Article
Art
Culture
6 min read

St Kilda: sketching sanctuary and struggle

A remote Scottish island’s many meanings catch an artist’s eye.

Alastair Gordon is co-founder of Morphē Arts, a painter and art tutor at Leith School of Art. He works from his studio in London and exhibits across the UK, Europe and the US. 

An artist holds a sketchbook while standing overlooking a deserted village by a bay, sided by jagged cliffs.
Sketching on St Kilda.

Nestled amidst the tempestuous waters of the North Atlantic Ocean, the islands of St Kilda stand as a testament to isolation unparalleled in the British Isles. Located miles out from the Scottish mainland, the islands form an archipelago that rises defiantly, resembling a fortress of solitude amidst the tumultuous waves. 

In 1930, the islanders made a heartfelt plea to be evacuated from their beloved home, as the challenges of survival had become insurmountable. This marked the poignant conclusion of a remarkable two thousand years of human existence on the islands and no permanent community has been established since. Presently, St Kilda stands as a wild and desolate terrain, teeming with a diverse array of wildlife. Amongst the rugged slopes, one can witness the unexpected presence of wild sheep, descendants of the original livestock once cared for by the community. Following the evacuation, the sheep were left to roam freely, adapting to their newfound freedom. Isolated from the outside world for countless centuries, the islands have even given rise to their own unique subspecies of mouse and wren, a testament to the extraordinary resilience of life in this remote haven. 

It took me three arduous attempts, spread across consecutive years, to finally set foot on the elusive Hirta, the main island in a cluster of islets and sea stacks known collectively as St Kilda. Access to this remote wilderness is only granted during the warmer months, and my previous endeavours had been thwarted by relentless bouts of stormy weather. However, these failed attempts only served to intensify my determination, turning the eventual arrival into a pilgrimage of sorts, where the sweet taste of success was amplified by the challenges overcome. 

Standing at the water's edge, I found myself contemplating the concept of an island as a unique form of solitude, a refuge or retreat, perhaps even a hermitage or prison. 

As St Kilda emerged on the horizon, it appeared like a jagged tooth or a mystical axis mundi, a place where the earthly and spiritual realms intersect. Despite its wild and untamed nature, the island is paradoxically dominated by the imposing presence of the Ministry of Defence. Strange listening devices and radars loom over the cliff tops, as if engaged in a silent conversation with the world beyond. Stories of St Kilda often carry an air of romanticism, but the reality of island life was harsh and unforgiving. 

As our boat ventured into the circular embrace of St Kilda, a sudden stillness descended upon the waters, transforming the surroundings into an idyllic oasis of tranquillity. The island, formed from the remnants of a volcanic eruption, boasts a natural harbour in the shape of a perfect circle, its walls rising like a majestic amphitheatre to a towering height of 426 metres, equivalent to the Empire State Building, before plunging abruptly into a sheer drop.  

The village, consisting of a single street lined with stone cottages known as Black Houses, was the epicentre of island life. Daily existence revolved around the rhythms of fishing, agriculture, and church. Each morning, the island parliament convened to allocate the day's tasks, which often involved harvesting birds, tending to livestock, and repairing nets. Every year, the men of the island would scale the treacherous cliffs with nothing more than homemade ropes to gather the young birds from their precarious nests, while their protective parents swooped and dived in an attempt to thwart such pillaging. Winters were harsh, and the traditions of the church were strict. Missionaries were sent to the island to minister to the faithful, imposing a rigid routine of spiritual disciplines that seemed to serve as both law and religion.  

Upon reaching the shore, we were greeted by the island steward, one of only two current inhabitants of the island and resident only in the warmer months. Unless, of course, one counts the Ministry of Defence, whose enigmatic presence permeates every corner of the island. Their satellite dishes and listening posts loom ominously, as if engaged in some clandestine communication with an unseen realm, shattering the illusion of complete wilderness.  

Standing at the water's edge, I found myself contemplating the concept of an island as a unique form of solitude, a refuge or retreat, perhaps even a hermitage or prison. It brought to mind the image of Superman in his fortress of solitude or Edmond Dantès, a victim of misfortune, imprisoned and abandoned until the idea of the Count allowed for a rebirth. 

But deep down, I knew that this fantasy was far from the brutal reality faced by those who eked out a living on the edge of the world 

As a child, I often sought solace on islands during family holidays. There was something about the encircling presence of land surrounded by water that evoked a sense of tranquillity, a sanctuary away from the worries of the world. A sacred space where a weary soul could commune with the divine.  

