Robert Peston: What will survive of us is love

BBC Business Editor Robert Peston explores the question "what makes us human" in the light of the tragic loss of his wife.

This is an online extract from this week’s New Statesman magazine, published on Thursday 3 October. To read the rest of the articles in our “What makes us human?” series, in collaboration with Radio 2, click here.

What is it to be human? Since the death of my wife, Sian Busby, about a year ago, I have been thinking a good deal about this. How could I not, having been wrenched savagely from the person with whom I have been in love for the best part of my life? It is a version of “what’s it all about?”

It is immediately clear to me that a small part of the answer is taking pride in the achievements of those to whom we feel closest, since I feel obliged at this juncture to tell you that Sian was a brilliant writer, wonderful mum, devoted sister and all-weather friend. And she was my soul mate.

Her last years demonstrated another quality of many humans: bravery. She was much braver than me, and her courage during five years of lung cancer was exceptional. Sian hoped for the best and was never pessimistic; she only ever revealed to me her fears and anxieties, protecting our children and friends, so that life could be as normal as possible; she rarely complained when wracked with acute pain. If she occasionally remarked that, as a non-smoker, rare drinker and healthy-living person, it seemed a bit unfair that she was afflicted with a disease more normally associated with a life of indulgence, would that be so terrible and shameful?

Sian was not a saint. She could be intolerant and damning of those she considered vain and stupid. But she was the best human I will ever know. 

What I really want to explore however is the link between the social – our connections with people – and the essence of being human. Sian built her life around mutually supportive, intimate friendships, which were often artistic collaborations. These connections for her were largely in the private sphere. In this sense, we were a “Jack Spratt” couple, because she did not enjoy public life, whereas I revel in trying to reach out to a wider audience – both through my work as a journalist, and through founding an education charity, Speakers for Schools.

One motive for setting up Speakers for Schools was a conviction that everything works better, the economy, communities, society in the broadest sense, when we are connected to as many varied people as possible. And the connection has to go both ways. It is a two-way pipe.

Life is dull and poor for those with limited knowledge and a narrow outlook. There are fewer opportunities to create wealth – material and spiritual – in the absence of challenging conversations. It is other people who help us both to see more of the world as it is, and to understand more about ourselves.

That is why I often think the eminences who go into state schools under our scheme derive as much benefit as the students whose ambitions they are trying to spark, because they are asked challenging questions that their entourages would never put to them, and they are taken out of their cossetting monied ghettos.

But the kernel of my reflections on humanness are about what it means to lose the physical presence of the person to whom you feel closest. What happens to the connection to the one you love when he or she dies? As you will have gathered, in an important way I feel lucky – because, for all my recent trauma and heartache, with Sian I had the kind of bond that for years I thought impossible. And just because Sian isn’t sitting next to me, that does not mean the bond or connection has gone.

Of course, there are really important things that I miss, beyond what words can convey. She was beautiful in every way, and just entering a room to be with her made me feel happy. The loss of physical intimacy is brutal, horrible.

But we also had an unusually deep intellectual and spiritual connection. That intangible connection cannot be destroyed; it is manifest in a continuing internal dialogue with Sian in my heart and head, and through the warmth that memories generate. 

We were always confident of the connection between us, not possessive of each other, or jealous of each other. This does not mean we were similar people or agreed about everything. She was (is) a Celtic artist; I am a Jewish hack. She kept my ugly vanity in check, and I helped her become more ambitious in her art and writing.

We were more as a couple than we could be apart. And more than anything I do not want to be made smaller by her departure; I will not allow myself to lose her wisdom and guidance.

Even when Sian was acutely ill, all I could see was the two of us growing old together. We knew intellectually that there was a high statistical probability that the lung cancer would kill her, but that was not a prognosis we accepted in an emotional sense. Neither of us was ready for or reconciled to her death.

Throughout our time together, we would often talk of being together forever – which may have been the unremarkable endearments of lovers, but there is, for me, an important truth in them. So here is another thing about being human. Many of us put a search for the eternal at the centre of our lives. As a Jew by birth and an agnostic through choice, I do not look for immutable truth in conventional religion. But I found something that transcends physical existence in my connection with Sian, my love for her.

That is what defines me, as a human.

Robert Peston is the BBC’s business editor

I found something that transcends physical existence in my connection with Sian. Image: Getty
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Erdogan’s purge was too big and too organised to be a mere reaction to the failed coup

There is a specific word for the melancholy of Istanbul. The city is suffering a mighty bout of something like hüzün at the moment. 

Even at the worst of times Istanbul is a beautiful city, and the Bosphorus is a remarkable stretch of sea. Turks get very irritated if you call it a river. They are right. The Bosphorus has a life and energy that a river could never equal. Spend five minutes watching the Bosphorus and you can understand why Orhan Pamuk, Turkey’s Nobel laureate for literature, became fixated by it as he grew up, tracking the movements of the ocean-going vessels, the warships and the freighters as they steamed between Asia and Europe.

