and musical mastery to Rolling Stone, and instead focus my attention on the profoundly spiritual dimensions of this body of work.   

And with such, it is hard to know where to begin. There is not one song, in fact, there is not one line, that is not dripping with theological thought. I’m not sure how to sum it up, except to re-iterate Paul’s own understanding of what he has crafted – he has written seven Psalms.  

The first song in the interlinked line-up is ‘The Lord’. The chorus of which goes like this:  

The Lord is my engineer 

The Lord is the earth I ride on 

The Lord is the face in the atmosphere 

The path that I slip and slide on 

These four lines, a re-working of which re-appear as interludes throughout the album, are not pondering the existence of God (which, as Francis Spufford often says, ‘is surely his most boring characteristic’), but the nature of God. This album assumes God’s existence, in fact, it completely hinges upon it. Therefore, it is questions such as - How does he work? How is he present? How do we experience him? How can we perceive him? – that are held within these lyrics.  

It seems to me that those are also the questions that Charlie is pondering in the drawings that adorn the walls of Frieze Gallery. Each one is unmistakably a ‘Mackesy’ piece, he is easily identifiable, it is as if he leaves a piece of himself in every frame. What I found particularly interesting about this collection of work, all of which were created in response to him listening to Seven Psalms, is his use of clouds. They are not an uncommon feature in Charlie’s work, but in this context, they caught my attention afresh.     

Both the songs and the accompanying sketches create an atmosphere that invites us to seek out sacred answers, to take the time (thirty-three minutes to be precise) to ponder truth and ask the most vulnerable of questions. We see strikingly simple silhouettes of people doing just that in Mackesy’s work, and they’re almost always doing so underneath an imposing canopy of clouds. Clouds that look dark and heavy, clouds that look so light they’re touchable, clouds that are formed in the shape of a heart, even. They vary, but they’re almost always there. I could be wrong, but I don’t think Charlie thinks that we ponder such things alone – his drawings make it seem as though whoever is ‘above’ stoops down to engage in our pondering. If there is a God, he listens in. If Heaven exists, it comes close.  

And that, just from his use of clouds. I could write a whole other piece on his use of ‘posture’, and then another on colour. But perhaps you should just go and see for yourself.  

Seven Psalms asks the permanent questions, the ones that transcend time, space, and matter. But it doesn’t exist in a vacuum. On the contrary, it is time-stamped for this moment. One of the most striking lines declares that ‘the Covid virus is the Lord’, as is ‘a meal for the poorest of the poor’, ‘an open door to the stranger’ and ‘the ocean rising’. The questions that Paul Simon asks of God directly relate to the questions he then asks about us and this earth we call our home – social justice, ecology, community – his perspectives on such things all seem flow from who the ‘Lord is’. Or perhaps it’s the other way around, the genius is that we’ll never know. 

 Again, Charlie’s sketches of bustling refugees all walking in the same direction or a mother hitchhiking with her child on what looks to be a bitterly wintry night, lead us to sit with the very same thoughts.  

Truthfully, I am all too aware of how inadequate this, or any, review of this collaboration is doomed to be. Paul Simon knew this album transcended words, that’s why he called upon the genius of Charlie Mackesy. So, do yourselves the most profound of favours and spend thirty-three minutes in their company. I say thirty-three minutes, be warned, the impact of their work will reside with you for far longer.  

 

‘Seven Psalms: Illustrated by Charlie Mackesy and Inspired by the Words and Music of Paul Simon’ is a free public exhibition that is running Tuesday-Saturday until the 27th of September 2023, at Frieze Gallery, No.9 Cork Street, Mayfair, London.  

Article
Culture
Migration
Politics
6 min read

It's 2029 and PM Farage has reformed asylum

Are refugees really no longer deserving of our protection?

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

Nigel Farage stands and gestures in front of a flag.
Reform.

The year is 2029 and Nigel Farage has just been elected as the new prime minister of the United Kingdom. 

As one of many sweeping reforms in his first few months in office, the new PM has deported thousands of asylum-seekers to countries including Eritrea, Afghanistan and Iran.  

Upon return to these countries, it has been reported that several of these asylum-seekers have faced arrest, torture, and even execution. 

Now of course this is only a fictional depiction of one possible future, but it is a future that would appear at least conceivable, given recent polling and the pledge of the Reform party leader to deport every individual who travels illegally to these shores, whether or not they may face a risk to life upon their return home. 

Such statements would have been almost universally lambasted not so many years ago, but the current status of our immigration system - and politics - has seemingly rendered them palatable to a growing number of Brits. 

“I don't think it's about hate,” said one caller to BBC Radio 5 Live when Reform’s plans were announced last week. “I think it's about the way [immigration’s] been handled up to now by this government and the previous government, [which has] created a lot of unease.” 

Another caller admitted the issue had divided opinion, but provided a contrasting perspective: 

“This is Nigel Farage all over,” she said. “It's what he's done since before Brexit. What does he need to win in this country? He needs division. And what's the most divisive issue we can come up with? Immigration. And what a privilege we have to live in a safe country where, God forbid, none of us will ever have to pick our children up and flee persecution!” 

