Review
Addiction
Culture
Film & TV
6 min read

Who’s by your side?

It’s tough to watch A Good Person. Its laser focus and tenderness prompts Lauren Windle to recall her experience of addiction and recovery.

Lauren Windle is an author, journalist, presenter and public speaker.

An old man accompanies a young woman into a wood-panelled hall, both look aprehensive.
Morgan Freeman and Florence Pugh in A Good Person
Metro-Goldwyn-Mayer.

I don’t watch films about addiction. When I first got clean and sober almost nine years ago, I soaked in any piece of content I could find on drugs, drug use and recovery. At the time it was just YouTube clips of Russell Brand and the occasional memoir of a starlet who turned to cocaine before discovering yoga. After going to a 10:30am showing of Amy Winehouse documentary film Amy and bawling through the entire film, I decided to call it quits. I don’t need to see horrific stories of desperation – I’ve lived one. I am not a casual observer of addiction narratives; I’ve got skin in the game.  

In 2018 I went to see A Star Is Born thinking I was watching a rags-to-riches tale of an unlikely popstar. I quickly realised we weren’t there to witness the female protagonist’s ascent, so much as the male protagonist’s decent. I got back in my car and had to wait a quarter of an hour for the fit of hysterical tears to pass before I drove home. I had the same realisation watching A Good Person.  

Going in I knew that I had signed up to a film with Morgan Freeman and Florence Pugh. I knew that Pugh’s character Allison “had it all” before a “dramatic accident changed everything”. The ground here sounded so well-trodden that I thought I may need my wellies to navigate it. I knew that there was some element of addiction, but I envisaged a reasonably light touch depiction of a few too many nights on the sauce. 

I knew I was wrong when, about half an hour in, Allison lay on the cold bathroom floor to soothe her withdrawal from prescription opioids. She was sweating, shaking and breathless and from then on, it all felt distressingly familiar. The trajectory of her decline was too quick, too obvious, too accurate. As Allison bargained, manipulated and begged for drugs, I saw myself. As Allison looked directly into the mirror and said: ‘I hate you’ to her own glazed reflection, I saw myself. As Allison was dragged out of a stranger’s house party unable to stand up straight, I saw myself. 

The hopelessness, the false starts, empty promises and rare moments of lucidity rang so true, that I would find it hard to believe writer Zach Braff hadn’t experienced his own similar hardship. Either that or the recovering addicts they hired to consult on the project deserve a bonus of investment banker proportions.  

When Allison eventually reached out for help and asked a woman to sponsor her, the loving directness that came back was reminiscent of those I was given by my first sponsor. It was virtually word for word what I remember being told when I, nine days sober, made the same terrifying request. The experienced mentor told her: “Some beat it, some die.” And she’s right.  

Any of my friends who went to an in-patient treatment centre were told to look around because in five years a decent number of their cohort would be dead. And they were always right. Some people give up and let the tide of addiction pull them under. They feel exactly as Allison did when she told Daniel (played by Morgan Freeman): “I’m not sure I have the will.” And when she confessed in a Narcotics Anonymous meeting that: “Without [the pills] I want to die.” 

In the 2015 film Amy, the one that convinced me to stick to rom-coms, there’s a scene that stuck with me. Amy had been invited to perform at the Grammy’s but was denied a visa because of her well-documented drug use. It was arranged for her to live perform in London and it would be broadcast on big screens at the event. When the date came around she was in a stint of sobriety. She performed beautifully and won five Grammys. One of her friends burst into her dressing room to celebrate the momentous achievement but all Amy said was that it wasn’t as good without the drugs.  

 

You learn to love the cage you built around yourself and stop dreaming of more, because you are blind to anything beyond the walls you’ve created.

