First things first: I will be teaching in January 2024 after all.
More specifically, I will be leading a class at the University of Guelph Humber on freelancing and small business development for third-year Media & Communications students. Huzzah!
Yes, classical music does help mind, body, and soul. But if we make the point of opera its capacity to improve “wellbeing”, or if we sell classical music on its ability to make you better at maths, or indeed if we campaign for the arts on the basis of their contribution to GDP, we have succumbed to a utilitarian mentality. And the problem is that this makes it very much harder to advocate for the arts on their own merits.
This utilitarian mentality greatly (if not solely) contributes to North American perceptions around classical being an “elite” world, an idea I’ve covered here in the past, but hope to write about in more detail soon. It’s inspiring to see Wilson’s words at this point in time – more please!
More seasonally: Journalist Uwe Friedrich recently did a fascinating and detailed comparative of recordings of The Nutcracker for Bavarian broadcaster BR Klassik. It made me especially happy to hear my own personal favorite (by conductor Gennady Rozhdestvensky) made the list. Very often I explore the idea of ‘evocative sounds’ with my students, what that means, and why to use it; Rozhdestvensky’s 1961 recording with the Bolshoi Theatre Orchestra and Bolshoi Theatre Children’s Choir is a perfect example. The conductor beautifully conjures Tchaikovsky’s various sonic landscapes with an alert, alive eye to every fine, delicate detail, and carefully avoids the far-too-easy showiness of the score while leaning into the vibrant textures inherent within its hypnotic melodicism.
Finally: thanks to everyone far and wide for the kind wishes for my birthday yesterday (the 14th). When people ask me my age now, this is the exact face I’m going to pull:
Photo: mine. Please do not reproduce without express written permission.
Update 15 December: I have a January position, but not at Seneca Polytechnic.
This announcement was made on Facebook recently, but for the sake of clarity I am announcing it here also: I will not be teaching at Seneca Polytechnic Institute in January (For further clarification: I was not fired but it was also not my decision.)
I graduated from Seneca’s Radio Broadcasting program in 2005, with the teaching offer coming a decade later. It was the first time I’d taught in a formal classroom, the first time I’d stood in front of a group, having only taught piano one-on-one for many years prior. I’d been an Associate Producer at CBC Radio but I wasn’t sure how to transfer that knowledge, or indeed, anything I’d gained from working so long in the worlds of writing, chasing, interviewing, recording, and producing. I remember the stomach-churning nerves of that first class, repeatedly losing my train of thought and looking down to my notes for reassurance. What am I doing here? Who do I think I am?! Fraudster syndrome is not a new experience for me, but I remember how sharp its edges felt that day in January 2015. It was a sign of things to come, particularly when I returned to writing within the classical world.
Despite the nervousness that day, I’d made my mother proud. It felt good to have the approval of the person who had been my most ferocious critic. The praise came with an addendum (“I toldyou you should have gone to teacher’s college all along…”) – and was short-lived. I became ill (there were suspicions of Crohn’s disease, not ultimately found) and I couldn’t finish teaching the term. This was the time before Zoom classes. I couldn’t do a requested opera review for The Globe & Mail during that time either, and I remember crying over everything one grey early-spring afternoon, bemoaning the inertia of an existence that couldn’t – wouldn’t, refused – to move forwards, despite every hard push and expensive effort. Living abroad, graduate school, New York (twice!), tutoring, teaching, workshopping, networking, writing – so much writing – balanced with looking after my mother, and just when it seemed things were finally, at last, moving… kaboom, by accident or design, the wheels stopped turning. Sometimes I wonder if my illness was a reaction to her obvious decline. I remember her tiny frame perched just outside the doorway of my bedroom after one of my surgeries, her saucer eyes peering in. She would be dead four months later. I remained, barely, and the school term was over.
Photo: mine. Please do not reproduce without express written permission.
I would go on to teach at Seneca every winter thereafter, and subsequently instruct Media And Communications students at the University of Guelph Humber every autumn. All those things I pushed for and lived through I now use, in one form or another; everything had a purpose, and continues to. The stress of teaching can be intense at points, but what job comes without that? Creativity, logic, and process are partners in the classroom. To borrow Byron’s line from Don Juan (written in a highly different context), “explaining my explanation” is something I think about a lot, as much as for teaching as for writing. But such educational basics (including standing in front of a group) don’t scare me anymore. Communicating, after all, is what musicians (actors, writers, painters, playwrights) also do, and like an artist I try to be both creative and chewy in my delivery, a mix of the blunt, the bizarre, the theatrical, a kind of Bernsteinian flight of ideas and history, approach and practice. (I don’t think Lenny would mind my taking inspiration from his speaking/lecturing style.) Encouraging young people to explore their own talents, demonstrate a capacity to meet real-world demands and exercise their curiosity has been a special blessing for someone who never had children of her own. I like students; I like their energy. Seeing (and sometimes hearing) the lights go on – formulating unique thoughts and ideas, planning and dreaming, standing outside (creatively, intellectually, mentally) the influence and validation of the known – communication!
At the moment I am in the midst of term-end grading. It is odd to think that in a few days, there will be no classroom to go to, no externally-imposed schedule to keep, no student things to grade, no new slate of new faces to greet. January will be a big empty slate for the first time since 2014. “Turn and face the strange” indeed. Exacerbating this surreal feeling is a (big) birthday on Thursday. Maybe pushing for the things society tells us we “should” have by a certain age isn’t as effective a recipe for contentment as acceptance of and gratitude for present circumstances. True, there is no castle in the sky, no Prince Charming, no sharing the washing-up or small joys or exasperated sighs. I am my own roommate, and it’s not a question of “strange” or “fail” or even “like”; it simply is.
Recently I had a conversation with someone working in the European classical industry who noted that while I seem “split down the middle” in terms of my professional life, I really should give serious thought to pursuing the things related to the classical self, the self who must try to stay quiet amidst the focus, that side I can barely silence, even (or especially) in lectures. Of course my readers may have noticed there’s been little published here the last few months – there’s been so little energy to do so. But I am called The Opera Queen, FFS! I should have written about Callas’s birthday! I should have written about Turandot(s) and Don Carlo! I should have written tributes to Marlena Malas and Pauline Tambling! I should have asked for interviews with x-y-z! Alas, time and energy are finite at this point (this is where nightly cooking/washing-up help would come in handy) and lately it’s gone to my students, and I don’t really mind, but I worry my readers do.
Torso of Apollo; copy, probably after a statue of Onatas from Aegina (ca. 460 BC). Taken at the Glyptothek Munich. Photo: mine. Please do not reproduce without express written permission.
Rilke’s 1908 poem “Archaïscher Torso Apollos” (Torso of an Archaic Apollo), with its striking paradox of the complete and the incomplete, comes to mind often, and not solely for its famous last line. Lately I am less statuesque and immobile, more messy and unsettled, as if I’m being shoved onto an empty dance floor in naught but socks, sweats, and dishevelled hair; all I can do is dance with myself – figure out next steps, tiptoe through financial terror, pirouette around expected hardship, kick at the doubts and do jazz hands to the doubters. Maybe I know the steps better than I think, else I am a good improviser. It’s nice to move in winter anyway; something about the season’s stillness makes things easier, its cold temperatures offering a brisk clarity. I am looking forward to long walks in the snow (if it ever comes) and listening to Sibelius, Strauss, Shostakovich… and silence.
In the meantime, I’ve an interview posting soon featuring Irish artist Gavin Friday, the driving force behind a new animated version of Peter And The Wolf done with childhood friend Bono – an update to their 2003 project for the Irish Hospice Foundation. Culture and rebellion, change, theatre, performance; creativity; shifting identities: Mr. Friday is every bit opera. The feature is posting prior to the short’s broadcast on Irish television December 25th.
Until then, enjoy the eierpunsch, dance with yourselves, and most importantly: remember the c-word. My students, I think, already know it by heart.
At the Villa Verdi in October 2017. Photo: mine. Please do not reproduce without written permission.
Update 30 October 2023: Since posting this two weeks ago, it’s come to my attention that there is, in some quarters, a very incorrect takeaway. To be clear: I am not stopping my classical coverage – I am simply broadening my scope as a writer. Classical coverage will continue parallel to other cultural pursuits. FYI.
Time off is a very good thing. Much as there’s a certain joy in the stability of habit and structure, there’s just as much happiness in the temporary absence of those things, and the varied responsibilities accompanying them.
Having spent the last week reading, cooking, reconnecting with friends, grading student papers, and staring out the window at a red-purple-gold forest, I realized that my computer-time the last few months has been very taken up with other people – this is not a bad thing, but it can be exhausting. “Writer” – the thing in my online biographies, the title that perhaps most closely captures who and what I am; what have I written lately that’s matched that in any satisfying way? Hand-written scribbles outlining various ideas for opera libretti notwithstanding, what have I done, or not done, or not had the energy to do, until, unless…?
Space, that elastic thing Bachelard wrote of; time, that other (highly) elastic thing Borges (and Arendt, and many others) turned over many times; I’ve had lots of both this last week. That allowance provided an important reacquaintance with a beloved old television program; watching something I enjoyed thirty (!) years ago served as a good reminder of my early writerly instincts, and of the importance of having space and time as a basis for authentic creative expression. I don’t know if Northern Exposure is responsible for a kind of reawakening of the spirit (yet) but I do feel closer to a kind of artist-self (dare I write that) than I have in ages.
I’ll be writing more about the show and its continuing influence in a new category which will be appearing at my website soon. Non-Classical Writing will be for all the work that doesn’t hew to the classical/opera area to which this site owes its principle existence. There are already examples of that work in the Essays section. (Those things will be moved accordingly.) I love that classical world, but I love lots of other cultural things also. I don’t want to be confined to writing about only one area (as some of you may have already guessed from last summer’s post about the Faust myth and The Boys) – it feels limiting, especially to someone (me) who started out wanting to be a screenwriter, with loads of loopy ideas and interests. I’ve found the only way to keep my joy as a writer these days is to exercise a natural and longstanding cultural curiosity.
History looms large when you’re 500 years old. The Bayerisches Staatsorchester might know a thing or two about the weight of such a history – but in-house record label Bayerische Staatsoper Recordings renders the present, as much as the present and future, profound, polished, and yes, portable.
The orchestra of the famed Bayerische Staatsoper began life in 1523, when regularized performances started at the Bavarian court. Its musicians became famous following the 1563 appointment of composer Orlande de Lassus, though their output was reoriented with the start of opera performances in the mid 17th century in Munich. Mozart himself led the orchestra in the world premiere of Idomeneo in 1781, which was also written in the city. But it was 1811 when, crucially, members of the Bavarian court orchestra found the Musikalische Akademie e. V. association; that decision led to the creation of Munich’s first public concert series, known as Akademiekonzerte. The orchestra gained particular fame in the latter half of the 19th century in their hosting the first performances of numerous Wagner operas, including Tristan und Isolde (premiered at the National Theatre in 1865) Die Meistersinger von Nürnberg (1868), Das Rheingold (1869), and Die Walküre (1870). One of the institution’s most famous General Music Directors (GMDs) was composer Richard Strauss, whose father Franz was a noted principal horn player with the orchestra, then known as the Court Opera. But Strauss Jr. was far from the only famous music figure in the position; subsequent leaders have included a who’s who in classical history, including Bruno Walter, Clemens Krauss, Georg Solti, and more recently, Zubin Mehta, Kirill Petrenko, and currently Vladimir Jurowski, who led acclaimed productions of Prokofiev’s War and Peace and Brett Dean’s Hamlet last season. Whether either will see their way to formal releases remains to be seen.
BSOrec CD releases. Photo: mine; please contact me to reuse.
Bayerische Staatsoper Recordings (or BSOrec), run in-house, will be the label to make it happen. The independent announced itself in 2021 in a rather unique fashion, not with a splashy opera production but via big symphony – Mahler’s immense Seventh Symphony, to be precise. Captured live in 2018 and led by contemporaneous GMD Petrenko, the recording – and indeed label – generated big buzz across the classical world, with many music writers noting the orchestra’s responsiveness to the material. In a review for Gramophone at its release in 2021, Edward Seckerson wrote that “I really thought I knew this work – every facet of it. But Kirill Petrenko has a way of hearing deep into textures and harmonies that is at times really quite startling. He gives us X-ray ears.” The label quickly followed the Mahler release with a DVD of the acclaimed 2019 staging of Korngold’s Die Tote Stadt featuring tenor Jonas Kaufmann and soprano Marlis Petersen. In his assessment at Adventures In Music, classical blogger Jari Kallio praised Video Director Myriam Hoyer while noting that “the orchestral lines are drawn with acute intensity and tremendous sonic beauty.” In early 2022 the label released a DVD of The Snow Queen by composer Hans Abrahamsen and conducted by Cornelius Meister. Based on a fairytale by Hans Christian Andersen, the presentation features Barbara Hannigan and was recorded in late 2019-early 2020. All three releases went on to achieve significant accolades within the classical world, including four big wins at the 2022 Gramophone Awards. It was the first time in the history of the prestigious British organization that a Recording of the Year was won by an audio-visual title; it was also only the second time an orchestra won both the Orchestral and Opera categories. Quite the achievement for a young label.
BSOrec DVD releases. Photo: mine; please contact me to reuse.
BSOrec marched on, releasing DVDs of a combined ensemble production of Stravinsky’s Mavra and Tchaikovsky’s Iolanta (released in 2022) and Andrea Chénier (released last month) again featuring Jonas Kaufmann and led by Marco Armiliato. It’s a curious if inspired selection, with an even more curious choice of design; in place of cover photos is bold silver lettering, with not one name larger than the other, set within sturdy holders, each in solid, rainbow-like colours. The eye-catching design, originally by Mirko Borsch, sends a clear message across both audio and video titles, along with the many thoughtful essays and interviews contained within, the majority penned by talented dramaturg Malte Krasting, who knows a thing or two about the role of context.
