Article
Comment
Death & life
Psychology
3 min read

A survivor shares how we can help prevent suicide

Allowing people to voice their despair makes space for hope to grow.

Rachael is an author and theology of mental health specialist. 

 

 

yard signs read: Don't give up. You are not alone. You matter.
Yard signs, Salem, Oregon.
Dan Meyers on Unsplash.

Were there signs I missed? 

Why couldn’t they stay for me? 

Could I have done something? 

These and a million other questions fill the minds of those who lose a loved one to suicide - and there are no easy answers.  

Suicide evokes a particular loss which can torment those left behind with grief and guilt. With suicide rates reaching a twenty-five-year high, too many people are living with these unanswerable questions. 

At the heart of many of these questions is the stigma which still surrounds suicide; it was only eighty years ago that suicide was still a crime and much of the condemnatory thinking remains.  

People still believe that suicide is somehow selfish, that it’s the reserve of only those most severely affected by mental illness or that nothing can stop someone from taking their own life if they’re considering it.  

The truth is far more complex and, thankfully, far more hopeful because whilst suicide is complex - it can be prevented.  

A heartbreaking 1 in 15 people will attempt to take their own life - and most will survive, with trauma, yes but also with the opportunity to build a life that they can bear. 

Suicide prevention involves the whole of society. From government, charities, families and friends, it has to begin with shattering the myths that perpetuate the stigma. And, we need to begin by changing the language we use: Suicide is not a crime that is committed so people don’t commit suicide, they die by suicide and by moving away from the language of committing we can begin to accept that suicide is no-one’s fault - it’s a tragedy.  

Suicide is not selfish; for many people in the depths of suicidality, they believe that they are relieving their loved ones from a burden, and it can affect anyone - including those with no history of mental ill-health.  

Many have believed in the past that once someone has decided to take their own life, there is nothing that can be done to stop them, but suicide is preventable with openness and honesty.   

A heartbreaking 1 in 15 people will attempt to take their own life - and most will survive, with trauma, yes but also with the opportunity to build a life that they can bear, but they need help to do so.  

We each have a role by reaching out with kindness and creating sanctuaries. 

As a teenager, I twice attempted to take my own life and I’ve lived with thoughts of suicide for almost twenty years, but I am still here - in large part due to the kindness of others as they held hope for me when I could not manage it alone.  

Perhaps strangely, the place I wanted to be the most in the wake of my attempt was church; it was the place I felt the safest and I wanted to be in a place where I could cry and let out my conflicted and confused feelings to God because I felt there was no-one that could understand what I was going through. I remembered the character of Elijah in the Bible who begged God for death and was met with God encouraging rest, nourishment and the opportunity to pour his heart out. It was what he needed in his darkest hour, and it was what I needed in mine.  

We cannot take on the role of mental health professionals - and neither should we - but we can be prepared to hear the hardest words and to listen to someone’s thoughts of suicide because research shows us that allowing people to give voice to their despair makes space for hope to grow.  

When people are struggling with thoughts of suicide or trying to navigate the aftermath of a suicide attempt, we each have a role by reaching out with kindness and creating sanctuaries; safe spaces for those who are struggling to express their despair and receive compassion. It might look like dropping around a meal, listening to them pour their heart out, advocating for them with mental health professionals or offering childcare or running errands.  

We can all play our part in changing the culture around suicide with language, care and holding hope for those who feel that all hope is lost. 

Article
Comment
Easter
Politics
4 min read

Amid the power plays the Passion of Zelensky stands out

How to respond to the Trumps and Pilates of this world?

George is a visiting fellow at the London School of Economics and an Anglican priest.

President Zelensky, wearing black, sits silently.
White House via Wikimedia Commons.

It started with prime minister Keir Starmer’s shameful toadying to President Donald Trump in the Oval Office at the White House, when he flourished a letter from his King inviting Trump for his second state visit to Britain. 