Getting into addiction means silencing that feeling in your Spirit that says that something isn’t right and you should go home. It’s consistently pushing through when you get a pit of your stomach urge to cut and run. Because you want the drugs, so you know you’ll have to take the chaos they’re packaged in. At some point you stop remembering that you ever felt uncomfortable, and you start to think you enjoy where you are, what you’re doing and the people you’re doing it with. You get Stockholm syndrome and life before your captor is a distant memory. You learn to love the cage you built around yourself and stop dreaming of more, because you are blind to anything beyond the walls you’ve created. You’re not happy, but what other options do you have? You could trade the misery of addiction for the misery of abstinence, but either way you’ll be miserable so you might as well do it with the drugs. 

Except, that’s not true. When we’re living our lives right, we’re living them in complete freedom. Slaves to no substance or behaviour with the freedom to say yes to what we want and, crucially, the freedom to say no. It’s the present Jesus gave us in the resurrection but so many of us, myself included, hand it back like it came with a gift receipt. 

I wish I’d known the dreams that would be realised, the friendships forged and the profound moments I would experience on the other side of those first, excruciating months of sobriety.

What I wish I could have told Amy at the Grammy’s, Allison in that NA meeting and myself when I first said the words: “I think I’m addicted”, is that there’s so much more than what you can currently see. I wish I’d known the dreams that would be realised, the friendships forged and the profound moments I would experience on the other side of those first, excruciating months of sobriety. I would have wanted to know that in time my grip would loosen, my knuckles would go from white back to their fleshy hue and I would be able to breathe again. It wouldn’t feel like a compromise or half a life or as though something was missing, but I would feel more fulfilled and alive than any drug would ever allow me. 

A Good Person demonstrates the chronic and repetitive condition of addiction with a laser sharp accuracy that, for someone with lived experience, could burn. But it’s also a tender reminder of the power of unlikely friendships forged from a mutual understanding of adversity. It made me think of the woman who scooped me up as I backed away from my first ever support group meeting and said: “You can sit next to me.” It made me grateful for the woman who mouthed “it’s going to be OK,” at me across the table as I sat there listening with tears rolling down my face. It reminded me of the awe I felt the first time I heard someone speak about the insomnia, shame and self-hatred of drug addiction, and I realised I wasn’t the only one. The film showed the transformative effect of consistent community in a way that I hope encourages people to turn up to one of those meetings like Allison and I did. I pray that it is the turning point in many people’s lives.  

Should you go and watch it? Absolutely. Just don’t ask me to go with you. 

Interview
Art
Culture
Freedom of Belief
Trauma
9 min read

The women with tears of gold

Artist Hannah Thomas’ visceral and moving portraits offer a glimpse into suffering, and healing, souls.

Jane Cacouris is a writer and consultant working in international development on environment, poverty and livelihood issues.

A triptych of three portraits depicting of white shawled women agains a gold background
Hannah Thomas

“We may understand the statistics of violence against women, and the catastrophic effects such violence has on the fabric of society, but we don’t comprehend it until it is associated with a face, a voice, a story.”

Christopher Bailey, World Health Organization  

In March of this year on International Women’s Day, I was invited to attend the art exhibition and book launch of Tears of Gold by artist, Hannah Rose Thomas. Visceral and moving, the exhibition included both Hannah’s paintings and the self portraits of women survivors of ethnic and religious persecution, forced displacement and sexual violence; Yazidi women who escaped ISIS captivity in Iraq, Rohingya women who fled violence in Myanmar and Nigerian women who are survivors of Boko Haram and Fulani violence.  

As I walked around the exhibition looking at the faces of thirty-three girls and women ranging in age from twelve to fifty years old, I saw faces that radiated dignity and resilience but also pain and grief that is beyond words. Most are looking away, but a few look straight ahead, their eyes locking with the eyes of the onlooker.  

One was of Charity. As a woman myself, I felt an unexplained connection with this woman looking straight at me from the painting. She asked without words that I try to understand something of her suffering. Charity was held captive by Boko Haram in Northern Nigeria for three years and forced to “marry” one of her captors and convert from Christianity to Islam. She was raped and gave birth in captivity to a baby girl named Rahila. When Charity was eventually rescued from her ordeal and reunited with her husband in a camp for internally displaced people, her husband beat her and rejected her baby. Now on a daily basis, she faces abuse and isolation in the camp. Although she is no longer harmed by her perpetrators, she is still paying for their crimes.  