The first BSOrec release with current General Music Director Jurowski (from 2022) pairs Brett Dean’s Testament and Beethoven’s Second Symphony, and includes Krasting’s thoughtful interview with the Russian maestro in its liner notes. Releases (all of which enjoy distribution via Naxos) this year have marked the 500th birthday of the Bayerisches Staatsorchester though they also highlight the unique talents of individual sections. Original Grooves by Opercussion, and Voyager by the Munich Opera Horns, both released earlier this year, are a showcase of creative thinking within the recording paradigm. Original Grooves features a creative mix of classical, Latin, and jazz (Bach, Astor Piazzolla, Dizzy Gillespie) in original arrangements by ensemble members. Voyager offers music by Strauss, Dubois, Reicha, and Franz alongside compositions by contemporary composers Urs Vierlinger, Hans-Jürg Sommer, and Konstantia Gourzi. Such interlacing of sounds, with a keen eye on drama, was also realized via the the release of contemporary children’s piece Der Mondbär: Ein Hörspiel mit Musik für Kinder, with music by Richard Whilds/ libretto by Sarah Scherer, and based on the popular German books and animated series. BSOrec’s upcoming audio release is a firm nod to its storied history, if also an ambitious wave to the future. Mendelssohn’s Elias was captured in July 1984 and features a dream team of soloists (Dame Margaret Price, Brigitte Fassbaender, Peter Schreier, Dieter Fischer-Diskau) and choir (Chor des Städtischen Musikvereins zu Düsseldorf), led by celebrated conductor (and former company leader) Wolfgang Sawallisch.
Conductor and former Bayerische Staatsoper GMD Kent Nagano meets with Bayerisches Staatsorchester in Hamburg September 10, 2023. Photo: Geoffroy Shied
Such an auspicious combination of elements (past/present; theatricality; dramaturgy; passion) could be experienced through recent concerts given as part of the orchestra’s recent European tour, which included stops in London, Paris, and Berlin. Tour repertoire was chosen thoughtfully, a true reflection of not only composer connections to Bayerische Staatsoper (Wagner, Strauss) but to the orchestra’s home city as well (Mahler’s Fourth Symphony was premiered in Munich in late 1901). Past and present mixed in certain programmes, with Ukrainian composer Victoria Vita Poleva’s Symphonie Nr.3 White Internment opening select concerts, and soloists ran the gamut between generations, with violinist Vilde Frang, pianist Yefim Bronfman, and sopranos Louise Alder and Elsa Dreisig. The orchestra’s stop in Hamburg included a visit with conductor and former GMD Kent Nagano; on their home turf in Munich they entertained over 10,000 spectators who had gathered in Marstallplatz as part of an “Oper für Alle” event which featured the music of Schumann and Strauss. Earlier in the month in Lucerne, the orchestra’s performance of Bruckner’s Fourth Symphony was interrupted by climate activists whose presence was acknowledged with utmost diplomacy by conductor Jurowski; it was a moment of elegant humanism, a quality deep within the orchestra’s DNA and palpable throughout BSOrec’s output, and its small if highly dedicated team, led by Managing Director Guido Gärtner.
BSOrec’s Guido Gärtner. Photo: Frank Hanewacker
Gärtner joined the Bayerisches Staatsorchester in 2008 as a violinist, a position he continues concurrent to BSOrec duties. He and I enjoyed a wide-ranging conversation in late summer, which touched on a myriad of topics, including that fashionable thing discussed so often within classical circles now, brand identity. I was also curious to know what advantages perceives Gärtner within the in-house label paradigm – Bayerische Staatsoper certainly isn’t the first big organization to do it (the Berlin Philharmonic is another notable example) but the challenges of the recording industry (and the weight of being 500 years old) are no small thing. What role does (or should) an independent label play in a decidedly difficult classical landscape? How to choose archives? What about new work? Whither relevance (another word so frequently thrown around in the classical world)? And what’s with the BSOrec design? Gärtner has the answers, and then some.
Why have an in-house label?
People might look at the orchestra solely within the context of musical theatre, so for us, being in charge of our own musical well-being, and our own concert performances, is a very strong and vital thing. We don’t just play because it’s fun – that’s a big part – but we want to be seen, and we want people to know what we stand for and why we do what we do. The key is to be accessible and visible; we don’t always travel, but the media travels for us.
With the Mahler 7 release, it was a stunt to start – we are an opera label but we made our introduction with a big symphony. We showed the world that the Bayerisches Staatsorchester is not just an opera orchestra but one of the finest orchestras in the world. By doing that, and doing it successfully, we really made a point, and it worked out really well.
So for the Mahler CD and the Die Tote Stadt DVD we had two real gems, especially with Kirill Petrenko being one of the greatest of his art, and the orchestra under him being on top also. We knew that together there was something worth sharing and exploring. We always aim to show how much is happening in one house, so the recordings recognize the versatility of the orchestra but also the entire system in our house, and how deep and broad it all actually is. We knew from the beginning it wouldn’t be just operas, or just concerts we would release, but everything this house produces, which is why we decided to release ensemble work as well.
Bayerische Staatsoper’s Oper für Alle concert featuring Bayerisches Staatsorchester performing at Munich’s Marstallplatz, September 16, 2023. Photo: Wilfred Hösl
How does that label change or influence your position within the classical ecosystem of Munich?
It’s amazing – we have this relatively small city with this extremely large amount of fantastic musical institutions and ensembles like the Bavarian Radio Symphony Orchestra and the Munich Philharmonic. At the BSO we are always telling a story; I always say, it’s stopping the heart. A C# minor chord is never just a chord but a statement, part of a larger story. That goes for onstage work as much as recordings. What makes the orchestra so special is not that it’s the oldest one in Munich but it’s actually an orchestra whose DNA derives from theatre music: there’s spontaneity; there’s agility. But every orchestra stands for itself, and there’s enough space for all of them, especially in a city like Munich, which has so much music, and more widely in the state of Bavaria. We are very happy where we are. The Bayerisches Staatsorchester is identified as a theatre orchestra, as an opera orchestra, and we’re not trying to get away from that, but the point we’re making is we have even more to offer.
In terms of strategy and artistic development, it’s important to develop this awareness – if you want to survive as an orchestra I think it’s very important everyone knows why you exist. The education programs; the concerts and chamber concerts; the children’s pieces; things done within the community; the recordings: if you have all of these things to offer, it’s difficult to say you’re irrelevant. Relevance is everything to an orchestra.
Relevance seems very connected to BSOrec’s brand – what was the thinking behind its cultivation?
Being your own brand is powerful. Our in-house label gives us the freedom to choose which repertoire we want to release, because we genuinely like it. But more importantly, this choice gives us the possibility to influence how we are being perceived, not only as a label, but also as an artistic institution. As opposed to a major label, in our case the institution and the label are the same brand. That is an absolutely important element that gives us a lot of freedom.
How does this sense of freedom help to attract audiences, especially those new to the art form or those who know you exclusively for opera?
We can show what’s actually in the orchestra –who we are, what we do and where we come from. We can of course show what incredible musicians we have. There are so many different people with so many different interests and styles. There’s also the possibility for that thing I mentioned before, storytelling: we tell stories about Strauss’s father, who was a horn player; we tell stories about various aspects of contemporary music; we offer tales on new aspects to well-known music that has been here for a long time. The label offers a microscopic view into the orchestra. The first archived recording being released is also a very important block in the overall idea of the label and tells its own story.
Wolfgang Sawallisch in rehearsal. Photo: Sabine Toepffer
How do you find new approaches for archived recordings?
It’s an interesting question. For this latest release, Mendelssohn’s Elias, the statement is: it isn’t an opera; it isn’t a symphonic work; it’s an oratorio. It shows the versatility of the orchestra but first and foremost it shows the excellence. The cast and the orchestra are a dream team. It’s not that they just convened for this one thing and took off to various places when it was finished; all of these singers were often guests in the National Theatre back in those days. It’s not just one moment in the history of the house but shows the general level that was here in 1984. Also, this piece was premiered for both the Münchner Opernfestspiele and the 88th German Katholikentag (Catholic Convention). It’s music composed by someone with a Jewish background who converted to Protestantism. Sawallisch was also making his own statement on unity and religious beliefs.
When I first listened to the recording, it didn’t take me long to realize this is something we have to publish, because it was a moment, because there was so much energy in the room, and you can really hear it. In so many ways it felt like the perfect way to start the archived releases for the label.
Conductor and Bayerische Staatsoper GMD Vladimir Jurowski speaks with composer Victoria Vita Poleva before Bayerisches Staatsorchester’s performance in Berlin, September 11, 2023. Photo: Wilfred Hösl
What is the role of new compositions then?
The idea was always to give contemporary music a real platform. We started with Mahler, yes, then released Die Tote Stadt; we knew those two would have momentum and be successful. They would give the label a good entrance into the world and get everyone interested in the next release. The next release after them was a contemporary opera, Hans Abrahamsen’s The Snow Queen, a project not many labels would have taken on. The other thing we released was Beethoven 2 – by the way that was the main piece played in 1811 at the inaugural Akademie concert – and that symphony was combined with a contemporary piece by Brett Dean. His “Testament” relates to the Beethoven immediately and also showcases Vladimir Jurowski’s approach to music and programming, which I find highly interesting.
For the Voyager release there was a contemporary work by Konstantia Gourzi, who wrote it specifically for the Munich Opera Horns. The entire album circles around her “Voyager 2”, which I find very strong, and which was chosen by the musicians themselves, as was the contents on the whole album. We didn’t intervene, because I like to think musicians have fantastic ideas when it comes to this kind of a project.
I like the idea of the Trojan Horse: as was seen with the Beethoven release, it’s good to combine the big great old repertoire with something brave and new, something that speaks to our time, and gets attention because of the combination. It’s an approach Jurowski uses a lot, and it works when you do it well. You have to find a good balance between everything and I’m sure the label will try to keep going in that direction.
To what extent does BSOrec’s package design reflect this balance?
When you see releases from other labels, you see the piece in big letters, or more often these days the singers, and in small letters you see the institution – the house isn’t the main thing. If you put those productions from all these labels in a row, everything looks different and what you recognize is the piece. But if you now put all the BSOrec releases together, it’s very clear which institution is behind it. It’s clear. The idea is, it isn’t about pictures, it’s about institution, and many different repertoire styles; it also signals a certain quality, and a certain idea or concept, all within one house. The door you open to all of that looks the same. I won’t tell you which colours are next – that’s the magic trick! But it’s always nice that people ask about that particular thing.
Interesting the DVD features Jonas Kaufmann and Marlis Petersen in what was a very acclaimed production but their photos aren’t on the cover – that’s a brave choice!
It equalizes. Some love it, some hate it. Whenever you see it it sticks out, and that of course is the oldest trick in the branding book: recognizing a logo or a certain style. And that style has to match the idea, and have the quality of the physical in terms of how the products feel when you touch them. All of this is important, but all of it, entirely, has to precisely match the musical content, the production content, but also, the written content. This is why I’m so grateful to have Malte on the team. The booklet, the music, the style, the sound, the way it feels in your hand – it all has to be one experience and it has to be a fine, subtle, and beautiful combination to give you one beautiful experience.
Bayerisches Staatsorchester performs under the baton of Bayerische Staatsoper GMD Vladimir Jurowski in London on September 19, 2023. Photo: Geoffroy Shied
Top photo: Bayerisches Staatsorchester on the stage of the National Theatre, Bayerische Staatsoper. Photo: Nikolaj Lund.
Originally published 9 September 2023. Edited and republished 23 September 2023.
One of my strongest childhood summer memories involves the great indoors. The intense humidity and rain of one Southern Ontario July forced in-house activities, so my mother decided to enjoy the fruits of still-new VCR technology and watch some of the items within an immensely arts-leaning library. It used to be such an occasion to pop a tape in and watch something one had recorded weeks or even months before; the act of rewatching a program, of having easy access to that piece of news or entertainment, of being able to fast-forward through commercials, or rewind and re-view something, or pause on a favorite spot – it was all a big deal, and a unique form of techno-social adhesion.
Many of the tapes in my mother’s growing collection were recordings of Metropolitan Opera productions, broadcast regularly on PBS. I imagine this is how more than a few people (kids included) came to opera, through such broadcasts and through the use of VCRs. The rainy summers became more bearable, and introduced a host of young friends to what, for me, was just a normal part of everyday life. Puccini’s 1900 opera Tosca was a favorite; the characters, the setting, the music – it was all very intriguing to a young mind. I wore out the videotape of the celebrated 1985 Franco Zeffirelli production with Hildegard Behrens in the lead, Placido Domingo as her devoted lover Cavaradossi, and Cornell MacNeil as a very scary Scarpia. One rainy afternoon the mother of one of my friends who had been visiting came by to collect her child, and then stood, open-mouthed, in our doorway. I had turned around, between bites of an ice cream float, and looked at Mrs. So-and-so. How was this so weird? What was she stunned over? My friend was as taken as I was over this intense, passionate, violent, crazy work with amazing music; why the surprise? My mother offered her most elegant smile.
“It’s almost over; can you wait a few minutes?”
“Sure,” said shocked mum. “I just never expected my daughter to be so interested in… opera!”
My mother laughed over dinner later in our tiny, dimly-lit kitchen.
“She just couldn’t believe her eyes…”
I made a face.
“Not everyone likes classical music, you know. Especially opera.”
Well they should, I said, leaning over and scooping up the cat, humming the Dah-DAH! notes of Scarpia’s scary musical motif.
“Put the cat down when you’re at the table.”
DahDAAAHHHH!
My mother rolled her eyes.
“Let’s watch something else tonight, okay?”
It’s easy (and certainly fashionable) to make faces and roll eyes and pronounce Puccini’s work too vulgar, too loud, too big, too (heaven forbid) emotional; to write off Tosca as a “shabby little shocker” (musicologist Joseph Kerman’s infamous 1952 pronouncement) and to wave it off as not-serious art and not-real opera. I’m not sure how to feel about this line of thinking; indeed, it isn’t The Ring, but so what? Should all opera be precisely the same? What’s so wrong with emotion? Intelligence is elevated but empathy is far more rare, and Tosca reminds me of its importance, in art and in life. Yes, the opera is clearly a part of my childhood nostalgia, but I hear bits of the score and still get chills at how evocative it is, in terms of conveying both outer and inner realities, and the ways it deftly combines art, sex, religion, and politics. Scarpia’s attempted rape of the title character in the Second Act lands very differently as an adult; there is a stomach-churning familiarity. It is uncomfortable but the scene renders his murder by the would-be victim that much more powerful, and his ultimate revenge on her that much more horrific. Such immediacy matters in art and gains more meaning as the years go by.
This close-to-the-bone quality is one writer Tori Wanzama picks up on beautifully in her essay below. The Communications student, who previously contributed to this website with an excellent essay on her first opera experience at Carmen this past autumn, recently attended the current Canadian Opera Company staging (a remount of its 2008 production) and offers some wonderfully singular insights involving theatre, drama, and… heavy metal? Read on.
Roland Wood as Scarpia (downstage left) in the Canadian Opera Company’s production of Tosca, 2023.