As I ascended the steep walls of Hirta, my camera in hand and sketchbook tucked under my arm, I couldn't help but feel a sense of purpose. I felt like one of those Romantic painters of the previous century who attempted to bring a taste of the natural sublime to the city dwellers, trapped in their concrete jungles and smog-filled air. In that moment, I released mine is not the task of modern-day Romantic painter, venturing into the wilderness to capture moments of awe-inspiring beauty but to chronicle the mundane moments of domestic sublime as witnessed by this landscape through centuries of human inhabitation. The images I captured and the sketches I made now form the basis of new paintings to feature in an upcoming exhibition at An Lanntair gallery in Stornoway.  

But as I continued my climb, I couldn't help but question the romantic notions that had fuelled my journey. The landscape itself remained indifferent to my perception of it. It cared not for the grand narratives I projected onto its rugged terrain. It simply existed, unyielding and unapologetic. 

And what of St Kilda? Was it truly an idyllic haven, shielded from the political and ecological pollutants of the outside world? Or was it a fortress of solitude, where harsh regimes and a cruel climate ruled? Perhaps it was an oxymoron, embodying both extremes simultaneously. 

As our boat sailed away from the island, I found myself pondering the reality of life on St Kilda. What was it truly like to inhabit such a remote place? At times, I allowed my imagination to wander, envisioning a utopia where crime was unheard of, where the absence of policing was a testament to the inherent goodness of humanity. But deep down, I knew that this fantasy was far from the brutal reality faced by those who eked out a living on the edge of the world. Life on St Kilda must have been a constant struggle, a battle against the elements, made bearable only by the flickering hope of a better future. 

As I packed away my camera and sketchbook, I couldn't help but feel a sense of gratitude for the opportunity to glimpse into the past, to touch the remnants of a forgotten world. The exhibition I will present in Stornoway will be more than just a collection of art; it will be a tribute to the resilience of the islanders, not just in St Kilda but across the Outer Hebrides in times of hardship, to their ability to find beauty and hope in the harshest of circumstances. And as I prepare to share their story again through painting, I hope that it will serve as a reminder of the fragility and strength of the human spirit, even in the face of isolation and adversity. 

 

Alastair Gordon is an artist based in Edinburgh and London. His new exhibition of paintings opens at An Lanntair in Stornoway, Isle of Lewis, 31 May 2024. The exhibition coincides with a parallel two-person exhibition with Elaine Woo MacGregor opening the same night at Cynthia Corbett Gallery, London.   

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

Bonhoeffer: how to rouse a deaf world to moral action

Comparing today to the past is risky, a new biopic helps us do it well.

Theodore is author of the historical fiction series The Wanderer Chronicles.

A man dressed in 1930s clothing, sits with others at a table looking pensive.
Angel Studios.

Historical analogies are a dangerous, and often inaccurate, way of interpreting the times in which we live. “This is just like that” has a habit of making us react and respond to “that” - which we think we understand so well - when really, we should be taking time to appreciate the nuances of the problems which “this” uniquely poses us now. 

That said, I don’t suppose ever, in the last 80 years, have analogies abounded in our media with such ubiquity that we find ourselves in a historical moment facing similar threats to our freedoms and way of life to those arising across Europe in the 1930s.  

Thus, the movie Bonhoeffer, Todd Komarnicki’s fantastic new biopic of the dissident German theologian and Christian martyr, appears to come at an opportune moment in our culture. 

As writer and director of this two-hour-long epic, Komarnicki’s admiration for his subject shines through like a faithful sun breaking through an overcast sky. And whether you are a Christian or not, there is undoubtedly much to admire in Dietrich Bonhoeffer’s life and the way he lived it. 

It's a story worth hearing - which, given its Christian overtones, still has the power to break out of the boundaries of Christian sub-culture to a wider audience, with its message of courage in the face of overbearing evil.  

Born in 1906, Bonhoeffer was still a young man when Hitler and his newly formed Nazi party rose to power. He trained as a Lutheran pastor, was an accomplished theologian, and became a key founding member of the Confessing Church – the remnant of the German church who did their best to withstand Hitler’s ideological take-over. (For which, many paid with their lives.) By the early 1930s, Bonhoeffer had already perceived the dangers which few others in the German church seemed able to see or else willing to call out. And after abandoning a short stint of study in the US, he returned to his native Germany to do what he could to call the church back to herself before it was too late. No easy task. 