I went to an Ottoman palace on the Asian side of the Bosphorus, waiting to interview the former prime minister Ahmet Davu­toglu. He was pushed out of office two months ago by President Recep Tayyip Erdogan when he appeared to be too wedded to the clauses in the Turkish constitution which say that the prime minister is the head of government and the president is a ceremonial head of state. Erdogan was happy with that when he was prime minister. But now he’s president, he wants to change the constitution. If Erdogan can win the vote in parliament he will, in effect, be rubber-stamping the reality he has created since he became president. In the days since the attempted coup, no one has had any doubt about who is the power in the land.

 

City of melancholy

The view from the Ottoman palace was magnificent. Beneath a luscious, pine-shaded garden an oil tanker plied its way towards the Black Sea. Small ferries dodged across the sea lanes. It was not, I hasten to add, Davutoglu’s private residence. It had just been borrowed, for the backdrop. But it reminded a Turkish friend of something she had heard once from the AKP, Erdogan’s ruling party: that they would not rest until they were living in the apartments with balconies and gardens overlooking the Bosphorus that had always been the preserve of the secular elite they wanted to replace.

Pamuk also writes about hüzün, the melancholy that afflicts the citizens of Istanbul. It comes, he says, from the city’s history and its decline, the foghorns on the Bosphorus, from tumbledown walls that have been ruins since the fall of the Byzantine empire, unemployed men in tea houses, covered women waiting for buses that never come, pelting rain and dark evenings: the city’s whole fabric and all the lives within it. “My starting point,” Pamuk wrote, “was the emotion that a child might feel while looking through a steamy window.”

Istanbul is suffering a mighty bout of something like hüzün at the moment. In Pamuk’s work the citizens of Istanbul take a perverse pride in hüzün. No one in Istanbul, or elsewhere in Turkey, can draw comfort from what is happening now. Erdogan’s opponents wonder what kind of future they can have in his Turkey. I think I sensed it, too, in the triumphalist crowds of Erdogan supporters that have been gathering day after day since the coup was defeated.

 

Down with the generals

Erdogan’s opponents are not downcast because the coup failed; a big reason why it did was that it had no public support. Turks know way too much about the authoritarian ways of military rule to want it back. The melancholy is because Erdogan is using the coup to entrench himself even more deeply in power. The purge looks too far-reaching, too organised and too big to have been a quick reaction to the attempt on his power. Instead it seems to be a plan that was waiting to be used.

Turkey is a deeply unhappy country. It is hard to imagine now, but when the Arab uprisings happened in 2011 it seemed to be a model for the Middle East. It had elections and an economy that worked and grew. When I asked Davutoglu around that time whether there would be a new Ottoman sphere of influence for the 21st century, he smiled modestly, denied any such ambition and went on to explain that the 2011 uprisings were the true succession to the Ottoman empire. A century of European, and then American, domination was ending. It had been a false start in Middle Eastern history. Now it was back on track. The people of the region were deciding their futures, and perhaps Turkey would have a role, almost like a big brother.

Turkey’s position – straddling east and west, facing Europe and Asia – is the key to its history and its future. It could be, should be, a rock of stability in a desperately un­stable part of the world. But it isn’t, and that is a problem for all of us.

 

Contagion of war

The coup did not come out of a clear sky. Turkey was in deep crisis before the attempt was made. Part of the problem has come from Erdogan’s divisive policies. He has led the AKP to successive election victories since it first won in 2002. But the policies of his governments have not been inclusive. As long as his supporters are happy, the president seems unconcerned about the resentment and opposition he is generating on the other side of politics.

Perhaps that was inevitable. His mission, as a political Islamist, was to change the country, to end the power of secular elites, including the army, which had been dominant since Mustafa Kemal Atatürk created modern Turkey after the collapse of the Ottoman empire. And there is also the influence of chaos and war in the Middle East. Turkey has borders with Iraq and Syria, and is deeply involved in their wars. The borders do not stop the contagion of violence. Hundreds of people have died in the past year in bomb attacks in Turkish cities, some carried out by the jihadists of so-called Islamic State, and some sent by Kurdish separatists working under the PKK.

It is a horrible mix. Erdogan might be able to deal with it better if he had used the attempted coup to try to unite Turkey. All the parliamentary parties condemned it. But instead, he has turned the power of the state against his opponents. More rough times lie ahead.

Jeremy Bowen is the BBC’s Middle East editor. He tweets @bowenbbc

This article first appeared in the 28 July 2016 issue of the New Statesman, Summer Double Issue