Tosca: Love, Hate, And A Twisted Triangle
Last October I had the privilege of attending the Canadian Opera Company’s presentation of Carmen at the Four Seasons Centre in Toronto, and to detail the excitement of my first opera experience. I enjoyed the show thoroughly, though it didn’t spark the classical-leaning revolution in my musical taste the way I had anticipated.
Admittedly I do return to the famous “Habanera” from time to time, and it, like Bizet’s opera, remains just as hypnotic as the first time I heard it. But metal has dominated my listening habits lately, making screaming and “shredding” the standard for me. While I consider my music taste eclectic and all-encompassing, my affinity for metal has given me a critical ear toward other genres. I enjoy them all, but still feel most lack a vital ingredient: drama. I find myself longing for the ferocity of intense instrumentals and booming vocals that demand virtuosity from artists. It is the same quality which is alive and nurtured at the opera, and that I found especially present in Giacomo Puccini’s Tosca, which I was fortunate enough to attend in Toronto last week.
In Rome, 1800, a twisted love triangle begins amidst the French Revolutionary Wars. The union of opera singer Tosca (Sinéad Campbell-Wallace) and painter Cavaradossi (Stefano La Colla) is challenged when the latter hides escaped political prisoner Angelotti (Christian Pursell). The painter’s crime is discovered by the cruel chief of police Scarpia (Roland Wood) who plans to execute both men; the chief’s enthusiasm for execution is matched only by his lust for Tosca whom he propositions, offering her lover’s freedom in exchange for her submission to him. Tosca seemingly concedes, but once Scarpia signs a letter of safe conduct she is quick to kill him. Victoriously, Tosca reunites with Cavaradossi to deliver her good news, but the couple’s happiness is short-lived when Cavaradossi’s execution is still carried out; in despair Tosca ends her life. This third act betrayal is played as a shock but the tragic end reveals itself far earlier, in Act 1, when the three leads reveal their true natures; with every passing aria their terrible trajectory becomes plain to see.
In the Toronto presentation (running to May 27th), La Colla’s Cavaradossi is sung with pure conviction. When he sings of his love for Tosca in “Dammi i colori” his passion for her is tangible, with a vocal tenderness difficult to describe. I can only stress to see it live it if you can; I quite literally swooned in my seat as he sang his admiration of Tosca’s brown eyes, and I find I am yet haunted by his delivery, even several days after experiencing it; his commitment is clear, as is his loyalty to Angelotti, the friend he helps to hide. “E’buona la mia” is delivered with genuine urgency as he promises his help, and curses Scarpia with a hypnotic cadence that is reminiscent of a priest delivering blessings to ward off evil. Cavaradossi is dedicated to those whom he cares for, but it is this devotion that is his demise when faced with cruel competition.
The same can be said of Tosca, whose love for Cavaradossi is demonstrated in her possessiveness. Despite her jealous ways, it is clear why the role is so famous as Campbell-Wallace takes the stage to offer a Tosca who is both cunning and cute. Campbell-Wallace brings such charisma to the character that even Tosca’s jealousy is endearing, especially in the scenes with her bickering back and forth with Cavaradossi in their love duet. Campbell-Wallace and La Colla’s vocals are heavenly in harmony, and there is a seamless chemistry between the performers that makes the exchange especially charming; I could see the years behind this couple, just as clearly as I could see the end of their days. Their devastating love for one another creates a malaise that lingers and peaks in act two with “Vissi d’arte”. Your heart breaks as Tosca mourns her tragic circumstance and sings with beautiful horror at Scarpia’s advances. Her audible desperation underscores her determination to protect Cavaradossi no matter the cost.
Roland Wood as Scarpia and Sinéad Campbell-Wallace as Tosca in the Canadian Opera Company’s production of Tosca, 2023. Photo: Michael Cooper
This ruthless resolve is matched by Cavaradossi’s competition, Scarpia, who is driven by lust rather than love. Roland Wood embodies Scarpia perfectly, with a booming baritone befitting of such a cruel character. The “Te Deum” is an absolutely chilling number conveying the chief of police’s corruption to superb effect. Scarpia is explicit about his evil intentions as he revels in his manipulation of Tosca with the Cardinal’s procession as his chorus. The chief explains the pleasures of romantic conquest with such perverted pride that makes his performance both uncomfortable and enticing to watch.
The First Act sets a foreboding tone with each performer conveying emotions which make individual motivations clear, and with such conviction coming from each character that there is no other end but disaster. We can only await the sequential calamity as the loyalty of the lovers is tested against Scarpia’s ruthlessness. The small cast creates a palpable intimacy, bringing the audience closer to each character, surely an aim of the verismo tradition; the operatic genre contrasts contained, realistic story writing with a florid and declamatory vocal style that emphasizes emotion. This cast delivers with awe-inspiring vocals that soar above even the bombastic orchestra led by conductor Giuliano Carella.
I left Tosca both impressed and unsettled; the show is unmistakably “metal” in its presentation of beautiful brutality. In his director’s note, Paul Curran noted that “opera is about sex, religion, and politics” and immediately I thought metal is much the same. The two genres also share an unflinching gaze, not only at death, but at human anguish. Researching this shared affinity for agony led me to Aristotle’s concept of catharsis in which the ancient philosopher states in observing tragedy that evokes fear and pity, “the human soul…is purged of its excessive passions”. Across both genres, artists explore the aforementioned ideas to their extremes, creating a unique release for respective audiences; despair becomes delight amidst the throes of musical virtuosos, and metal and opera alike offer an essence that cannot be found anywhere else.
Top photo: Stefano La Colla as Cavaradossi and Sinéad Campbell-Wallace as Tosca in the Canadian Opera Company’s production of Tosca, 2023. Photo: Michael Cooper
More than any other, Sundays have always been reading days. As a child I would spread newspapers over the few stairs which led to the bedrooms in the tiny split-level where I grew up. The family cat would often come and plonk herself down in the very middle of those papers, glaring expectantly with her saucer-eyes, and I would gently scoop her up. Poogie (that was her actual name) would settle in the crook of my arm, happily purring, before I would be allowed to continue my study – of the arts section, yes, but the business, life, politics, and sports ones too.
Reading about a variety of topics is good; being curious about a variety of things is very good. Such curiosity is something I try to continually impress upon students, with varying degrees of success. “When preparing for an interview,” I found myself saying recently, “don’t just study the person; read absolutely everything you can about the whole world around them.” I could practically hear their groans. “Yes it’s work,” I continued, “but it’s also logic. And reading – learning – is good!” In retrospect I certainly sounded very PollyAnna Prissy, but the despair over unconscious predilection to remain in tidy boxes grows daily. There’s a big reason I love radio and cable television: the element of the random, and its related exercise of curiosity, is inescapable.
So until I get the newsletter I alluded to in my previous post up and running, these updates, of things read, watched, listened to, pondered over, will (I hope) continue. Right now these pursuits feel logical, stimulating, important, pleasurable, challenging – sometimes at once.
In light of this week’s terrible news about the end of the historic BBC Singers, bass Brindley Sherratt has written a thoughtful piece (published in The Guardian) reflecting on his time with the group. His words offer a vivid portrait of the realities of young operatic careers and highlight the varied repertoire of the group throughout its history. “In one week,” he writes, “we would sing a couple of hymns for Radio 4’s Daily Service (live, early and terrifying), rehearse and record the most complex score of Luciano Berio or Ligeti and then bang out There is Nothin’ like a Dame on Friday Night Is Music Night.” His writing highlights the importance of there existing good opportunities for young singers while giving lie to the idea that such groups aren’t populist in their appeal and therefore deserve no public funding. This is a depressingly common current of thought in much of North America (sigh). The axing of the BBC Singers makes one wonder if the broadcaster is aiming at a more NA-style (i.e. highly corporate, ROI-driven) system with relation to their classical groups and output. The direct experience of singers like Sherratt should be considered here, along with good models of arts education, funding for which has been woefully dwindling for decades.
Speaking of experience, I finally watched The Big Lebowski, on March 6th – the day of its original release in 1998 and the related “Day Of The Dude” created to recognize the slouchy central character played by Jeff Bridges. Birthed at a time when the (Western) optimism of the early 90s had been turned inside out (the death of Princess Diana, the scandals of the Clinton presidency, the rampant corruption within the former Eastern bloc) and the digital world still in infancy, it’s a very surreal ride into not-unfamiliar terrain. It is tough to say whether or not filmmakers Joel and Ethan Coen could have seen Zerograd, a 1988 film by Karen Shakhnazarov (which details the visit of an engineer to a small town), or Mark Zakharov’s equally-surreal To Kill A Dragon (based on the play of Evgeny Schwartz about a man who sets out to kill a dictator), which is also from 1988 (a pivotal moment in Eastern European history) – but they share many elements, from their portrayals of social collapse and untrustworthy leadership, to a pervasive atmosphere of dread, not to mention central male figures who suddenly faced with responsibilities they don’t want. Also, it’s worth noting the Day Of The Dude falls directly after the death-day of Stalin (and composer Sergei Prokofiev), March 5th. (Add to this: the Dude’s favorite cocktail.) However unintentionally, Lebowski, Zerograd, and Dragon make for a thoughtful cinematic trinity in 2023.
Keeping in the film zone, the annual Academy Awards are tonight, and for the first time they feature a best animated feature category. Among the nominees is The Sea Beast by Chris Williams, who worked on number of famed animated films (Mulan and Frozen among them) pre-Beast. Voice work was done via Zoom amidst the worst of pandemic lockdowns, with its cast (Jared Harris, Karl Urban, Zaris-Angel Hator, Marianne Jean-Baptiste) scattered across the globe. Along with touching voice performances, I enjoyed the film’s the subtext, which smacks at a common (if tiresome) element within current cultural discourse, that of “wokeism”‘s supposed cultural ruinousness. The Sea Beast, superficially a scary-monsters-of-the-deep tale, works in large part because of the ways it integrates diversity into a satisfying thematic whole. Its main female character, Maisie, is a Black British orphan; the crew of the ship she stows away on features diverse and gender-fluid members; the story (by Williams and co-writer Nell Benjamin) uses various elements to convey the idea that historical narratives which elevate and glorify mindless violence are… well, bullshit. The fact this work comes from an outlet (Netflix) and a larger digital culture (streaming) that of course elevates such elements for profit gives the film a currency I’m not sure was intended, and yet.
Sea tales must have been in my algorithm because a Youtube suggestion for a documentary about the Mariana Trench popped up recently. This wonderful David Attenborough-hosted NHK work documents the efforts of various researchers to reach the very bottom of the earth; yes it’s exciting and informative at once, but it’s also, in this case, incredibly atmospheric. Watching it is akin to watching an edge-of-your-seat thriller; will they or won’t they see a sign of life? Will the equipment break? Will they see a… sea monster? An intense claustrophobia pervades many of the scenes, not only those captured (incredibly) in the trench itself but within the little floating rooms filled with anxious-looking researchers. I literally jumped off the sofa when one of the specially-built machines (made to withstand the immense oceanic pressure) hit the bottom with a loud THONK; I sighed heavily at the capture of a Mariana snail fish (yes it’s important for study, but my God, it’s so cute and graceful as it swims! Just look at it!). Another big part of my childhood, aside from reading Sunday papers, involved watching an assortment of nature documentaries, and this was a lovely reminder if also an incredible update on my nostalgia, blending cinematic sense with dramatic tension, and science folded within – in other words, one of the best things.
Another best thing is learning about forgotten (ignored, under-represented) writers. The philosophy of John Locke is well-known; that of Damaris Masham, less so. Yet the two are inextricably linked, as Regan Penaluna so ably shows in her moving Aeon essay published earlier this month. Shining a light on a late 17th century figure who explored women’s lives and experiences through two sole books, Penaluna also shares her own history with a contemporary (if unnamed) Locke-like figure who provided similar encouragement, someone “to whom I frequently looked for validation.” This is a common experience for women who enter largely male-dominated fields, and it’s refreshing to see a philosopher mixing the epic and intimate in ways Masham herself did in her writing. As well as examining ideas surrounding the nature and exercise of power and intimacy, Penaluna takes issue with Masham’s insistence on “women’s superior capacity for care”, noting how such a position “further entrenches patriarchal views”. This portion of the essay brought to mind a popularly-held view that “mothers understand the giving of life and if they ran the world we wouldn’t have so many wars” (a handy derivative of “if women ran the world we would have peace”) – there is a world of history, past and present, repudiating such (frankly narrow and rather sexist) views; viciousness – and nurturing – are not confined to any capacity for reproduction, individually or as a whole. Masham’s view, that “with the right conditions, women could make significant contributions to philosophy, on a par with men”, has real-life (if perhaps uncomfortable, for some) corollaries. Also, it must be said: the intertwined lives of Locke and Masham is the stuff of plays or movies – one or both should really exist. Were either to be realized one might anticipate more body than body-of-work depictions, a pity given the breadth of Masham’s ideas and work, only reprinted in (gasp!) 2005, and alas, no longer in print.
Masham might find more than a bit of interest in the words and music of Marko Halanevych, a member of the Ukrainian “ethno-chaos” band DakhaBrakha: “Art is not outside of politics; it is a factor within politics itself.” Halanevych distills the complex if innately linked relationships between art, history, and politics in a way that points up the connection with power and historically-received narratives; there is no hint of music being somehow magically “above” the fray of war but a key component within it. Culture is a longtime tool used in the wielding authority, particularly via the subtle, soft power methods used before the Russia’s invasion of Ukraine last February. “Between Two Fires: Truth, Ambition, and compromise in Putin’s Russia” (Granta, 2020) by Joshua Yaffa, is a useful reference for Halanevych’s responses, and more broadly, to DakhaBrakha’s artistic output, including their 2017 live-performance soundtrack to Ukrainian filmmaker Oleksander Dovzehnko’s at-the-time controversial 1930 film Earth. Perceived within a larger framework of cultural history, one is struck by the continuing influences of the prisposoblenets Yaffa highlights, and a Soviet nostalgia (referenced so memorably in Zerograd), and the various ways each continue to shape current creative responses to the tragedy in Ukraine.
Notions of choice and circumstance do a strange, uncomfortable dance throughout Yaffa’s book – but such dances are, in 2023, coming to be the norm, and perhaps it’s wise to simply accept the discomfort. Hopefully such dances don’t signal the end of cultural appetite, discovery, and curiosity, but some kind of new beginning.
Top photo: mine. Please do not reproduce without express written permission.
