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.
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
Comment
Politics
Trauma
War & peace
6 min read

So, what are the prospects for peace and good will?

2025 will need the reconcilers, and their pain.

Emerson writes on geopolitics. He is also a business executive and holds a doctorate in theology.

Two people down a table turn and listen to someone closer talk, against a wall mural.
Reconciliation event, Northern Ireland.
Telos Group.

As we approach 2025, a series of skirmishes are erupting that warn us of impending danger. In Syria, Turkish-backed rebel forces have overtaken Aleppo, taking advantage of Russia’s focus on Ukraine. Pro-Europe protestors in Georgia demonstrate at the country’s parliament in Tbilisi. And South Korea declares martial law in response to purported North Korean threats. President-elect Trump jokes – with much truth in jest – about Canada becoming the 51st state.  

As the world awaits the inauguration of President-elect Trump on January 20, 2025, we are in an in-between state. But there is more feeling of foreboding than of future peace. A ceasefire has been agreed between Israel and Hezbollah, but with rocket fire continuing to be exchanged and Israel yet to respond to Iran’s October missile barrage while Iran pursues nuclear capability. In the United States, Ambassador to Japan Rahm Emmanuel warns of Chinese ambitions to take Taiwan not in 2027 – as commonly believed – but rather in 2025.   

Even if only temporarily, there will be a pause in early 2025 from the conflicts we have been accustomed to over recent years. The inauguration of President-elected Trump will, in all likelihood, put an end to Russia’s war in Ukraine. Russian agreement for peace will be secured, however, only in exchange for Ukrainian territorial concessions. Israel will maintain a ceasefire with Hezbollah while American support helps to remove the remnants of Hamas in Gaza. With American backing, Israel and Saudi Arabia will restart the historic Abraham Accords process as we enter the Spring.  

Yet this pause and these short-term successes will be ephemeral and deceiving, an interlude prior to the much greater threats in store. Antonio Gramsci’s ‘The old world is dying, and the new world struggles to be born: now is the time of monsters” is often quoted with a tinge of optimism, as if the monsters are here for a moment, but soon to be overcome. Unfortunately, the monsters of our times are well-entrenched, and they are gathering energy for their next acts. And they appear from all sides, as the lesser rather than greater aspects of men and women take centre stage in our politics, whether in the political West or Global East. 

In this world of monsters, division and difference is the default approach to human relationships. We have become numb to these words, but what division and difference signify is a profound weakness in modern men and women bereft of love. Too many men and women prefer basking in their own and others’ flaws, to a striving to overcome these in favour of what we may individually and collectively achieve – if only we tried. We are living in a period of darkness seeking to dampen the light and diminish the spirit of those pursuing the good.  

Division is easy. It is natural. It is emotional. Its focus is the lowest element of ourselves and of others. In comparison, togetherness is faith. It sees the hidden potential of another. Togetherness is unnatural. Togetherness flows from faith and is the unseen-become-reality. It recognises the seeds of good in another, understanding that each person is composed of many contrasting sides, some bad, some good, but the good the more powerful of the two. Togetherness is a choice. It is a choice to water the seeds of faith with patience, to see what these seeds might become with time, consistency, and effort (while maintaining balance of personal space and social connections, as both are vital for emotional wellbeing). 

There is no bridging of divides, no reduction of division, no togetherness, without pain. This is a lesson for the world’s current and future reconcilers across all walks of life. 

In an age of growing division and conflict, togetherness is barely visible. Yet reconciliation remains possible. In fact, it is precisely in these times, when the odds are against the peace of togetherness, that reconcilers in politics, business, academic, non-profit and community sectors are called to step forward with purpose. It is precisely when there is little faith or hope in the future that reconciliation – an act of love – is demanded.  

Reconciliation is the restoration of a favourable relationship between oneself and others. It is achieved through sacrifice. The reconciler experiences pain in order to restore relationships. Reconciliation is built on love for other persons, in spite of their flaws and their continuous resistance, as well as their lack of faith, love and hope at many times. It requires a healthy self-love, in which we seek the fulfilment of our own good as a basis for doing so for others.  

Next to love, the main ingredient of reconciliation is pain, because those who have become estranged fight, they resist, they go back on what they said they would do, they vacillate between good and evil, and they contest the reconciler. The reconciler will die, or come close to dying, at certain points in the reconciliation process. And yet the reconciler is raised following death, defeat only a stepping-stone to the triumph of togetherness.  

The reconciler turns the pain involved in bringing together otherwise conflicting groups, peoples or nations into something much more positive. They internalise pain, incorporating it into their being. This is achieved through love, which enables patience, always seeing the bigger picture and the potential of people. Love is the basis for action to bring others together and keep them together, appealing to their better sides, despite the human tendency to corrupt the good. 

People talk nowadays about the need to ‘bridge divides’ and that we are ‘better together.’ We need, for instance, to bridge divides between regions and capitals, such as between Alberta and Canada, or Québec and Canada in the Canadian context, or between the North East and London, or with Northern Irish reconciliation, in the United Kingdom. But these are easy things to say. More difficult is realising that the process of reconciliation is painful and that leaders seeking reconciliation – at local, regional or national levels – must first become experienced in suffering.  

This experience can only be the result of a prior education in the value of pain, knowing that the joy of togetherness is most profound when preceded by a patient and humble suffering. There is no bridging of divides, no reduction of division, no togetherness, without pain. This is a lesson for the world’s current and future reconcilers across all walks of life, as we enter a world even more replete with conflict.  And in reconciliation, it is always unclear what the outcome is going to be. A person’s efforts could be all for naught, faithful efforts then a matter of failure and bitterness, rather than of sweet accomplishment.  

Anyone seeking reconciliation in a more dangerous world must first die to their previous lives of division. They must leave this self in the past, shedding it. They must become new persons, imbued with love, believing in human potential, who want others to succeed and who are ready to fight to achieve this success. But reconcilers must always fight with love as the foundation of their efforts, and with faith that they will win in their fight, that their efforts will be successful. This faith goes against what is seen – the odds are rarely if ever in reconcilers’ favour.  

We need reconcilers in our day and age. These individuals are in short supply, but they are key to the futures of nations and to the health of our geopolitics. They are the politicians - elected and those behind the scenes - the businesspeople, and the local community leaders who can see the bigger picture and articulate it, keep focused on the potential of those around them, and bear the suffering involved in fulfilling potential.  

The present wars and skirmishes as we enter 2025 will temporarily lessen. They will even pause. We should not be surprised when these re-emerge with more intensity over the next year. This is precisely when many will be called to strive for togetherness in the face of division, knowing that reconciliation is strength in the face of the reality of human weakness. Reconciliation is always a possibility. 

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