Review
Culture
Film & TV
Friendship
7 min read

I’ll be there for you

Friends is about being friends. Not family. But also family. Sitcom writer James Cary unpicks what makes the show tick.

James Cary is a writer of situation comedy for BBC TV (Miranda, Bluestone 42) and Radio (Think the Unthinkable, Hut 33).

Image of the apartment block from the famous sitcom Friends

The last episode of Friends was aired in the UK on Channel 4 on 28th May 2004. You may have been one of the 8.6 million people who watched the hour-long farewell special.

It marked the end of an era which began when the first episode had aired on NBC on 22nd September 1994. The Berlin Wall had come down, the Cold War had thawed out and Francis Fukuyama had recently published The End of History and the Last Man. The Twin Towers of the World Trade Centre Life were still standing. Life was good. Eat, sip coffee in Central Perk and be merry. One day, sociologists may study the effect Friends had on the popularity of Starbucks.

For a whole decade, we became intimately involved in the lives of these six much-loved sitcom characters – and Gunther. No-one cared about Gunther. He was in love with Rachel. Big deal. Who wasn’t? ‘The Rachel’ became the name of an internationally known haircut. Jennifer Aniston became world famous, eclipsing movie stars who queued up to be in Friends. We’re talking about A-List movie stars who didn’t do television. This was the 90s. Movie stars were above the everyday, story-of-the-week, dreary medium of television, especially corny, studio sitcoms.

Everyone wanted in on Friends. So Central Perk was graced with the presence of Brad Pitt, Julia Roberts, Bruce Willis, Reese Witherspoon, Tom Selleck, Elle MacPherson, Gary Oldman, Robin Williams, Billy Crystal, Alec Baldwin, Susan Sarandon, Helen Hunt, Danny Devito. They were all great. But we didn’t love them. We loved Chandler, Monica, Phoebe, Joey, Ross and Rachel. They were, well, our friends.

 

'It’s like your favourite biscuit, burger or takeaway. You know what you’re getting. You love it. It’s the same every time.'

Reliably funny

Why? How? What was the appeal? Let’s just acknowledge one key reason: it was really funny. It’s reliably funny. I can still remember the thrill of excitement on a Friday. The whole evening was planned around watching Friends because I knew it would not disappoint. And that’s what the audience is looking for. It’s like your favourite biscuit, burger or takeaway. You know what you’re getting. You love it. It’s the same every time. An episode of a sitcom is meant to be that kind of snack. It’s familiar and comforting. I should know this. I’m a sitcom writer.

I remember Friday 28th May 2004 extremely well. On BBC1, my episode of My Family was being aired. The guest star wasn’t Sean Penn or Ben Stiller. It was a brilliant but not-yet-very-famous Peter Capaldi. Ironically, he was playing someone who was as famous as some like Colin Firth. On My Family, we had to manufacture glamour. Friends just had it. It had so much, it didn’t know what to do with it.

My episode of My Family still pulled in 4.48 million viewers. That seems like a lot now, but the safe, mainstream British family sitcom was no match for the achingly cool residents of Manhattan swapping gags over their lattes.

'But our hearts yearn for that lifestyle. It’s a metropolitan Neverland. We know it’s not real.'

Aspirational

Friends is achingly cool. That’s ‘aspirational’ in marketingese which, in plain English, means ‘unrealistic’. There is no way those characters could afford to live in those flats in Manhattan. Monica’s place is neatly explained away through some aging relative, but Chandler’s flat across the hall cannot possibly be within his reach, especially as his flatmate is an actor. But no-one cares. We know people aren’t that funny. We know that life isn’t so neat. We know that you just never get a seat on the sofa in that coffee shop.  But our hearts yearn for that lifestyle. It’s a metropolitan Neverland. We know it’s not real. We get it. It’s a sitcom.

But times – and hairstyles – are different now. Plenty of sitcoms come, do well, and go, but aren’t watched two decades later (see The Brittas Empire, Brushstrokes and Goodnight, Sweetheart). Friends is still huge. It’s worth so much money that if I quoted some numbers at you about syndication deals, they would be meaninglessly large. You might as well say that the rights to 236 episode of Friends have proven to be worth at least one brand-new state-of-the-art aircraft carrier with a ten year service contract.

That’s because, despite exciting new shows like Stranger Things, Andor or The White Lotus, people are still watching Friends, including teens and twenty-somethings who feel this is ‘their’ show. Even though it was my show.

I was there for them

In the late 1990s, I was in my 20s, unmarried and living in London. I felt like this was a show aimed squarely at people like me. And indeed it was. This is what Friends is really about: that stage in your life when the most important people are your friends. Your friends are your ersatz family. Many times over, the opening theme song has The Rembrants singing the refrain “I’ll be there for you”.

