Review
Culture
Film & TV
Friendship
4 min read

Guardians of the Galaxy’s longing for an enchanted universe

We are not isolated bodies who happen to be coexisting in the coldness of space. Krish Kandiah reviews Guardians of the Galaxy Volume 3.

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

Five people in red jump suits help each other stand together.
Marvel Studios.

The final instalment of Director James Gunn’s hugely popular Guardians of the Galaxy trilogy has hit the cinemas. This threequel about a relatively obscure set of characters from the Marvel Comic Universe (MCU) has been incredibly well received. It’s set to outperform the first two films in the series as well as other MCU films like Iron Man and Captain America, widely known household names before their stories were transported from comic page to silver screen. 

I went to watch Guardians Volume 3 at the cinema on Coronation weekend with my daughter and was struck by the relative ease that it navigated cultural diversity. It offered a fascinating perspective on cultural inclusion and empowerment thanks to the radical diversity of its central characters.  

There’s an orphaned boy abducted and brought up by space pirates to become a master thief.  There’s a widower and bereaved father whose whole family was massacred but has a gift for nurturing children despite his ferocity. There’s also an abuse survivor rebuilt as a cyborg , a sentient teenage tree, an adopted empath with antennae and a genetically modified racoon.  

The Guardians are not just a performative or representational diversity but a functional one. They are the most unlikely synergistic team whose sum is far greater than any of its parts. 

These characters represent not simply different ethnicities but wholly different species – plant, mammal, humanoid. None of them seem to be included for purposes of tokenism: each brings essential skills or experience that make the team not only successful, but outstandingly so.   

At the Coronation Concert from Windsor Castle that was watched by 12.7 million people in the UK, the diversity on stage seemed more contrived. Despite moments of genuine beauty, dignity and pathos, the need to represent the four nations and the Commonwealth felt like it was motivated primarily by a desire not to offend, a tick box exercise of inclusion rather than a line-up that made coherent sense as an aesthetic whole. 

The Guardians are not just a performative or representational diversity but a functional one. The unlikely heroes are drawn together through a vision bigger than themselves and are willing to risk their lives on numerous occasions to save the universe. They are the most unlikely synergistic team whose sum is far greater than any of its parts. This is not just idealism – the well-known McKinsey report showed the legitimate competitive advantage that diversity brings, promoting a breadth of cultures, gender and ages in the C-suite of major businesses.  

Diversity works. Diversity also sells. The movie industry is slowly waking up to the need of baking in diversity rather than simply waiting for the global markets to lap up the US leftovers. Films are now being made for a global audience from the beginning. The Marvel franchise are buying into this big time: with Black Panther and Shan Chi tapping into the potential for Black and Asian audiences to engage with the brand.  

Most of the Guardians heroes begin life isolated, abandoned, rejected, betrayed or bereaved. During the course of the films, their social coldness thaws and they each find the warmth of fellowship, community and even family.

Perhaps Marvel can do for diversity in the film industry what Spice Girls did for diversity in the music industry. The girl band was deliberately designed by marketeers with audience demographics determining the very make-up of the group which somehow managed to transcend its inception and help a generation of young girls realise there were many different ways to express femininity that broke traditional stereotypes and yet could harmonise. The Spice Girls showed that femininity could include ferocity, sporting ability, elegance and cuteness and no one was the lesser for it. Girl power was in my opinion a positive cultural contribution. It engendered acceptance.  

The Guardians trilogy speaks to our cultural longing for an enchanted universe where we are not isolated bodies who happen to be coexisting in the coldness of space but a place where we are known for who we really are and are loved and accepted, despite our differences. Most of the Guardians heroes begin life isolated, abandoned, rejected, betrayed or bereaved. During the course of the films, their social coldness thaws and they each find the warmth of fellowship, community and even family.   

The storyline is not a new one. Thousands of years ago another disparate group of outcasts were brought together on a mission to save the world. They were hunted down for their allegiance to that mission but did not give up on their belief that God wanted to create a genuinely inclusive community, where people of all abilities, genders and race could experience welcome as equals. Jesus Christ formed that original band of disciples and is now followed by millions. Churches at their best are similarly diverse. Rich and poor, refugees and natives, old and young, male and female and everything in between are united, not just by being in the same place at the same time, consuming religious services together, but by a purpose beyond them, seeking to share the boundary-breaking, radically welcoming love of God to all without distinction, and to be the guardians of that purpose, of our planet and of all its people.  

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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