Review
Culture
Masculinity
5 min read

Well, what about men? Caitlin Moran’s love letter to masculinity

Gender writing that’s gracious and full of hope. Krish Kandiah reviews Caitlin Moran’s What about Men? Part of the Problem with Men series.

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

Four men stand silhoutted against a sunset, One stands apart on their phone.
Meilisa Dwi Nurdiyanti on Unsplash.

The first time I met the award-winning Times columnist Caitlin Moran, it was in her home, and she cooked me soup. She couldn’t have been more hospitable, which was particularly appreciated as we had met to talk about advocacy and hospitality for refugees. I found her personable, funny, helpful, and extremely well-connected.  

Despite my deep respect and appreciation for Moran and her writing, I have to admit to being sceptical about her latest book What about Men? published by Ebury Press. It’s a brave thing for a woman to write a book about men. As a married Asian man I wouldn’t dare to even consider writing a book about what it means to be a woman, or white, or single. Yet somehow Moran has done the impossible: she has written a book that is both feminist and masculinist, both refreshing and disturbing, both gracious and frank.  

For a start Moran makes no apology for being a woman, or for writing a book aimed squarely for white straight men, or for dropping the “F bomb” on almost every page, or for speaking explicitly and frequently about sex, genitalia and orgasms. She delves into thorny and controversial issues such as toxic masculinity, rape culture, false allegations, and pornography, as well as giving her opinions on men’s health, communication, loneliness, friendships and fear of death. Moran writes with unshockable candour and yet somehow does so with a lightness of touch, humility and generosity. 

Moran shows us that we don’t live a zero-sum game:  in order for women to win men don’t have to lose and vice-a-versa. 

Here are the five main things that I appreciated about this book: 

1. It is laugh out-loud funny  

There’s no denying it, Caitlin Moran is a brilliant writer. Some of the chapters read like observational comedy resonating rather too accurately with my own experience. Moran has made great use of her large Twitter following and wide male friendship group to provide testimonial and anecdotal evidence for the issue in question, inserting their stories with the perfect comic touch.  

2. It is uncannily resonant 

Despite being born in Des Moines, Iowa, Bill Bryson has become a national treasure in the UK, writing not just one, but numerous books about the English. His outsider perspective helps us Brits to see ourselves through the eyes of those around. Similarly, Moran’s book about masculinity is so brilliant exactly because she is not a man. She cuts through what others would overlook, asking more interesting questions, and pointing to wholly different ways forward.  

3. It makes peace in the gender war 

Moran’s honesty and humility offers us a model of how to transcend the culture wars without avoiding the difficult conversations. Her book suggests that men and women can bring the best out of each other by celebrating our differences. Moran shows us that we don’t live a zero-sum game:  in order for women to win men don’t have to lose and vice-a-versa. She offers a vision of a different way for men and women to relate to each other. As a firm believer in the power, possibility and pursuit of peace whether in the Russia-Ukraine war or the politically-driven culture war or the subtleties of gender war, I sincerely appreciated her efforts.  

4. It celebrates good masculinity  

Moran believes our society will be happier and healthier if men and women find ways to celebrate and appreciate one another.  It was this line in her book that struck me as a vital perspective:  

“There should be no shame in being a man. Being made to feel shame for how you are born is something every other progressive movement is trying to remove and trying to impose it on the one group that didn't until recently feel shame; straight white men, benefits no one.” 

5. It is hopeful 

It’s been a long time since I have read something about gender which was as full of hope as this book is. Sadly, many books in this field are written in a bid to fight one’s corner, including those coming from the church. Moran’s posture offers us a much-needed challenge. If an outspoken feminist, who claims to have only stepped inside a church once in her life, (apparently for Rev Richard Coles’ last service in his parish) has no fear of showing support to men and their rights, or of promoting a Christian sexual ethic of commitment before sex, or of seeking to find a peaceful resolution to the gender wars, how much more should Christians be willing to do the same? 

My one and only issue with the book was when it tended to lapse into stereotypes. Being the sort of man who doesn’t like to fix things (I wish I did and I could), and who doesn’t find it hard to express emotions (have I overshared already?) and who does care about my appearance (check out my latest charity shop find!) I sometimes felt a little misunderstood. Or even worse, unintentionally pigeonholed as not really being Caitlin’s idea of what a man is. This is one of the biggest challenges of anyone writing about gender, how to do so without either reinforcing stereotypes or ignoring genuine difference.  

My overall impression is that this book reads like a love letter to masculinity. Take this powerful paragraph from Moran’s last chapter: 

 “I wish for any man, or boy, everything I have wished for my daughters: that they can be proud of who they were born as; that this will never be a burden to them; that they can appear as they like; that they understand both their own pain, and that of others; that they can love out loud with their whole hearts, because they understand that love is a verb – a doing word; and that they never belittle or destroy what they envy, but recognise it for what it is: almost certainly, a future you wish for yourself.”  

That quote reminded me of St Paul’s defining of love in a letter to Corinthians. It sets a high bar, but I believe it is both aspirational and achievable. I would love to see sentiments like this coming out of the church too, with similar books that can transcend the cultural flashpoints and offer great hope to all who need it. 

