'Advocacy'

For Community Care Magazine May 2005.

There was a time when advocacy was something one could find being practised in a few progressive places in the UK. Now of course, with the introduction of the  government's white paper 'Valuing People', advocacy abounds as a way to sustain development. It is assumed that statutory funding should be sought. However it seems that the statutory sector views advocacy as a means to let service users know what the local authority has already decided to do. Advocacy service level agreements are popping up all over, a fact that in my opinion is contrary to the advocacy ethos and one that compromises advocacy's independence and ability to fully and openly support the service user.

Another development in the fundraising strategies is to go for larger amounts and in collaboration with other fund seekers. This joint working approach is what funders want to see and it also reflects the growing need for this service. All very well in theory but I believe that there are inherent problems in this approach for both smaller and larger advocacy organisations and most importantly for service users.

Firstly. Advocacy organisations are in danger of becoming as unwieldy, bureaucratic and institutional as those that they are so often in dispute with. This is unlikely to be good for neither advocacy or the service user. Advocacy is not about numbers; it is about individual people's needs and having them addressed appropriately and in a culture of transparency.

Secondly. Advocacy umbrella organisations which seem to be springing up, ostensibly as a result of imposed funding criteria, are in danger of a) losing sight of and potentially alienating their service users; b) setting up a cross or neighbouring borough conflict of interest; c) risking bringing advocacy into disrepute by setting up what is tantamount to a monopoly; d) being perceived by statutory organisations and service users as knowing too much over too wide an area and putting smaller often extremely successful advocacy groups out of commission. 

If an advocacy project has its 'birth' within a statutory body or 'gets into bed' with one at a later time, how can it meet the needs of service users? The answer is that it can't. It will always become a 'hostage to fortune' because it compromises itself by being a large organisation in the mistaken view that it can somehow control its service delivery sustainability in this way. A result of this is that the service is likely to become less user-focussed because of business constraints on its practice and service user disillusionment.

Bigger is most definitely not better especially when people with learning difficulties are involved. Wasn't that why we closed the institutions? Lets not create another one in advocacy.

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Walt Whitman and Oscar Wilde'

 

Walt Whitman (1819-1892) and Oscar Wilde (1854-1905), were two greats of literature and both a kind of Gay Daddy. Whitman’s seminal work ‘Leaves of Grass’ expressed for the first time in American poetry, a discernment of homosexuality, described in what he called the ‘body electric’, a strong sexual charge. This raunchy collection brought him notoriety. Alternatively, Wilde who was born only a year before the publication was to go on to merely discuss same-sex love in terms of something that ‘dare not speak its name’, a kind of Greek love between an older wiser man and a younger but willing student. This bashful approach to sex may have been brought about by changing sexual morals and laws in place in late 19th century England. However, both men expressed in their art, and their own way, a sensibility to homosexual love and relationships.

Of course, in terms of Modern day definitions of homosexuality, it is hard to pin down the sexual orientation of either, their emotional and sexual lives are shrouded in uncertainty, and the age in which they lived filled with sexual hypocrisy, respectability being the most important tenet in life. Wilde was from a wealthy family and his first conquests, sexual or otherwise, came from similar circles to his own: young men used to expecting to get what they wanted, and by no means the innocents that society would have had us believe. The last of these, Lord Alfred Douglas, was to introduce Oscar to a circle of rent boys, with whom he had friendships or, as was alleged, sexual relationships. Oscar, by his own admission paid for the young men’s company, often with gifts or money, whilst maintaining respectability as a married man with children. After his fall of course, his love for Lord Alfred Douglas became common knowledge and they lived together abroad, for a time, until financial constraints imposed by the estate of his ex-wife forced them to separate. It is interesting to note that up to his trial Wilde was the darling of the literati and the theatre going public, but even this adoration did not save him from the law’s and society’s view of homosexuality, exacerbated by the fact that Wilde was viewed to have ‘corrupted’ younger innocent men.

