Interview
Books
Culture
Football
Sport
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. 

Get updates

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

Explainer
Attention
Culture
Mental Health
War & peace
4 min read

Keep calm and don’t cry: does Remembrance have emotional limits?

We gather to grieve—but only in ways that won’t make others uncomfortable
King Charles saltues.
King Charles, Remembrance Sunday, 2023.
The Royal Family.

In the coming days across Britain, the poppied public will gather around cenotaphs. Polished boots, flapping scarves, bowed heads, fidgety Brownie-Guides, regimented Cadets – all will pause in hushed reverence as the Last Post echoes in the cold air. It’s a scene that’s meant to unite us, a national ritual of grief and gratitude. 

But for one close friend of mine, it is a ritual that is almost unbearable. She doesn’t go to local remembrance events anymore. Not because she doesn’t care, but because she cares so deeply that she weeps. Real tears - big ugly ones. And while the music is designed to evoke poignancy, and the silence is meant to be solemn, she fears that her public displays of emotion are perceived by those around her as a bit over the top. Surely the British stiff upper lip ought not to tremble, let alone cry? We are the nation of Keep Calm and Carry On after all. So, she stays away. 

Philosopher Sara Ahmed, in her book The Cultural Politics of Emotion, offers some profound insights into why we act the way we do about our feelings. Ahmed writes that emotions are often cast as a kind of weakness – a betrayal of our ability to reason. They are something messy and animalistic, something we are meant to control. In this view, to show emotion is to reveal that you have been shaped by something or someone outside yourself. It reveals that you are vulnerable, only human after all. 

And yet – isn’t that exactly what Remembrance is about? When we gather at a cenotaph, we are not there to demonstrate the stiffness of our upper lips. We are there to grieve; we are there to be moved by the stories of young lives cut short, families broken, sacrifices made. The very design of the ceremony – the bugles, the silence, the laying of wreaths – is intended to stir emotion. Yet, paradoxically, there is a hidden social code of conduct that seems to say: but not too much

Ahmed explores several ways in which the social world shapes our emotional lives. Emotions, she argues, are not just private feelings bubbling up from within, they are also social, and they can be contagious. The atmosphere of a Remembrance service is just that – carefully crafted to invoke communal feeling: solemnity, pride, sadness, reverence. The power of such rituals lies in the way they gather us into a collective “we.” But that same collective can turn cold when someone expresses too much, breaks the silent script, or cries too loudly. 

In one of his letters to the first Christians, the apostle Paul wrote: “Rejoice with those who rejoice, weep with those who weep.” It’s a call not just to feel one’s own emotions, but to enter into the emotions of others, to share in them and show solidarity. And this, in essence, is what the cenotaph service is all about. It is a physical and symbolic place to “weep with those who weep” – to acknowledge that loss and grief are not individual experiences, but shared ones. A soldier’s death, whether in historic conflict or in the present day, is not just a family’s burden. A death on behalf of all of us belongs to all of us. 

So why do people seem uncomfortable when someone like my friend weeps openly in this space? Perhaps it is the long shadow of British wartime stoicism. At one time, the slogan “Keep calm and carry on” was intended to protect a struggling populace from giving in to despair, it was intended to create a shared emotion of resilience. But perhaps an unfortunate side effect is that it has perpetuated a notion that dignity lies in restraint. This is a cultural script, and it isn’t universal. In many parts of the world, public mourning is expected, even encouraged. Wailing, keening, clutching each other in grief – some cultures see these as honourable ways of expressing sorrow. They honour the dead by fully feeling their absence. 

We need to ask ourselves: what is lost when we suppress this kind of mourning? 

When we limit how people are allowed to feel – or, at least, how they are allowed to express their feelings – do we risk losing the very power of the ritual? Do we risk turning the cenotaph into a site of performance rather than connection, excluding those who feel too deeply to fit inside a narrow band of “acceptable” solemnity? 

This is not a call to abolish the dignity of Remembrance Day. But perhaps it is a plea to broaden our understanding of what dignity can entail. Sometimes, it looks like silent contemplation. But perhaps sometimes it looks like messy tears streaming down your face in front of strangers. Both can be powerful; both can honour the sacrifices of war. 

As Ahmed notes, shared emotion can create a sense of “we.” It is why we go to movies together, cry at weddings, laugh at sitcoms in the company of others – emotional moments bond us. In this way, emotions are not just personal, they are political. In the context of Remembrance, they remind us that war is a human tragedy, felt in human hearts. Even though today, fewer families have direct ties to the armed forces, and fewer people personally know someone who has served or died in uniform, yet, the cenotaph ceremony still calls us together and asks us to care, to remember, to mourn – and it gives us permission to cry before we carry on. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief