Article
Comment
Loneliness
Mental Health
5 min read

What Bobby Brazier, Jo Marsh and Eleanor Rigby have in common

A public health campaign asks influencers if they are lonely.

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

a young man looks pensive as he answers a questuon while sitting in a fancy room.
Bobby Brazier at 10 Downing Street.
NHS.

‘Loneliness. It’s a part of life. Let’s talk about it’  

That’s the new slogan offered by the NHS in partnership with the Department for Culture, Media and Sport. As part of their campaign, they recently invited young influencers and TV personalities to Downing Street to do just that – to talk about loneliness.  

With those aged between 16 and 29 now twice as likely to report feeling lonely as those over 70, these celebrities were tasked with answering a few of the questions most asked by people within that age group. Their questions went along these heart-wrenching lines:  

Why am I so lonely?  

Is it normal to feel lonely?  

Will I always be this lonely?  

And while their answers to such questions were a little ‘meh’ (whose wouldn’t be? They were given seven seconds to answer some of humanity’s deepest questions), it doesn’t much matter, their answers weren’t really the point. Rather, viewers were presented with a handful of popular, successful, lovable (looking at you, Bobby Brazier) and happy looking people doing something notoriously difficult: admitting loneliness.  

And I think that may be the point.  

I am of the firm opinion that admitting to feeling lonely is one of the hardest things a person could do. I have certainly never had the bravery to do it.  

I remember watching Greta Gerwig’s 2019 adaptation of the beloved 1868 novel, Little Women, for the first time; I was always going to love it, I had decided as much before even stepping foot in the cinema. But there was one scene that felt as if it literally took my breath away. I was left winded in row C.  

It is toward the end of the film, and Jo Marsh, the feisty, strong and independent protagonist, is giving a feminist monologue  for the ages (albeit to her mum) as she stands in the attic of her childhood home. Jo speaks of women’s minds and souls, their ambitions and talents, she explains how sick she is of being underestimated, getting more impassioned with every word. That is, until she tearily ends her speech by declaring – ‘…but I’m so lonely.’ 

This isn’t in the book.  

This final line was written by Greta Gerwig specifically for this adaptation. And the only person who seemed to be more taken aback by Jo’s words than me (an owner of more editions of the novel than is cool to admit), was Jo herself, who instinctively clasped her hand to her mouth as if she couldn’t believe that she’d just said such words aloud.  

As far as filmmaking goes, it was genius. As far as human nature is concerned, it was, well, true. 

Not only do we find loneliness acutely painful, but we also tend to find it near impossible to admit to, so much so, the government currently feels the need to step in. Why is that, I wonder? Why does ‘lonely’ seem to be the hardest word? 

Those who admit to their own loneliness are wading into profoundly vulnerable waters. 

Part of it is certainly because there is a social stigma attached to feeling lonely. Ironic, isn’t it? How loneliness has social connotations. Nobody wants to be Eleanor Rigby, nor Father McKenzie, nor any of ‘the lonely people’ that Paul McCartney so pities, for that matter. It’s one of the only Beatles songs you wouldn’t want to have been written about you. Loneliness feels like a failure somehow, and so we struggle to admit it, even to ourselves. A failure because, we’re supposed to be self-sufficient, independent, free-thinking, emotionally-sturdy individuals (which is the operative word, of course). That’s what individualism has taught us, isn’t it? And so, how do we reconcile that with the piercing pain of isolation? How do we admit that there’s a deep crack within us that can’t be papered over by success, or wealth, or another episode of our favourite podcast? How do we go about admitting such a lack? A lack, which despite individualism’s best efforts, has us naturally wondering why it’s there in the first place; are we unpopular? Unattractive? Unlikable? Or worst of all, unlovable?  

Those who admit to their own loneliness are wading into profoundly vulnerable waters. And most of us are utterly unwilling to follow them there, lest we be spotted by a budding Paul McCartney and our loneliness be immortalised.  

And then, of course, there’s the other side of the coin: what does our loneliness say about the people who we are in relationship with? Nobody wants to unleash the panic and guilt tucked away in that can of worms (which, I must note, is unnecessary panic and guilt - there could be any number of reasons you’re feeling lonely, despite your very rich relationships).  

And so, we just don’t say the word. And that’s what appears to be making the NHS and, rather randomly now that I think about it, the Department for Culture, Media and Sport so nervous.  

We need to admit when we’re lonely. We have to pull a Jo Marsh and say it out loud. We must give language to the lack that we feel.  

To be known and loved is my deepest and truest need.

One of the things that I find myself most consistently thankful for when it comes to my Christian faith (you know, apart from the most obvious aspects…) is that it gives me such language. At the risk of sounding annoyingly self-centred, it dignifies the feelings that I find hard to even acknowledge. It offers explanation, and therefore, a comfort that I could never find anywhere else; a comfort rooted in truth.  

It may sound nuts, but I have come to understand the reality of loneliness, not through influencers on a sofa in Downing Street (although that’s great), and not even through Jo Marsh’s monologue (which is even greater), but through an ancient Hebrew poem. This poem tells me that to be alone is ‘not good’.  

Not good. Not right. Not as it should be.  

That’s God’s point of view at least – that to be alone, properly, completely and permanently alone, goes against the very fabric of the world. It is at odds with human flourishing. I’ve come to deeply value how concrete that is. I’ve also learnt to relax into the knowledge that not only is loneliness ‘normal’ (referring to one to the questions referenced at the beginning), it’s natural, in every possible sense of the word.  

