Interview
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10 min read

Transformer: how Jurgen Klopp gave belief to a team and city

Neil Atkinson talks about his new biography of the redemptive Liverpool manager.
A stern looking  football manager stares hard, with a stand of supporters behind him.

“But also I am shyer than everything would suggest.” It’s genuinely a surprise to hear this early on in my conversation with Neil Atkinson about his new book, Transformer: Klopp, the Revolution of a Club and Culture. Anyone who has heard him speak on The Anfield Wrap podcast, or many of his other media appearances, might soon get this impression that this is a man who thrives off the company of others, something that comes through in the book, too.  

Atkinson is so keen to stress the notion that football is meant to be shared with others, that any thought of him being shy really does jar. As if to make my point, when I begin by asking him why he wrote Transformer, he begins the story back in the ’21-22 season, the one he’s “almost got the most fondness for” from Jürgen Klopp’s time as Liverpool manager.  

The reason? “The redemption after the season under Covid and the idea of everyone being back together.” 

Redemption may end up being the word that best summarises Klopp’s career. An average-at-best footballer himself, he began his managerial career at Mainz 05 where he secures near-miraculous promotion to the Bundesliga in 2004, shortly followed by relegation again. He then moves to Borussia Dortmund, beating presumptive champions Bayern Munich to a Bundesliga title, before the team implodes, prompting Klopp’s resignation in 2015. Later that year, he joins Liverpool, a sleeping giant of European football that finds itself at a remarkably low ebb in its history having narrowly missed out on a long-awaited premier league title in the 2013-14 season. He leaves a much-transformed Liverpool nine years later, having been crowned English champions, European champions, and world champions in the intervening years.  

Klopp also seems to relish redemption stories in his squad, too. Jordon Henderson is nearly sold by Liverpool before Klopp arrives; Klopp makes him captain and he lifts nearly every trophy possible. Klopp signs Andy Robertson from relegated Hull FC; along with Trent Alexander-Arnold, they drastically re-invent the attacking fullback role in modern football. Chelsea reject Mo Salah who then joins Liverpool in 2017; under Klopp he becomes one of the best players in the world, and will go down in history as a genuine Liverpool legend.  

Klopp loves a redemption story because he loves people, values them, and believes in them. He loves to see people redeemed; at their best. 

 

“Liverpool is also uniquely placed – in the way that, I would argue for instance, Baltimore wasn’t – to be able to be a part of global storytelling, but on a uniquely local basis.” 

It’s fitting, then, that Transformer is a book steeped in friendship. In offering his own retelling of Klopp’s nine years as Liverpool manager, the shyer-than-you-might-think Neil Atkinson does so in conversation with the people and places he knows and loves best, and invites you, the reader, to swap in your own. “I’m going to name people and places and they won’t be the same people and places as your people, but that’s fine to substitute; you’ll sort this out. I trust you.”  

This was, it turns out, a conscious choice on his part. “I think that too often now in lots of storytelling, the idea of removing specifics is a real shame … I love The Wire. The Wire could only happen in Baltimore and there’s tons of reasons why, but there’s lots of aspects of that could be made more universal, [for example,] literally the way they talk to each other. But there’s great slabs of The Wire where they’re talking about a Baltimore radio station, because that’s the way people speak [there].”  

To tell the story of Klopp’s time as Liverpool manager is also to tell the story of the city throughout this time. Bill Shankly once famously said: “I was made for Liverpool, and Liverpool was made for me.” At times it has felt as though no-one has come as close to this as Klopp has. For Atkinson, the city’s particular culture and place in society is part of what makes the football club such a compelling team to follow for many around the world. “Liverpool is also uniquely placed – in the way that, I would argue for instance, Baltimore wasn’t – to be able to be a part of global storytelling, but on a uniquely local basis.” 

The language of ‘doubt’, ‘belief’, ‘hope’, and ‘community’ that permeate Klopp’s vocabulary seem to be shaped by the faith and hope he carries with him. 