Another, Basse. The raw pain in her eyes strikes me. At the time Hannah painted her in 2017, it was three years since Basse’s daughter (age six) had been taken by Daesh (ISIS) after their Yazedi community was attacked and displaced in Sinjar in Iraq. She had since found her daughter’s photo on a “marketplace” website of girls for sale. As a mother myself I can only just begin to comprehend her anguish as one mother to another we gaze at each other through the painting.  

As works of art, the portraits are extraordinarily skillful and beautiful, but they are so much more than that. They offer a glimpse into the soul of women who have experienced the most unspeakable suffering. In the words of Prince Zeid Ra’ad Al Hussein, the former UN High Commissioner for Human Rights, they are Hannah’s “witness statement” for and on behalf of thirty-three brave women survivors, as well as shining a spotlight on the issue of gender-based violence that affects millions of women (a staggering one in three according to UN Women) across the world today.  

From refugee camps to Whitehall  

When I caught up with Hannah recently, she spoke about the privilege of meeting these women during the trauma-healing art workshops she organised with support of local partners and the sponsorship of charities (including BRAC, Open Doors, World Vision and Bellwether International).  

Starting out as an Arabic student in Jordan, she had her first opportunity to work with Syrian refugees for the UN Refugee Agency (UNHCR) in 2014. She began to paint the portraits of some of the refugees to show the real people behind the statistics of the global refugee crisis. This first gave her a glimpse of the healing potential of the arts and how it can be used as a tool for advocacy. Since Jordan, she’s been able to organise art projects with Yazidi women who escaped ISIS captivity in Iraqi Kurdistan in 2017; Rohingya refugees in Bangladeshi camps and Christian women survivors of sexual violence at the hands of Boko Haram and Fulani militants in Northern Nigeria, both in 2018, and most recently with women from the asylum-seeking community in Glasgow and Ukrainian refugees in Romania. 

Warm and immensely articulate, Hannah seems impossibly young, grounded and humble to have been on such a remarkable life journey already, from working with the women in the camps to exhibiting her paintings in numerous places of influence including the European Parliament, the British Houses of Parliament and Buckingham Palace, even meeting HRH King Charles and showing him her portraits of the Yazedi women.  

She describes King Charles, who went on to write the foreword for her book, as “genuinely interested in the stories of the women and really touched by them.” 

Easing the burden 

Creativity and an interest in the power of the story has always fascinated Hannah since she was a child. And as she writes in the introduction to Tears of Gold, all her work has a common thread of intention, “the restoration of these women’s voices”. She longs to give them a unique platform to tell their stories and refers to Holocaust survivor Primo Levi who describes the “unlistened-to story” as the enduring burden of the survivor.  

This desire to give a voice to the voiceless has dove-tailed in a surprising and powerful way with her love of creativity. She says,  

“Ever since I was young I have…had this desire to be a voice for the voiceless somehow but never imagined this could be through art. For many years there has been this tension between these two aspects of myself – this longing to express something of the beauty of God through my paintings and yet another aspect compelled to work in the sphere of social justice and human rights. God has woven together these two separate strands in the most beautiful and unexpected way.” 

Drawing on the writings of the French Philosopher Simone Weil, Hannah asks in her book:

“can the creative arts create a space to pay attention to the unspeakable suffering of another? Can this help restore her?” 

She tells me about the privilege of seeing the transformative impact on some of the women in her workshops as she taught them to put brush to paper to paint their self-portraits as a way of telling their stories. Many of the women painted themselves with tears. What is striking is that the stories behind the art reveal survivors not victims. One young Nigerian women Aisha, who had suffered rape at the hands of Fulani militants, painted gold tears she said symbolised God bestowing on her a crown of beauty instead of ashes; the oil of joy instead of mourning. Her story is about being precious in God’s eyes and his restorative healing in the face of unimaginable human-induced suffering.  

