Article
Culture
Film & TV
4 min read

Shardlake: the Disneyfication of the Monasteries

What works, and doesn’t, translating from page to screen.

James is a writer of sit coms for TV and radio.

Two men in Tudor clothing converse in a street
Shardlake, left, played by Arthur Hughes.

Have you ever had that sense of dread on discovering your favourite novel is going to be a movie or a TV series? Fans of CJ Sansom’s books have been divided on the adaptation of their favourite historical novels about a hunchbacked lawyer during the Dissolution of the Monasteries. Some have been delighted by what they’ve seen, and felt the four episodes of Shardlake on Disney+ were true to the original books. Others were appalled. 

The originals books are greatly loved. On The Rest is Entertainment podcast, Richard Osman read out comments from his own mother about how and why she loved CJ Sansom’s book so much. I was not so captivated. I read the first book, Dissolution, some years ago and liked it. But I didn’t like it enough to read more. 

So when the TV adaptation landed on Disney+ I was curious. My own reaction was relief that CJ Sansom had passed away only days before his first novel arrived in our living rooms. Sansom was committed to historical accuracy and authenticity. The TV Series? Not so much. 

But Shardlake is entertainment for the masses, not the bookish. Why shouldn’t sixteenth century monks have incredible teeth? Why shouldn’t they burn candles by the dozen in every room of the monastery, day and night, despite the fact that candles were eye-wateringly expensive back then? And yes, these monks should be going to church at least nine times a day, and spend hours in prayer and private study. But who really wants to watch that? This isn’t Wolf Hall on BBC2. This is mainstream global streaming TV: the Disneyfication of the Monasteries.

Given the differences in the media, why are both versions of Shardlake so successful? The secret sauce is the hunchback himself, Shardlake. 

As a screenwriter myself, I know all too well that the dynamics of twenty-first century television – aka ‘content’ – and novels are very different. (My failed novels have reinforced this lesson for me). Shardlake has to appeal to an international audience who have not read, and will never read, CJ Sansom’s books. They won’t even listen to Tom Holland and Dominic Sandbrook talk about the Dissolution of the Monasteries on The Rest is History podcast. 

Novels are fairly cheap to print. TV is expensive, burning money faster than the monks of St Donatus can burn candles. Shardlake is international TV, financed internationally and filmed internationally. Consequently, you are not looking at the Kent countryside. You are looking at Hungary, Austria and Romania for a mixture of reasons. Mostly these would be tax breaks, cheaper crews and financial incentives. 

St Donatus’s monastery is a mash up of the medieval Kreuzenstein Castle near Vienna and the gothic Hunedoara Castle in Transylvania. It looks brilliant. It just does not in any way resemble a medieval monastery – which were surprisingly uniform through Europe. The chapel at the monastery is comically small, whereas there would, in real life, be a hilariously large abbey. 

The New Stateman said, “This is not Merrye Englande. It is the Grand Anywhere we’ve come to know all too well in the age of streaming, and it bores me to death, my eyes unable to stick to it,” which seems a little over dramatic. Most of the reviewers were unconcerned by this lack of historical accuracy. The Guardian called it ‘magnificent’, others ambivalent. It scored about 80% on Rotten Tomatoes with both the critics and the audience. Overall, Shardlake has been a hit. 

Given the differences in the media, why are both versions of Shardlake so successful? The secret sauce is the hunchback himself, Shardlake. He is the sleuth, trying to solve the murder of a fellow commissioner in the service of the King’s ruthless right-hand man, Thomas Cromwell. The recipe for the Shardlake sauce is made up of two key ingredients. 

Shardlake bears his cross with fortitude, not bitterness. 

The first is his goodness. It seems like a bland attribute, but it’s rather refreshing, especially in a world divided both then and now. Shardlake is not complex character with inner demons. (At least that’s not how he’s presented in the first book or this adaptation.) When I read the book, my abiding memory is that Shardlake was one of the good guys. This was surprising at the time as normally Protestants were seen Philistines and cultural vandals who cynically changed their theology to strip the church of its wealth, before passing the churches on to their descendants who smashed the statues, whitewashed the walls and, eventually, cancelled Christmas. Shardlake may be in the service of Thomas Cromwell, but he knows in his heart of hearts that Anne Bolyen was innocent of the crimes for which she was beheaded. And in some small way, he makes amends for this. 

But Shardlake’s goodness is only half of the recipe. The other half is his hunched back. In the sixteenth century, this makes him an object of ridicule and shame. It is not flipped around to become a strength. It is an affliction with which he has to cope. Given Shardlake’s world steeped in religion, we are reminded of the ministry of Jesus, who attracted the sick, the crippled, the lepers and the blind. They were, of course, healed and Shardlake is not so fortunate. 

Shardlake bears his cross with fortitude, not bitterness. Likewise, Jesus Christ himself bore his cross as a victim of injustice on trumped up charges, beaten and executed as one cursed alongside criminals, saying ‘Father forgive’. Shardlake, like Christ in the gospels, is a suffering servant. And now Disney may see the Gospel According to Shardlake spreading all over the world.

