Skinny size me: some women dramatise their inner conflict by shedding weight. Photograph: Ben Stockey
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The anorexic statement

Trust me, notice me, feed me: every female body conveys a message. So, when a woman starves herself, what is she saying?

I knew a woman whose job it was to take anorexics to the swimming pool. She was an occupational therapist: eating disorders were her field. She worked at a nearby clinic and we bumped into one another from time to time.

I found myself curious about her work, or more truthfully about her patients, those singular modern-day martyrs to the cause of their own bodies. Without quite knowing why, as I have grown older I have become more interested in – it could even be said, more respectful of – what might be called the anorexic statement. Perhaps it’s because, as the 45-year-old English mother of two children, my body has little power of provocation or utterance; or rather, that what it’s said or tried to say through the years hasn’t seemed to have added up to all that much. Quite what constitutes the anorexic statement I’m not entirely sure. All the same, it has a great power of disruption. It’s a stray spoke under the wheel of things that otherwise have the capacity to hurtle on headlong: family life, fashion, the destiny of the female body. The statement might be: help me. Or it might simply be: stop.

My therapist acquaintance herself had not been allowed to be picky in life, growing up in a family of brothers on a farm in the Australian outback. She knew how to shoot, drive a tractor, ride a horse bareback. She had left that rough home and come to the UK, where every couple of years for the sake of change she moved job and town – Slough, Birmingham, Chelmsford – though her solitude and her line of work did not alter. She neither sought nor seemed to expect much in the way of pleasure. In the evenings she made a sandwich and read a book in her rented room; her main meal was lunch in the canteen at the clinic, where food was plentiful and cheap. This somewhat joyless attitude to nourishment could come as no surprise, given that she spent her days among females who regarded the ingestion of a teaspoonful of peas as a physical and spiritual crisis. Once a week she led them to the poolside, skeletal and pale, for all the world to see. Even at the swimming pool these curious beings detected the threat of penetration, of the outside coming in. They didn’t want to get in the water, not, apparently, because they felt self-conscious or exposed, but for fear that they might swallow some of it without its calorific content having been established.

The easiest thing that could be said about my acquaintance was that she herself was impenetrable. Her choice of career must have sprung from some initial attraction to or sympathy with the anorexic state, but most often what she appeared to feel for her waifish charges was irritation, even anger. Anger is a common response, it seems, to the anorexic statement. At the very least, returning from a day spent on the receiving end of that statement, my acquaintance was hard put to feel – as they say – good about herself. If the anorexic is someone for whom the relationship between female being and female image must, on pain of death, be resolved, it may be that she denies that resolution to those who cross her path. They become the witnesses of her vulnerability; as such, she is more real than they. Like with the ascetic of old, her self-denial is a form of chastisement, yet the extremity of her appearance is confusing. Being female, it seeks attention, but of an unusual kind. It asks to be mothered – yet what if its aim is indeed to challenge the reality of the mother-figure and overpower it, to triumph over her, to consign her to flesh and steal her image? The anorexic is out to prove how little she needs, how little she can survive on; she is out, in a sense, to discredit her nurturers, while at the same time making a public crisis out of her need for nurture. Such vulnerability and such power: it brings the whole female machinery to a halt. My acquaintance had tales of rudeness and tantrums and sulks, of behaviour more commonly read about in childcare manuals (of the kind whose purpose, we are told, is to “test the boundaries”), even of a degree of personal insult which at the very least, I suppose, mothers aren’t paid to tolerate. She had no children of her own. And so, in an admirable interpretation of the social contract, she recognised she had something in that line to give.

Jenefer Shute offers some riveting descriptions of such interactions, between the anorexic inpatient Josie and her carers, in her novel Life-Size. “In the body,” Josie chillingly muses, “as in art, perfection is attained not when there’s nothing left to add, but when there’s nothing left to take away.”