Whitman is different to Wilde in that he was from a family, often in perilous danger of financial ruin and yet with strong Quaker leanings. However, he never married, and he openly lived with at least three young men, through his life. One of these young men a mere teenager at the start of their relationship, Bill Duckett, served Whitman in a variety of roles, aside from any sexual relationship that may have occurred. There is a photograph of Duckett with Whitman in a formal ‘married’ pose, which is in contrast to the artistic one of Whitman and his most notable love, Peter Doyle, although in this image they are made to appear as though seated on a Tête-à-Tête seat. At the very least, such photographs seem to suggest a very close friendship, viewed as somewhat odd by some, since Whitman was known to be famous and apparently comfortably off as a result of his writing success and yet choosing working class young men as his companions. Ironically, Wilde, a gay ‘daddy’, claimed a tenuous ‘daddy / son’ relationship with Whitman. According to Wilde himself, when they met in 1882, when Whitman was 63 and Wilde 28, this meeting of intellectual equals was sealed with a kiss on the lips.

As mentioned before, the relationships Whitman and Wilde had were founded on mutual benefit; undoubtedly Whitman financially supported his lovers/helpers/assistants and Wilde also showered Lord Alfred with gifts and paid the rent boys for their favours. What is also likely for these relationships and for many Daddy/Son relationships now is that they had an intellectual or emotional component, a truly Platonic-inspired alliance.

(on-line article, 2010)

Copywriting

 

Age Gap.

Only ten years separated Verlaine and Rimbaud, two giants of the French poetry scene, and yet I believe that you can call their relationship a Daddy/Son one. It is also clear that Rimbaud the younger man, brought out the older man, giving him the excuse to fully express his decadent nature. Just before Rimbaud wrote to him, he had left his job and begun to drink heavily, but it seems that Rimbaud’s letter sent along with his poem ‘Le Dormeur du Val’ or ‘The Sleeper of the Vale’, a mesmeric and scandalous work, clearly struck a chord with Verlaine. As the more successful man it was Verlaine who paid for the ticket that would bring Rimbaud to him, and occasion the beginning of their affair. They became vagrants and wastrels, their activities fuelled by generous amounts of absinthe and hashish.

Verlaine had been a figure of some standing, attending leading artistic salons of the day. This literary elite which Verlaine had previously been a member of, hated Rimbaud, the enfant terrible, the pervert, as he was viewed. Verlaine was also a respectable married man and father, and Verlaine’s wife, already a victim of his drunken rages, despised Rimbaud - a young, uncouth upstart. She soon realised that her husband and Rimbaud’s relationship was a homosexual one, an indecent connection, by the standards of the day.

Edmund White in his biography of Rimbaud muses upon the young poet’s desire for literary, sexual and  mental control of Verlaine. Perhaps he saw in Verlaine a man out of control already and ripe for bending to his depraved ways and to his brand of futuristic abstract poetry, a rarity in 19th century literature. He, being the younger man was perhaps seeking for a willing disciple in the older man, whose work may have run its own course. Whether this supposition is true or false, Rimbaud did succeed in isolating Verlaine from family, friends and literary contemporaries, turning him into a dependent and mercilessly cruel individual and Rimbaud’s near assassin. Verlaine, in a drunken rage, shot Rimbaud twice, once in the wrist. Rimbaud at first refused to report this incident, supposedly because it was only an extension of the bitterness both felt towards each other, but at a meeting at a railway station Verlaine’s behaviour so frightened Rimbaud that he reported the incident to the police. He was arrested for attempted murder and also rather bizarrely underwent a quasi -  medical examination, following the police examination of his writings to Rimbaud and his own wife’s accusations about the nature of his and Rimbaud’s relationship. Rimbaud eventually dropped the charges but it was too late for Verlaine to evade imprisonment, purportedly for his homosexuality. The disapprobation of others sealed his fate.

