Peter Hook: Bernard and I could reconcile. "On the end of a pair of duelling pistols."

Rob Pollard speaks to the former Joy Division and New Order bassist.

Peter Hook was the bass player and founding member of Manchester’s influential post-punk band Joy Division. After the death of their iconic lead singer Ian Curtis, the remaining members went on to form New Order, an electronic band that had a string of 80s hit singles. Hook left New Order in 2007, and is now touring with his band The Light, performing tracks from the Joy Division catalogue. His new book, Unknown Pleasures, provides an insight into the time he spent with Joy Division, detailing their humble beginnings through to their premature ending.

Hook is known for his unique, esoteric playing style which completely redefined the bass guitar. Echoes of both Joy Division, the architects of post-punk, and New Order, designers of synth-pop, are still heard in music to this day.

Here, he talks about his relationship with Bernard Sumner and Ian Curtis’ genius.

You’re currently touring with your band The Light, playing Joy Division songs. How’s that been going?

Yeah, we’ve been playing constantly now for two-and-a-half years, and I must admit I never expected to get another career out of it. I’m very, very happy and very, very gratified by the reaction to playing it. In fact, the only people who don’t seem to like me playing it are Bernard [Sumner] and Stephen [Morris], which is a story in itself I suppose. They don’t mind when they play it but they just don’t want you to play it. They played New Order and Joy Division songs before me but they seem to have forgotten that and just criticise me for playing it. Some journalists have asked Bernard why he doesn’t want me to play it even though he plays it, but there’s been no explanation. But Bernard is a law unto himself. One of the problems in New Order was that it wasn’t "do as I do" it was "do as I say".

Do you think Bernard and yourself will ever be able to reconcile your differences?

Yeah, probably on the end of a pair of duelling pistols, or maybe in a boxing ring. That would be good for charity wouldn’t it? Like Liam Gallagher challenging Robbie. It’d be nice. Winner takes all, and all the winnings to charity.

Atmosphere is a truly remarkable song. Was there a sense in the studio that track was something special?

What you have to bare in mind is that it gradually got better. So, from the moment Bernard and I started after the Sex Pistols gig up to the end of Joy Division, the songwriting, when you look at it and put the songs in chronological order, had improved immeasurably. By the time you got to Novelty and then you moved into Transmission, and all the tracks on Unknown Pleasures after the EP, the tracks were amazing. The weakest song we did was one called The Drawback and yet I play that now with The Light and it sounds fantastic [laughs]. So all the tracks that we thought were weak, like Sound of Music, Something Must Break, The Kill, I play those now and think they’re just as good as the others.

Atmosphere is an amazing song but it does always have that connotation that people use it at funerals. It’s heartbreaking to watch Control and see it finish on Debbie screaming and then Atmosphere starts; it rips your bloody heart out. It’s like at Tony Wilson’s funeral as well, they chose Atmosphere to be played there. It was awful. The emotional power of it when it’s coupled with grief or loss is unbelievable. I don’t think Ian meant that either because Atmosphere was written very early on in our career, before he was ill or before he had his mistress and his problems. We ended up sitting on it for quite a while and then recording it for Licht und Blindheit which was the limited edition Sordide Sentimental. We never actually released Atmosphere as a single in England, it was only released as a single in America.

You mention your work improving over time but one of my favourite Joy Division tracks is Warsaw.

Warsaw is absolutely mega. It’s quite an odd thing really because when you look at the four [An Ideal for Living] EP tracks in isolation - Warsaw, No Love Lost, Leaders of Men and Failures - they are all rocking songs. We have done four gigs on the trot, we did Lisbon, Florence, Milan and Rimini, and the audience in Rimini were quite quiet - they weren’t really fired up - so the answer was to play Warsaw because it gets them going. Warsaw and Failures get everybody going; it really does kick-off when you play them. Failures was the only song that Ian Curtis actually wrote musically. He saw the way the music should go and influenced its direction. The EP was so different to the demos we’d done before. It really did surprise me sometimes how much we’d improved our songwriting. It’s interesting because the better songs we wrote were knocking off the punky ones, like Reaction and all that stuff was just consigned to the bin, but it’s funny because, when I listen to Warsaw live at Middlesbrough, some of those punky songs were actually quite good because they caught the spirit of the moment, and they caught our naivety and energy very, very well.