Armed with this credo, she can exercise contempt on everyone around her (“They say I’m sick, but what about them, who feast on corpses?”), in what becomes a radical reliving of her primary experiences of nurture. And it needs to be radicalised: this is the moral value of the anorexic statement, that it asks questions not just of mothers or fathers or fashion editors, but of the whole societal basis for the female image. This time around, Josie can speak her mind. She can criticise the people who care for her; she can re-experience the powerlessness of childhood and know it for what it is. So unpleasant is she to the “freckled cow” who nurses her that she finally gets the reprimand she has apparently been asking for:

“Josephine, I must ask you please not to speak to me like that. I’m not your servant.” And then, unable to contain herself: “And would you please look at me when I talk to you? It really gets on my nerves.” Coldly, victoriously, I remain precisely as I am. She really should have more control.

Soon after, however, the 68-pound tyrant, having agreed at last to eat something or be force-fed through a tube, makes a revealing request of her nurse: “I want you to feed me,” she says.

My acquaintance found it hard to muster much interest in herself at the day’s end. She rarely went out or saw people: it was as though her work had bled her of confidence. She sought not public interactions but the determined security of her private boundary. In the evenings she changed into loose clothes, shut herself in her room, shut herself into a book. She wanted to be where no one could demand anything of her, like a depleted mother, except with none of the prestige of motherhood. She never kept company with men, and her female world was wholly predicated on an insidious notion, that certain women are there to give attention and others to receive it. Sometimes it seemed that her patients had indeed stolen her image and left her with nothing to trade, nothing to barter with for some share of the world’s interest. They had stolen her image and left her a mere body that could find no reflection or definition for itself. She went back home for a few weeks on holiday and returned browner, more animated, and heavier. All that meat they went in for, meat roasted over a fire and served at every meal. But more to the point, a world in which food was an entitlement and a human bond.

In her own world food had become a weapon: her evening sandwich and her indifference were a kind of savourless pacifism she exercised against it. She spent her days among people who denied themselves food in order to experience, perhaps, power, whose apparent intention to make themselves invisible made them, in fact, visible, who had discovered that by becoming less they became more. And no­where was this clearer than in the fact that they required her as their witness, for disappearing was no fun unless someone noticed you’d gone. But if anyone was disappearing, if anyone was becoming invisible, it was she.

The question of how she had come to be stranded in this place remains difficult to answer, but its source may lie in the very practicality – the tractors, the horses – she had crossed the world to escape. Denied her own experience of femininity, she had perhaps embarked on a kind of pilgrimage to find and serve these notable victims to the riddling perversity of feminine values. She could help them, sit with them while they wept and shrieked over a teaspoonful of peas, she who had never had the temerity to question or refuse anything she had been given; she who was not important enough, as it were, to be anorexic, for the hieratic significance of the anorexic body depends on it having been ascribed a value in the first place. Had she tried to starve herself on the farm where she grew up, she might simply have died: her protest, in any case, would not have been understood. She had taken photographs of this place, on her recent trip home. In order to capture its isolation, she had photographed it from a distance, recording the miles of surrounding scrubland in a sequence of separate frames that she laid one next to another across the table in a long connecting strip. Amid these featureless wastelands she defied me to locate her home, and though my eyes searched and searched the landscape it was true that I could find no evidence of human habitation. She laughed, with an unmistakable and strangely exhilarated pride, and laid her finger over a low brown shape that crouched amid the boulders and bushes that extended all around it, on and on to the white horizon. It was so small her fingertip covered it. “There it is,” she said.

It may seem superfluous for a 45-year-old mother-of-two to say that she does not exult in the life of the body, but let’s just call it a place to begin. At the very least, as a statement, it raises numerous lines of inquiry. One might be: is it obligatory, or even a moral duty, to take pleasure in one’s own physical being? Leaving aside for a moment the question of what definition of pleasure one could possibly arrive at in this particular hall of mirrors, is the value of the physical quest in any way comparable with that of the artistic, the emotional, the spiritual?

I understand the anorexic’s notion of pleasure far better than the hedonist’s. Sometimes it has seemed to me that the second kind of pleasure is consequent on the first, that the life of sensation can be accessed only from a place of perfect self-discipline, rather as strict religious practices were once believed to constitute the narrow path to heaven. The anorexic, like the ascetic before her, publicly posits the immolation of the flesh as a manifestation of a primary physical discontent she is on her way to escaping: she represents a journey whose starting point is disgust. Body is found to be not only intolerable to but weaker than mind – how, then, can its desires and yearnings be taken seriously? The anorexic statement suggests a second body, one that will be painstakingly encroached on and attained; and hence, a second template for desire. This second body will belong to its owner as the first did not: its desires, therefore, will be experienced as not shameful, but true.