Throughout much of the Northern Hemisphere, the month of September heralds the idea of return: to schools and universities; to work projects; to extracurricular events and some form of cultural life in locales where summer festivals are scant if even extant. There is a hunger for routine, perhaps now more than ever, given the added impetus that the notion of “return” carries with it an end to the disruption wrought by years of pandemic. The urgency toward a “return to normal”, however one defines it, feels more tenuous than ever, given a tightening of budgets, of strikes, of continued sacrifice for some, of a winter that threatens cold and expense. Amidst all of this: whither music? Is it now firmly slotted as an extra? As temperatures drop and bills rise, priorities, especially for those on limited incomes, would seem to become plain. How, then, ought live classical culture to respond? How should it be encountered, engaged with, and supported?
Perhaps there is an answer in simple things – things like singing, and most especially singing with others. If the notion of ‘return’ engenders a thirst for community, what better way to slake it? Singing may be off the plate for most, but it need not be; there is no reason to feel daunted by any perceived lack of talent. Choral life in many parts of Europe and the UK is active, evidenced not only in a huge variety of live offerings but in audience response; attending performances of various Passions, it was lovely to note the extent to which respective audiences knew the words of various sections (and sang or hummed along, or mouthed the texts). There are many active choral communities across North America as well (Canada’s Nathaniel Dett Chorale is but one example), some secular, some not. Choral singing is, as practitioners might say, made up of far more than the annual Xmas ritual of Handel’s Messiah. The act of singing together within a confined space was one of the first things unfortunately lost in the pandemic lockdowns of early 2020; it was also one of the things fought hardest over in some places, with certain groups utilizing distancing techniques to try and continue their activities. Togetherness matters; making sounds together, certainly matters, as much an individual as a collective good.
The Merton College Choir is embarking on an American tour next week, one that seems as much about showcasing the talents of its members as serving to remind audiences of the centrality of communal cultural experience. The tour is a good reminder that singing need not be as formal as what the talented troupe present, but can be an act of recognition, of support, of active imagination and empathy. Made up of a rotating group of 30 members taken from Oxford University’s student body (via annual auditions), the choir (who has its own Youtube channel) is dedicated mainly to liturgical works, but also has (as their upcoming tour attests) a history of commissioning and presenting the work of living composers. Merton’s Choral Foundation was established in 2008, and since then, has acquired an international reputation for stellar performances and recordings. Awarded Best Choral Album at the 2020 BBC Music Magazine Awards for their 2019 recording of The Passion of our Lord Jesus Christ (Delphian) by Bermuda-born composer Gabriel Jackson (b. 1962) (a work Gramophone writer Alexandra Coghlan hailed for both its textural as well as meditative qualities) the troupe has also enjoyed collaborations with the Royal Philharmonic Orchestra (Elgar’s The Apostles, 2018), Instruments of Time and Truth (Bach’s St Matthew Passion, 2017) and Oxford Baroque (Bach’s Mass in B minor, 2018). Previous tours include visits to Hong Kong and Singapore, France, Italy, Sweden, and the United States. The upcoming tour to the latter is the first the choir has undertaken since the start of the pandemic in early 2020.
With dates in Cambridge, New Haven, New York, and Princeton, the programme is an inspiring mix of new and old works by a range of celebrated composers, including William Byrd (1543-1623), Henry Purcell (1659-1695), Ralph Vaughan Williams (1872-1958), Maurice Duruflé (1902-1986), Lionel Rogg (1936), Judith Weir (1954), and Nico Muhly (1981), among others. I spoke with Director of Music Benjamin Nicholas recently, and we discussed some timely topics: the choice of touring repertoire; what audiences might glean from the experiences of seeing, and being in, a choir; and what singing means in a post-(or whatever this is)-coronavirus world.
Photo (c) John Cairns
Your American tour is an interesting balance of contemporary and traditional works; why these works, and why include them on a tour?
Well, I think what we’re doing on tour is pretty typical of what we do most of the time. I do try and think about the concert programmes – the art of putting together a programme is a really exciting thing to do. It’s tough to get it right, and I’m aware we’re going to be singing in places that have great choral music already, and so I think it was a question of bringing something with us that might be unique in the sense that one piece is written specifically for us, other contemporary pieces are perhaps not performance so often – so I’m quite keen to put together a programme that contrasts the old with the new, which as I say is pretty typical of our repertoire.
During the university term we sing three services a week in the chapel at Merton and I would say that we include a lot of Renaissance music, obviously some romantic music, and 20th-21st century music, and so the tour programme is an extension of what we do in those services.
Do you program with themes in mind, or is it more instinctual, i.e. “I like how this sounds with that” ?
It’s a bit of both if I’m honest. I have gone for some contrasts, where we put two pieces next to each other. One of those pairings is the Byrd Motet “O Lord, make thy servant Elizabeth” running straight into Judith Weir’s “Ave Regina caelorum” – one connection is simply that they are in the same key, so it makes for a very neat segue way, but also I think that it’s interesting that William Byrd wrote for Elizabeth I – he was indeed part of the Royal household – and Judith Weir is the current Master of the Queen’s Music, and obviously writes for the greater state occasions in the UK. So that was one thing, to put them together. The Judith Weir piece is also a bit of a personal piece, because it was written for us – it is particularly special. And then there’s the Purcell piece (“Jehova, quam multi sunt hostes mei”) moving directly into David Lang (“again”) – there’s no great link there, apart from the fact that I felt the contrast after the Purcell would be, hopefully, really arresting for the audience.
The act of communal singing, of this programme in particular, seems especially pregnant with symbolism. Singing was the first thing we lost in the pandemic.
That’s true.
What has the return been like for you and your members?
The very obvious practical change, when we came back to the university after the first lockdown, related to the basic guidance: yes we could sing, but only at a certain distance from one another. Merton Chapel is a good size and we were able to resume singing straight away, but all distanced. There’s no doubt that distancing honed everyone’s listening skills; everyone was so much more attuned, and they knew they had to have amazing antennae – the ears of an elephant – to hear everyone else, to make the performance whole. We did record a CD under those circumstances; it seems mad on one hand, but on the other I think all the work paid off. The choir has moved back together now, and are standing at a normal distance, but their listening skills have been enhanced by the distancing over the course of the pandemic. But whilst the pandemic is fresh in everyone’s minds and people missed being in university and missed touring and did miss singing three times a week in the chapel, I think people have got used to (the old routine) again very quickly; we’re basically back to normal and have been for about a year.
Now it’s been quite a striking difference at the BBC Proms concerts – what I found really staggering as an attendee is to hear all the great choral works in the Royal Albert Hall with hundreds of performers, because that didn’t come back last summer; it has taken much longer for that kind of music-making to resume. For all of us who’ve been at the Proms or heard things on the radio in the last couple weeks, things like Mahler’s Resurrection Symphony or The Dream Of Gerontius and so on, I think that’s been a very powerful reminder of what we lost. But I think when it comes to chamber music – and Merton Choir is, I suppose, the size of a chamber choir – I think we’ve now gotten used to being back together, and one of the great things of working with students is aht they move on pretty quickly. I think as far as they’re concerned we’ve been back to normal for some time, and normal is what they expect now. From my point of view I’ve used it as an opportunity to think about our repertoire a little bit. I hope it’s increasingly diverse, that it’s more interesting; I dropped some pieces which were not that great but which we did because they were in repertoire, so (this pandemic time) has been a chance to rebuild.
The pandemic time has many in classical thinking about that word “rebuild” – why organizations and artists do it ; how they do it; just who they are doing it for. This relates, I think, to the growing awareness around the need for diversity. What’s your feeling?
I completely agree. The interesting thing is that in terms of who we perform for back in the UK, our work is largely about enhancing the liturgy in medieval chapel, so that’s quite different from just being a concert-giving outfit. There are already these parameters in what we’re doing; the liturgy of the day dictates a lot of the music. So that means that there are certain texts that need to be sung and so on. Now, you then have a vast library of music from the last 500 years with the settings of those texts and so on and of course, a lot of the time we’re singing that music, however, we’ve always tried to commission new music at Merton, because it’s a choir of students, and part of the educational process is to introduce them to new music, some written by them or their peers, but other music is written by a cross-section of composers from all over the world. I’ve commissioned Nico Muhly in the US; Dobrinka Tabakova (1980), born in Bulgaria although she’s in London at the moment; Eriks Esenvalds (b. 1977), who is Latvian; Kerry Andrew (b. 1978) and Hannah Kendall (b. 1984); and obviously Judith Weir and James Macmillan (1959), both Scottish. The composers come from all over, because I want our repertoire to be as broad as it possibly can. Each of these composers brings a unique musical language and that enhances what we do in the chapel.
In terms of the membership of our choir, we want it to be as representative of the UK as possible, and, in terms of who we are singing for, I want audiences to come along, hear an English choir, and I just want them to experience something of what we do. So (on this tour) I’ve included two American composers, and that was because over the last few years we’ve explored a lot of contemporary composers – Libby Larsen (1950); Stephen Paulus (1949-2014) before he died; Glass (1937), Lang (1957), and Muhly. We recorded an album of American music just before the pandemic which we never had a chance to take to concerts. In a way this is a snapshot of the repertoire we sing, and you know, we hope audiences enjoy such varied kinds of music.
The Choir of Merton College, Oxford. Photo: Hugh Warwick
A choir seems like a symbol of community, reciprocity, support – things that went missing during the pandemic, and continue to be largely absent. What role do you see for choir membership in a post (or whatever this is) covid world?
The first thing to say is that the act of being in a choir brings people together. That whole thing whereby people have been separated – well, a choir immediately offers a reason for people to come together. Then there is the fact they have come together to make music; the active breathing in sync, the fact they’ve got to respond to one another in terms of pitch within an ensemble, these things make the connections between people all the stronger. So for the people who sing, getting back into a choir is a really important thing.
In this country we’ve found it’s been slow-going – yes, we’re lucky that at the university we’ve not been hugely impacted by that, but I’m aware a lot of the large choruses are down in numbers and it’s taken time for all these things to build back up. I do recognize it hasn’t just gone back straight away, and that people need to be reminded, particularly now, of the benefits of being in a choir and making music together.
It’s like the difference between playing team sports versuss things like skiing, tennis, or swimming; I was a pianist and sometime-band/orchestra member, but the experience of singing St. Matthew Passion in Berlin in 2018 was very much a thing apart from any individual experience. Singing is intimate, and singing with others, even more so.
It is exactly that. In terms of musical education I can understand there was a time when one of the conservatoires, the Royal College Of Music, insisted that first-year students be part of a chorus, and the students at the time didn’t understand why they had to do this, but it was, simply, all the skills one can take for granted are so enhanced and developed by being in a choir: pitch, rhythm, placing one’s voice, text, languages…
… awareness of others.
Yes, absolutely – the skills you might learn in general musicianship, you might do them in a class, but go into a choir and you are putting the repertoire study into real practice. So I can only think it’s a really good thing for all musicians to sing in a choir for a bit, and I would say in Merton College Choir we’re essentially a choir of 30 students, some of whom read music as their degree but many are scientists and lawyers and historians…
I love that kind of professional variety in your membership.
I love that too, and I love the fact plenty of people who will not be professional singers have wonderful musical skills regardless of their formal study routes. So we have good pianists, and good horn players singing with us, and as far as I’m concerned, as a director, you need all these ingredients. Yes, you need stellar voices, but you also need a lot of very good musicians, people who just want to enhance those musical skills they happen to have. You need those different elements to make a choir.
Top Photo: The Choir of Merton College, Oxford. Photo: Hugh Warwick
Every day comes the email reminder: It’s time for your German lesson! Daily practice is key to learning a new language! During the worst of the pandemic lockdown I took formal lessons with a real, live teacher via Zoom; the experience was a useful and stimulating way to integrate education and interaction. Those months were indeed fruitful but pricey, and proved ultimately too dear for my limited budget, and so I am now left with basic, self-directed gadgets and services, and to my own analogue study, pursuits which demand other forms of payment (namely energy and attention) that I am not always able to give. It pangs me to consider the extent to which my language skills have slipped away, what with memories falling like raindrops lately – of winning fancy language prizes during elementary school days; of the praise garnered by my mother for pronunciation and swiftness of comprehension; of casually shrugging it away the way teenagers so often do when other interests enter and academic responsibilities loom. Playing linguistic catch-up (otherwise known as jumping in the deep end) as a middle-aged freelancer is daunting, exhausting, often disheartening, but passion for culture renders it necessary, and if I am being honest, uniquely rewarding.
And while knowledge of languages isn’t obligatory to opera appreciation, especially with the introduction of surtitles in 1983, such knowledge deepens the experience considerably. I always felt I was being left out of something, anything, everything, in not knowing opera’s prime languages (Italian-French-German) as well as I ought. That knowledge is slowly expanding, but so too, is my appreciation of the art of translation itself. Companies dedicated to presenting works in their geographically-specific local language (like the English National Opera, and once, if less so now, Komische Oper Berlin) would (do) rely on translations that aim to capture the nuances of both text and its relationship to and with orchestration and scoring, and (in some cases) to the contexts in which the work was first created and presented (and/or contemporaneously produced). Many composers have actively participated in translations of their works and/or collaborated with their respective text-based counterparts; among opera’s most famous librettists/translators are Alfred Kalisch (1863-1933), Edward J. Dent (1876-1957), Andrew Porter (1928-2015), Amanda Holden (1948-2021; her work will be the subject of a future feature here), and the famous team of W.H. Auden (1907-1973) and Chester Kallman (1921-1975). Auden-Kallman wrote, along with collaborative translation on works by Mozart, Weill, and Dittersdorf, original libretti for living composers, including Stravinsky (The Rake’s Progress, 1951) and Henze (Elegy for Young Lovers, 1961; The Bassarids, 1966). More recently, to take just one of many examples, English National Opera’s production of Die Walkure – or The Valkyrie – in autumn 2021 was presented in a singing translation by musician/scholar John Deathridge, whose own meant-for-reading translation of Wagner’s epic Ring Cycle was published by Penguin Classics in 2019. The book points up a vital aspect of the industry that has faced new challenges in the digital era, most particularly with the rise of streaming services amidst pandemic.