To be known and loved is my deepest and truest need. I was designed for relationship, with God and with people. And therefore – with all the complex ways that life unfolds - to be lonely, is to be human.  

So, with all of this in mind, I’m tempted to end where we began, to come full circle and once again borrow the government’s words: 

‘Loneliness. It’s a part of life. Let’s talk about it.’  

Article
Ambition
Comment
General Election 24
Politics
5 min read

Is it really time to “go for the jugular”?  

How to handle political enemies.
A screen grab of a news paper report with a headline and picture. The headline reads: 'Go for Keir Starmer’s jugular to rescue campaign, Rishi Sunak urged'.
The Times' 16 June headline.
The Times.

As the election campaigns trundle down the hill to election day, poll trackers have shown little meaningful change for weeks. Amongst my friends and acquaintances, I can find barely anyone who is bothering to read the campaign coverage. No doubt, news editors are just as bored as we are with the same-old, same-old. Perhaps it is they who are leaning on commentators to spice up their language, saying things like it is time to “go for the jugular”. Are they straining for headlines by provoking candidates to stop waving manifestos and start lobbing personal attacks? (And did anyone stop to consider the irresponsibility of such language, following the awful, violent murders of MPs Jo Cox and David Amess?)    

It is very uncomfortable to have enemies, which only makes it all the more astonishing that anyone ever goes into politics – professional enemy-making, if you will. And there is an incredible subtlety to the business. As a politician, one needs to be a convincing enemy to one’s enemy, but at the same time, a convincing friend to one’s enemy’s friends (in the hope that they might switch their allegiance). Then, if elected, one must serve a whole constituency, including many ‘enemies’ who didn’t actually vote for you, and probably never will. In such a complicated game of gregarious gymnastics, and with the ever worrying rise of violence and threats against MP’s, how on earth does a politician maintain any reasonable sense of safety and of self? 

An enemy who has lost his temper is one of the few people that you can trust to tell you the truth about yourself. 

Reflecting on this, I wonder whether the game of politics gives a fresh insight into those very famous words that Jesus once said: “Love your enemies.” This instruction has long baffled and inspired the great thinkers of this world. Why would Jesus say such a thing? Some focus on the way in which loving one’s enemies benefits the lover. Desmond Tutu, for example, said, “Love your enemy: it will ruin his reputation.” Or Mark Twain, somewhat more cynically, said, “Love your enemy: it will scare the hell out of them.” There are many others I could quote here, but the general theme is one of power. Loving empowers the lover to keep going in the face of hate, and it is surely the only way an MP can get through the day, serving so many people who didn’t actually vote for them.  

But looking at those who speak of enemies, there is another general theme that can be identified, one which pre-dates Jesus’ command to love enemies, and one that is to do with the way in which they help to define us. The Greek Philosopher Antisthenes is reported to have said that an enemy who has lost his temper is one of the few people that you can trust to tell you the truth about yourself. As a thinker, Antisthenes was famously cynical, one who very much subscribed to a “what doesn’t kill you makes you stronger” kind of vibe, even welcoming ill-repute because it could help one to grow in virtue.  

Given the popularity of Greek Philosophy in the first century, it is possible that many of Jesus’ listeners had Antisthenes pithy advice, or something like it, in the back of their minds when Jesus uttered his famous words. Of the many ways to understand “love your enemies”, some may have heard it as a reminder that enemies do us a kind of service. They help us to define ourselves, giving a profound (if somewhat uncomfortable) reflection of how we appear to others. Of course, enemies are biased. Like a distorted mirror, they over emphasise our bad propensities and overlook the good. But taken in the right spirit, this serves as a foil to our friends and acquaintances who may well distort the uncomfortable truth about ourselves in the opposite direction.  

Perhaps it is no bad thing for our politicians to admit their mutual enmity – not in the sense of tearing each other down but in the sense of sharpening each other up... 

As a young adult, I was given the advice not to fear enemies, but to divide them up into two categories: enemies in residence and enemies in exile. The exiled ones are the ones who are simply dangerous or nasty – the bullies, the gossips and those who may tend towards violence. To love these people is to pity them and to pray for them, but also to keep them far enough away so that they cannot do you harm. Enemies in residence, however, are the useful ones. These are the enemies that you keep just close enough so that you can hear what they have to say. They will scrutinise your words and your actions, they will cast doubt on your motivations, and they will scoff at your ambitions. All of this is both miserably uncomfortable and highly valuable, sowing just enough seeds of self-doubt that you check yourself, analyse yourself and strive to be the best that you can be.  

Perhaps Antisthenes was on to something: when it comes to harsh critique from enemies, what doesn’t kill you does indeed make you stronger. And perhaps this is one of the ways to interpret Jesus’ words, “love your enemies” – in the sense of loving what they do for you in terms of personal growth. If this is the case, then perhaps it is no bad thing for our politicians to admit their mutual enmity – not in the sense of tearing each other down but in the sense of sharpening each other up, of spurring each other on to be the best, most clearly defined versions of themselves that they can be.  

So, it is fine with me if there are enemies in politics: a person with enemies is a person who knows who they are and what they stand for. Enemies should, as Jesus advised, love each other enough to do the job properly and fairly – (this is no inlet for cowardly keyboard warriors). But even so, I didn’t care for the cheap, headline-grabbing phrase “go for the jugular” – it all sounds unnecessarily violent. As much as we and our politicians should love one another enough to be enemies, let us not love one other to death.