The female form is inherently susceptible to this duality, but the difficulty with the anorexic statement is that once it becomes open to other readings it breaks down. At some point in the journey a line is crossed: the slim body becomes the freakish starved body, and one by one the anorexic’s grounds for superiority are discredited and revoked. She is not beautiful but repellent, not self-disciplined but out of control, not enviable but piteous, and, most disappointing of all, she is publicly courting not freedom and desire but death. Even she may find these things difficult to believe. How to go back, on that journey? How to retrace one’s steps? For in getting where she needed to go the anorexic had to sacrifice the concept of normality. In a manner of speaking she sold her soul. She can never be “normal” about food or flesh again. So, how is she meant to live?

If the anorexic arouses irritation, even anger, it may be this quitting of normality that is to blame, because the female management of normality is a formidable psychical task from which most women don’t feel entitled to walk away. By quitting it she exposes it, she criticises it as a place to live, and moreover she forces each woman who passes her way to choose between denial and recognition of her statement, disgust.

Is it disgusting to be a woman? Menstruation, lactation, childbirth, the sexualisation of the female body – in recognising these things as her destiny, a girl is asked to forget everything that her prepubescent instincts might formerly have suggested to her. In becoming female she must cease to be universal, and relinquish the masculine in herself that permitted her as a child to find the idea of these things disgusting indeed. Likewise that masculine is now embodied for her in men, so the question becomes – do men find women disgusting? The anorexic statement dispenses with that perspective. It returns the woman to the universality of the child, and from that fusion formulates itself: I find myself disgusting.

If it has become a cultural cliché that women want to be thin more than they want to be loved (the three most cherished words these days, so the saying goes, being not “I love you” but “You’ve lost weight”), and moreover that they want to be thin not for men but for one another, the general observer might be tempted to view this as making the case for male innocence (at last!), even male redundancy.

Yet, looked at another way, the male and the preponderance of male values are perhaps more culpable in the incrimination of the female form than ever. An eating disorder epidemic suggests that love and disgust are being jointly marketed, as it were; that wherever the proposition might first have come from, the unacceptability of the female body has been disseminated culturally. Is it possible that disgust has finally got, in the famed male gaze, the upper hand? From whom, after all, has a woman ever wished to hear the words “I love you” but a man?

In Life-Size, Jenefer Shute posits the anorexic state as having two separate sources, one in the female (subjective, mother) and the other in the male (objective, father). Between them they engender in the anorexic subject the confusion between being and image of which one might suppose her to be merely an extreme cultural example. Mother – the female body – is indeed the source of disgust, but it is father – if one can be permitted the leap of seeing father as analogous with male and, indeed, with society – who makes that disgust public and hence catalyses it into shame. Without father, mother might merely have passed her disgust silently on to daughter, where it would have remained as an aspect of her private, interior being. But father brings it to the surface: it is something not just felt but now also seen. These confirmations, in Shute’s narrative, of interior suspicion (am I disgusting?) by outward commentary (yes, you are) are fatal to female self-perception in ways that might seem obvious but are none­theless intractable.

Outside and inside – image and being – are now held to be one: the girl/woman revisits and tests this impossibility by becoming the observer – the male – herself, looking at and remarking on the bodies of other women. Naturally, the discovery that image can be changed is not new: it is and always has been part of becoming a woman, in a sense that, although slenderness has long been a feminine ideal, self-hatred and the compulsion to starve oneself to death have broadly not. The question of disgust returns, accompanied by its shadow, the question of pleasure.

A personal admission: not long ago, in a period of great turmoil, I lost a considerable amount of weight. The first thing to say about this is that I was unaware, inexplicably, that it had happened. That my clothes no longer fitted passed me by: I noticed it only because other people told me so. They appeared shocked: each time I met someone I knew, there it would be, shock, a startled expression on the face. At first, I was startled in turn. They were not seeing who they expected to see; who, then, were they seeing? After a while I got used to it: indeed, I came to expect, almost to require it. A newborn baby needs to be mirrored by another human being in order to grasp that she has an outward surface, that this “self” has an appearance, that her image speaks. Through the shock of others I learned that I, too, had been shocked, that I was no longer the person I once was. My image was speaking, to me as well as to other people, telling me things I did not yet appear to know or realise.

