The response to Lance Armstrong's admissions is ghoulish

If Americans are so invested in their sporting heroes that they are distraught when they turn out to be merely human then that's the nation's sickness, not just Armstrong's.

Last night more than three million people gazed at a man's eyes, waiting greedily to be the first to spot a tear. When he finally did break down, in describing the pain of admitting his crimes to his oldest son, the public reaction to his grief was glee.

Yes, Lance Armstrong lied. Worse, he also embarked upon bitter and unfounded lawsuits to maintain his lies. He was a bully to those around him, a hubristically unpleasant and arrogant man, and that is not to be defended: bullying is heinous. But – and this is the crux of the issue – we don't go after footballers with rape convictions with as much bile as we reserved for this man.

The Guardian's first words in the story covering last night's interview were therefore, "Lance Armstrong cried." The New York Times opened on "Amid tears." The New York Post did similar. So did ABC News. And Fox, E! Weekly. And the Daily Mirror. What is this obsession with tears? We saw it first in Britain after Princess Diana died – the national outpouring of grief that led to anger at those who were actually mourning at their failure to show weakness. What catharsis is it for the mob to see the strong break down and cry? What vindication does it represent?

Last night the words "public betrayal" was being thrown around, as if Armstrong had sold the nation out to its enemies instead of simply admitting to cheating. If I was a non-doping cyclist, I said on Twitter last night, then I would have been rightfully cross. But it looks as if those were pretty few and far between in Armstrong's era anyway.

I'll admit it: Armstrong was never my hero. I don't cry at sports games. Nor would I feel the victim of treason if, say, Bradley Wiggins or Jessica Ennis's performances in summer – which I enjoyed immensely – turned out to be spurious;  they would have been, to borrow a teachers' cliché, only letting themselves down. (I should point out that there is absolutely no reason to believe this might be the case.)

Yes, Armstrong started a charity by selling a narrative of sporting prowess that turned out not to be genuine. But he did genuinely overcome cancer to get there; moreover, Livestrong does and always did good work. What's honestly better – to tell the truth, and not save other lives, or lie to start a successful charity?

Moreover, there is something else at play than mere egotism. Sport is an industry in the US that so depends on such 'heroes' to sell products to the rest of us that they will turn a blind eye to almost anything, from doping to sexual violence unless it risks tarnishing their image – and pay them astronomical amounts of money to do so. Armstrong is set to lose more than $75m dollars in sponsorship money.

America, a young nation, idolises its heroes more much more than we British do. We look at ours with a sort of nostalgic fondness; just look at Michael Sheen's portrayal of Brian Clough, or Gary Lineker's self-deprecating advertising work for Walkers' crisps. We like a bit of weakness in our heroes; a touch of the bottle, maybe; a spot of darkness. America, in contrast, is the nation that invented the Hall of Fame: here, sporting heroes are golden calves to be worshipped unconditionally. That's why, when Armstrong or Tiger Woods turn out to be merely human, it hits fans so brutally, as a personal betrayal.

Armstrong has a tremendously long way to fall. But if Americans are so invested in their sporting heroes that they are distraught when they turn out to be merely human – egotistic, fame-hungry, and all the rest of it – then that's the nation's sickness, not just Armstrong's.

A man watches Lance Armstrong's interview with Oprah Winfrey in a bar in downtown Los Angeles. Photograph: Getty Images.

Nicky Woolf is a writer for the Guardian based in the US. He tweets @NickyWoolf.

Getty
Show Hide image

It's easy to see where Berlin is being rebuilt – just hit the streets

My week, from walking the streets of Berlin to class snobbery and the right kind of gentrification.

Brick by brick, block by block, the people are rebuilding the city once called Faust’s Metropolis. To see it clearly, put your boots on. One of the most bracing walks starts by the Gethsemane Church, which served as a haven for dissenters in the last days of the GDR and takes you down ­towards the Hackescher Markt.

Here, in what is still the eastern half of a divided city that wears its division more lightly, is a Berlin experience both old and new. In three decades of frequent visits, it has been fascinating to note how much this part of town has changed. Even a decade ago these streets were rundown. With crumbling buildings showing bulletholes, it wasn’t hard to imagine what the place looked like in 1945. Now there are lilacs, blues, and yellows. Cafés, bars and restaurants abound, serving the young professionals attracted to the city by cheap rents and a renewed sense of community.