The root of their hostility towards each other, as sometimes happens in other Daddy/Son relationships, may have been because Rimbaud was jealous of Verlaine’s success, and sought to ruin him, or to drag him away from his poetic roots and to make him persona non grata to his old crowd. They were also sexually incompatible: Rimbaud was a highly sexed buck and Verlaine, a passive romantic. Of course grinding poverty also played a part in their wretched life together. They met again after Verlaine’s release from prison, but Rimbaud’s determination to cease writing and his debauched ways, left their relationship with nothing to feed upon. So Rimbaud left for North Africa to work as a merchant, and died aged 37 in 1891. Verlaine, after further success as a poet in England, became a teacher in France where he fell for a young pupil, Lucien Lettinois, who died in 1883, leaving a devastated Verlaine to fall even deeper into drug addiction and alcoholism. However, a brief resurrection of popularity through a re-evaluation of his early work brought him an income and yet he too died young in 1896.

 (on- line article, 2010)

 

Seeking the Numinous - Then and Now
Inspiration for and elements of the work of Sir Ninian Comper,

church architect, designer and furnisher (1864-1960)


 
Introduction
Although Sir Ninian Comper, during a seventy one year career (1889-1960), occasionally expounded in print on his detailed theories of beauty in relation to his work and his search for the numinous therein, not much if any, others concerning these issues have presented commentary. This paper seeks to address this fact by exploring his divine, and to him, natural inspiration and the elements in his work which best express that inspiration. It will also point to the way in which Comper is able to help us to find our spiritual way today by trusting in God-given beauty allowing a church to “Pray of (1), Itself" it being a prayer.

 
The Search for the Light.
In most major Comper works there are three ingredients, the use of which vmake him stand out from other architect/designers: an unerring eye for space and liturgical shape; a masterly ability to decorate including the mixing of a variety of styles; an ecclesiologist's skill in producing painted (not stained) glass, which he made, to draw the eye to the image depicted in vibrant and warm colours by leaving the surrounding glass clear. It is this light which assists the viewer to see the most important part of the church, the altar. Comper had previously expounded his maxim for the altar at the presentation of his first paper of 1893 given at St Paul's Cathedral on 29th November:

 
"We want neither sideboard, nor mantelpiece, nor a box
bed, but the table and altar of sacrifice which should stand as much as possible in the open". (2)

 
It is clear that his work did, and still does, just that. A superb example of lambency can be found in St Philip's Cosham, with its
whitewashed walls and clear glass save part of the still unfinished East window. Here Comper has created a masterful design with five major components (font, west gallery, organ case, altar with ciborium

 
housing the Blessed Sacrament and Lady Chapel) all radiant with natural light in abundance from the aforementioned windows. Alternatively in the convent chapel of the motherhouse of All Saints, London Colney, clear glass is used but beyond the fantastic ciborium is a glorious Jesse Tree East window.
This combination of clear glass, gilded ciborium and colourful east light makes for a dazzling display which evokes awe in the viewer. Finally, John Betjemen's most frequently mentioned of Comper's churches, St Cyprians Clarence Gate, has a rich screen stretching across the entire width of the Church, it has gleaming chapels, a wonderful high altar with decorated buckram frontal and dossal and a refulgent tester, all of which hardly need further light to achieve their purpose, and yet Comper installs clear glass in the nave windows to highlight his handiwork with that of God's own. A triumph.

 
The ultimate importance of and search for beauty
In a paper presented in 1932 Comper spoke of the challenge of blending the earlier individual work of others into his own unique style He summed up the problem by quoting Socrates in Plato's Banquet:
“A man should, from his
youth seek for forms, which are beautiful. At first he should love but one of them; then recognise the beauty, which resides in one as the sister of that which dwells in the other. And if it is right to seek for beauty generally, a man must have little sense who does not look upon the beauty of all bodies as one and the same thing. At first, that is, he seeks in youth for unity in Beauty by exclusion and ends by finding it in inclusion". (3)