But eventually the question of “normality” returned, as it must in the life of a 45-year-old mother-of-two. Stop, help me, feed me: this may have been my cry, but the truth was there was no one, any more, to answer. There could be no illusion, as an adult; I had left it too late to stage this apotheosis, this defeat of the first body, predicated as it is on the expectation of rescue. I had to draw back from it myself. And this was where the problem arose, because, like the anorexic, I found I could not retrace my steps, could not, as it were, go back to sleep. For years I had lived in my body half-consciously, ignoring it mostly, dismissing its agendas wherever I could, and forever pressing it into the service of mental conceptions that resulted, almost as a by-product, sometimes in its pleasuring and sometimes in its abuse. People were always telling me I should do yoga: this was one of the running jokes I had against my own flesh, for the idea that I would suspend the intellectual adventure of living even for one hour to dwell in the dumb and inarticulate realm of the auto-corporeal was as unappealing as that of spending an evening with someone I disliked. Now, as the weeks passed, instead of shock, my appearance was beginning to elicit milder manifestations of concern. I didn’t know what it meant: had I changed again? Was I no longer fragile and vulnerable? I had no idea. Never before in my life had I dared to be fragile, and all I knew was that I wasn’t ready to leave what I had become. “Have you ever thought of doing yoga?” someone said.

As a teenager I had been tormented by hunger and by an attendant self-disgust, for I saw in other girls a balance, an openness of form, that suggested they had nothing inside of which they need be ashamed. Their bodies were like well-schooled ponies, handsome and obedient, whereas I had a monster inside me whose appeasement was forever disrupting the outward surface of life. It craved so many things it could barely discriminate between them, and so indiscrimination – the failure to distinguish between what mattered and what didn’t, what helped and what didn’t, what it needed and what just happened to be there – became its public nature. It wanted, in fact, what it could get, in the light of what it couldn’t.

How thoroughly the tangible and the in­tangible confused themselves in those years. Creativity, the placement of internal material into space, the rendering tangible, became my weapon against that confusion.

When I left my boarding school – the blue serge uniform and the Cambridgeshire drizzle, the plates of stodge that were so predictable and real, the torturing sense of female possi­bilities that were not – I learned to manage the monster, more or less. Like the first Mrs Rochester it had a locked room of its own, from which it sometimes succeeded in breaking free to rend into shreds my fantasies of femininity, but I had set my mind on higher things. By locking up the monster I was making myself at heart unfree: what did I know of freedom in any case? I was accustomed to fantasy and to the safety – albeit uncomfortable – it supplied, and the notion of an integrated self was the most uncomfortable fantasy of all. In a sense, it was the monster: I could neither kill it nor live with it, and so there it remained, caged, bellowing and banging intermittently through the years, creating perhaps the sense of something amiss in those who came close to me, but caged all the same.

Yoga, understandably enough, was out: nothing could have persuaded me to enter that cage armed only with a sun salute. But my sudden emaciation in middle age did bring me into contact with the monster again, for, amid all the other losses, there in the rubble of the desecrated life, I appeared to see it lying dead at my feet. The Jungian notion of the “middle passage”, in which at mid-life all the templates for self expire or fall away, in which with sufficient destruction one has a chance to return to the blankness of birth, might have explained that death well enough to avoid detection: it simply went up in the fire, the horrible secret, along with everything else. And here, after all, was a chance to be free of my own image, the bind in which my body had held me for all these years, because, while wanting more than anything to be feminine, I had only and ever found my own femininity disgusting. This image, knitted together over time by questions and confirmations (Am I disgusting? Yes, you are), was one I was now prepared to sustain: I was poised to make the anorexic statement, to vanish, to let image and being finally become one.

But of course, no such thing occurs: there is no “letting”, no seamless transposition of the flesh. The anorexic body is held in the grip of will alone; its meaning is far from stable. What it says – notice me, feed me, mother me – is not what it means, for such attentions constitute an agonising test of that will, and also threaten to return the body to the dreaded “normality” it has been such ecstasy to escape.

