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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

Article
Culture
Fashion
6 min read

London Fashion Week: unstitching the tension between designers and religion

Why couture turns churches into runways.
Two models stride along a catwalk of a fashion show held in a church
Orgamea, CC BY-SA 4.0, via Wikimedia Commons.

During London Fashion Week, galleries, warehouses, halls and factories transform into runways to showcase designers’ newest collections. But sometimes they choose a venue that would otherwise be unexpected for an industry-insider event- one of London’s many churches.

In some ways, the Christian chapel is a natural runway – a crowd cut in two with all eyes on a procession down the central aisle. A church wedding might be the most literal analogy- with the bridesmaids and wedding party as the models on a runway showcasing their fine gowns. But the reasons why a designer might choose a Christian venue go beyond a convenient space. 

A venue of smells, bells, fabrics and painting

The Christian Church has a rich history of materiality that other Western institutions would struggle to compete with. During the Middle Ages and the Renaissance, the Church was the main proprietor of all artistic practice. Churches commissioned painters to beautify their walls and to illustrate biblical stories in the form of triptychs and altars. Textile workers embroidered intricate patterns onto clerical vestments, and metal workers and glass makers collaborated to craft stained glass windows. The Church and art were inseparable and for many, attending church was the only way you would see these human-crafted artistic wonders. 

Church history and art history are so intertwined that even in the present day, it’s hard to be in the creative industries without some awareness of it. 

That sense of materiality is a strong reference point for many who grew up attending more traditional Catholic, Anglican or Orthodox churches, but even for those whose experience with church might involve only the occasional tour of a beautiful church in Italy or Spain. Jean Paul Gaultier, a French haute couture designer, used Catholic iconography in his 2007 show at Paris Fashion week. Each model donned a halo crafted from materials ranging from the roses, metal, feathers, jewells, pearls, gold and yes- even stained glass. Some models carried what looked like hymnals, and a few were even wearing the image of Virgin Mary or Jesus printed onto a veil or fitted dress. 

Andrew Bolton, curator of the 2017 exhibit Heavenly Bodies at the Metropolitan Museum of Art, said “what we call the Catholic imagination” has “engaged artists and designers and shaped their approach to creativity.” Regardless of personal belief, Bolton believes “Beauty has often been a bridge between believers and unbelievers.” 

Beyond materiality, the history of Christianity has given us much of the language and concepts by which we think through some of life’s biggest questions. Even if you have never thought of yourself as religious, you will have come into contact with ideas of creation, sin, and redemption that come from the Christian Faith. 

At a fashion show, the designer is Creator and his models walk across the runway to showcase his creations. The crowd may be just as religiously devoted to him as church goers are to their god. A church is the natural venue for a designer who thinks himself worthy of that kind of attention. 

A church-made-runway is a symbol of designer as god- god of their own creations, their brand, and perhaps the future of fashion itself. By taking on religious iconography, designers become the centre of glory- at least for the 45 minute runtime of the show. 

Sometimes, like Gaultier, they feel inspired by the church’s rich iconography. At other times, like McQueen- they are upset at a world created by people who take advantage of power and use religion against others.

Subverting religious ideas 

But using the language of Christianity is often about more than co-opting it for a designer’s own glory. It’s often also about subverting the symbolism of religion - to make statements about the hypocrisy or limitations of religion on individuals. 

One of the most famous shows at London Fashion Week was the 1996 Alexander McQueen Dante at Christ Church in Spitalfields, East London. Based on the Christian-inspired Dante’s Divine Comedy, the collection featured a combination of photographs taken during the Vietnam war, bold takes on men’s tailoring, and black crucifiction-adorned eye masks borrowed from the work of photographer Joel-Peter Witkin. According to McQueen, “religion has caused every war in the world, which is why I showed it in a church.” Other more recent shows at churches include Dilara Findikoglu's show in 2018 at St. Andrew’s Holborn which dressed models in devil-inspired costumes and Julien McDonald’s show at Southwark Cathedral in 2019 which was heavily criticised for bringing revealing clothes into a sacred space. 

McQueen and other designers use their shows in churches to question its integrity. Many who have experienced hurt in the church or from Christians in their personal lives resonate with these fashion statements. 

Fashion’s subversion of religious ideas cuts to a core tension many of us experience. I have always felt drawn to Christian ideas. I love the idea that God created humans in his image to “do his handiwork.” Such creativity has fueled human endeavours as famous as Michel Angelo’s Sistine Chapel and as ordinary as my personal wardrobe. And that a loving heavenly Father sacrificed himself to redeem the world and restore creation-it is an extraordinary thought. 

At the same time, the history of the world, of Christians and of the church feels weighty. Christians have used religion to justify colonialism, racism, slavery, and a host of other atrocious acts of taking advantage over vulnerable people. In our personal lives, Christians we know may have acted in bad faith- as greedy, selfish and unkind in their dealings with others.   

And so, Fashion often encapsulates this duality of having both awe and anger at the church.

But we also know that Fashion isn’t an answer to these problems either. Powerful people in the fashion industry deal with the same temptations of greed and power that others do. The industry is fraught with its own problems of hypocrisy, of doing harm to the women they praise, to the earth whose materials they use, and the vulnerable whose labour they exploit. 

I work at an arts and fashion university, where I often see students creatively wrestle with ideas of life, death, faith and hope. Sometimes, like Gaultier, they feel inspired by the church’s rich iconography. At other times, like McQueen- they are upset at a world created by people who take advantage of power and use religion against others. It can be easy for those who come from faiths that are questioned in art to be outraged at this subversion- like many were with McQueen’s original show. 

In the novel I am Asher Lev by Jewish rabbi Chaim Potok, a young Hasidic boy in 1950s Brooklyn grapples with the limitations of his religious community as he realises his passion for art. A key moment comes when he realises that there is a difference between the “good” and the “beautiful.” His mentor Jacob tells him, 

“I do not sculpt and paint to make the world sacred. I sculpt and paint to give permanence to my feelings about how terrible the world truly is.”

An anthropologist by trade, I look at the work of Fashion designers who use and subvert Christian ideas as a culture grappling with faith in a post-religion world. Humans are unique in their ability to change culture through the things they make and the concepts that come out of them. As a Christian, that creativity, and that freedom to wrestle with life’s toughest questions, are both gifts from God. 

Faced with fashions that challenge the status quo or make people uncomfortable, I ask this- What questions is this designer asking? Do I have similar questions? And importantly- where can I start to find some answers?

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