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This, in turn, is why Klopp’s story is the city’s story. “All of that, I think, is part of why putting that [locality] central really, really matters. And I think it’s never mattered more, ironically, than while Liverpool have gone through a bit of a global explosion under Jürgen Klopp. Many people are bought in because of what they see happening locally withing Liverpool.”  

The story of the city and its people also goes some way to explaining the connection Klopp managed to cultivate with the fans. In his first press conference as Liverpool manager, one throwaway line took on a life of its own and became the motto of Klopp’s tenure: “You have to change from a doubter to a believer.”  

When I ask Atkinson why this phrase resonated so much with fans, again the city itself looms large. “I think it’s a city that likes the idea of belief. That’s just there. That’s literally centuries old. I don’t think you just knock that out [out of the city].” But Atkinson is keen to stress the importance of the other part of the phrase: “I think the diagnosis of doubt is actually the reason why it catches … the doubt part’s more important than the believer part, in a way.” 

Prior to Klopp, headstrong managers like Brendan Rogers and Rafa Benitez had come close to clinching Liverpool’s first English title since 1990 but, by the time Klopp joins in 2015, a growing contingent of fans became unsure that they would ever see Liverpool lift another top-flight trophy again. Klopp’s awareness of and solidarity with the growing doubt of Liverpool fans, is part of what endears him to them so quickly and is what allows him to lead the fanbase into a position of belief once again. 

Despite being a man of deep religious belief himself, Klopp rarely discusses his faith publicly. “So rarely!” Atkinson agrees. “I looked for it, because it's something I like to write about and something I'm intrigued by myself. So, yeah, I looked for it, but there's never enough to hang something onto.” 

As Atkinson points out, this isn’t because Klopp is afraid to share his thoughts on non-footballing maters: “He very much let us know what his opinions were on the European Union, and also wants us to agree with him, it’s worth pointing out. He didn't just have opinions on the European Union. He wanted us to agree with them. He didn't just have opinions on the vaccine. He very much wanted us to agree with him. On faith and his relationship with it, he very rarely spoke about it and so at no point has he asked anyone to agree with him.” 

Again, the context of Liverpool the city begins to clarify the nature of Klopp’s belief. “And I think he sees it as something that's deeply personal. I think he sees it as something that quite possibly – I would argue, and we don’t know – transcends Church attendance. In the same way that, for instance, we have a sense of the mosque that [Mohammed] Salah and [Sadio] Mane have attended whilst they’ve been here, people in Liverpool talk; but we don't know what church Jürgen was going to. That suggests to me that quite possibly there wasn't one. Because at some point someone would have said ‘he goes to our church’ and that never really happens, unless it's something that is so, so unbelievably private. So, I think that there is something non-conformist and I think he does see it as a personal relationship, first and foremost.” 

Despite this, the language of ‘doubt’, ‘belief’, ‘hope’, and ‘community’ that permeate Klopp’s vocabulary seem to be shaped by the faith and hope he carries with him. It’s also one of the things that made him such a compelling voice when he spoke out about some of the difficulties with following football. Whether it’s the overly congested nature of the footballing calendar and the issue of player welfare, the consistent presence of tragedy chanting at football matches, or the awful policing of Liverpool fans at the 2022 Champion’s League Final in Paris, Klopp always seemed able to articulate a better vision for how football, and even society, might operate.  

Football supporters are more than one thing.” They are neither angels nor demons; just normal people with a hobby and a passion, and a life beyond their football club. 

And so, as the conversation continues, we turn to talk about what it’s like being a match-going football fan. “Let's be clear,” Atkinson says, “there's never been some sort of unbelievably rosy moment to be a match-going football supporter … It's also worth saying that a lot of the people who still romanticize that period [i.e., football’s past] tend – but not always – tends to be white men, for whom that period was easier.” 

This isn’t to say that going to football matches is always easy. Atkinson talks about being kept in the ground by police after matches (a pretty common occurrence for away fans), and the small mercy of being allowed to go to the toilet (a less common occurrence). As Atkinson alludes to at the start of our conversation, football under Covid was grim. Despite now being a televised product, games without fans present are simply not as entertaining. And yet there remains an ongoing demonisation of football fans in some sections of public discourse.  