For the first time since my teenage years I found myself tormented again by hunger: the monster had awoken from its slumber, bigger and more ferocious than ever. The route back to normality being blocked, I have had to devise other ways of getting there, or of seeming to. My occupational therapist acquaintance tells me that many of her patients are women of my age, women who have suddenly tried to slip the noose of their female flesh once its story – menstruation, lactation, childbirth – has been told in all its glory and shame.

When I relate this to my female friends they take it humorously, rolling their eyes and laughing, gallantly owning up – oh yes, they say, we know – to monsters of their own. Most of them haven’t delivered themselves into its jaws quite so thoroughly as I have; their dislike of their own bodies is a kind of low-level irritant, a necessary component of the female environment, but to think about it too much would spoil everyone’s fun.

I don’t want to spoil anyone’s fun, either, though for now I have spoiled my own. It did seem, for a while, as though the death-state of physical denial might contain the possibility of transcendence, the chance to step out of my self-disgust and make true contact at last: contact of my “real”, my second, self with the outer world. That I felt this had always been denied me, that in the negotiation between being and image all, for me, had been lost, was a stark kind of truth to face up to. Passing other women in the street these days, I seem to hear their bodies speaking. A lot of what they say is unclear to me, or at the very least so foreign that it takes me a moment to translate it. For instance: I accept myself. Or: respect me. The ones I like best are the ones that say, trust me. What I will never be able to hear unequivocally, whether whispered or shrieked, is: desire me. Notice me, feed me, mother me. Passing by the anorexic girl, stepping lightly and silently in the shadows, I hear her message and in a way I salute her for it. Other bodies have other messages, but for this one I have ears.

Rachel Cusk is most recently the author of “Aftermath: on Marriage and Separation” (Faber & Faber, £12.99)

This article first appeared in the 05 November 2012 issue of the New Statesman, What if Romney wins?

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The Brexit odd squad

The Brexiters are resilient and have the support of some unlikely foreign allies. Can they really topple the political establishment and lead Britain out of the European Union?

Look at the troops arrayed on the Leave and the Remain sides in the June referendum and you might think that our continued membership of the European Union is assured. On the side of staying in the EU are Britain’s four living prime ministers, the International Monetary Fund, the Treasury, most members of the Labour and Liberal Democrat parties, the Trades Union Congress, the Confederation of British Industry, the governor of the Bank of England, the head of the NHS, Britain’s three largest trade unions and the US president. Leave has Boris Johnson, Nigel Farage and the contested ghost of Margaret Thatcher.

Yet few expect the final result of Britain’s In/Out referendum to be as asymmetric as that roll-call would suggest. At the top of the pro-EU campaign Britain Stronger in Europe, there is no doubt: it could lose.

So what – and who – is responsible for the unlikely appeal of Brexit’s “odd squad”? And how do they work together when their side is so fractious and its big personalities seem so uninterested in teamwork?

The story begins on the morning of 20 February, when David Cameron summoned his cabinet to announce the results of his EU renegotiation and ask his ministers to support Britain’s continued membership of the Union. Those who did left by the front door; the six dissidents were asked to leave by the tradesman’s entrance.

Nipping out the back were the full cabinet members Iain Duncan Smith, Michael Gove, Chris Grayling, Theresa Villiers and John Whittingdale, plus the employment minister, Priti Patel, who has the right to attend cabinet meetings. They soon reconvened at Vote Leave’s headquarters, a nondescript tower block in Westminster, where they posed with a giant sign bearing the campaign’s slogan “Vote Leave, take control” – a sight more reminiscent of a group of local councillors vowing to protect a bus lane than the upper reaches of the British political class.

Then again, the cabinet Leavers are not, on the whole, an impressive bunch. Villiers and Grayling were among the casualties of the formation of the coalition government in 2010, moving from their briefs to make way for Lib Dems, and both had to be content with junior posts until the 2012 reshuffle. Since then, Villiers has been a competent if uninspiring operator in Northern Ireland. Grayling was widely held to be a failure at the Ministry of Justice and now serves as Leader of the House of Commons, historically the antechamber between full cabinet rank and the wilderness.