You mention in the book about Ian coming up with the name Joy Division. In my opinion, it’s the best name for a band I’ve heard. How important do you think having a great name is?

Honestly, you agonise over your name, you really, really do, and it’s the thing that you argue most about. It’s the backdoor test isn’t it? To test your band name out, you should go to a gig, whoever’s gig it is, and shout it out in the audience and see what it sounds like. My mum always used to say the best way to name a child was to open the backdoor and shout the child’s name out the backdoor, and if it sounded good then you were OK. I actually did that with my son. I opened the back door and shouted "Jack" and thought it sounded good.

One of the alternatives [to the name Joy Division] was The Flames From Venus. Now, if the Flames From Venus had done Unknown Pleasures would it have been anywhere near as influential as it was?

It has always amazed me that Joy Division had such a short lifespan, yet have left a really enduring legacy. You’re still influencing bands today. Do you think being influential is the biggest compliment a band can receive?

You know what, if I had to sit and count how many people we’ve influenced it is unbelievable. Between Joy Division and New Order, we must be responsible for about half the music business. It’s funny because it’s always odd when you get sued for plagiarism. We got sued by John Denver and John Denver won, which was really weird. The thing is you should never consider suing anybody because they sound like you. I would never sue U2 because a song sounds like Isolation. I wouldn’t sue the Editors because they sound like Shadowplay, or White Lies or The Cure for In Between Days, it’s something you don’t do because it’s against the way that you’re brought up. You were brought up to use influences as inspiration. The big inspiration for us was The Sex Pistols and can you imagine Johnny Rotten coming on and saying: "well I inspired you so I want some money off you". Or maybe it’s a good idea actually; maybe I’ve hit on something there!

How different is the Manchester you describe in the book compared to the Manchester I see today?

Well, I enjoy Manchester and I like it a lot, and I think having the new club in Manchester, Factory, has given me a much nicer insight and much more of a connection with it than I’ve had for a long time. It still feels a bit dirty, a bit run down, but it has some wonderful, wonderful assets, and some truly startling features. I get the same buzz and the same feeling from it that I always did, and the odd thing is, wherever you go in the world, I’m always happy to get back to Manchester. I feel very much a part of it and I’m very happy to be perceived as an ambassador for Manchester music. It makes me laugh because when I opened the Factory, I got roundly slagged off for dwelling on the past, or using the past in some way like it was a dirty thing to do. And then two years later you’ve got 225,000 people watching The Stone Roses who we influenced completely. In some ways you do feel like you’re ahead of your time dwelling on the past [laughs].

It’s interesting you mention that because there are a lot of people who dislike what you do in terms of using the Joy Division catalogue to make money now. I seem to remember a blog called Fuc 51 which was rather disparaging towards you.

Well even the rest of the bloody band, Bernard and Stephen, say it, fucking hell! I was reading that article in the Guardian where the guy was going on about "the wreckage" of my career. Now, the thing is, surely all of us, at one time or another, have been in a job where we don’t like the boss or we don’t like the way the company's run, and even though your mum says to you you shouldn’t leave because there are people out there without jobs, you have to do something for your peace of mind, and for your justice, and for your spiritualism that makes you happy in the world. Yet, nobody looks at New Order and says "he’s obviously left because he was unhappy". It’s as if you’ve got off a gravy train and everyone thinks you’re crazy for doing it. It’s as if there’s no spiritualism or standing up for yourself. I’m lucky, I’ve worked hard over 34 years and I’ve got a very nice lifestyle and I have the luxury to at least be happy in my job because I was not happy in New Order.

Regarding that blog, I did find who that was, which was quite interesting. It was just a casual acquaintance who had an axe to grind. When I confronted them it stopped.

Where do think Ian Curtis ranks in the pantheon of all-time great writers and frontmen?

I’m a bit biased because I immersed myself in Ian’s work every night, and I must admit playing the songs again has made me realise how fantastic he was. Who is he like? I think he’s unlike anyone else. I do think his style, especially the way he uses words rhythmically and in an onomatopoeic fashion, was a real surprise to me. I listened to it all the time but it was only when I came to analyse it to sing it live that I realised just how fucking clever he was. He really was a clever, clever man with words. And it’s such an art when you see people like that because there aren’t that many people, even authors, who can impress you with their writing as soon as you read it. I wish I could have sat in and got involved in his process. One of the regrets is not knowing exactly how he worked.