Ross, Monica, Rachel, Joey, Chandler and Phoebe are living in Manhattan away from the families that raised them. And they’ve not started their own families yet. Or at least, they’ve failed to start families. It’s all there in the very first scene of the very first episode. Monica is talking about going on a date. Chandler recalls a dream in which a phone rings and it’s his mum – who never calls. Ross says his wife has finally moved out and is a lesbian. And then Rachel runs in wearing a wedding dress. She’s decided not to get married to Barry after all. Right now, she needs friends.

Rachel:        …you're the only person I knew who lived here in the city.

Monica:       Who wasn't invited to the wedding.

Rachel:        Ooh, I was kinda hoping that wouldn't be an issue...

They are there for each other for the next ten years. And that’s what many of us are looking for at a certain stage of life.

A show as well-written and funny as Friends will always have appeal to a culture containing a significant proportion of ‘anywheres’. That’s the name given to the mobile graduate class by David Goodhart in his brilliantly observant book, Road to Somewhere, published in 2017. The ‘anywheres’ are those who leave the support of extended families at home (like the ones you’d see in The Royle Family) to study at university in a city in another part of the country, and then move to another city for employment. People in that situation need friends. Streaming episode after episode of Friends might give you that feeling, along with lots of beautiful people and some really good jokes.

Friends are Family

Some argue, however, that families are so fundamental to our society, that many sitcoms are essentially families when it comes down to it. This idea was broached by Mitch Hurwitz on Julie Klausner's podcast How Was Your Week.  The creator of the sublime Arrested Development, Hurwitz said, "At one point I remember learning that there was this classic archetype of matriarch, patriarch, craftsman, and clown."[1] It’s not much of leap to map this onto a nuclear family of a mum, dad, older sibling and younger sibling.

In a British context you might explain the classic Porridge this way. Fletcher is the big brother to Godber, the naïve, goofy younger brother. The patriarch is the strict disciplinarian, Mr Mackay, whereas the gentler prison warden, Mr Barraclough, is the mother.

Friends contains all kinds of familial relationships, beyond Ross and Monica being brother and sister. Monica is like a big sister to Rachel, who needs to grow out of her sense of entitlement. Chandler is like a big brother to wayward Lothario Joey. Phoebe is like a strange, wise-but-crazy mother to them all. Ross is often the responsible, sensible dad telling everyone to calm down.

We shouldn’t be surprised to see these familial relationships around us. In Christianity, God is familial within himself, being Father and Son. He made the first man to be married to the first woman. Genesis, the foundational book of the Bible, is the original family saga, with siblings who fight and cheat – and kill. The stories create all kinds of patterns that aren’t just recognisable in sitcoms like Friends but in our own complicated lives and fractured families.

 

 

'We aren’t comrades, amigos or fellow worshippers. We are brothers and sisters. We are responsible for each other.'

In the New Testament, we read how Jesus walked among us, called his followers brothers and sisters. Christians still do that today. In the church, we aren’t comrades, amigos or fellow worshippers. We are brothers and sisters. We are responsible for each other. So when churches go wrong, it’s so painful and damaging because the relationships run much deeper much faster.

Even so, if you’re in a city, and looking for family support, you could do a lot worse than step into a church.  Anyone who goes to church will tell you that it’s the oddest bunch of people replete with dated hairstyles from the 1990s with plenty of, frankly, unbelievable characters. It’s the Church’s best kept secret: community. A whole network of people who are there for you. After all we belong at home with family. That’s where Friends ended up in “The Last One", also known as "The One Where They Say Goodbye". Monica and Chandler are setting up home for the twins. Finally, Ross and Rachel are together and will surely be husband and wife. And Joey gets a spin-off. After all, it is show-business.

Review
Attention
Culture
5 min read

Seeing slowly takes time

In a culture of immediacy there’s a lesson to be found in the art of Georgia O’Keeffe. Alex Hughes reviews a recent exhibition of her work.

Alex Hughes is Archdeacon of Cambridge in the Diocese of Ely.

A corner of an art gallery displays three pictures to one side and one to the other.
The Museum of Modern Art New York's Georgia O'Keeffe exhibition.
MoMA.

Over the past few months, the Museum of Modern Art in New York hosted a gorgeous exhibition devoted to the work of Georgia O’Keeffe (1887-1986). The exhibition’s title, “To see takes time,” comes from an account O’Keeffe gave of her creative impulse: 

‘Nobody sees a flower — really — it is so small — we haven’t time — and to see takes time, like to have a friend takes time. If I could paint the flower exactly as I see it no one would see what I see because I would paint it small like the flower is small. … So I said to myself — I’ll paint what I see — what the flower is to me but I’ll paint it big and they will be surprised into taking time to look at it.’ 