Any opera lover will know, probably too well, that hitting “translate” on a video lacking formal subtitling invites a world of frustration; the result is mostly comical, and stems from a longstanding caption problem on Youtube. Even with the insertion of formal subtitled translations,the nuances of expression are often lost, drowned out in weird mishmash mixes of intended accuracy and grammatical gibberish. One can’t help but notice the many inadequacies in watching various introductions, talks, interviews, and previews released by opera houses, orchestras, and other classical-related organizations, when it comes to translation options; the varied socio-cultural / political / historical contexts are often binned in the name of (one supposes) expediency, digestibility, an ever-present pressure to get a post up quickly with the least amount of fuss and satisfying ever-shrinking arts budgets while hoping to garner the ever-desired sexy clicks. Is the arts world really so ready to throw something as important as translation to the side? Isn’t it a foundational part of attracting new audiences (and keeping old ones) to cultivate meaningful comprehension (and thus engagement)? At such moments the digital world seems woefully ill-equipped for the demands of translation, yet the internet would seem to be the very spot to offer more fulsome possibilities for the sort of nuanced appreciation that best serves the repertoire – thus arguably increasing its overall appeal. Someone, surely, must be able to build something(s) better, a system organizations at any level can access that goes beyond Google translate (or deepl.com) limitations – but then, someone, something, surely, must fund all of it, and aye, there’s the rub. But how much meaning is being lost in the meantime? How many potential audiences? How many potential ears, minds, hearts?
Of course there is no substitute for direct sensory experience when it comes to the marriage of music and words, but the key, as ever, is finding the time. One of my favourite if too-rarely enjoyed activities is spending a day (a week, a month) studying an opera libretto and related score, large pot of fresh tea at hand. Noting the rhythm of language, the shifting colours of sounds, the ways in which the dynamism of vowels and consonants shapes and informs musical lines and orchestration; pondering interactions, phrasings, silences; these are gifts to be enjoyed and explored, over and over. The act of reading a libretto (especially aloud) gives one a simultaneously broader and more intimate relationship with words, with sounds, with flow, intonations, and emphases, the way they all feel in the mouth, carry-float-sink-shoot in or through the air – such a reading allows a greater comprehension of the world of words, of the work’s creators, and all those who’ve presented it since. Thus does the world become larger and more detailed, all at once. Deathridge did the world a great service indeed with his Ring book, but his efforts rile my writer’s heart for giving a sharp reminder of the fact that so few other opera-text ventures exist in the 21st century. There is clearly a long history of writer-composer relations – Hugo von Hofmannsthal and Stefan Zweig worked with Richard Strauss, for example, and the texts of Friedrich Rückert and Clemens Brentano (among many others) were used by Gustav Mahler. English translations of these writers and others do indeed exist, though the output when it comes to their musical manifestations is spotty; those which are extant in scores, such as those which appear in the Dover editions of Mahler lieder, are far less than ideal (and don’t list translator names for the most part, pity). Indeed they may be intended for phonetic starting points, and as the bases of introductory study for musicians, but they are decidedly not a comprehensive whole. The ever-expanding Lieder.net is a good resource for song translations (and recognizes the translators, natch) even if it makes one long for a more comprehensive whole within the classical industry. Good English translations exist, but to reiterate, are spotty, not always easy to find, and are sometimes couched within more comprehensive volumes.
The Whole Difference: Selected Writings of Hugo von Hofmannsthal (Princeton University Press, 2008), edited by poet/librettist J.D. McClatchy, contains a highly readable, immensely poetic translation of the first act of Die Rosenkavalier by dramatist Christopher Holme, done in 1963. Years before, in 1912, Strauss’s popular opera was its first full English translation by English critic and librettist Alfred Kalisch, who championed the composer’s work and translated other operas into English as well, Salome and Elektra among them. Kalisch himself noted in “The Tribulations of a Translator”, a 1915 presentation for the Royal Musical Association (published by Taylor & Francis; Source: Proceedings of the Musical Association, 1914-1915, 41st Sess. 1914-1915), pp. 145-161) the varied difficulties of translating opera, pinpointing the issue of whether it is the translator’s duty “to produce a readable translation or singable words.” This gets to the heart of the matter for current purposes, for while the latter is a topic for another day, the former – having something readable – is worth investigating, particularly in light of evolving technologies, audience engagement, cultural discussion, and to further perceptions around various forms of identity. Smart translations matter, and readable, easily accessible ones are a net good, in the world of literature as much as in the world of music and specifically classical culture. Most creators would, one assumes, like for their works to be understood in their full range of expression, for audiences of all locales and backgrounds to be given access to those intrinsic cultural nuances which are not always part of the concomitant scoring alone.
Thus it can be said that the act of translation demands respect for place, process, history, and humanism, qualities classical (as much the art form as its artists and ambassadors) aims to embrace and promulgate. In November 1959 writer Kenneth Rexroth (1905-1982) presented a lecture at the University of Texas in which he outlined, with fascinating precision, the ways in which the act of translation (as applied here to poetry) changes according to various contexts and received understandings. Using Sappho’s “Orchard” as his first example, Rexroth offers up eight different translations (including his own) to illustrate the vagaries and subtle ways in which language, and the societies from which understandings and experiences of the world springs, informs translation choices. He goes on to observe that translation “can provide us with poetic exercise on the highest level.” Translation can do much more, as he notes:
It is an exercise of sympathy on the highest level. The writer who can project himself into the exultation of another learns more than the craft of words. He learns the stuff of poetry. It is not just his prosody he keeps alert, it is his heart. The imagination must evoke, not just a vanished detail of experience, but the fullness of another human life outside of one’s own. Making that leap requires imagination, but also compassion.
Thus I would posit that translation is (as I have written in the past) more than sympathy, but a true act of empathy, for translation engages the imagination just as empathy requires, and both require active, directed integrations of intellect and creativity to achieve meaningful effect. Someone who understands this integration thoroughly is poet and translator Boris Dralyuk. Born in Odesa and later relocating to America, Dralyuk is currently the Editor-in-Chief of the LA Review of Books, and is married to acclaimed fellow translator Jenny Croft. He holds a PhD in Slavic Languages and Literatures from UCLA, where he taught Russian literature, though he also taught at the University of St Andrews in Scotland. Awarded first prize in the 2011 Compass Translation Award competition, he went on, together with Russian-American poet/essayist Irina Mashinski, to win first prize in the 2012 Joseph Brodsky / Stephen Spender Translation Prize competition. In 2020 Dralyuk received the inaugural Kukula Award for Excellence in Nonfiction Book Reviewing from the Washington Monthly. His work has been published in numerous magazines and journals, including Granta, The New Yorker, The Guardian, The Times Literary Supplement, and The New York Review Of Books. His book Western Crime Fiction Goes East: The Russian Pinkerton Craze 1907-1934 (Brill) was published in 2012; three years later, he co-edited, together with Mashinski and British poet/translator Robert Chandler, the immense Penguin Book of Russian Poetry (Penguin Classics, 2015), containing a wide swath of poets and writers from the 18th to the 20th centuries. Dralyuk also served as editor of 1917: Stories and Poems from the Russian Revolution (Pushkin Press, 2016). His translation of Sentimental Tales (Columbia University Press) by Russian writer Mikhail Zoshchenko was published in 2018. Dralyuk has also translated the works of Ukrainian writer Isaac Babel (1894-1940), with Red Cavalry (Pushkin Press, 2015) and Odessa Stories (Pushkin Press, 2016). The writings of Babel, a fellow Odesa native, were described by The Guardian’s Nicholas Lezard in 2016 as “(f)ractured, jarring, beautiful, alive to humour […] they have the ring of contemporaneity, and probably always will.” With bold strokes and wild energy, Babel vividly explores the lives of an assortment of colourful sorts drawn from real life, and Dralyuk’s own poetic attention to tone, colour, and pacing shine through the words, not to mention the meticulous, carefully considered rests between those words; rhythm, as it turns out, is just as important as exactitude. In addition to translating the work of Babel, Dralyuk has a close association with noted Ukrainian author Andrey Kurkov (b. 1961), whose equally timely and often harrowing books The Bickford Fuse (Maclehose Press, 2016), and Grey Bees (Maclehose Press, 2020) have been translated to much acclaim, with Kurkov’s own recent fame in the West fuelling a rising awareness of the centrality of good translation and all the moving parts therein.
After much planning and re-planning, Dralyuk and I finally were able to chat – about translation as it applies to various corners of culture, about so-called identity politics, the choices he’s made as editor of the LA Review Of Books, his debut collection of poetry, My Hollywood (Paul Dry Books, 2022), and about the role technology can (should) play in advancing the awareness and appreciation of languages. We also discussed current notions around expression of cultural identity; related moral panics; the value (if any) of retaining romanticized notions in art and music and the related role of context in breaking apart habitual webs of intransigence. Just what does Dralyuk think of the current (and perhaps lasting) labelling of identities? Certainly such labels matter in translation? In an essay from March, The New Yorker music writer Alex Ross noted that “(a)cknowledging the polyglot entanglements of the musical canon can, in fact, serve as a check on the oppressive allure of nationalist mythologies.” At a time when privilege, didacticism, and binary conclusions dominate large swaths of cultural discourse, examining the complex connections between familial (and social, economic, cultural) origins and creative output is vital, translators play a crucial role in helping to facilitate (and in some cases, promote) awareness and expansion of those connections, and of fostering curiosity, comprehension, and compassion to those identities.
And, a quick if vital note: I don’t speak or read the languages Dralyuk translates (yet), but I do strongly feel that his work, especially at this point in time, is of tremendous importance. Dralyuk possesses a musician’s approach to the elements, skillfully balancing, conjuring, and highlighting tone, colour, dynamism, texture, tempo, rhythm, silence, as pace and structure dictate. He understands the complexities of technique, the labyrinthe of contexts, the connections between head and heart, and he wants to let us, the reader, into that world. Emotion is, as you’ll read, a key part of what he does. Dralyuk is a maestro of translation, but he is also (and this was confirmed in our chat), humble, funny, kind, and involved. I remain grateful for his time and energy.
Note: The following interview was edited by Boris Dralyuk on 30 May 2022, following its original posting on 29 May 2022.
You’ve translated authors whose works are now more widely known, and you’ve taken part in panels on Ukraine; do you think the attention on the country and its authors will lead to an overall greater curiosity and knowledge?
I think the attention is a good thing if it’s a lasting awareness.None of this is certain yet, whether this period of newfound fascination will outlive the conflict or whether it will even, frankly, be sustained throughout this war, which shows no sign of ending. I can only rely on my personal impressions and on the things I hear from my friends, but I think the worry is that social media and the news cycle bring up new scandals and new conflict and new conflagrations every day, and they have a lifespan of their own, and it would be wonderful if the people who are advocating for and spreading awareness of Ukrainian culture, if they’re able to leverage this attention that’s been drawn to the country – for the wrong reasons – for good.
Leverage the attention in a meaningful way that technology allows for?
That’s my hope.
Very often, I see – and I’m sure you do too – these updates and opinions go by, and I always wonder how it is that we don’t have a better technological framework that would accommodate the translations you and Jenny do.
I think Jenny is more of an optimist than I’ve tended to be. I’m pretty pessimistic myself, nowadays, but let’s put it this way: let’s say you have some degree of earned respect in the world, you’ve done a few things people like, and therefore you speak with some degree of authority. If that’s the case, what you put out there, regardless of the technological channels, will reach people. Social media is powerful in that regard; these things, even poems, if well-timed – and I don’t make a study of when to post or that kind of thing, though I know some do – but if well-timed in the general sense, if they hit on something people are thinking about, and you are one of the people to whom others tend to listen on these very subjects, the thing you’re putting out there will reach someone, a good number of people. Even if you reach two or three people when you could’ve reached five, you’ve still reached two to three people. I’m not really complaining about the channels available to us, I know there are people like yourself who actively work and think about new platforms and new ways to present the cultural items we care about most in a way that might gain traction.
These new ways of presenting culture tend to bump up against the perceived legitimacy of legacy brands, but the tools at hand, which everyone uses, make changing perceptions a challenge. Being independent means you gain certain things but lose others.
I’ve always prided myself on the fact that I don’t intervene too heavily in the things we publish at the LA Review of Books. I edit what we accept, if not myself, then others do, but it’s a broadly-based organization and always has been. The editing is not a reflection of my personal vision – I’m not Draconian, I don’t rule like a tyrant – but where I do rule like a tyrant is at my own blog or on my social media platforms, and I regard those as a rather pure form of expression. I have a very different sense of what a successful post on my own blog means to what a successful post on LARB means. Not infrequently a poem or translation published on my blog will reach more people than it might have at the LARB website itself – and that’s because people who believe that I do something well enough to listen to me go to the place where I do it; they’re not the readers of the LA Review of Books, necessarily – they’re the readers of my translations. And over time that number of people has grown, largely thanks to my use of WordPress and Twitter.
You are your own brand in that sense.
Yes, that’s right – because I’m not thinking of how to elevate my position there. I don’t get paid for my blog posts or the translations I post there. lf I really wanted prestige I’d try to get them into the major journals and would submit widely every 6 months, and face rejection letters and do it again and again – but that’s not what matters to me. I want those translations and those poems to reach the largest possible number of readers. And so they go on my blog.
And that’s to me a crucial point about the act of translation: you want to reach people. Reaching isn’t the same as engagement...
That’s very true…
… but through reaching people you can engage with what you translate in a new and important way. When I spoke with Elena Dubinets she said she found it hard to fathom how soldiers who’d read Dostoyevsky could engage in such horrendous acts of violence – which made me ponder the ways in which culture is received and perceived according to various factors.
I think if there is a net-positive outcome here, it is a change in how we perceive Russian culture. Some people do have a starry-eyed view of Dostoyevsky and Tolstoy, and that’s not necessarily a bad thing, but I myself do not – but I don’t think it’s a crime to think that way. I do think it can become pernicious when we associate Tolstoy and Dostoyevsky and Pushkin, and their art, with a kind of purity of soul, and a purity of vision, and then assume that anyone speaking Russian must surely possess those innate qualities. That’s not a good thing. We have to be realistic, difficult though it may be. We can’t always hold ourselves to this, but we have to be realistic when we make judgments about cultures and the bearers of those cultures, whatever the culture we come from. We may love the US but hate our neighbour because our neighbour has this to say, and our mother has that to say, and the guy down the street says something else – we’re all very different, yet there are things that tie us together. The same goes for people living in Russia and living in Ukraine. At some moments those common features become the most important things in our lives – as in moments of crisis, moments like these – but in general we are all different people and all have different capacities for insight and capacities for love and capacities for hatred. Russian culture, being such a powerful force in the world, has convinced many people, too many people, that Russians are a bunch of soulful Tolstoys and Dostoyevskys and Pushkins, when Tolstoy and Dostoyevsky and Pushkin were themselves complicated figures, not pure of soul at all times. I think this war can make us more realistic, bring greater nuance to our understanding of the people we read and admire, of the cultures in which we’re interested.
The “nuance” aspect largely goes against the algorithms that power the platforms we use…
Yes!
… but now especially, do you feel a particular weight or responsibility to not just present new things but old things with that same nuance? And how much do you see others carrying it forwards?