Can we talk about your bass playing style? I find it divides opinion. People either absolutely love it or they think you’re playing lead guitar on a bass and not being true to the instrument. Where did that style come from?

I don’t know really, it just came about. It wasn’t something I worked on or strived for. It happened because Ian Curtis heard me doing it and used to encourage me every time he heard me play like that, and it became a way of writing, using the melody on the bass to write the song. It was actually quite simple and it just evolved. If you look at the first two Joy Division LPs, the bass riffs on them are fantastic.

Joy Division writing credits were all shared equally on every track weren’t they?

Yeah, it was absolutely correct to do it that way. When we got to New Order it changed and even though Gillian [Gilbert] got a writing credit, I think it it’s fair to say that Bernard did 95 per cent of the keyboards, and I’ve seen him say that in interviews as well. She used to play what Bernard had written but we gave her a writing credit.

Your new book, Unknown Pleasures, goes in to such detail about the band that I was wondering whether you thought it may remove some of the mystique that Joy Division purists hold so dear. Ian Curtis, in particular, has a fervent following of fans who may not want to know too much.

Yeah, I mean I was aware of that because I’m writing from a different point of view, but if anything the last year has taught me what a load of old bollocks this business is. Anything I can do to debunk it and make people aware of the horrible goings on behind their favourite groups I will do. It really is a dirty business and I suppose I was very, very lucky in a way to wait until the ripe old age of 55 before I encountered its rock bottom lack of loyalty and under handedness that even your friends and so-called business associates all suffer from. So, I was aware that I could shatter a few illusions but I think as long as you balance it with an appreciation of the guy’s artistry and his creative genius it’s fine.

People do have a vision of things. It’s like the Hacienda; I’m sure everyone thinks that we all lived upstairs in a flat, like Morecambe and Wise. I am aware of this and, you look at New Order, when we split up the first time and Bernard went off, there was none of this back biting, none of this deriding each other in the press, and then in 2006 when I split the band up it seems like the fact that someone doesn’t want to work with him has really hit him hard. It seems to all stem from that. He just will not shut up. And you look at it and he’s got New Order back, he’s toured the world, he’s made millions, what more do you want? But he still wants to have a go at me saying I don’t care about my children because I tour all the time and that I’m only doing it for the money. I mean, what’s he doing it for? He’s very careful not to mention what he’s doing it for. It’s an odd insult in music to be accused of doing it for the money. It’s an insult to you and an insult to your fans. It’s like it’s hidden - we do what we do what but no one mentions the money. It’s like a dirty thing.

If there was a General Election tomorrow who would you vote for at the ballot box?

I think I’d vote for The Green Party. I’m one of those old cynics that thinks, whoever you vote for, the government always gets in. David Cameron at least has an air of authority, whereas Ed Miliband, I don’t know if it’s my old age, but he just looks too young. He acts a little bit young and I don’t think it inspires confidence, certainly not from me. My father was always Labour and my mother was always Conservative, so I tended to sort of go in the middle. I always do try to encourage my children to vote and at least exercise their right. I think the county is just in such a mess financially, which has been brought about mainly by Labour, and everybody feels compromised by it. I don’t think it inspires confidence. And I think the way that the expenses scandal, even down to Jimmy Saville, all the foundations that have been built on for many, many years are really being rocked, and it is a very interesting situation at the moment from a historical point of view.

Do you not feel like Ed Miliband is the right man to lead Labour in 2015 then?

In my opinion, no. He doesn’t appeal to me and I think the fracas with his brother was very damaging for the party, and I think really we’ve just fell out of favour with the politicians in general because they come across as being very fallible and easily led. It’s something you suspected before but it’s been proven now with the expenses scandal. So there’s a lot of bridge building to do.

What are your thoughts on coalition government and how that works?

I think it was a noble gesture. Any coalition, especially where one party is more powerful than the other, it’s always bound to have a pecking order. The ideal in this world would be that we’d all get on because basically everyone wants the same thing. We all want to be happy, to be comfortable, for our children to be safe. Nearly all of us want the same thing so it should be quite a simple equation sitting down and sorting that out. I suppose it’s a very naive way of looking at it, and I suppose in a funny way the coalition seemed to be done, to me anyway, quite graciously at the time by David Cameron, to say ‘we don’t have complete control so why don’t you come with us and we can sort this out’. It was a lovely gesture but in the play-out it’s been a little bit unfairly weighted towards the Conservatives but that’s politics.