All this is perhaps why he is, somewhat despite himself, keen to see Transformer succeed. “I really want the book to be successful. And I'm quite surprised [by that] … But one of the reasons why I want the book to be successful is … [to show] that football supporters are more than one thing.” They are neither angels nor demons; just normal people with a hobby and a passion, and a life beyond their football club. 

“One of the things that’s made the most people laugh I ever heard at the match – it’s not some remarkable wit – but we were at [Manchester] United once and there was some fella .. and he was shouting terrible things that were like threats and all sorts of nonsense … and some other fella shouts back in a big scouse accent, ‘Shut up! You’re just an accountant from Altringham!’” If readers get nothing else from Transformer, let it be that most football fans are as banal as accountants from Altringham.  

“And that’s why I think the tragedy chanting is actually really quite deeply upsetting because the people that you’re looking at are just the same as you.” If the treatment of football fans – whether by other football fans, or by the police, or by football clubs, or by governments, or by politically-motivated quasi-national organizations – is to get better, this begins by recognizing over and over again, that they fans are just the same as you.  

We start to wrap up our conversation by talking about the future for Liverpool, of life without Klopp. “There was a thing that happened last season when I was working on the book,” Atkinson says, “I could feel the dust of nostalgia settle on people in real time, of the thing happening in front of them that they were nostalgic for. And I hated that.”  

It’s possible to read Transformer fundamentally as a polemic against nostalgia. It’s not just pointless for Atkinson, but actively damaging. “Nostalgia is, in general, a negative force. It’s a draining force. I genuinely do believe this. It’s a force that takes you out of the present into the past. That’s not necessarily bad, but it sends you into an idealized past, which the present will struggle to compete with.” Part of Klopp’s strength as a person and a manager was in recognizing this: “literally part of what Jürgen did when he was managing was go, ‘Stop being f***ing nostalgic. It’s happening now. You have the match now.’” 

Klopp was often such a compelling figure during his time at Liverpool because he was consistently, relentlessly optimistic, occasionally to a fault: “Klopp was a massive cultural force in this country, while being an optimistic, forward-looking, progressive person … but whilst he was that person, Britain went in the opposite direction.” 

And herein lies the task of carrying on Klopp’s legacy, both in Liverpool the football club, and Liverpool the city, and beyond. “Part of the challenge [facing society] is to have a message of enjoyment, of joy within it. Anyone who’s not doing that, is not facing that challenge, in any walk of life, is for me, therefore, not dealing with the core challenge … You’ve got to have the positive, progressive, ‘things will get better’ message.” And where does Jürgen draw his hope from, I wonder? 

 

Neil Atkinson's Transformer - Klopp, the Revolution of a Club and Culture will be published on 26th September, by Canongate Books

Review
America
Books
Culture
Politics
8 min read

James Davison Hunter: diagnosing America’s health

A great experiment is depleted, and nihilism slips into the void.

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

Riot police stand guard outside a White House fence line.
The White House, June 2020.
Angela N., CC BY 2.0, via Wikimedia Commons.

It was unsettling. Disturbing. And in the months since, it has proven to be a powerful and haunting image, etched in my memory. Thinking about it now has exactly the same chilling effect. 

So, it was earlier this year. I was at the cinema with a friend, sitting comfortably and waiting for our movie to start. Our shared love of Sci-Fi had taken us there that afternoon. Not unexpectedly, up pops the reel of trailers. Fast paced, dramatic and with loads of loud music, they’re either enticingly engaging or mercifully short. 

On this occasion the climax of the reel saw America engulfed in a modern-day civil war. And the image?  

A man is pleading, ‘There’s some kind of misunderstanding here, we’re Americans, okay?’  

There’s a pause. The music stops. Silence. It’s a long pause. 

Then the camera pans to a man in military fatigues, with sunglasses and a rifle sitting ominously on his hip, cocks his head and responds: 

‘Okay … [another pause] what kind of American are you?’ 

Guns cocked, the trailer explodes back into life. 

Our movie was really good. My friend’s company, as usual, was delightfully affable. But the image that remains echoes with that question, ‘what kind of American are you?’ 