As for Whittingdale, he is that rare creature in Whitehall: a secretary of state for culture, media and sport who does not regard the post as a stepping stone to bigger things. As the recent white paper on the future of the BBC showed, the golden thread of his thinking is scepticism: towards the EU, the BBC and regulation of the press. He was Margaret Thatcher’s last political secretary in Downing Street and, after becoming an MP in the 1992 election, he set up meetings between the former prime minister and his fellow new boys from the 1992 intake – meetings that John Major blamed for fanning the flames of Eurosceptic rebellion in the dog days of his premiership.

Priti Patel also has impeccable Eurosceptic credentials. She cut her teeth as a press officer to the Referendum Party, set up in a doomed attempt to secure an In/Out referendum in 1997. Following William Hague’s election as Tory leader and the adoption of complete hostility towards the single currency, she joined the Conservative Party, becoming an MP in 2010.

She is best known for contributing to Britannia Unchained, a series of essays by Patel and four of her fellow 2010-ers (including Dominic Raab, widely expected to run for the Tory leadership next time). The book was intended to provide the intellectual ballast for a revivified Thatcherism, though the only part that attracted headlines was the claim that British workers were “among the worst idlers in the world”.

This dubious crew of ministerial heavyweights has grown marginally more likeable since Duncan Smith’s resignation as work and pensions secretary. Yet it is not his six-year tenure as a minister but his two-year stint as Tory leader that has left the biggest mark on the Brexit debate, with his former hires among the loudest advocates for a Leave vote – including the founding editor of ConservativeHome, Tim Montgomerie, now at Gove’s old newspaper the Times. (In the unhappiest periods of Cameron’s first term, when the Prime Minister was frequently criticised by Montgomerie in that newspaper, Cameroons would mutter about the irony that one of their sharpest critics had served as chief of staff to the least successful leader of the Conservative Party in its history.)

As for Michael Gove, though he is loved by lobby journalists, he remains a hate figure in the country at large and particularly among teachers, as a result of his belligerent tactics during his time as secretary of state for education.

***

The last of the senior Brexit-supporting Tories didn’t leave through the back door that morning because he hadn’t yet declared his position. That came the next day, in a media scrum outside his home in Islington, north London.

The former mayor of London Boris Johnson is still Britain’s most popular politician, surviving crises and scandals that would have left others dead in the water. He is also the only politician whom the Remain campaign truly fears. But Johnson is not a wholly congenial presence among Britain’s Brexiters. Although he is a far more adept planner than his dishevelled appearance – or his paper-thin record at City Hall – would suggest, he can be difficult to manage. His  weekly Telegraph column has largely been turned to cheerleading for Brexit but Vote Leave’s biggest gun doesn’t always point in the direction its chief strategists would like.

During Barack Obama’s visit to the UK in April, Johnson became embroiled in a war of words in which he suggested that the president had an ancestral dislike of Britain because of his “part-Kenyan” heritage. Having made this racially charged argument in the Sun, he extended the story needlessly by giving a similarly robust interview to the Daily Mail, much to the frustration of staffers at Vote Leave.

So there you have it. An unpopular firebrand, an unsuccessful former Tory leader, four relative nonentities and a blond bombshell who is considered clever but uncontrollable. It is less a huddle of Big Beasts than a grotesque menagerie – and these are among the sensible, mainstream voices on the Leave side. The other politicians who can get on to the Sunday shows to talk Brexit include Nigel Farage, who is adored by the four million people in Britain who voted Ukip in last year’s general election – and hated by the remaining 42 million. Yet he is a national treasure compared to George Galloway, formerly of Labour, who secured just 37,000 votes in the mayoral election. An unkind observer might say that none of the Brexit-backing politicians can stop traffic: half of them because they are unknown and the other half because most people would quite like to run them over.

There are also few compelling figures from business, sport, entertainment and science backing Brexit. Ian Botham is a rare celebrity Outer. “Cricket is a game where you achieve the greatest success when you are confident in your own ability to go out and stand proud,” he wrote in the Sunday Times. “Britain has that spirit.” In April, a slew of acts withdrew from a gig in Birmingham after finding out that it was organised by Leave.EU. Only Phats & Small, whose last hit was in 1999, refused to pull out.