I think anyone working in Ukrainian and Russian right now feels a heightened sense of responsibility. I know I certainly was much more likely to do things before this war because I was interested in them without thinking about their effect in the world. I was kind of an “art for art’s sake” purist… I mean, I have ethics, but I’ve always been interested in presenting the most … challenging, the most delightful, the most complicated, the most unusual work, in translation, regardless of the life of the man or woman who wrote it, regardless of their political affinities. It’s basically been my sense that if the work is well made, it deserves to be read, and people can make up their own minds about how terrible the person was or how terrible the things expressed in it are. I still think that’s largely where I land, but I feel I now have to be more selective, not because anyone asked me. The people I translated tend to be people who are, I think, generally, somewhat responsible – not always. But I do think that it behooves us to be careful, now, in how we present work that may be interesting but perhaps can be too easily misread or misused at the same time.
Photo: mine. Please do not reproduce without express written permission.
I’m curious how you think this relates to the music world. It’s difficult to find good translations, even with companies dedicated to performing in English; there is this sense of “well just learn” whatever language – “just” carrying a number of unfair assumptions, not least access to resources. So how to most effectively move past these attitudes? And how do we approach translating things like libretti, which, by their very nature, resist any form of translation?
I think the technology is very much the answer. Google has taught people that translation is no easy thing, and Google Translate, yes, people knock it, but there are two things about it worth considering: one, it’s getting better every day, because of the input – every time someone asks it to translate something, it learns – and the other thing is that it reminds people every day of the need for a human touch. I think ultimately it’s a great educational tool, not only for getting the bare thing across, so some people can move about their business day, but also, if you plug in Tolstoy whole, you’ll get rubbish that’s useless unless a human being gets involved. The technology leads people to realize how important translation is. Over the last ten years or so there’s been a greater appreciation of the work of translators and that appreciation has inspired many young people – I see this every day, more and more people are asking me about my career and how I got into this. So there’s more interest in learning and mastering and communicating across languages, and the number of younger translators is growing by leaps and bounds, and that speaks to a broader interest in foreign languages.
That said, I don’t think this necessarily means the quality of translation will improve, because what you need in order to be a great translator is the ability to read very closely and very carefully, and with a lot of emotion. You have to respond emotionally to a text, and not just intellectually. You also have to have deep intellectual understanding, but you need a real love for expression – a real love for the target language. You have to revel in it and relish it. You have to find the task of writing immensely rewarding, find a lot of joy in it. People who translate simply because they love the original and are just going through the motions of putting it into English will probably not come out with as pungent or flavourful a product as those who both love the original and love the target language.
That brings to mind a common line of thinking on English: “oh it’s so limited…”
I hate that…
Really?
I really do, I hate it when people say, “Oh, well, English is a poorer language, because it doesn’t have a-b-c” – no, every language lacks something, an a, b, or c, but it makes up for that in other ways, by what it brings to the table. So you have to be in awe of the possibilities of English when you embark upon a translation – that’s how you get the best text. You don’t get it by saying, “Oh no, I’m going to lose this and that because English can’t possibly do it” – yes it can! English can do anything you want it to! That’s the attitude you’ve got to take.
By the same way of thinking, how would one translate the works of writers like Joyce or E.E. Cummings into Russian?
People have – you do it by writing Ulysses, by being a genius at your work. Those translators did a good job. That’s how Alice In Wonderland was translated into Russian – you have to have the same level of imagination and sense of possibility as Lewis Carroll had.
I love the Irish sense of playing with the language of their British colonizers – it’s a big reason I fell in love with Irish literature years ago, and underlines what Rexroth says when he explores Sappho, and gives examples of how each culture translated the same poem differently…
The Irish thing is a good example of what Ukrainians have attempted to do with the Russian language, from Gogol on – a good parallel –Isaac Babel would count, by dint of two circumstances, as a colonial subject –he’s Jewish and he’s from Ukraine. He’s a good analogy for Joyce, for speakers of Irish extraction. That’s one of the things I love most about translating the Russian language of Ukrainian speakers, which is a kind of endangered species now: they approach it from the side, as insider-outsiders, and it makes for very rich texts. I’ve spent a good deal of time on that aspect.
The insider/outsider thing is especially interesting – how much do you identify with that, as someone not born in America but raised there?
I think of myself largely as an American. So many of us weren’t born in America, and it’s a unique culture in that regard; nativism is present but isn’t the defining feature of the culture. Most of the people who have contributed mightily to the formation of American letters and culture, from the colonial period on,, were immigrants to the United States…
Yes, exactly! I feel I’m a pretty good run-of-the-mill American – but yes, of course, you are also right that there is an outsider component to it. This happens to be a nation of immigrants, but that doesn’t make me anything other than an immigrant: I am still an immigrant to the United States. The story of immigration is central to the story of America, writ large.
That inclusivity stands in stark contrast to a world that quickly ostracizes those who don’t speak the language…
It happens, but I think that’s wrong – and to my mind, very dated.
It brings to mind what Rexroth noted, that translation is an act of sympathy, or to my mind, empathy.
Yes, and it’s amazing to me that that observation had to wait until 1959 to be made – I mean, it probably didn’t, I’m sure others said something similar – but it seems so natural to me that those who enjoy translation the most, the people who are the most successful at creating readable and moving texts based on texts in other languages, are using their capacity for empathy. They really do feel deeply connected to the texts they’re reading and to the people behind them. And if you don’t feel that connection, if you just sit there mechanically translating, then you may produce a more accurate version than Google Translate, but it won’t necessarily be a fuller version – or a more appealing one.
Your work has made me ask ‘who’s the translator?” through many book purchases the last little while.
That’s so lovely – that’s as it should be! I think Jenny probably did more to accomplish that than I did, but it’s important to pay attention to the translators. There are certain translators, long dead, whose work may not be perfect, but who I feel have as much of an oeuvre as that of any author, so I will read everything they’ve done, simply because I love their artistry.
That’s similar to following the work of soloists or conductors: one may not like a particular piece or opera, but one might really love the artistry of the person doing it.
That’s a perfect analogy! The soloist or conductor is an interpreter, just like the translator.
Speaking of translations and artistry: do you have a favourite translation of Bulgakov’s famous The Master and Margarita?
That’s a tough question. I think the Michael Glenny translation of 1967 is overall the more flexible and colourful, but there are glaring errors that have yet to be corrected. If somebody were to sit down, somebody who really understands the text, and use it as the start, building it out, then we’d have a masterpiece on our hands.
Because you haven’t done it yet…
I would love to edit that Glenny text, but process-wise, one way I check – it isn’t a perfect thermometer, but it works – how good a translation is, is by the impact it has on the target culture. For instance, it was the Glenny translation that gave us “Sympathy for the Devil” by The Rolling Stones. Personally, I don’t think the later translations would’ve had that influence – they’re not quite as readable as the Glenny.
I keep being told that there has yet to appear a translation which captures the humour, the rhythm…
I think that’s generally true. We’ve made a start, but we need someone to go in there and finish. Frequently I’m drawn to older translations not because they’re the most accurate in every sense, not because they capture all the tones of the original, but because the world in which those earlier translators lived is more or less the world in which the authors lived – they were contemporaries, so when the authors described something they could see with their own eyes, those translators of long ago saw those things with their own eyes too. When they were translating a description, they knew exactly what was being described. That creates a sharper image in English, a clearer sense of what it is Tolstoy is talking about, or Dostoyevsky is talking about. I would urge people not to toss out the old versions completely; you can continue to translate and refine the texts but I think those old versions have something to offer us too.
Like literary Ur-Text?
That’s right!
There is the urge now to make plain cultural labels – ie, “this is Ukrainian; that is Russian” and to draw pat conclusions based on them.
I don’t think people will hold on to that; I think it’ll go away. Right now there’s controversy about renaming streets in Ukraine. But renaming a street from Tolstoy Street has nothing to do with saying that “Tolstoy is a bad writer.” What it’s about – and this is spelled out clearly in a LARB piece – is saying: look, there’s every reason to keep reading Tolstoy; go ahead and read Tolstoy, no one’s stopping you. But there’s a reason this street was named after Tolstoy in the first place: this country was subjugated by Russia. The reason that we have so many streets named after Russian writers and none at all named after Portuguese writers is that we were not subjects of Portuguese colonization – we were subjects of Russian colonization. So by renaming these streets in honour of Ukrainian authors and cultural figures, all we’re saying is: these are our streets. If you want to sit on the street and read Tolstoy, that’s fine. It may not be a comfortable thing for those who love Tolstoy to witness, but it’s the choice of the people who live on that street. I really don’t think this hysteria about Russian culture being cancelled will be proven to have been justified. There are a lot of reasons why we should worry about all the things happening now; the fact Russian literature will lose a few more readers in the short term is not one of them.
A couple people have written to me to say, “It’s not the time for Russian voices,” and I myself have shown preferential treatment for those writing from Ukraine – it’s more important right now. People will make that kind of editorial judgment call. Yet I can’t imagine any person, no matter how patriotic they are who will say, “I will never again read anything from a Russian, ever” –even those who are militant say, “It may take five years, or ten years; it may take twenty years,” – but at some point, I think Ukrainians will be reading Russian literature, and Russians will be reading Ukrainian literature. Right now, it makes all the sense in the world to listen to Ukrainians who are under active attack rather than to most Russians. That said, I still translate Russian authors myself; I just did a translation of a piece by Maxim Osipov (“Cold, Ashamed, Relieved: On Leaving Russia“, The Atlantic, May 16, 2022). But, to be blunt, I don’t think Russians are paying that big a price, comparatively – that’s my sense of things.
Elena Dubinets also noted in our chat how the language around how we discuss these cultures must be decolonized – a word that’s been used more and more often in this context.
Yes, and decolonization is not necessarily cancellation. Again, all we’re talking about is adding nuance to our understanding of how Russian culture functions, and has functioned, and been allowed to function, in the world. Tolstoy himself is one thing; a monument to Tolstoy is another. A monument to Tolstoy on his estate is one thing; a monument to Tolstoy in a place he never visited, simply because Russia owned it, is another.
But this questioning has led to a big moral panic in some circles – certain corners of the classical world have made quite a lot of noise about how identity politics is detracting from art and music. For instance, Prokofiev was born in Eastern Ukraine; Tchaikovsky’s paternal family were Ukrainian. What do you make of the current debate around identity politics as it relates to Russian and Ukrainian artists?
I don’t think this is identity politics – I think this is the acknowledgement of the complicated histories of this region and of the people who called and still call it home. To say that Gogol is strictly a Russian writer or strictly a Ukrainian writer would be silly – he’s obviously a Russian writer and a Ukrainian writer, and that’s a consequence of the complicated relationship between Russia and Ukraine. I think we as lovers of culture can arrive there – many of us are already there. Right now tempers are heated, and for good reason: cultural monuments are being destroyed by bombs. The head of Shevchenko has a bullet in it.Those things are not acceptable; those things are not going to bring about truth and reconciliation. But I do feel we’ll get through this. Both of these cultures are too strong to be eradicated, and no matter how powerful the Russian military is, it will not squash Ukrainian language and Ukrainian culture. which was banned over several centuries yet lives on, and is one of the most productive literary cultures in Europe right now. I don’t think anyone who aims to kill the culture as part of this conflict will succeed, and once they’ve failed decisively, we can go about creating a better, more representative picture of this region’s history, and its art.
Note: This interview was edited by Boris Dralyuk on 30 May 2022, following its original posting on 29 May 2022.
Throughout my series of essays over the past three months examining various cultural, musical , and media-related aspects concerning the war in Ukraine, the one thing that seemed just out of reach was a direct view on the act of departure – or the act of remaining – from or in one’s place of birth. Recent events, most notably those around so-called “Victory Day” in Russia, have served to underline the changing realities around leaving and staying, in both tangible and intangible ways.
Russia’s list of émigré composers is lengthy; the reasons for their departure (and in some cases, return) relating to socio-cultural, financial, and political circumstances and opportunities. Perhaps the most notable Russian non-Russian, Igor Stravinsky (1882-1971) could only explore his culture through being away from it, not unlike his literary counterpart, the Ireland-born, Europe-living James Joyce (1882-1941). Stravinsky’s relentless curiosity and his willingness to experiment with elements of the Russia he’d left behind in various ways – milking, mocking, embracing, tossing aside those sonic elements, and surgically excising the clichés even as he sentimentally held on to their other, more personal aspects – feels, in retrospect, like a quilted instruction manual of artistic fortitude and spiritual survival. He is one of the composers examined in Music and Soviet Power, 1917-1932 (The Boydell Press, 2012), authors Marina Frolova-Walker and Jonathan Walker. The authors incisively feature a quote used by Soviet musicologist Yuri Keldysh (1907-1995), who is himself quoting critic/pianist/composer V. G. Karatygin (1875-1925), with relation to speculations on the roots of Stravinsky’s work: “The artist, while his art reflects a soul that has been splintered and corroded by neurasthenic impression, is fatigued at the same time by all this nervous tension and seeks out an antidote in the knowing return to simplicity.” Social relations, posit the authors, relate to this tension: “The less the facts of public life pointed towards hopeful outcomes, the more these demands were placed on art. Some strong and vivid external impulses were needed for this.” Stravinsky’s ballet Petrushka, premiered in 1911 at Paris’s Théâtre du Châtelet, reflects a dualism which became more varied if concentrated in its expression once Stravinsky embraced his émigré status. Keldysh’s observations on the work’s symbolism hold modern echoes:
By way of contrast to the noisy, notley crowd, there is Petrushka, with his sufferings and his broken heart, expressed through his convulsive rhythms and angular melodies. A wooden doll, a mere puppet, turns out to have feelings too. We have an opposition here: on the one hand, an apparently lifeless puppet jerking mechanically on his strings but capable of refined and complex feelings, and on the other hand we have the living but soulless crowd; this opposition bore a social meaning that responded perfectly to the mood of the intelligentsia during the period of reaction following 1905. A complete withdrawal from active social struggle, a forlorn subjectivism, a dissatisfaction with reality – all these were expressed through the passivity of a moribund psyche, embodied by the image of the suffering Harlequin. The bright colours of Petrushka’s folk scenes, is thus only a superficial element that throws the inner psychological content into relief.” (p. 244-245)
The bright colours seen in recent news reports, as well as across the social media pages of various Moscow-living musical figures, might be viewed thusly, with the realities of those who have left the country making for a far more grim, far less click-friendly presentation. Writer Masha Gessen captured the contemporary experience of departure thusly: “The old Russian émigrés were moving toward a vision of a better life; the new ones were running from a crushing darkness. […] As hard as it is to talk about guilt and responsibility, it’s harder to figure out what the people who used to make up Russia’s civil society should do now that they are no longer in Russia.” (“The Russians Fleeing Putin’s Wartime Crackdown”, The New Yorker, March 20, 2022) It must be noted, of course, that there are varying levels of the experience of tragedy, and that no equivalency can or should exist between Russian émigrés and those fleeing Ukraine. In an exchange with Ilya Venyavkin, who is a historian of the Stalin era, Gessen makes this point explicit: “Now that this parallel society was gone, Venyavkin could think only of the future, which had become strangely clearer. “I refuse to look at this as some kind of personal disaster,” he said. “Disaster is what’s happening in Ukraine.” (The New Yorker, March 20, 2022).