Despite O’Keeffe’s hopes, studies have shown that the average attention visitors give to gallery exhibits is between 15 and 30 seconds. Veteran art dealer Michael Findlay laments this attention deficit and urges the discipline of ‘seeing slowly’. Findlay argues that the best way to look at art is to strip away much of what we think we know or have been taught to think about it, and then give time to our eyes to search and absorb what they can see, and to our hearts and minds to experience and assimilate its effect. This parallels O’Keeffe’s process of patient looking, returning to the same subject again and again, to discern and refine whatever qualities seem most significant and worthy of depiction. 

It isn’t necessary to enumerate the contemporary contextual pressures and tendencies that militate against seeing slowly; suffice to say that we are immersed in a culture of immediacy, which expects the payoff from any investment to be quick and obvious. Not only does this affect our ability to appreciate art, but it also goes against much spiritual wisdom from the world’s religious traditions. Certainly, the Christian tradition of prayer would agree that to see spiritually takes time, like to have a friend in God takes time.  

All seeing is a matter of relationship, as John Berger wrote in a groundbreaking study of visual art:  

‘We never look at just one thing; we are always looking at the relation between things and ourselves.’  

Berger was particularly concerned about the way in which the ‘male gaze’ views the female form - an insight of enduring, urgent importance, which can be broadened to highlight the different characters of relational looking. In this regard, Martin Buber made a helpful distinction between an ‘I-It' mode of seeing, in which individuals treat others as objects, reducing them to mere things or instruments for their own purposes, and an ‘I-Thou’ mode, wherein people engage with each other as unique and sacred beings, recognizing the other’s inherent worth and treating them with reverence and respect. 

Simone Weil offered an allied perspective on the dignifying quality of a certain kind of seeing - ‘Attention is the rarest and purest form of generosity’ - and went even further: 

‘Attention, taken to its highest degree, is the same thing as prayer. It presupposes faith and love. … Absolutely unmixed attention is prayer.’  

Weil’s writing is rich and seminal but also somewhat gnomic. What are the faith and love implied by attention, and how do they link to prayer? She doesn’t spell this out, but we might take a cue from Berger’s observation that,  

‘We only see what we look at. To look is an act of choice.’  

Choosing to look at one thing rather than another is part of the generosity of attention. Of course, people may choose to look at anything, for any number of reasons; but the kind of slow seeing advised by O’Keeffe and Findlay seems to presuppose a valorisation - a decision or intuition that the subject in view is worth giving time to. There is a determination in this kind of seeing to seek the kind of presence that gives space for a true and authentic encounter: an ‘I-Thou’ connection. The fulfilment of this hope cannot be known in advance, so it is like an act of faith, and the impulse seems much like the desire of a lover. 

In a discussion of the detailed painting of some flowers, which are a very minor element in a much larger canvas, Alain de Botton remarks on the artist’s great care and devotion to the depiction of every detail, as if he has asked each flower, ‘What is your unique character? I want to know you as you really are.’ For de Botton, ‘This attitude towards a flower is moving because it rehearses, in a minor but vivid way, the kind of attention that we long to receive from, and which we hope to be able to give to, another human being.’ 

Though de Botton is avowedly not religious, his account of a human longing for attention, which others have elucidated in terms of a dignifying and deeply satisfying form of connection, resonates with what is often said by people of prayer. 

There are different forms of Christian prayer. Patterns of speaking to God in words of praise, confession, petition and thanksgiving are fairly well known, but there are also practices that respond to the biblical summons: ‘Wait for the lord … and he shall comfort your heart’; ‘Be still and know that I am God’. These Christian practices overlap with the meditative and contemplative traditions of other religions, and also feed into the emerging areligious exercise of mindfulness. It would be false to say that the aims and ends of different traditions are identical, but they offer a collective invitation to try a different way of seeing – a way of seeing that can help us to transcend the ‘I-It’ perspective, characterised by a sense of detachment and a focus on utility, and to move towards the cultivation of meaningful, mutual connections and a sense of interconnectedness with the world and other people … and perhaps with God too. 

 

References 

Elizabeth Turner and Marjorie P. Balge-Crozier in Georgia O’Keefe: The Poetry of Things (1999) 

Michael Findlay, Seeing Slowly: Looking at Modern Art (2017) 

Peter Berger, Ways of Seeing (1972) 

Martin Buber, I and Thou (English translation, 1937) 

Simon Weil, First and Last Notebooks (English translation, 1970) and Gravity and Grace (English translation, 1952) 

Alain de Botton, Art as Therapy (2013)