All of which brings us nicely back to the particular - and certainly complex - issue at hand: namely, what should be our response to those asylum-seekers who have genuinely fled from persecution and may face more of it should they be returned home? 

The safeguarding of such individuals is at the very heart of the 1951 Refugee Convention, which all Western democracies (including ours) have ratified and long defended, and which includes the principle of “non-refoulement”: prohibiting "the forcible return of refugees or asylum-seekers to a country where they are liable to be subjected to persecution”. 

“Our values have always been that where people are under a real and substantial risk of physical torture or persecution … then we as a country have always been prepared to have them,” former head of the judiciary Lord Thomas explained on another BBC Radio show last week. “I don’t think we should abrogate values embodied in the convention … because that’s part and parcel of our history and our tradition and our standing as a liberal democracy.” 

And yet, as Lord Thomas’s interviewer correctly pointed out, this is precisely what Reform are pledging to do, should they come to power.  

Indeed, an increasing number of politicians here and elsewhere now argue that the Refugee Convention and other similar treaties, such as the European Convention on Human Rights, must be reformed - or even ignored - in light of a much-changed world. 

We are not the only country facing an immigration crisis, of course; nor are we the first to consider drastic measures to stem the tide of asylum-seekers arriving on our shores. 

In his own first few months back in office, the US president, Donald Trump, made good on his own pledge to tighten up America’s borders by, among other things, deporting illegal immigrants

Among them were several Iranians who claimed to have a reasonable fear of persecution should they be returned home, given their expressed conversions to Christianity. 

In May, a US congresswoman proposed that legislation should be amended to protect such religious refugees from deportation, naming her bill, the Artemis Act, after one of the Iranians who had been deported to Panama. 

In June, the issue returned to the headlines when another Iranian asylum-seeker was filmed having a panic attack as her husband and fellow Christian convert was taken away by the US’s immigration enforcement agency, ICE. 

In July, the couple’s pastor - another Iranian Christian who had arrived in the United States as a refugee some years ago - travelled to the White House to conduct a three-day hunger strike in protest against the detention of his church members. 

And in August, in an interview with the director of the advocacy organisation for which I work, the pastor called for “deep reforms” to the immigration system, saying that “most [Iranian Christian asylum-seekers in the US] tried many times to come through a legal way, like a refugee pathway, but there is no legal way for Iranians to become refugees in the United States.” 

“If you were in the UK, and you had nothing to feed your children or grandchildren, what would you do?” 

A legal pathway for religious refugees is also something that has been called for in the UK, including by the frontrunner to be the next leader of the Church of England - another Iranian former refugee, Bishop Guli Francis-Dehqani.  

So the need to reform the asylum system here and elsewhere is something that would appear to be agreed upon by all sides in the debate. 

Reporting on the plight of refugees was not something that was considered part of my remit when I first joined Article18 midway through Trump’s first term in office. Back then, our focus was only on documenting the persecution Christians were (and still are) enduring in their homeland.  

But as the years have passed and the numbers of Iranian Christians seeking asylum have grown while the opportunities for them to be resettled have drastically shrunk, the issue has become an increasing and ultimately un-ignorable concern. 

In the last two years alone, my organisation has released reports on the plight of Iranian Christian refugees in Turkey, Georgia and, closer to home, Sweden, while concerns have also been raised about Iranian Christian refugees in several other countries, including Armenia, Iraq and Indonesia. 

In each of these countries, as in Blighty, the common denominator appears to be simply that these refugees - however worthy their claims may be - are unwanted and untrusted by their hosts. 

During my research, I came across a refugee support group in Colchester, Refugee, Asylum Seeker & Migrant Action (RAMA), whose director, Maria Wilby, I had the privilege of interviewing, and whose perspective has stayed with me. 

Ms Wilby picked me up on a comment I had made, when I suggested that “one could understand why people may feel less sympathy for economic migrants, but surely not refugees”. 

Her response was not dissimilar to the words of the second caller to 5 Live: 

“If you were in the UK, and you had nothing to feed your children or grandchildren, what would you do?” she asked. “You’d go to the next country and ask them to feed them. And that’s what it means to be an economic migrant. It’s not about, ‘Oh, I’ve got a nice car, but I want a nicer car.’ These are people who are literally starving, and feel so disadvantaged that they think the next generation will also be equally disadvantaged. And of course then you try and move. 

“And back in the day, it used to be that if you had a child in another country, they would basically be a native of that country. We’ve changed the rules to mean that migration and borders grow and grow. And actually, we’ve created this system – all of us have created this system by standing by and letting it happen – and it’s not right. If I believed in God, God certainly didn’t intend there to be borders. Nobody would. Why would you? It’s an unnatural concept. We are one world, and we should share it.” 

I’m not sure Nigel Farage would agree, but whatever one’s perspective on the need for border control, surely we should all be able to agree that those with genuine claims to have fled persecution should be afforded our help, or at the very least protected from refoulement.

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