The Outsider by Jimmy Connors: Is there a competitive advantage to “assholery”?

Former tennis player Jimmy Connors' memoir has the ring of honesty, as though he is trying to be entirely straightforward.

The Outsider: My Autobiography
Jimmy Connors
Bantam Press, 416pp, £18.99

As everyone knows, sport has always been in perpetual decline and fall. Immediately after the first spear was hurled on the savannah someone objected that sport was far better back in the good old days. Golden ageism is as old as the game.

The exact nature of sport’s mythical golden age is less clear. One version of sports history sees gentlemanly virtues being pushed aside by greed and vulgarity. A different view, logically contradictory to the former but nonetheless often held in tandem, harks back to a time when sport was “authentic”, when men were men, heroes were heroes and champions were “characters” – warriors who lived and drank hard, never letting their on-field ambitions get in the way of an honest night-club bust-up followed by a willing blonde or two.

These two criticisms of modern sport can be rolled out indefinitely and interchangeably. Hence the nostalgic sports fan can lament the tragic passing of the noble Corinthian ideal of gentlemanly fair play when no one thought twice about a V-sign to the Royal Box or a wholesome line of coke with a Miss World.

In the case of tennis, nostalgia comes up against an awkward adversary: the present. In terms of physical virtuosity, memorable rivalries and jaw-dropping matches, men’s tennis leads the pack of world sports. Earlier this month, a semi-final at Roland Garros between Novak Djokovic and Rafael Nadal joined the swelling number of recent matches in the elite club of all-time classics.

So kudos to Jimmy Connors for valiantly trying to argue in his autobiography, The Outsider, that the current spectacle of Roger Federer, Djokovic and Nadal – whose courtesy and dignity generally match the superlative quality of their play – has nothing on his own era of incontinent litigiousness, oncourt swearing, childish tantrums, umpire abuse, celebratory crotch-grabbing and mutual hatred between top players.

Connors’s book has the ring of honesty, as though he is trying to be entirely straightforward. He is certainly determined to leave the reader in no doubt that he was a prolific womaniser. At first, Connors contents himself with nods and winks. This yields to lines such as “you can’t beat a bit of mixed doubles”. But you sense the effort of self-control is taking its toll on the author and eventually the dams burst. The relief is palpable when Connors gets to write about his friend, fellow tennis player Ilie Nastase: “Nasty claimed in his autobiography that he’d slept with over 2,500 women. I couldn’t tell you if he was exaggerating, since I was only around for 1,500 of them.”

Victories, as well as conquests, can be traced to his own manhood. “I win the match with nuts the size of grapefruits, 6-3, 6-2, 6-4. Take that, I think.” Indeed, you do not need to be a convinced Freudian to discern a link between Connors’s extremely close relationship with his mother (she was his coach, manager and effectively his agent) and his lifelong pride in his machismo.

Those two central facets of his character came together on the night he hooked up with his future wife, the Playboy Playmate Patti Lynn McGuire. The following morning they were disturbed by a second woman knocking persistently at the bedroom door demanding to see “Jimbo”. It was his Mum. “She’s been staying in my second bedroom and I guess I forgot to tell Patti about that.” Connors was 26 at the time.

Between trophies of one kind or another, Connors offers occasional disquisitions about the state of the modern game. Modern technique is “not as effective”. As for the spectacle, “I’ve got to ask: Where is the show?” Connors sees himself as the straight- talking outsider who says things as they are, a wholesome contrast with today’s polished ambassadors. And yet Connors cheerfully admits that his own “spontaneous assholery” was partly about finding his own niche: “Once my notoriety spread, the agents came calling.”

Connors’s book is a magnificent snapshot of his era: Gordon Gekko, “nice guys finish last”, “all publicity is good publicity”, manners are masks for snobbery, honour is hypocrisy, everyone is trying to screw everyone, so just man up and be honest about it.

And yet the interesting point about men’s tennis is that history proved us all wrong. What once seemed an inevitable cultural trajectory was halted and then reversed. Bad boy brashness stopped being bracing and became deeply boring. We got tired of the act.