I have to confess, I love America. I studied there. I have good friends there. I gorge on American food. I watch American football with my son, every week, on a pay-per-view live stream with real US TV ad breaks (‘Go, Pack, Go!’). In my personal experience Americans are some of the kindest, most thoughtful and most generous of people.  

Maybe that’s why I’ve found the image so troubling. Not that it was some kind of fantastical dystopian depiction, but rather that it portrayed something altogether more plausible. Especially in the light of the ‘storming of the Capitol’ on January 6, 2021, the epidemic of mass shootings and the ongoing violent rhetoric on both sides of the political divide. 

How do you square the circle of America? How do kindness and generosity sit alongside gun violence? Is the country on the brink of civil war? 

Back in 1991 the University of Virginia sociologist James Davison Hunter’s book, Culture Wars: the Struggle to Define America suggested that cultural controversies would be increasingly significant in American politics. At the time not everyone agreed and some even pushed back against such an overblown prediction. Time, however, has vindicated Hunter’s reading of the runes. The ubiquity of his ‘culture wars’ epithet is the proof of his pudding. 

Hunter’s latest offering picks up the story once more. Using the present situation in America as a case study, his reflections ‘bookend’ his earlier thinking. However, Democracy and Solidarity is not an extended commentary exploring the rise of populism and the radical right, or the snowflake, woke elitism of the socialist left. Rather, it seeks to understand why the sentence that opens his preface is true: ‘Democracy in America is in crisis.’ 

Grievance and hurt issue in rage, the unchallengeable moral authority of ‘my personal experience!'

For Hunter, understanding what is going on in a culture requires diving deep into the sources it draws on. What forms it? What drives it? All too easily we focus on the observable and what we can see. The stuff that happens and the values, beliefs and institutions that comprise our common life.  

But that is to miss the deeper structures of culture that are formed by our tacit assumptions and the latent frameworks of meaning that nestle unseen and form the cultural architecture that surrounds us. The power of culture is demonstrated by how far it is taken for granted’. 

In an interview Hunter likened his approach to be the difference between weather forecasts and climate studies. Or, to put it another way, moving from ‘the politics of culture’ to ‘the culture of politics.’ 

Beginning at the beginning, Hunter goes to the origin story of the nation. Deeply influenced by the principles of the enlightenment the Founding Fathers of the United States set about their task of nation building. Proposed by John Adams, Benjamin Franklin and Thomas Jefferson in 1776, the national motto on the Great Seal of the United States, E Pluribus Unum (Out of many, one), summed up their political objective. The creation of solidarity. The glue that binds a society together. 

The genius of the Enlightenment in America was that it facilitated this solidarity. What was created was a ‘Hybrid-Enlightenment’, fusing the insights of French and British intellectuals in a context deeply influenced by the faith of religious dissenters, with the Puritans chief among them. The blending of the secular and faith insights from the Enlightenment was what provided its robust inclusivity and durability. For Hunter, this proved key because: 

“In the end, the hybrid-Enlightenment in America was a broad enough and opaque enough amalgamation to encompass substantial diversity and the tensions that diversity implied.” 

This opacity enabled different groups to see themselves in the enterprise and gave wider American society an ability to absorb a plurality of views, opinions, and traditions. A commitment to Enlightenment rationality also then provided the tools whereby differences could be ‘worked through’ in reasoned debate. Thus, the culture was a living thing, growing, evolving and developing. All the time maintaining the wider solidarity, the ‘buy-in’ from the different communities and constituencies that comprise America. 

Opacity also meant that tensions and contradictions were part and parcel of the endeavour from the start. There may have been a promise of freedom, equality and universal justice for all, yet historically these have been denied to large tracts of the American population. But still the centre held, and solidarity was maintained. As Abraham Lincoln presciently reflected in his Second Inaugural Address, given on March 4 1865, shortly before his assassination and the end of the Civil War: 

“[We] read the same Bible and pray to the same God, and each invokes His aid against the other. … [Yet] the prayers of both could not be answered—that of neither has been answered fully.” 