Do you feel properly engaged with British politics?

As I’ve got older I tend to read more about it, and worry more about what’s going to happen to us all. I must admit, up until about the age of 30-odd I really didn’t care. I just thought the most important thing in life was me, whereas I now realise there are many more important things in life than me. I do engage with it, especially being abroad a lot, I watch CNN and Al Jazeera and it scares the pants off you, it really does. Watching Iran and Israel jockeying for position in the way they are is a very frightening scenario and I keep saying to my wife how worried I am about it and that i should get my Ferrari but the world blows up.

I spoke to Kevin Cummins recently and he said Ian Curtis was a very shy person. How would you describe Ian?

Ian was very shy until he’d had a drink and then he really could just go like the rest of us and be quite normal and quite a handful. But Ian was a really nice bloke and what he wanted in life was you to be happy, and not just you anybody around him and he did go out of his way to try to make everybody happy and I think that’s what caused a lot of his problems to be honest.

Unknown Pleasure - Inside Joy Division, is available to buy now. For more information, visit Peter Hook's website. Peter Hook And The Light perform New Order's first two albums "Movement" and "Power, Corruption And Lies" at Koko London Thurs 17th Jan and Manchester Cathedral Fri 18th Jan.

Peter Hook about to go on stage at first performance of Closer with his band The Light. Photo William Ellis

Rob Pollard is a freelance writer. You can follow him on Twitter @_robpollard

Universal History Archive / Getty Images
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When faith found its Article 50: exploring the theology of Martin Luther

New books by Lyndal Roper and Diarmaid MacCulloch reveal the scatalogy and theology of one of history's best known theologians.

Protestantism was the first great Eurosceptic thing, the setting up of local power bases against a shared wisdom. Almost five centuries have passed since Martin Luther nailed (or glued? – there seems to be some doubt about the matter) his Ninety-Five Theses to the castle door in Wittenberg in 1517. Luther himself never mentioned the event.

In the year before the anniversary of that momentous act by a firebrand Augustinian friar at the age of 33, two of our finest historians have given us food for thought. Diarmaid MacCulloch, whose Reformation: Europe’s House Divided (2003) has achieved classic status, gives us a powerful set of essays, chiefly concerned with the effects of the Reformation in England. He revisits some of the main figures of the period – Cranmer, Byrd, Hooker (an especially good profile) – and gives insightful readings of the changing historiography of the Reformation phenomenon. Lyndal Roper, Regius Professor of History at Oxford, has retold the life of Luther. Hers is the bigger book. MacCulloch has wise things to say about the Book of Common Prayer, the King James Bible and the religion of the Tudor monarchs. But no one on the English scene can quite match the figure of that crazed Wittenberg friar. Indeed, there would not have been an English Reformation at all, had it not already begun in Germany.

Nor would Luther have been so famous, had not Johann Gutenberg (circa 1398-1468) invented printing, and had Luther’s inflammatory tracts – and even more so the anti-Catholic woodcuts to accompany them – not spread like wildfire, the Latin writings among the whole European intelligentsia, the illustrated ones in German among a semi-literate peasantry. At Wartburg Castle today, guides will show you the splodge on the wall where Luther supposedly threw an inkpot at the Devil. Lyndal Roper says this is a misinterpretation of Luther’s claim that he would fight Satan with ink (meaning “with printer’s ink”).

The single feeling I took away from these two inspirational books is that the Reformation was a series of political events, driven by secular concerns, in Germany by the power games of the nobility – above all of Friedrich III, “the Wise”, Elector of Saxony – and in England by the sordid politicking of Henry VIII. Until the Reformation happened, it had been perfectly possible to excoriate abuse in the Church (as when Chaucer mocked the Pardoner) without invoking Article 50.

This tolerance changed when the Holy Roman emperor Charles V convened the Diet of Worms. The assembly was intended to reassert twin bulwarks: the emperor’s personal power over huge tracts of Europe and, more specifically, the maintenance of the Catholic faith against the rumblings of the new teaching. Luther was summoned to appear before it in order either to reaffirm his views or to recant.