These readings, combined with observations of the numerous concerts, benefits, and tours recently, have been powerful reminders of the ways in which people respond to trauma, particularly those within the creative sphere. Polish sociologist Piotr Sztompka wrote about such trauma in his 2000 paper The Ambivalence of Social Change: Triumph or Trauma? (Polish Sociological Review , 2000, No. 131 (2000), pp. 275-290). He expertly examines the coping mechanisms through which various traumatic situations and events might turn into what he terms a “mobilizing force for human agency” and catalyze “creative social becoming.” Aside from the fascinating examinations of the rise of moral panics (more on that in a future essay), Sztompka quotes American sociologist Robert K. Merton (1910-2003) in his four adaptations to anomie, a term with particular currency. Merton had postulated possible consequences to social strain, elements which could be experienced via the misalignment of individual or collective ambitions, and the circumstances in realizing them. These elements formed the basis of his famous strain theory, published in 1938 in the American Sociological Review. Piotr Sztompka (b.1944, Warsaw) adapted Merton’s ideas to cultural trauma thusly as innovation; rebellion; ritualism; retreatism, elements which he discusses at length in excellent paper, written a scant decade into post-Soviet life. I fully credit Marina Frolova-Walker for the introduction to Sztompka’s work; in an online lecture last month, she provided a wonderful introduction to these concepts within the context of her own post-Soviet musical analyses. It is the innovation aspect to which I am the most interested presently, one I suspect possesses the greatest resonance within the post-pandemic realities of the classical sphere. Certainly innovation (or its lack) is a concept relevant to the many new season announcements by orchestras and opera houses of late; just how those “reimaginings” will manifest, in light of pandemic and war, remains to be seen.
Thus it was that Sztompka’s ideas, together with the currently cautious cultural climate, that I was inspired to reread Russian Composers Abroad: How They Left, Stayed, Returned (Indiana University Press, 2021), by Elena Dubinets, with a fresh, curious view. As well as being an author, Dubinets is the Artistic Director of the London Philharmonic Orchestra (LPO), a position she began in September 2021. A self-described Jew from Moscow with a Ukrainian spouse, Dubinets has a length and very impressive CV. She worked as Vice President of Artist Planning and Creative Projects at the Seattle Symphony Orchestra for 16 years, where she also played a central role in producing and co-founding the orchestra’s in-house label. The trained musicologist was also a Chair of the City of Seattle Music Commission (appointed by the Seattle City Council), a member of the Advisory Board of the University of Washington’s School of Music, and was Chief Artistic Officer at the Atlanta Symphony Orchestra before accepting her position with the LPO. A graduate of the Moscow Conservatory, Dubinets has taught in her native Russia, as well as in Costa Rica and the United States, the country where she and her family moved in 1996. Russian Composers Abroad: How They Left, Stayed, Returned examines the movement of both Soviet and post-Soviet composers within the greater paradigm of socio-political identities, ones which shifted and morphed, or not, according to geography and circumstance. Connections in and around these inner and outer realities are ones Dubinets takes particular care with; such investigations have pointed resonance to the current, perilous displacements and journeys being made by so very many. Utilizing a myriad of references and quotations from a variety of sources (including composers Boris Filanovsky, Anton Batagov, Serge Newski and Dmitri Kourliandski) Dubinets examines the 20th and 21st-century diasporic musical landscapes through wonderfully contextualized lenses of history, culture, finance, socio-religious beliefs and practises, and old and current politics, as well as the ways in which identity can and does change according to a combination of these factors.
In a Chapter titled “The “Social” Perspective”, Dubinets features an exchange she shared with composer Mark Kopytman (b. 1929-2011), outlining the cultural explorations and varied journeys which were seminal to his creative identity. Born in Ukraine, Kopytman graduated from the Moscow Tchaikovsky Conservatory, and went on to work at conservatories in then-Soviet Moldova and Kazakhstan. Kopytman emigrated to Israel in 1972, where his ascent at the Rubin Academy of Music and Dance (Jerusalem), from Professor, to Dean, then to Deputy Head, gave him a unique perspective on his past experiences and then-current path. He told Dubinets that his understanding of his own Jewish roots stemmed from his study of Yemenite folklore, which led directly to various compositions integrating various histories and traditions. “Would Kopytman have developed his Jewish identity had he stayed in Ukraine, Kazakhstan, or Moldova? Most certainly not.” (p. 139) Dubinets also examines the important if often overlooked act of return. Given the current circumstances and the related antagonisms connected to speaking out against the war or not, these observations hold particular poignancy:
There is a heightened sensitivity among Russian returnees about the resentment they perceive to be directed toward them, and some clearly remember the antagonism and even discrimination they experienced when they came back […] Having studied the emigration-related consequences of the Balkan conflict, Anders Stefansson observed that relationships between emigrants and those who stayed behind often provoked the strongest outbursts of frustration and anger, even more than their memories of violence or the stigma of refugee life. The notion of Otherness and nonbelonging developed in these situations in relation to one’s territorial kin and the sense of former national unity did not guarantee welcome, tolerance, or even basic acceptance. Emigrants – many of whom later tried to return – fell from favor in the homeland and were treated as both social and cultural foreigners and national defectors. (p. 290-291)
The notion of “Russian”-ness needs to be re-examined, Dubinets posits, as she skillfully untangles the fraught web of Soviet and post-Soviet musical identities, and the twisting social connections therein. Her thoroughness and conversational writing style lend a cohesiveness that illuminates Eastern creative landscapes as well as those further afield; Dubinets puts her business acumen to good use in examining aspects of marketing, criticism, and “value” as ascribed to musicians across varying social fields, and related locales. This is a book of nuance, not of binaries, a timely work that moves past the noise of reductionism. Dubinets provides meaningful investigation into the realities of creative life amidst the current sea of both manufactured and real outrage, of profitable obfuscation and polemical thought, creating a myriad of vital understandings and illuminations of musical life, insights which are especially valuable in a time of war.
We spoke at the end of April (2022), about war, identity, and much else.
How do you see musical Russian musical identity now, especially within the wider umbrellas of socio-political and cultural shifts?
I think the definition needs to change – it needs to be decolonized, yes. How we do it is a different story. It will take many generations, I’m afraid, to bring it to something different, because the definition is so established in our minds due to the fact that the idea of Russia as a whole has been perpetuated in the hands of successive governments, not just the current one but prior ones. They made that cultural identity a soft weapon for the country, and the Russian world, so to speak. I’m not sure if you speak Russian, but there’s a term that’s been widely used by Putin’s government, “Russkiy mir“, in order to include any Russian-speaking person on the planet. This was striking for me to realize when I was beginning to do my research about the music of émigré composers: wherever they’d go they’d do Russian music based only on their language. They could be from Georgia, Estonia, from Ukraine of course, or from Russia, but wherever they were placed on the globe, the perception is that they were Russians.
I have a similar story myself: back in Russia when I was studying at the Moscow Conservatory, I did a dissertation on American music, and when I moved to the U.S. and people realized I was speaking Russian and a musicologist, everybody who got in contact with me assumed I was a specialist in Russian music itself – and I was not. I had to slightly go with the flow, but it was an assumption that was quite often put on people and they became labeled with it. Typically this is what the current Russian government wants, and what they organized way before the war, in the late 1990s; Putin then strengthened it, but they organized these meetings of Russians abroad, so to speak, and created certain organizations for supporting the development of Russian culture and Russian music abroad. These associations were especially strong in the UK and they were run by Russian state organizations, so it was an intentional effort to broaden the scope of the government, and to put us all under the same umbrella, regardless of our differences. And it didn’t work, this idea of Russian culture.
… and now it’s biting many people back. Various forms of identity are part of the public discourse now, and identity politics, traditionally seen as being the purview of the West, are being applied in the very place that would resist them most. I wonder what you think about that, particularly within the broader scope of what is being programmed for future seasons? Valentyn Silvestrov (b. 1937, Kyiv), for instance, specifically identifies as a Ukrainian composer.
Well, there are ethnic identities, some want to change them, stick to them, become something else, not all want to be presented as Russian or Ukrainian. Silvestrov specifically wants to be considered a Ukrainian composer because this is his passion, this is what he dedicated his life to. Others will tell you, “I am a composer. I am not a Russian composer.” The same goes for women composers: “I am not a woman-composer; I am a composer.” And so… I’m in favour of people somehow identifying what they do themselves, rather than us putting them in a corner, and trying to label them with certain things that sometimes even we don’t understand. What is indeed “Russian”? It’s really hard to explain to those who are far removed from that state and culture, and for some of us, even the word “Russian” can be understood differently, because there are different words for it. One word can be translated to mean it’s a state-related identity, like Russia as a country-state – “We are Russians because we belong to the state in one way or another” – but another word can be translated as a cultural identity, a language-related identity, which would have nothing to do with the state. In my book I have discussed this concept, and the idea of cultural affiliation – it might be a useful concept to consider instead, to replace the other, much more questionable forms of national identification. What I mean by that is some people simply can’t or don’t want to be singularly associated with the state, or another state, not just Russian; it’s an idea which is applicable to all countries. You might have seen the names in my book, composers like Tszo Chen Guan (b. 1945, Shanghai), who is from China, or Lantuat Nguen (Nguyễn Lân Tuất; b. 1935, Hanoi), who is from Vietnam – they learned Russian, it’s not their first or even their second language but they moved into Russia, and became Russian citizens. And for that reason they had to be affiliated with that specific culture and learn how to accommodate its main stipulations. They started writing Russian overtures and Russian symphonies, and went on to other cultural affiliations. So there is a way to be attached to a country even if you are not really born there.
What I’m trying to conceptualize is that the binary concepts of inclusion vs exclusion, belonging vs otherness, acceptance vs intolerance – these concepts are becoming outdated because the world has changed so much. We are on the move; we are learning new cultures. And we want to be considered as individuals rather than attached to any identity politics.
Context moves against those binary notions, although the nature of contemporary publishing is such that context is thrown off in favor of binary thinking, because it means more clicks, more views, immediate reaction; outrage. I was thinking about this when I read Kevin Platt’s op-ed in The New York Times, which made me consider composer Elena Langer (b. 1974, Moscow), whose work you write about and have programmed as part of the LPO’s 2022-2023 season. How much do you think the idea of redefinition matters? Redefinition moves against binary reductiveness, but it requires flexibility to implement. How do you cultivate that?
I think after the pandemic we have received this very unusual level of flexibility – because we had to change everything for two seasons and we had to do it on the fly, according to each situation. This season we had at least five weeks in a row when we had to make considerable changes in our programming for multiple reasons, not only covid-related but we had a storm – there were all kinds of things, and one of them was the war. For me this ability to change programming and to change, to react to the surrounding world, is absolutely necessary. I have always been troubled by the inertia of arts organizations, and particularly opera houses and symphony orchestras; we have to plan very early, at least two to three years out, and with the opera houses, it’s even more, it’s up to five years out they plan, and that’s in order to ensure availability of composers, singers, directors, conductors – everybody possible – but covid changed all of it. All the plans got shifted. Organizations are still rescheduling and will be accommodating those whose performances got cancelled during covid, for a while, but priorities are also changing, so now I’m asking myself: what should I prioritize? A piece by a Ukrainian composer or one that was cancelled during covid? I’m enjoying the flexibility this time gives us because the audiences expect that kind of flexibility; they got trained by cancellations, which is a strange thing to say. We’d print our brochures and send them out in the “before times”, and we’d stick to what was in those brochures for the rest of the year; this is what people expected from us and we were proud we could satisfy their expectations. But it all went astray, and now if I ask somebody, “What concert are you coming to here next week?” they often get confused – the programmes have been so regularly changed. And that’s the beauty of the situation, this is terrific actually, because we can swiftly implement something that hadn’t been in the plans but can be responsive to the moment.
I wonder if that relates to the first facet of cultural trauma as outlined by Piotr Sztompka, innovation, a concept that feels especially important now. Your choice of quotes from critics in both North America and the UK in your book made me wonder how much innovation does or doesn’t travel across the ocean, particularly post-pandemic.
It’s coming, slowly! It’s much much slower than what we are used to in North America, and I’m still struggling with the fact that sometimes I have to explain very simple things to my colleagues in London. They didn’t live through BLM (Black Lives Matter), or, they didn’t have a similar experience of it; that time was a very, very different thing for them. It was mostly distant; music people here heard about it but didn’t internalize it. In the States it’s impossible not to think about it, but in the U.K., it’s largely, at least in the cultural sector, “Oh right, that.” It is slow to get it into the fabric of our thinking about classical music, and you know, we need a number of pioneers who will lead the way, like for example, my orchestra has been working closely with the Association of British Orchestras (ABO) – they are definitely leading the way, they know about BLM and what they should be doing, but you know, they need to continue convincing the constituents. There are other organizations the LPO works with who are educators, they are groups who are very passionate – they don’t do programming themselves but work with the institutions who do. So I think the more of this work there is, the better it will be. The consensus exists that change has to come but they haven’t gone through things yet.
The UK is much more attuned with the concept of sustainability, however. People use public transportation here more than in North America. There, my team was trying to consider what could be done in terms of greener orchestra attendance, and because everybody uses cars it’s just not possible, but really, it’s one of those things we have to think about. It’s what we do, after all, it’s a life form – people have to physically attend – and In the U.S, to do so they have to drive, whereas in the UK it’s much more about trains, even when we’re on tour. We work with venues on certain aspects of that much more so than counterparts in the U.S. do.
One thing I appreciate your acknowledging during the recent LPO season preview recently is the overall insularity of the classical music world – “our small and somewhat isolated classical community” as you put it – but do you think that bubble is breaking up now, however slightly?