The problem today, as Hunter discerns it, is that the elements of the hybrid-Enlightenment are unravelling.  He sees a number of contributory causes to this escalating collapse.  

Right at the centre is an amoral, materialistic and individualistic neoliberalism which reduces everything to economics and the market. This is deeply corrosive of community and solidarity.  

Then there is the fruit of postmodern scepticism that has filtered down from the intellectuals into the general population. Truth is deconstructed, experts are distrusted and misinformation, disinformation and fake news abound. 

Widespread immigration also plays a part. It intensifies American pluralism and brings into the country those who are unfamiliar with the legacy of the hybrid-Enlightenment and for whom the national mythos of America is either strange or incomprehensible. Far from being taken for granted, their worldview does not fit. 

The growth of identity politics further complicates the unravelling. Solidarity, rather than being found in the national vision, is achieved by defining ‘us’ over and against ‘them’. It doesn’t foster cohesion, it seeds division. Grievance and hurt issue in rage, the unchallengeable moral authority of ‘my personal experience!’ As with Nietzsche, this acts as a narcotic against the hurt, an anaesthetic for the pain.  

Of course, identity politics has no room for reasoned debate and mutual resolution. All that matters is the outcome of the zero-sum game where the justice of my position is both acknowledged and acted upon, and you lose. Whether that identity falls on the political right or left, it doesn’t matter. Family, sexuality, public education, the news media, the arts, the law, electoral politics, you name the issue the game play is the same. 

Solidarity always involves drawing boundaries. Even the hybrid-Enlightenment drew the line between what was acceptable and what was unacceptable. Who was a part of us, and who was not. Without boundaries there is no identity. It is just that now, identity politics require the boundaries to be much more tightly drawn. “What kind of American are you?” 

In all of this, America’s cultural resources for ‘working through’ these issues have been seriously depleted as the hybrid-Enlightenment has unravelled. Into the void, observes Hunter, a form of cultural nihilism slips in. It is far from being all-pervasive, and he maintains that few Americans are nihilists. Yet as a cultural reality he sees it in the prevailing tendencies towards ‘epistemological failure’, ‘ethical incoherence’ and ‘existential despair’. Then, deriving from these he adds a fourth, ‘political annihilation’ and the will to obliterate everything that obstructs acquiring power by destroying enemies completely. 

Does it all seem rather depressing? 

Hunter admits that he has neither proposals nor a plan to address the crisis he so eloquently describes and accounts for. Yet he concludes: 

“… truth be told, I myself am very hopeful – not because I don’t see the seriousness of the problem and its dangerous implications, but because I believe that the times are full of real opportunity if one has the eyes to see them. Sadly, my eyesight is not very good. … [but] without real images of a better world, without myths of a completion of the past in the future, without a world ordered towards goodness, truth, and beauty … We become something like Nietzsche’s ‘last men’.” 

I’m grateful to Hunter. I think I understand my American friends, their country and their present challenges better for his insights. As for the possibility of a civil war, he thinks it’s unlikely as the ‘red and blue’ are too intermingled and economically interdependent across the country. In the meantime, political violence will continue to be a very real threat. 

As for the future he hopes for, it requires a paradigm shift to imagine and articulate a new vision of public life. It needs the cultural resources of a reconstituted humanism, drawing on the rich insights available in a genuinely pluralist society. Resources that embrace the faith wisdom of exemplars like Martin Luther King, Mohandas Ghandi and Thích Nhất Hạnh. Resources that include a retrieval of the fundamental principle of forgiveness. Without the realism to accept that none of us are perfect, we’ll never be able to live together. As the influential political theorist Hannah Arendt wrote in The Human Condition (1958): 

“Without being forgiven, released from the consequences of what we have done, our capacity to act would, as it were, be confined to one single deed from which we could never recover; we would remain the victims of its consequences forever.” 

Arendt’s insight is altogether more telling when seen in the light of her experience as a German Jew under the Nazis. And if forgiveness is too high a bar, at the very least we have to somehow learn to let things go and move on. 

Hunter is under no illusions, such a paradigm shift remains a long haul away.  

But he is hopeful.