There was a crowd of over 2,000 people waiting to see him when he arrived in Worms, in the Rhineland, on 16 April 1521, paraded in an open wagon. The choice of vehicle was deliberate; Luther, and his followers, wanted him to be seen. This austere, still tonsured friar, with his huge, bony face divided by a long, asymmetrical nose, with dark, electrifying eyes and curling, ­satirical lips, was a figure who had become a celebrity, almost in the modern sense.

In the Germany of the 1520s, so superbly evoked in Roper’s book, people knew something “seismic” was happening. Worms is the place where Luther did, or did not, say: “Here I stand. I can do no other.” MacCulloch tells us that these are words that Luther probably never spoke, “but he ought to have said them, because they sum up a little of what it is like being a Protestant”.

Roper’s account of the diet and of ­Luther’s appearance before it is one of the most remarkable passages in her magnificent book. On the late afternoon of 17 April, he found himself standing before John Eck, the imperial orator. The papal nuncio Jerome Alexander had warned against giving Luther such publicity. Even as the titles of his many books were read out, they demonstrated, in Roper’s words, “the depth and range of Luther’s attack on the papacy and the established Church”. In reply to Eck’s questions, Luther spoke quietly, saying he was more used to the cells of monks than to courts. It was his fanbase that reported, or invented, the celebrated words.

Luther, standing alone before that assembly, is a type of what makes Protestantism so alluring. We do not need intermediaries, whether popes or priests or emperors, on our journey towards Truth; our inward conscience is king. Luther can be seen as the archetypical dissident, the instigator of what eventually became Democracy and Romanticism. But Roper’s Luther is deeply rooted in the 16th century, and in his own appalling ego. (When he was a monk, he would spend six hours making his confession.)

A large part of her story is the sheer coarseness of his language, the deranged coprology that fed his many hatreds, in particular of the Jews and of the popes. The “Devil has . . . emptied his stomach again and again, that is a true relic, which the Jews and those who want to be a Jew, kiss, eat and drink and worship . . .” he wrote. “He stuffs and squirts them so full that it overflows and swims out of every place, pure Devil’s filth, yes it tastes so good to their hearts, and they guzzle it like sows.”

The pope, likewise, was castigated by Luther as a sodomite and a transvestite – “the holy virgin, Madame Pope, St Paula III”. In his virulent text “Against the Roman Papacy, an Institution of the Devil” (1545), Luther had him say, “Come here, Satan! And if you had more worlds than this, I would accept them all, and not only worship you, but also lick your behind.” He ended his diatribe: “All of this is sealed with the Devil’s own
dirt, and written with the ass-pope’s farts.”

When you think of a world without proper plumbing, the wonder is that all of our forebears were not faecally obsessed. Luther, however, was a special case. His cloacal and theological preoccupations were inextricably linked. One of the many enemies he made in life – and most of his academic colleagues and religious allies at Wittenberg finally fell into this category – was Simon Lemnius, a pupil of Luther’s sometime ally Philippus Melanchthon. Luther said he would no longer preach in Wittenberg until Lemnius was executed, and in time he was. But not before Lemnius had written a poem that went:

 

You suffer yourself from dysentery and you scream when you shit, and that which you wished on others you now suffer yourself. You called others shitters, now you have become a shitter and are richly blessed with shit. Earlier anger opened your crooked mouth, now your arse opens the load of your stomach. Your anger didn’t just come out of your mouth – now it flows from your backside.

 

It was indelicate but true. After he escaped from Worms in disguise, Luther sometimes went for up to six days without passing a motion. The “Lord strikes me in my posterior with serious pain”, he wrote. “Now I sit in pain like a woman in childbirth, ripped up, bloody and I will have little rest tonight.” And with the constipation came visitations from the Devil. “I have many evil and astute demons with me,” he wrote at this time, surely accurately.

The man’s very name has lavatorial connotations. As he told his table companions in 1532, his “Reformation moment”, his central theological idea – that the just shall live by faith alone – came upon him “like a thunderbolt”, in the privy tower of the monastery at Wittenberg. Thereafter, Luder, which was his father’s surname, became known as “the Freed One” (in Greek “Eleutherios”, in modern German “Luther”). Conversion was a laxative.