 

Breaking the fourth wall

Looking north along Schliemannstraße, you’ll find a delightful vista of well-tended balconies. It’s a pleasant place to live, notwithstanding the gaggle of grotesques who gather round the corner in the square. On Kastanienallee, which forms the second leg of the walk, an old city feels young. It’s a kind of gentrification but the right kind. There’s more to eat, to drink, to buy, for all.

Berlin, where Bertolt Brecht staged his unwatchable plays, was supposed to have been transformed by a proletarian revolution. Instead, it has been restored to health by a very middle-class one. Germany has always had a well-educated middle class, and the nation’s restoration would have impossible without such people. The irony is delicious – not that irony buttered many parsnips for “dirty Bertie”.

 

The new snobbery

The British Museum’s survey of German history “Memories of a Nation” is being presented at the Martin-Gropius-Bau as “The British View”. Germans, natürlich, are curious to see how we observe them. But how do they see us?

A German friend recently in England  said that the images that struck him most forcibly were the tins of food and cheap booze people piled up in supermarkets, and the number of teenage girls pushing prams. Perhaps Neil MacGregor, the former director of the British Museum who will shortly take up a similar role here at the new Humboldt Forum, may turn his attention to a “German View” of the United Kingdom.

There’s no shortage of material. In Schlawinchen, a bar that typifies Kreuzberg’s hobohemia, a college-educated English girl was trying to explain northern England to an American she had just met. Speaking in an ugly modern Mancunian voice that can only be acquired through years of practice (sugar pronounced as “sug-oar”), she refer­red to Durham and York as “middle class, you know, posh”, because those cities had magnificent cathedrals.

When it comes to inverted snobbery, no nation can match us. To be middle class in Germany is an indication of civic value. In modern England, it can mark you as a leper.

 

Culture vultures

The Humboldt Forum, taking shape by the banks of the Spree, reconsecrates the former site of the GDR’s Palace of the Republic. When it opens in 2018 it will be a “living exhibition”, dedicated to all the cultures of the world. Alexander von Humboldt, the naturalist and explorer, was the brother of Wilhelm, the diplomat and philosopher, whose name lives on in the nearby university.

In Potsdamerplatz there are plans to build a modern art museum, crammed in between the Neue Nationalgalerie and the Philharmonie, home to the Berlin Philharmonic. Meanwhile, the overhaul of the Deutsche Staatsoper, where Daniel Barenboim is music director for life, is likely to be completed, fingers crossed, next autumn.

Culture everywhere! Or perhaps that should be Kultur, which has a slightly different meaning in Germany. They take these things more seriously, and there is no hint of bogus populism. In London, plans for a new concert hall have been shelved. Sir Peter Hall’s words remain true: “England is a philistine country that loves the arts.”

 

European neighbours

When Germans speak of freedom, wrote A J P Taylor, a historian who seems to have fallen from favour, they mean the freedom to be German. No longer. When modern Germans speak of freedom, they observe it through the filter of the European Union.

But nation states are shaped by different forces. “We are educated to be obedient,” a Berlin friend who spent a year at an English school once told me. “You are educated to be independent.” To turn around Taylor’s dictum: when the English speak of freedom,
they mean the freedom to be English.

No matter what you may have heard, the Germans have always admired our independence of spirit. We shall, however, always see “Europe” in different ways. Europe, good: we can all agree on that. The European Union, not so good. It doesn’t mean we have to fall out, and the Germans are good friends to have.

 

Hook, line and sinker

There are fine walks to be had in the west, too. In Charlottenburg, the Kensington of Berlin, the mood is gentler, yet you can still feel the city humming. Here, there are some classic places to eat and drink – the Literaturhauscafé for breakfast and, for dinner, Marjellchen, a treasure trove of east Prussian forest delights. Anything that can be shot and put in a pot!

For a real Berlin experience, though, head at nightfall for Zwiebelfisch, the great tavern on Savignyplatz, and watch the trains glide by on the other side of Kantstraße. Hartmut Volmerhaus, a most amusing host, has been the guvnor here for more than 30 years and there are no signs that his race is run. The “Fisch” at twilight: there’s nowhere better to feel the pulse of this remarkable city. 

This article first appeared in the 01 December 2016 issue of the New Statesman, Age of outrage