Then there’s the infighting. To give just one example of the ongoing civil war, Vote Leave – the officially recognised campaign group for Brexit – believes Farage is so toxic to its cause that it regards his invitation to appear in a TV discussion alongside Cameron as an establishment stitch-up. “ITV has effectively joined the official In campaign,” said a Vote Leave statement to journalists on 11 May, written by Dominic Cummings, the campaign’s director. “There will be consequences for its future – the people in No 10 won’t be there for long.”

***

In the light of all this, why are the pro-Europeans so worried? Many feel that the current campaign is beginning to remind them of a nightmare year: 2011, when Britain voted decisively to reject electoral reform by moving from first-past-the-post to the Alternative Vote (AV). Around the time of the 2010 general election, polls had shown that Britain was in favour of the change by a 27-point margin. But on 5 May 2011, more than two-thirds of voters said No to AV, which ended up more than 35 points ahead.

What undid the Alternative Vote was a ruthlessly effective campaign against it – one that was almost completely fact-free. No2AV focused relentlessly on the cost of a new voting system; poster after poster made reference to its illusory price tag of £250m. “He needs bulletproof vests,” intoned one illustrated with a picture of a soldier, “NOT an alternative voting system.” Another came with a picture of a baby: “She needs a new cardiac facility, NOT an alternative voting system.”

As one veteran of the pro-AV campaign recalled recently: “It was impossible to fight. How do you repudiate it without repeating it? We never found a way.”

That appeal to economic interests was so powerful that Vote Leave has come up with a similarly memorable figure: the £350m weekly cost of Britain’s EU membership. This has been debunked by fact-checkers such as Full Fact, which estimates that the UK pays roughly £9.8bn a year once money back is taken into account. Regardless, Vote Leave keeps quoting the figure – and no wonder, because the chief executive of Vote Leave is also the architect of No2AV’s crushing victory: a 38-year-old LSE graduate called Matthew Elliott.

Despite Vote Leave’s anti-politics flavour, Elliott is a Westminster insider and well connected in the wonk world. He is the founder of the Taxpayers’ Alliance, the most high-profile of a close network of think tanks that are a proving ground for a rising generation of right-wingers. The Taxpayers’ Alliance, the Institute of Economic Affairs and the Adam Smith Institute together form what one alumnus jokingly calls a “Sorbonne for neoliberals”.

Much of Vote Leave’s staff is drawn from another Elliott creation: Business for Britain. The group was set up ostensibly to lobby for David Cameron to renegotiate Britain’s membership of the EU but was in reality designed as a Leave campaign in utero. Accordingly, many of its early recruits have ended up moving across.

Elliott is regarded as having a keen eye for talent and for being generous with his time. At each organisation where he has worked, he has taken care to bring on promising protégés. Alumni of the Elliott school include Susie Squire, who spent two years at the heart of Cameron’s administration as press secretary; Nick Pickles, head of UK public policy at Twitter; and Dylan Sharpe, the combative head of public relations at the Sun. Most of his favourite employees have three things in common: libertarian politics, a cut-throat instinct and loyalty to him personally. Those who have worked for Elliott largely speak highly of him.

The same cannot be said for the second leading player in Vote Leave who has the Remain side worried: Gove’s former henchman Dominic Cummings. David Laws – who, as a junior minister, worked closely with Cummings when he was at Gove’s Department for Education – describes him as a “grade-A political Rottweiler”. “As well as being bright,” Laws writes in his memoirs, “Dom Cummings was also blunt, rude, impatient and tactless.” According to friends of both, without Cummings’s encouragement, Gove would have been a mostly silent presence in the Leave campaign because of his close friendship with Cameron.

The former special adviser’s commitment to anti-Europeanism is a long-held one – his first job in politics was at Britain for Sterling, which lobbied against Britain joining the European single currency in the 1990s. Thereafter, he worked for Iain Duncan Smith during his brief and unhappy leadership. A former staffer from that time remembers him as an “abrasive presence”.

After Duncan Smith’s removal as Tory leader, Cummings retreated to his native Durham, where he helped to engineer victory for the No side in the referendum on whether to give the north-east its own devolved assembly. It was the tactics used in that referendum – an endless focus on costs, coupled with personal attacks on the credentials of the Yes side – which were taken on and extended by Elliott during the AV contest. Those tactics are once again on display in this referendum.