One girl who took part in the Nigerian art project, Florence, had been raped by Fulani militants when she was ten years old. On her last day at Hannah’s art project she said, “Here I have found peace of mind.” God using his healing hand through art. 

Connecting through vulnerability  

“I had been on my own journey through post-traumatic stress disorder and depression. Painting has been an important part of my recovery journey and how I learned to find my voice again. This was one of the key motivations behind these art projects as I wanted to be able to bring this gift to others.” 

The stigma that survivors of sexual violence face in their own communities when they return home is particularly painful. During the art project in Northern Nigeria, Hannah publicly shared about her own struggles, following a traumatic experience as a young woman, with survivors of rape by Boko Haram and Fulani militants. The women later reflected together that this vulnerability connected them as women and helped them realise that they were not to blame and need not be ashamed. It began to break the stigma and silence and to create a safe space of mutual trust so they could begin to share their experiences.  

Hannah writes, “Sharing our stories enables us to connect, and reminds us that we have more in common than divides us”.  

Most precious and in the image of God  

Coming face to face with the portraits painted by Hannah, as the daughter of a Portuguese Catholic father, I recognised the likeness of the style, colour and reverence to the icon painting of Jesus that my parents have on their wall at home.  

Drawing on Mother Theresa who talked about “seeking the face of God in everything, everyone, everywhere, all the time . . . especially in the distressing disguise of the poor,” Hannah’s portraits seek to revere each woman, to paint them with the love and devotion that God might. They remind us that they are all of exquisite value in God’s eyes.  

Hannah’s expression lifts as she explains the methods of iconography that she studied and practiced in order to paint the women’s portraits and the palette she used. Gold leaf as a symbol of their sacredness to God regardless of what they have suffered, and lapis lazuli, the most expensive and illustrious blue pigment sourced from the mountains of Afghanistan and used by artists such as Michelangelo in the Renaissance period, unparalleled for its depth and richness and purity.  

Each painting takes a long time to complete, around nine days, due to a layering process required to build up the colour in the natural pigments that are used, Hannah says:

“I'm interested in the quality of attention. And the contemplative prayerful aspect of the paintings. For me they're a form of prayer. Praying for each of the women I've met.”

She explains that the process of Byzantine painting is like a prayer. Starting with the under painting with all the dark colours, the background tone, and then slowly progressing on a journey, adding in highlights, from darkness to light. It’s “symbolic of the journey of the soul” she says.  

And how are they received in the political corridors of power? Hannah pauses.  

“The fact that it takes so much time. It’s different from a photograph. It invites people to contemplate in a way that's quite unique. In a place with such high pressure where there isn't much time to pause. It’s about creating space for contemplation. Where mentalities can shift. When you slow down and attend to the story.”  

Impossible to measure the impact of such a shift, but when Hannah tells me about the number of politicians moved to tears by both the paintings and the women’s stories, it is clear the impact is there, measurable or not.

The art of attention 

Tears of Gold opens with Hannah’s reflection on the art of attention. The word “attention” comes from the Latin ad tendere, meaning to reach towards. She writes:

“Only by reaching out in love and understanding can we overcome the agendas of violence and polarisation that seek to divide us.” 

According to Rabbi Jonathan Sachs, this “reaching out” requires a commitment “to see in the human other a trace of the divine Other... to see the divine presence in the face of the stranger.” 

When we reach out and allow ourselves to connect with the suffering of another whose pain is unimaginable – in Hannah’s words, to reach across the abyss of difference between us - we take a step towards understanding that suffering. Art can be a way of bridging that abyss, of opening a passage between us and the other. By taking a step towards the other and understanding just a fraction of their pain, we can be stirred.  

Does the arts have the ability to stir us beyond the self-centred voyeurism that an overload of media imagery may have reduced human suffering to? By the way Hannah’s portraits have been received in the corridors of power in the Global North, we can only hope that the answer is yes.  

Perhaps the arts are the answer to stirring humanity’s compassion to move beyond complacency.  

And to demand a different way.  

 

Tears of Gold by Hannah Rose Thomas can be purchased from Plough. All publisher profits from this book will be donated to relevant charities.