Review
Art
Awe and wonder
Culture
5 min read

Stanley Spencer’s seen and unseen world

The artist’s child-like sense of wonder saw heaven everywhere.

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

A woman dressed in dark Victorian clothes sits on a street among angels.
Detail: Sarah Tubb and the Heavenly Visitors.
Stanley Spencer Gallery

The seen and the unseen are keys to the work of Stanley Spencer but, while imagination is required to bring them together, they are not real and imaginary, rather they are real and real. 

The catalogue for Seeing the Unseen: Reality and Imagination in the Art of Stanley Spencer begins with a quote from Spencer’s writings:

“Everything has a sort of double meaning for me, there’s the ordinary, everyday meaning of things, and the imaginary meaning about it all, and I wanted to bring these things together.” 

Writing as he does, Spencer draws on the thinking of William Blake and Samuel Taylor Coleridge who, as Malcolm Guite has shown, viewed the imagination as not only shaping and putting things together, as Spencer describes, but also removing the dull film of familiarity that we put over everything, to see it with freshness once again. That freshness being primarily, the innocent view of a child.  

This exhibition brings together stunning examples of Spencer’s realistic works – his portraits and landscapes – which he often viewed as “potboilers” that merely paid the rent, and his biblical or symbolic works which had his heart and which, in his mind, formed a vast exhibition in a “church-house”. The curators, through their apt juxtapositions, compellingly demonstrate how Spencer brought together the seen and unseen in his work.  

View from Cookham Bridge (1936) is a realistic work that shows us beautifully a summer’s day in an area of great meaning to Spencer. He set his magnificent but unfinished Christ Preaching at Cookham Regatta, which is permanently on show at the Gallery and towers above everything else in the exhibition, just downstream of Cookham Bridge. Christ Preaching at Cookham Regatta teems with people and incident while, in View from Cookham Bridge, there are no people to be seen. Yet, in this painting, Spencer enables us to feel their presence – hearing the ducks and splash of oars, the chatter of people – thereby leading us to visualise the unseen. 

Spencer’s biblical and symbolic images are primarily set within Cookham, as the village itself suggested settings for specific scenes to him. The Betrayal is set at the end of Spencer’s own garden where the distinctive buildings of the maltings can be seen in the background. The Last Supper is then set in those same maltings, while Sarah Tubb and the Heavenly Visitors is set in the garden of Sarah Tubb’s home on Cookham High Street. Through this means Spencer emphasises both the universality and particularity of the Bible’s stories, in that they can be reimagined or reenacted anywhere and in the humblest of settings.  

Heaven in ordinary is a particular response to the incarnation – God moving into our neighbourhood – and is one that Spencer pushed to particular lengths, as is shown here through images from his Beatitudes of Love series. The Beatitudes are where Jesus turns our expectations of worldly success and achievement upside down by teaching that it is the meek and humble, the persecuted and those grieving who are blessed in God’s eyes and kingdom. In his Beatitudes of Love, Spencer demonstrates God’s acceptance of all by turning our expectations of beauty upside down and deliberately giving us characters who seem grotesque as those we are asked to admire and love. 

In doing so, he is also showing his retention of a child-like vision of the world as, from the perspective of a child, all adults are large, lumpy and disproportioned. Unlike a later great religious artist, Albert Herbert, who escaped from the limitations of adult vision by deliberately painting in a child-like manner, Spencer painted with a child-like vision. This can be seen in Christ Preaching at Cookham Regatta where his child-like Christ is both rotund but wonderfully energetic as he leans forcefully forwards from his wicker chair to engage with a group of children who are responding in the range of ways that children do, from attention and captivation to distraction and disinterest.  

His child-like vision and understanding are perhaps most clearly seen here in one of a series of pen and ink drawings undertaken for an almanack published by Chatto and Windus. These were domestic scenes illustrating the months of the year. The image for July is of his first wife Hilda smelling a flower. This is not an image of refined woman delicately savouring a pleasant odour, instead Hilda’s face is buried in the daisy, nose against pistil, as a child gaining the fullest experience possible.    

Blake was eight years old when he first saw angels in trees on Peckham Rye. Similarly, Spencer developed his sense of Cookham as a village in heaven in childhood. He never lost that child-like vision, although at times he questioned whether it had been successfully retained. Despite many poor choices and challenging life experiences, the works shown here reveal that Spencer carried a child-like sense of wonder through his life and work and, as a result, left as his legacy the deepest and broadest vision of heaven in ordinary that any artist has been able to gift to us.  

While his dream of a literal church-house in which to house his complete oeuvre was never a realisable aim, his works, taken as a whole, provide a key with which open a door allowing us to see what church and home, heaven and village, are together. Although small in size and therefore able to only show a minimal percentage of Spencer’s work at any one time, the Stanley Spencer Gallery, housed as it is in a former Wesleyan Chapel, creatively operates as a diminutive church-house for Stanley’s works, taking us deeper into his unique achievement one exhibition at a time. 

 

SEEING THE UNSEEN: Reality and Imagination in the Art of Stanley Spencer, Stanley Spencer Gallery, Cookham, 7 November 2024 – 30 March 2025 

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