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 is a writer of sit coms for TV and radio.

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.

Column
Culture
Justice
Trauma
4 min read

Do victim statements offer up drama or justice?

Recent tragic cases highlight the changing audience for impact statements.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A classical court house with a statue on top of a dome.
The Old Bailey.

It’s a lesser-known irony of ancient history that it was Roman Emperor Tiberius who introduced Justitia to the pantheon of the gods, as the goddess of justice. Ironic in that it was Tiberius’s minion, Pontius Pilate, in remote Judea, who had history’s worst day at the office, administering Roman justice so cack-handedly on an insurgent preacher and miracle-worker from Nazareth that he sparked a chain of events on which a whole new system of (at least western) justice was founded. 

Justitia was the antecedent of Lady Justice, whose statue adorns the dome of London’s central criminal court at the Old Bailey – and many other courts besides. She invariably holds the judicial symbols of weighing scales and a sword. And she is often blindfolded, though not on the Old Bailey, despite such constitutional eminences as the shadow justice secretary Robert Jenrick erroneously claiming she is. 

The blindfold, scales and sword symbolise Lady Justice’s impartiality, the primacy of evidence and the equality of all before the law. We’ve grown accustomed to the rule of law in our democracy being applied blindly and without emotion. Convicted murderers are often described as having acted in cold blood and we expect justice to be served on them in the same manner, coldly. 

It’s in that context that I want to examine one way in which Lady Justice is going a bit wrong these days. It’s not about miscarriage of justice, so much as the dispassion of it. I’m talking about the victim impact statement, introduced in the UK in 1996, which comes between conviction and sentencing. 

It was meant to be an opportunity for victims and their families to tell the court of the impact and effects of the crime committed upon them. And, in that sense, to assist the judge or other sentencing authority to deliver an appropriate degree of punishment. So it is about the impact of the crime on those most directly affected by it. 

That appears no longer to be solely – or even in some instances partly – the case. The victim statement now seems to be an opportunity for the irreparably damaged to sound off at the defendant, to vent their pain and anger and contempt for and at the wretched convict. 

Take John Hunt, the BBC correspondent who lost his wife Carol and two of their three daughters, Hannah and Louise, to a multiple murder (and rape) one day last summer. His victim statement was less about the unimaginable effect these crimes have had on him and his surviving daughter, Amy, than about the divine judgment he would wish to call down on the murderer, Louise’s former partner Kyle Clifford. 

It really served no judicial purpose. It’s impossible to conceive that anything Hunt had to say had the slightest influence over the judge’s intention to pass down whole-life terms on Clifford, which he duly did. Its sole purpose seems to have been to allow Hunt to have his day in court, as it were, and who would wish to deny him that? But that does undermine the explicit purpose of the victim statement. 

Hunt himself conceded as much at the start of his statement when he said of his victim statement:  

“I initially misunderstood its purpose. Do I really need to detail the impact  of having three quarters of my family murdered?”  

He’s right – he didn’t. But he saw it as his “final opportunity” to address his family’s murderer. There followed an excruciating and heart-rending verbal attack on the convicted prisoner, culminating with the prophecy of his despatch to hell on his “dying day”:  

“The screams of Hell, Kyle, I can hear them now. The red carpet will come out for you…” 

I can’t know if Hunt would prefer the death penalty to be available to despatch his family’s killer immediately. One suspects he probably does. I oppose it, one reason being that it can leave no room for penance and redemption. We must surely all agree that Hunt gets a free pass on that rationale, but with no more severe sentence available than that which was passed, again we must ask what the purpose of the victim statement was. 

If it is simply to wish a hellish death on the perpetrator, then again we need to ask what purpose is being served and, indeed, if it’s healthy both for the judicial process and for the victim who delivers the statement. 

The same thought arose at a pre-sentencing hearing of the recent Nottingham murderer, when the son of one of the three victims, James Coates, told the killer:  

“Valdo Calocane, you claim the voices told you to kill these innocent people. Now listen to me, kill yourself.” 

Is that about impact? I don’t think so. I fear it has more to do with theatre in a media age that is insatiable for drama. Part of the purpose of the law is to maintain a distance between those affected emotionally and those who have committed crimes against them. 

Remove that and we reduce not only some of the justice for criminals to mere spectacle, but also in some degree respect for their victims and, indeed, the quality of mercy. 

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