 
Comper also left thoughts, even later in his career, on a definition of
beauty by suggesting that God has given us a key to the definition of beauty in his creation, a revelation and image of himself. The Lord bids us to consider the lilies of the field, which he has created for no apparent purpose but their beauty. A measure of this is in the way that some find their faith encapsulated in a flower. It is possible to find a definition of beauty in God's work, i.e. in nature. Man's work can be beautiful only in so far as it conforms to this ethos. (4) A more modern comment along these lines can be found in Alice Walker's The Colour Purple where Shug Avery talks of the nature of God as seen in the flowers which are the title of the book:
"God loves everything you love---and a mess of stuff you don't. But
more than anything else, God loves admiration". (5)
Comper maintained that "The whole history of the altar through all its
periods reveals the high place given to beauty in the Christian Church. All the arts have been enlisted by her to do honour to he lord in the Eucharist". Even "the dance, so conspicuous in the Old Testament, and in Beato Angelico's pictures, is still to be found in Spain; and notably at Seville, on the feasts of the Corpus Christi and La Purissima and at the Carnival, when the Seises, or six boy-canons, whose school was founded in the Thirteenth century, dressed as pages of the time of Philip the Third, dance a minuet with castanets while the Canons are prostrate before the altar."(6)

 
Seeking the ultimate liturgical plan
Setting beauty aside, although as we will see later in descriptions of
Comper's work it best operates in conjunction with it, we must turn to his liturgical planning. Comper's upbringing in Aberdeen, where his father, The Reverend John Comper, was a leading light in the later flowering of the Oxford Movement in Scotland perfectly equipped him with a knowledge of liturgy, ecclesiology and theology which, coupled with his mother's encouragement towards the arts and his own detailed studies into church and Art history over many years and supplemented by visits to Europe and North Africa all played a part in the making of the genius he undoubtedly is.
􀀁
Discussing Comper's liturgical and architectural eye, Peter Hammond said:

 
"St.Philip's, Cosham, completed in 1938, bears little resemblance to
anything that the man in the street is likely to associate with functional architecture. There is no church built in this country since the beginning of the century which is so perfectly fitted to its purpose. It is the work of an architect for whom architecture is essentially the handmaid of the liturgy, and Christian tradition something far more vital than a storehouse of precedents and historical detail. This church functions as the great majority of modern churches-for all their display of contemporary clichés-do not. It is a building for corporate worship: a building to house an altar". (7)

 
Comper was an innovator ahead of his time in re-introducing the nave altar. The church of St Philip provides conclusive proof that bringing the altar forward, allowing the people to surround it does not sacrifice mystery; if anything it settles the intimate focus on the altar of sacrifice where the sacred mystery of the consecration happens:

 
"This intimacy was still further realised at the consecration of the Chapel of the mother-house of the All Saints Sisters at London Colney by the Bishop of St Albans in 1927, when an equal part of the worshippers was facing each of the four sides of the altar". (8)

 
In an unexecuted instance of the Comper design oeuvre he was asked n the 1930s by Downside Abbey to assist them in the problem of the 500 boys at its school being unable to hear what was going on at the high altar. He suggested taking the monks stalls, which divided the newly extended nave from the high altar, out and moving them towards the high altar and putting another altar on the step of the chancel. They thought this too radical and said no. However, interestingly enough, this is exactly what they did do in the 1970s.

 
At St Mary's Wellingborough, which was designed by Comper between 1906 and 1948, we can see a near perfect ecclesiastical and liturgical interior in which the Catholic Anglican tradition can function. Everything which encompasses Catholic ritual is possible and made delightful here. However, unlike St Cyprian's, Clarence Gate, it has fixed pews and therefore limited possibilities in terms of where the congregation can go. This is an oddity as Comper said:

 
"Nor, if the church is to have an atmosphere of prayer must
not be cluttered up with pews and chairs. The introduction of fixed seats or pews in our late medieval churches was a great abuse, to the evil of whichthe Reformation added by renting the pews to the rich and setting part bare forms for the poor". (9)

 
It is perhaps yet another sign of his genius and flexibility as a designer to bow to the dictates of his clients upon occasion.