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A close up of a 1930s man wearing wire-rimmed glasses, looking pensive.
Dietrich Bonhoeffer (colourised).

One existing photograph of Bonhoeffer shows a young, earnest face in steel-rimmed glasses, an expression of wisdom beyond his years weighing heavy on his brow. But for all the seriousness of his situation, he was, by Komarnicki’s account, an ebullient character. Persuasive, playful and able to find joy even in the darkest of times.  

In Bonhoeffer, he is played brilliantly by Jonas Dassler, a native German actor who brings an intensity and intelligence to the role which must be a fair reflection of the man himself, as well as allowing room for a levity of spirit, especially in his friendships and family ties.  

There’s a scene early in the film, foreshadowing much that was to come. Dietrich the boy plays the Moonlight Sonata at his older brother Walter’s funeral wake. The piece was Walter’s favourite, but none of the mourners pay the slightest attention. Dietrich slams the piano shut and runs off in frustration. “No one listened,” he tearfully complains to his mother. “No one cared.” This theme of rousing a deaf or unfeeling world to moral action runs through the whole movie. 

We can all agree that Bonhoeffer is a man to emulate in our own times. The question is where would his instincts lie in the political and cultural landscape of today. 

Komarnicki has done a solid job unfolding Germany’s inexorable descent into darkness, often marking key moments as Bonhoeffer the man makes his stand against the state with actual quotations from his work. The most famous serves as the movie’s strapline:

“Silence in the face of evil is itself evil. Not to speak is to speak.” 

The script is peppered with such exhortations, which seems directed as much to the audience of today as they do to Bonhoeffer’s own, eighty-or-ninety-odd years ago. Such injunctions seem all the more arresting as Bonhoeffer’s story pursues its arc from pastor to martyr, and the noose awaiting him at Buchenwald concentration camp just days before Germany’s final capitulation.  

It is no doubt hard to frame a movie around the moral courage and conscientious stand of a single man, however admirable that man may be, particularly when so much of the struggle is happening inside his own head. Perhaps that is why much of the less historically accurate material has been included. The thriller subplot – of Bonhoeffer’s involvement in a plot to assassinate Hitler – brings some necessary forward propulsion to the story, but seems the least congruent with what we know of the man. Much of this more thrusting narrative is intercut with scenes of Bonhoeffer’s last days before his execution, the wrestling with his faith and his fate, before a final resolution of peace, even joy in his final moments. “Eternity, eternity, eternity,” he murmurs. A word he used to repeat endlessly with his twin sister as they whiled away the time smoking cigarettes. But a word which ultimately gives him the focus and the spiritual strength to hold his courage to the end. Although slower, these provide a more convincing and compelling portrait of a man who deserves to be remembered as a hero, not only of his own age, but of any age where evil is determined to silence truth at any cost. 

As a modern audience, this is where the hazard lies. To return to my original point, it is all too easy to tar one’s political or cultural opponents with the label of “fascist” or “Nazi” – merely because they happen to disagree with you. (And sadly I’ve seen this done by otherwise mild-mannered English theologians over this very film.) Some have said this is akin to shunning another child in the playground because they have “cooties”. It’s over-simplistic and facile. If anything, it reveals the casual propagandising of a suggestible mind. 

Few would watch this film and associate themselves with its antagonist (Hitler) over its heroic protagonist. We can all agree that Bonhoeffer is a man to emulate in our own times. The question is where would his instincts lie in the political and cultural landscape of today. 

Jesus had harsh words to say to the pharisees and scribes who build tombs for the prophets and decorate the monuments of the righteous. “You say, ‘If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’” 

How easy it is to assume we would have been on Bonhoeffer’s team.  

And this is my one criticism of the film: its portrayal of the bishops and clergy who did succumb to Hitler’s ideology seems too blunt-edged. They rail from the pulpit in the manner of the Fuhrer himself, marking them as ravening ideologues; they bark out Party platitudes, red in the face. I imagine the reality of how Nazi ideology infiltrated and captured the church – as it did many other institutions – was far more subtle, far more insinuating and insidious. More boiled frog than scalded cat. 

So it surely is in our day. While National Socialism has passed away, the totalitarian instinct which animated it has sadly not. My prayer is that we have the wisdom, courage, and above all discernment, to learn Bonhoeffer’s lesson and pass the tests of our time. 

Komarnicki’s excellent movie may just help us to do that. 

 

Bonhoeffer is out in UK and Irish cinemas from 7th March 2025. For more information and to book tickets visit the film's site.

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