Roper argues that “we probably know more about his inner life than about any other 16th-century individual”. As a husband (which he became when he abandoned his Augustinian vows and married Katharina von Bora, a Cistercian nun 15 years his junior), he could be genial and loving. His household was clearly a place of hospitality. And yet, even by the standards of the age, he was harsh. When his nephew Florian took a knife from one of Luther’s sons, he wrote to the boys’ schoolmaster asking him to beat Florian every day for three days until the blood ran: “If the [arse-]licker were still here, I’d teach him to lie and steal!”

On the larger, national scale his political activity makes for painful reading. Without the patronage of Friedrich III he would never have got anywhere. The agricultural workers who heeded his rallying cries did so because of the absenteeism of the Saxon bishops and priests. Yet when the Peasants’ War broke out, inspired mainly by Luther, he accused them of doing the Devil’s work. After thousands had been put to the sword, his comment was that “one must kill a mad dog”. The Magdeburg preachers rightly called him a “flatterer of princes”.

And yet, as Roper leads us through the unfolding of the Reformation by way of the psychological experiences of this monster/master thinker, there is something thrilling going on here. No one has ever equalled Luther in the extent to which he teased out the radicalism of Christianity: Paul’s theology filtered through Augustine, but honed to its existential extreme in the German preacher. “I do not wish to be given free will!” he exclaimed. He anticipated the determinisms of Darwin, Marx and Freud.

His starting point was the sheer irrelevance of either human will or human reason in the grand scheme of things. Other Reformation figures took as their starting point the ineluctable sinfulness of all human action, the impossibility of our earning salvation or working for grace. None expressed himself with quite Luther’s vigour and, yes, poetic force.

Roper reminds us that his translation of the New Testament from the Greek, which was accomplished at top speed, was “a work of genius. Luther’s New Testament reshaped the German language itself . . .” And it is no surprise, she notes, that the Faust legend began to locate the scholar-egomaniac’s journey in Wittenberg. No surprise, either, that Hamlet studied there. This is the place, for good or ill, where the individual consciousness stood up against the group. No sooner had it done so than private judgement, paradoxically, began to debunk the freedom of the will. Luther’s
response to a hundred years of humanist wisdom and the revival of Greek learning was to distrust the “damned whore, Reason”. In this, and in his pathological anti-Semitism, he was sowing teeth that would spring up in later centuries as dragons.

Many would regard the end of monastic life as the greatest tragedy of the Reformation. Civilisations need men and women who retreat from the conventional burdens of property and carnality to find something else, whether they are Pythagoreans eschewing beans or Buddhist monks wandering the Indian countryside with begging bowls. The ruined British monasteries remind us of what was lost from our philistine land (not least, women’s education). Diarmaid MacCulloch, in a fine essay on Henry VIII, says that “at no time” during the eight years when most of the religious houses in Britain were destroyed “did the government officially condemn the practice of the monastic life”. Surely that makes it more, not less, painful. They were eliminated merely for money. At least Luther, in his angry way, did object to the monastic life on principle. He came to oppose the thing that most of us would think religious houses were for, namely their quietness. One of the most fascinating things in Roper’s biography is the discussion of the concept of Gelassenheit, or calm, letting go.

MacCulloch finds this beautiful quality in the Church of England, and concludes an essay on “The Making of the English Prayer Book” with a sense of the “gentle . . . understated hospitality” of Anglican worship, and its feeling, conveyed in George Herbert’s “Love bade me welcome” of . . . well, of Gelassenheit.

No modern pope would dispute Luther’s view that it was wrong to sell indulgences. Most of the abuses of the Catholic Church to which he objected were swept away by the Church itself. Both of these books will divide us. Some readers will finish them with a sense that the Reformation was a spiritual laxative by which constipated Luder became the liberated Eleutherios, thereby loosening and releasing the Inner Farage of northern Europe. Other readers will be ­sorry that the Catholic humanists such as Erasmus and More did not win the day. For such readers as this, Luther and pals must seem like brutal wreckers of a cultural cohesion that we still miss.

A N Wilson is most recently the author of “The Book of the People: How to Read the Bible” (Atlantic Books)

Martin Luther: Renegade and Prophet by Lyndal Roper is published by The Bodley Head (577pp, £30)

All Things Made New: Writings on the Reformation by Diarmaid MacCulloch is published by Allen Lane (450pp, £25)

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