 

 
Expressing Beautiful Functionalism.
Comper's major work, the already mentioned, St Mary's, Wellingborough is a masterful example of beautiful functionalism:

 
Every part of the church is fit for its purpose: the gilded altar is at the liturgical heart of the building, suitable for East or West facing liturgy, although Comper is likely to have felt that Westward facing possibilities were only ever an unwitting and accidental benefit of such an open style; it has two side chapels of differing designs to suit the need for a range of service styles; a grand almost cathedral-like space for processions; copious amounts of light for witnessing the beauty of the whole; and throughout, it tells the glorious story of Father, Son and Holy Spirit in visual terms. It truly can bring one to one's knees. (10)

 
Comper's beautiful functionalism is easy to see in his work, but what makes him so different from other church builders and furnishers? Their work clearly can and does inform but Comper's work is the apogee of worshipful and functional beauty using nature as its source and not counting the cost in the creating of it nor being afraid of offering God the finest that we can furnish. Comper talking about the temple with the golden statue of Athene in Athens made from the offerings of all her citizens said:

 
"The altar beneath its ciborium took the place of the statue, and the statesman Akominatos, Metropolitan of the twelfth century added rich treasure and silver doors to the great entrances. It is the lesson to be gathered from the acceptance by our Lord of costliness lavished upon himself in his presence on earth.". (11)

 
Conclusion
Comper's Beauty by Inclusion whereby he combined many of the ecclesiastical and secular styles into an amazing whole is created as mentioned before through many influences not least the Almighty’s. He suggested that:

 
"In all arts the Church took over the best traditions of Jews and Greeks adapting and perfecting them to her use. And the measure of achievement is the degree in which she succeeds in eliminating the sense of time and producing the atmosphere of the heavenly worship." (12)

 
This fits in with Comper's view that an architect should not wish to embellish a building with his/her own stamp or the mark of the times but that his/her work should be timeless and divinely appointed.
Doctor Pevsner, who did so much damage to Comper's standing in the
ecclesiastical design world, is perhaps misguided in some of his comments in the context in which he was presenting them. This is because when making such comments he was not viewing Comper's work from all angles to fully comprehend Comper's liturgical and aesthetic genius, but instead from his own narrow and secular Modernist viewpoint. It is time to rehabilitate Comper, the creative genius to his rightful place in church history and in church and artistic life today ~ an act which is, with the dawning of a new century, at last underway. A recent rehabilitation has been afforded by Simon Jenkins in his book ‘England's Thousand Best Churches’,

 
"Comper's amalgam of a light and open architecture with pontifical sanctuary fittings yielded some of the most brilliant churches of the early 20th century." (13)

 
References
1). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It’, full account, p.17 SPCK 1950
2). Peter F. Anson, Fashions in Church Furnishings 1840-1940, p.280, The Faith Press, 1960
3). A.T. P. Cooper, Wimborne St Giles, ‘A Ninian Comper Restoration’
4). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It’, full account, pp. 13-14, SPCK 1950
5). Alice Walker, ‘The Colour Purple’, 1983
6). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It’, full account p.8, SPCK 1950
7). Peter Hammond, ‘Liturgy and Architecture’, pp.75-6, Barrie and Rockliff, 1960
8). J. Ninian Comper, ‘Of the Christian Altar and the Buildings Which Contain It’, p.35, SPCK 1950
9). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It’ p.20, SPCK 1950
10). Simon M O'Corra, ‘St. Mary's Wellingborough’ by Sir J Ninian Comper, Original Text, Church Buildings, August 2000
11). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It, pp17-18, SPCK 1950
12). J. Ninian Comper, ‘Of the Christian Altar and the Buildings which Contain It’, p.9, SPCK, 1950
13) Simon Jenkins, ‘England's Best One Thousand Churches’, p.418, Allen Lane, The Penguin Press, 1999

 

 

 
©Simon O'Corra February 26 2001(on-line aricle)