That partly explains why, on the Remain side, Cummings is respected and feared in equal measure. Yet his confrontational approach often proves his undoing: for instance, he understood the importance of giving a cross-party sheen to Vote Leave (not least to secure the official campaign designation), yet his conduct led to the departure of the Eurosceptic Labour MP Kate Hoey. “We live in a world where people get things by being nice to each other,” reflects a former colleague of Cummings, “and Dom doesn’t really work like that.”

Hoey’s walkout set the ball rolling on another, less dramatic exit: John Mills, Labour’s largest private individual donor and a Brexiter of many years’ standing. He feared the Vote Leave brand had become irrevocably Conservative. (Unlike Hoey, Mills remains on speaking terms with Vote Leave.)

Friends say that, for Elliott, who has been “planning this [campaign] for some time”, Cummings’s disposition is a price worth paying for his tactical nous. It was Cummings who was the architect of Vote Leave’s two-pronged strategy: claiming that the money we now pay to the EU could go towards the NHS, and suggesting that Brexit will allow us to cut immigration by “regaining control of our borders”.

The perceived cut-through of the latter message with older Labour voters was behind Vote Leave’s big tactical gamble. On 8 May, an official statement by the campaign declared that leaving the EU would also entail leaving the single market.

That decision is unlikely to find favour with big businesses that rely on international trade but it does allow Vote Leave to make strong and unambiguous claims about cutting immigration. If we are outside the European Union but inside the single market (as Norway is), we would have to accept free movement of labour. If we leave the single market, however, we could introduce a points-based entry system, or even finally achieve Cameron’s otherwise impossible cap on net migration.

Upset business but win over small-C conservative voters: it’s a big risk for the Brexiters to take. It represents a throw of the dice by Cummings, who sidelined Nigel Farage precisely in order to minimise the campaign’s focus on immigration. But with the vote scheduled to take place on 23 June and a repeat of last year’s refugee crisis in the Mediterranean looming, security and borders are likely to be at the forefront of voters’ minds. For all that those on the Brexit side have denounced Cameron for running a repeat of “Project Fear”, they know that they have to make change less terrifying than maintaining the status quo.

***

In their quest to take Britain out of the EU, the Brexiters have a simple, if high-stakes, strategy. They want to appear to be the underdogs (hence their repeated complaints about the government’s £9m pro-EU leaflet) and as a scrappier, grass-roots campaign taking on the might of the establishment. Naturally, this image doesn’t reflect an unvarnished truth: the press has been largely onside and senior editors and columnists are very willing to take Vote Leave’s calls.

There is also no concern about keeping the lights on. Arron Banks, the insurance magnate who bankrolled Ukip at the 2015 general election, might have refused to fund Vote Leave after it triumphed over his favoured vehicle, Leave.EU – he has called Matthew Elliott “Lord Elliott of Loserville” and threatened to sue the Electoral Commission for naming Vote Leave the official voice of Brexit – but insiders say that the campaign’s financial position is nothing to worry about.

If Vote Leave wins, it will have scored an extraordinary victory – and, it should be noted, defied the hopes of most of our allies in the rest of the world. The politicians backing Britain’s continued membership of the EU include not just Barack Obama but his likely successor, Hillary Clinton, as well as the prime ministers of Canada, New Zealand and Australia.

There is a vanishingly small number of international politicians who back Brexit. Like the inner core of Vote Leave, they are overwhelmingly drawn from the right-wing fringe – US Republicans such as Ted Cruz and Donald Trump and the French National Front leader, Marine Le Pen, who, unhappily for the Brexiters, is expected to visit Britain to support their case.

The only foreign leader who seriously supports a British Leave vote in June is a man praised by Nigel Farage and whose country Dominic Cummings spent several years working in: Vladimir Putin, who, as far as British voters are concerned, is even more toxic than Farage, Galloway or Gove.

When Britain’s odd squad looks abroad for allies, its options are few – but this ragtag collective is far from beaten. 

Stephen Bush is special correspondent at the New Statesman. He usually writes about politics. 

This article first appeared in the 26 May 2016 issue of the New Statesman, The Brexit odd squad