More importantly, the evidence from the court proved that there is no competitive advantage to “assholery”. It was just a passing fad, a marketing tool. Sport has moved on. For sheer willpower, Nadal is at least the match of Connors. But instead of acting up to the part of pugilist, he simply returns quietly to the baseline and digs into his reserves of epic competitiveness.

Connors has written an honest book that tries to argue that the sport he loves is not what it once was. He certainly develops a powerful argument – just not the one he sets out to make.

Jimmy Connors in 2012. Photograph: Getty Images

Ed Smith is a journalist and author, most recently of Luck. He is a former professional cricketer and played for both Middlesex and England.

This article first appeared in the 24 June 2013 issue of the New Statesman, Mr Scotland

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How "cultural terrorism" became a matter of international law

The destruction of manuscripts in Timbuktu became a landmark case for cultural terrorism.

When Hegel said of Africa in Lectures on the Philosophy of History that it was “no historical part of the World; it has no movement or development to exhibit”, he was lamenting the perceived lack of a European-style Enlightenment on the continent. Today, we know better. The region south of the Sahara, in particular, is rightly regarded as one of the intellectual centres of the world, with the 13th to the 17th centuries an especially fertile period for the production of its celebrated manuscripts.

In English, we principally know the name “Timbuktu” as a stand-in for the idea of something far away and inaccessible. Since 2012, the name has been said for another reason, because in the spring of that year the Tuareg rebel group Ansar Dine, allied with Islamist militants, set about destroying the city’s ancient mausoleums and manuscripts. Just as the more recent destruction of Syria’s ancient buildings in Palmyra by Isis has captured international attention, the losses at Timbuktu are now irrevocably part of the layers of memory around the old city.

The loss of these unique objects (40,000 manuscripts are thought to have been destroyed, along with 16 mausoleums of Sufi saints and scholars) has raised awareness of what we might call “cultural terrorism”, and has produced an unprecedented circumstance in international law. Ahmad al-Faqi al-Mahdi, a Tuareg alleged Islamic militant, has appeared at the International Criminal Court in The Hague, accused of war crimes relating to the destruction of cultural sites. It is the first case of its kind.

At the British Library’s new exhibition about the intellectual heritage of the subregion, “West Africa: Word, Symbol, Song”, the adviser Gus Casely-Hayford tells me that the “war crimes” label is completely accurate. The attitude to ancient manuscripts in places such as Timbuktu is different from that in the west, he explains: they are living documents, meant to be used. An attack on them is an attack on a whole way of life.

“Artefacts like these are the centre of the community, the focus of identity,” he says. “Al-Mahdi wanted it to be known that he is a teacher; a man who understands the significance of destroying these things.”

Marion Wallace, curator of African collections at the British Library, explains that many of the surviving hundreds of thousands of manuscripts – rescued by local “book traffickers” who smuggled them out of harm’s way – are now to be housed in a state-of-the-art research facility. As we examine a loose-leaf “saddlebag” Quran dating from the late 18th or early 19th century, Wallace explains that such manuscripts were never intended to be behind glass, but were designed to be read one page at a time while, say, travelling on a camel.

There is a photograph in the exhibition of an imam sitting on the floor of his sitting room, exhibiting a manuscript for the camera. Around the centuries-old document, you can see a pile of clothes to one side of him, a tray of drinks on the other, the television in the background: the rest of life.

“I can remember being in a library in Timbuktu before 2012,” says Casely-Hayford. “It was poorly lit and there were shafts of light streaming in from the small windows. You could see specks in the light, fragments of manuscript in the very atmosphere.” In this part of the world, erosion is a mark of respect and reverence, rather than regrettable decay.

The exhibition hopes to set this working manuscript culture in the context of West Africa’s intellectual tradition, stressing the continuity from ancient writing through music, storytelling and cloth design. Yet there is tension here, too: although many hundreds of thousands of precious artefacts were saved from destruction, they will likely never be handled in the same way again. Libraries and museums can preserve the past, but they are less good at letting it breathe. 

West Africa: Word, Symbol, Song is at the British Library until 16 February, 2016. See

Caroline Crampton is web editor of the New Statesman.

This article first appeared in the 19 November 2015 issue of the New Statesman, The age of terror