My first thought was what Starmer was going to produce for Ukraine’s Volodymyr Zelensky when he visited London shortly afterwards. A Fortnum & Mason voucher? My second thought was marginally more profound. Thirty pieces of silver came to mind. And I wondered why. Was it possible that Starmer was betraying Ukraine for the trinkets and baubles of our monarchy, just to stay in favour with the world’s most powerful man? 

As we have just slid past Ash Wednesday into the season of Lent, these thoughts take on a fiercer focus as the ends of our stories look like they’re in our beginnings, as the cast of characters in Passiontide ahead of Easter seem to take their places in our world politics now. 

Is US Vice President JD Vance a little like the Temple high priest of Jerusalem, Caiaphas, when he demands rhetorically: “It is better for you that one man die for the people than that the whole nation perish”? Isn’t the price of bringing Zelensky down and appeasing Russia’s Vladimir Putin worth it for peace in Ukraine? 

It might be customary in a column such as this to continue to ascribe characteristics of the cast of the Passion of the Christ to the leaders of today’s great powers. But that’s too easy and doesn’t really work. Starmer is no Judas. His courtly flattering of Trump preceded the attempted humiliation of Zelensky in Washington and since that event Starmer is widely applauded across the political spectrum for playing a blinder and not putting a foot wrong. 

He is no betrayer of Zelensky, quite the reverse. And, anyway, casting him in that role risks the sacrilege of deifying Zelensky, who is definitely not the Messiah. Indeed, you don’t have to be a devoted Trumpian to invoke Monty Python’s Life of Brian and note that his performance before Trump and Vance was not messianic, but that of a very naughty boy. 

Such comparisons are not going to get us very far. Maybe it’s better to turn them the other way around. Of greater value, perhaps, is to use the power plays that we’ve just witnessed on our global stage better to understand the one we’ll shortly be commemorating from a couple of millennia ago in Jerusalem. 

In doing so, we may even begin to peek into some insights that demolish any case that the historical events of Passiontide are of no relevance today. And this isn’t just about politics, it’s about our human capacity for abusive power. 

Like Trump, Pilate just wanted to make a deal to keep the peace. Like Trump, he told Jesus that he wasn’t being sufficiently appreciative of what he was trying to do for him.

Take that scene in the Oval Office when Zelensky was bullied by the two most powerful figures (Elon Musk excepted) in the new US regime. It’s a classic weapon in any domestic abusive relationship to blame the victim. So it was that Trump/Vance sought to blame Zelensky and by extension his nation for his and its oppression by Russia. 

And so it was when the Nazarene stood before Pontius Pilate, the mouthpiece of the most powerful man on earth of his day, the Emperor of Rome, Tiberius. The similarities between the two situations are striking. And not just because one can reasonably doubt that Jesus of Nazareth wore a suit on that day either. 

The latter, a battered artisan and preacher from the provincial hills and a man described as being “without sin”, was a classic subject of victim-blaming. Like Trump, Pilate just wanted to make a deal to keep the peace. Like Trump, he told Jesus that he wasn’t being sufficiently appreciative of what he was trying to do for him. Like Trump, he told him that he had absolute power over his fate. And, like Trump, he is certain that truth is anything he wishes it to be in the moment when he asks contemptuously: “What is truth?” 

The intriguing question is how this tells us to respond to the Trumps and Pilates of this world. In the immediate circumstances of interrogation in both the Oval Office and the praetorium, the answer seems partly to be silence. The Christ chooses it; Zelensky has it forced upon him by the coercive control of his interlocutors. 

Again, I make no claim for a Christ-like Zelensky. But silence as a human response invariably has its source in humility. In the most worldly of senses, that is now very apparent in the conciliatory words of the Ukrainian president towards his bully, calling his leadership “strong”, regretting how the meeting turned out and expressing willingness to return to the table. 

Humility isn’t weakness. It brings the power of peace and enables the triumph of love. That’s the lesson from two thousand years ago. And the lesson is also that no good can come from a total lack of it, just as for Trump as it was for Pilate. 

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