Review
Art
Culture
Music
Romanticism
Taylor Swift
5 min read

Taylor Swift’s new album is fine, and that might be the problem

Ego, art, and the quiet tragedy of getting everything you ever wanted

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

Taylor Swift, dressed as a showgirl, sips from a glass.
Taylor Swift, showgirl.
Taylorswift.com

Taylor Swift released an album last week and, from what I can see, the world seems to hate it.  

Life of a Showgirl was written and recorded while Taylor was on her two-year-long Era’s tour, hence the album’s title. She would fly to Sweden between tour dates to record with the infamous producers, Max Martin and Shellback. This matters. Why? Well, because this means that each song on this album has grown out of the soil of unfathomable success; record-breaking numbers and history-making impact, it’s not an exaggeration to say that the Era’s tour shifted the landscape of popular culture. Many critics have reflected on this context, citing ‘burnout’ and ‘frazzle’ as reasons why this album sits far below Taylor’s usual standard. 

They implore Taylor to take a day off: put her feet up, recuperate, and re-gather her musical senses.  

Then there are the critics who seem to be directing blame toward Taylor’s obvious happiness. If you didn’t know, she’s engaged to American footballer, Travis Kelce – and they, as a couple, are sickly sweet. Honestly, they’re defiantly mushy. They’re cheesy to the point of protest. They’re just happy – and, apparently, therein lies the problem. I’ve heard more than one critic quote Oscar Wilde in their takedown of Swift’s latest offering: 

 ‘In this world there are only two tragedies: one is not getting what one wants, and the other is getting it’. 

This album, they say, is proof that Taylor Swift is victim to the latter kind of tragedy. She’s got everything one could ever want, and the world seems pretty agreed that her music is suffering because of it. We like to keep our artists tortured, thank you.  

For the record, I don’t hate the album. But I don’t love it either. I resonate with The Guardian’s Alexis Petridis who writes that it simply ‘floats in one ear and out the other’. There’s nothing to hate about it, which, I guess, also means there’s very little to love about it.  I’m not outraged, nor am I enamoured – and I say that gingerly, because I fear that’s the worst review of all.  

So, in some ways I’m agreeing with the general consensus – Life of a Showgirl is not Taylor Swift’s best work. I don’t, however, think that her success, nor her happiness, are quite to blame for it. I think those are slightly lazy critiques, they’re shallow scapegoats. 

I think, rather, the problem with this album is that Taylor has made herself the biggest thing within it.  

When introducing the album on Instagram, she thanked her collaborators for helping her to ‘paint this self-portrait’ – the strange thing is that this ‘self-portrait’ feels considerably less honest or authentic than her previous, more conceptual, albums.  

I’ve spent a couple of days wondering why this is and have come up with two theories.  

Firstly, we tend to be far more honest to and about ourselves when we’re able to kid ourselves into thinking that it’s not actually our own selves that we’re talking about. For example, I think of Billie Eilish’s Grammy and Academy Award-winning song – What Was I Made For? – which she wrote to accompany Greta Gerwig’s Barbie movie. In an interview, Billie explained how writing a song about a Barbie somehow allowed her the space and freedom to create the most honest, raw, and revealing song she’d ever written.  

We’re self-preserving creatures, you see.  

If we’re knowingly speaking of, writing about, painting or in any way presenting ourselves - our ego gets in the way, preferring us to offer the world a shiny, carefully constructed façade.  

Taylor, in intentionally painting a ‘self-portrait’, has unknowingly offered us less than herself.  

And, now for my second theory. Every good self-portrait is actually about something bigger than its subject; they are able to point toward something more universal than the individual reflected. I think of Frida Kahlo’s self-portraits, the way she used her hair to communicate societal expectations, or how she framed herself with wildlife, or the time she painted a necklace of thorns around her own neck – leaving an uncomfortable feeling in the pit of the beholder’s stomach as they think about the nature of pain and liberty. She painted herself, endlessly. Kahlo pointed to herself in order to point through herself – she was never the subject that she was most interested in, she was never the biggest thing in her own self-portrait.  

Like I say, the problem with Taylor Swift’s okay-ish album is simply that she is the biggest thing within it. The key ingredient it’s lacking is awe; it leaves nothing to marvel at.  

And that’s rare for Taylor.  

I’ve often written that she is a Romantic in every sense of the word; concerned with the feelings and experiences that are powerful enough to knock us off our feet: big feelings, big thoughts, big truths, big questions, big mysteries, big language. These things have always been baked into her lyrics. 

This album, in comparison, feels small. It doesn’t transcend Taylor Swift’s feelings about – well, Taylor Swift. She hasn’t quite managed to point through herself, she is the sole subject of her own self-portrait.  

And therein lies its OK-ness.  

Honestly? Therein lies all of our OK-ness. Taylor Swift may be anomalous in many things, but not in this - the presence of ego means that we’re all prone to self-portrait-ise ourselves. Left unchecked we are (or at least, we can be), what Charles Taylor calls, ‘buffered selves’; thinking of ourselves as the maker and subject of all meaning, shielded from awe and wonder.  

But the best art will never flow from those who think themselves the biggest and deepest subject. Because, quite simply, we’re not.  

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