We’ve been observing a pretty interesting process here, but sadly we still can’t qualify it. What we’ve noticed this season, when we came back with the first season of live performance after the pandemic, was that many people got used to watching us online, because we had organized a major series of concerts. We streamed 35 concerts online, the same number we’d normally perform live at the Royal Festival Hall. People were receiving it in the comfort of their homes and they got used to it. Many say it’s a very different experience than when they come for live concerts, that they get something else, they get a different type of engagement – but not all of them decided to come back (live). Some of them are still worried about their health; some live too far away; there is a constituency that hasn’t returned.
However, there is a completely new group of people and it’s mostly younger people who show up randomly at our concerts. We always understand how many are coming, it used to be so subscription-based that we’d know a year out how many would come, but it’s not the case anymore; people really don’t buy until the last minute now, but they do come and they are extremely enthusiastic A recent concert with Renée Fleming is a good example. Of course she’s a star, but it felt like a rock concert! People were screaming, they were young people too – it was stunning for me to see. I’ve worked with her before, in many orchestras, but it was a totally different planet, this concert. So I’m constantly asking myself if this is what we are getting because of the covid and the streaming, if this is why people are so much more embracing of programming changes and of new music and of things they’ve not heard before – I hope this is the case. I do hope we have obtained new audiences somehow after the pandemic, but we still don’t have any statistical data.
I had a conversation with classical marketing consultant David Taylor recently and we discussed how low prices do not inspire younger audience attendance – it could be free but they wouldn’t go – it’s the experience itself, of offering something that can’t be had online.
I totally agree, and I know things we’ve learned about, that we understand what may or may not bring them in that regard. We had an Artist-In-Residence this year, Julia Fischer, who did all five Mozart violin concerti, and we had half-houses for all these concerts. Now if you asked our marketing department three years ago about this they would have said, “That’s a definitive sellout, continue doing only this stuff and then we’ll be all set with our budgets” – but people didn’t show up this time. They showed up for some random and obscure performances we hadn’t budgeted for accordingly, so yes, they come unexpectedly. It’s hard to understand at this point, as I said.
That’s part of the innovation aspect with relation to the cultural responses to trauma, seeking new experiences after two years of watching behind a monitor, although there are many who still choose to do so, whether because of economics or health, or a combination of both. It behoves many cultural organizations not to take those audiences – or how we choose to enjoy concerts – for granted.
That’s true – it’s why our goal with programming has been and will remain in balancing our repertory and offerings; we know that younger people are predisposed to new things and older people mostly prefer their blockbusters, and we’re also going back to the habit of explaining musical experiences – that is, our conductors speak from the stage. I want to say that for almost a decade such a thing was considered a no-go: “Music should speak for itself,” many would say. But now people seem to have the desire to learn more, and how do you learn if you have all possible restrictions? I’m always annoyed the lights go down during performances to such an extent it’s impossible to read the program books – you just can’t see them – and also the small type is very unfriendly. On the other hand younger people can open cell phones and read the notes online but it is too bright in the auditorium to do that, and we make a point to tell them they can’t use their devices during performances. It is an unfriendly art form in many ways when it comes to educating people about music and educating them about the experiences they have paid money to hear, so we are now beginning to talk more openly about doing pre-concert lectures and doing quick introductions from the stage right before the music. Of course we’ll be using digital means going forward as well, that’s important, we really want people to come back! They vote with their feet, and if they don’t like something, they don’t come back.
But you are also filling in the holes for an education system that has been continually underfunded over many decades. I am not sure all classical organizations themselves think of their mission this way; I recently read about a festival featuring the music of Rachmaninoff and the language consisted largely of clichéd notions of “Russian” music. Is this, I thought, how we should talk about him (or any Russian composer) anymore? It seems so outdated.
We played Rachmaninoff’s Second Symphony on the third day of the war – that concert was called “From Russia With Love” and consisted entirely of Russian music: Prokofiev’s Second Violin Concerto and Rachmaninoff’s Second. I actually had to go onstage and say something because it was unimaginable to do the concert without any framing of it, without putting it within the current situation, whereby it could have been just cancelled outright. We could have done just that, but people bought tickets; they wanted to hear this music. Rachmaninoff (1873-1943) has never associated himself with Putin, and I thought, “Why would we cancel it? We just have to position it properly.”
So we played the Ukrainian national anthem to open, after I said a few words, and really, this is what it means to be relevant as an industry: it means engaging with people’s emotions and thoughts in a particular moment. We played the anthem at a time before everyone else was doing it. I explained how Prokofiev (1891-1953), even though he is considered Russian, was born in Ukraine, specifically in the territory being bombed at the moment; as to Rachmaninoff, he left Russia because he never agreed with the regime change or its policies. Putting the music in context makes a huge difference in people’s minds…
Context, the magic word!
Yes! And we had a standing ovation after the anthem, and it wasn’t a standing ovation for only how well they played this music or how beautiful it was or is; it was a standing ovation for the fact we decided to open a concert with, let’s use this word, a “dangerous” program this way, by explaining what it means to us and why we are doing it.
I asked Axel Brüggemann about this recently and he agreed but added that such contextual information can sometimes disturb people’s closely-held perceptions of beauty in art…
So maybe he’s thinking of Dostoyevsky’s idea that beauty will save the world… and we know it will not!
It’s interesting you mention Dostoyevsky because there have been numerous discussions pondering if he should still he be held up as “the great Russian writer” considering his anti-semitism. Rather than knee-jerk reaction, my instinct as a teacher is to examine his work with full contextual awareness, which might lead, as your book also suggests, to a rethinking of greatness, of Russian-ness, and how we use the word “genius” going forwards.
Yes, and what I tried to always state and intimate, when I can, is that Russians are very different, Russian music is a part of the Russian image, the government has used it to its own narrative, but we must never conflate all Russians, and especially Russian composers and musicians – and artists in general – into something unified. It would be anachronistic and inaccurate. In that op-ed you mentioned, Kevin Platt was trying to do this, and I don’t think it came off right, especially since he placed Gergiev and Netrebko in a strange context – but he did say Ukrainians who write in the Russian language, they certainly self-identify as Ukrainians, but they still use the Russian language, the same way as Gogol (1809-1852) did in the 19th century or Shevchenko (1814-1861) as well. They did it because Russian was the language of the empire, it was a colonizing language, and actually moving to Saint Petersburg was because of the opportunities that existed there, ones that didn’t exist for their art in Kyiv or in Ukraine in general.
We can never forget about the social element and infrastructures of how the arts are done when we examine any art form, especially music, because it is an extensive art form; you sometimes have to hire hundreds to perform your piece, and how can it be supported if the state or major donors don’t invest in the art form? We can’t forget about that reality. Some Ukrainian writers simply had opportunities in Russia, and when Russian had become a terribly universal language for all citizens of the former Soviet empire, they simply continued using this language – but that doesn’t mean they’re Russians; we can’t conflate them all into the same plot . For this reason we can’t cancel it all; we should perform it. People like Gergiev… no, that’s different. It’s clear to everyone on the planet I believe, that he specifically benefited from this government and specifically supported its war efforts; many others have not, they protested, it should also matter and it should count.
Having said that, I have experienced opinions from other folks, for example Ukrainian musicians, who think that while the war is ongoing, Russian and Ukrainian music shouldn’t be on the same platform or the same programme, and while I don’t quite agree with it, I do see the rationale for that, and I understand their position. Ultimately what they’re saying is music is their weapon as well, the same way it is and has been soft power, and a soft weapon for the Russian government, so Ukrainians are also saying, “We have this meaningful tool and we want to use it appropriately.” But there is also another element bothering me recently as a scholar of Russian music and culture: I agonize over the fact that right now is not an ideal time to advocate for Russian music, but it is impossible to reconcile the unimaginable atrocities that have been committed by Russian soldiers with the fact they were educated in school studying Dostoyevsky and Tolstoy, and Tchaikovsky and Rachmaninoff. They were part of the system and even if they didn’t internalize it, it was there, it existed. I know myself, I studied and taught there, and know how it’s done right now. So it’s hard to understand how people who had at least some cultural background and education in school, do what they’ve been doing…
Quiteafewreports have explored the connection between military service and poverty, and President Zelensky has noted this also, which makes me think that for all culture they were shown in school, it doesn’t mean the same thing for them as it would for others in different areas. What is culture if you have nothing in the fridge and no job prospects outside the door? This makes me ponder our role(s) as artists / thinkers / writers / producers / programmers of culture, and of how to create or support a system that reaches past our bubble – which goes back to your points. The classical community needs to start thinking about all of this…
… we do have to, yes, but unfortunately right now the domination of the Russian government there, in those places, is remaking the ways in which school kids, those in elementary schools, will be studying history and culture, and also unfortunately, that history and culture will now become even less based on facts and even more based on ideology. This is the reform they’re initiating right now as we speak. So who will grow up within that system, between ten to fifteen years from now, is scary to imagine. And that’s not talking only about rural areas but cities as well, because they all have the same agenda, to glorify what the army is doing right now.
The language for that glory creates and shapes a reality which is not, in fact, reality – but surely this is why we have to talk about culture, and characterize decisions in culture, very carefully ourselves, and make sure when we make these decisions public or engage in exchanges that such language is very precise and not reactionary…?
Yes, and we should do that. In Russia that sense has been killed; what exists is public television which is a very determined agenda. And going back to what you asked me about what we learned as a result of the pandemic and how Europe is different from North America: Russia is an entirely different planet. They’ve never heard of some of the concepts we are trying to implement, or they are totally against them. They are not even trying to understand or accept the realities of the current time. If you are talking about diversifying the art form, they’re never considered this. I’m worried this feeds into the overall line of the “exceptionality” of the Russian culture in general, and that idea applies to Russian musicians in particular. They don’t want to accept that there are other cultures, other important elements in our world that they need to consider.
That’s an important point, this notion of Russian exceptionalism, which has existed in parts of the Russian classical world for a long time I am not convinced such an attitude is good for art, or for people. Journalist Maxim Trudolyubov tackled the topic of Russian exceptionalism in the arts in a newsletter which attracted immense pushback from Russian artists, if also support from certain musicians, including composer Boris Filanovsky, who you quote in your book.
You know it’s always interesting to consider how decolonization should happen, and quite an obvious way would be for those formerly colonized cultures to be considered independent of their colonizers. This is what I am observing right now: I think the deconstructing of Russian imperial identity is happening in such a way. Ukraine has always been positioned in comparison to Russia, and Ukrainian artists are often compared to Russian artists. I’ve heard here, on my job with the LPO even, on multiple occasions, that we don’t know Ukrainian music because “Oh, it’s not as good as Russian” – and this is silly. People don’t know Ukrainian music, period, because it was purposely colonized that way, it was undermined by the occupier, by the empire, by its ambitions for their counterparts who would willingly point it out to everybody, that what they do is better than what other people in the provinces do, and Russians just don’t want to hear this piece of history, we completely ignore this societal argument. So when decolonizing these cultures, say, Belarusian or Ukrainian, I think they should be able to stand on their own rather than being constantly compared with Russians – and right now the public discourse is such that it’s just not happening. Maybe a few more months have to pass. Right now our goal is to perform as much Ukrainian music as possible and convince everybody it does stand on its own, and that it does have this individuality which it was not granted in the past.
So it starts with those programming choices and the flexibility you mentioned and saying, “Yes, we are going to have this composer and that composer in our programme tonight, it isn’t announced, but here it is” – just that spontaneous?
It’s just that. We performed a piece for violin and orchestra, “Thornbush”, by Victoria Polevá (b. 1962, Ktiv) at the fundraiser for Ukraine in Glyndebourne in early April; it was not really announced but we spoke about it from the stage, and then we decided to commission a new piece from her for next season.
Our entire 2022-2023 season will be dedicated to music by composers who had to leave their own countries as refugees to displaced composers – so we’ll talk about issues of home, what is home, what is displacement, how the composers experience exile, homelessness, despair, when and why they had to drop everything and leave – and what does it mean to “belong:, in a much broader sense? Is the idea of “home” just an emotional environment they wanted to create for themselves? Or is it a certain geographic location? Is it a time and place? There are so many possible descriptors of what “home” is, and this is what we hope to explore through music next season. The idea of this season came up when I was just hired to become the Artistic Director, about a year ago, and we thought we were implementing it pretty well, we incorporated composers who had left Soviet Russia or Nazi Germany but also Cuba, Afghanistan and Syria, and you’ll hear music from all these composers although few know their names. We had to make some choices in favour of these composers instead of programming Beethoven, let’s say, who could sell us many more tickets – but we used this new season to represent our general mission. And unfortunately the idea became – I say “unfortunately” because I wish this war never happened – very relevant when the war was starting, so we commissioned Victoria Polevá, who was on the way from Kyiv to Poland to escape the bombs at the time we asked – and so she will write for us next season. This is how I understand the mission of our art form at this terrible moment: decolonizing the preconceptions about classical music.
Chasms in the classical music world are becoming increasingly obvious as a result of the war in Ukraine. The pressures recently placed on artists to make a clear public statement, pressures which are being applied by various cultural organizations, have fomented resentments and created a whirlwind of controversy around the exercise of private and public opinions in relation to art and culture. There has been a heated reignition of the long-standing debate of how far one might (or should) separate the art from the artist. Things are not quite so clear-cut as some involved in the debate would believe, however; the institutional motivations behind applying that pressure, and the decision to cancel Russian artists and music in some instances, are enmeshed within a tight knot of funding, education, location, history, access, and the effects of two years of pandemic on the arts landscape overall. Audiences are proving slow in their return in many markets; the optics of doing the perceived “right thing” to convince them of the value of return has never been more pronounced.
This essay began life as a series of observations on the current state of music, politics, intercontinental preconceptions, funding models, education cuts, algorithms, public relations, and evolving notions of collective responsibility. Since starting on 3 March, the piece has become longer and broader than what was initially intended, and is now an ever-evolving, super-fussy Hydra. Just when I think one section is complete, along comes… more: another piece of learning; a dire bit of news; the reading of a comment thread; a conversation; the sound of violins playing a folk song. At those times I become curious, and am forced to rethink. In the interests of organization and finitude, I will be publishing this piece in four parts, likely not wholly consecutive but interspersed with artist conversations, this website’s initial raison d’être at its launch in 2017. It has been suggested this current essayistic pursuit is more suited to book form – perhaps? The great paradox of digital publishing is its essential changeability and permanence; everyone remembers when you screw up; everyone knows when you edit. I have no problem standing thusly naked before readers – I just want to make sure I can control the temperature of the water before dropping my robe.
Part 1
It feels reductive to state “war is hell.” It is that, of course, because it makes everything and everyone around it hell, one rife with twisting corridors and uneven floors, crumbling staircases leading to ever more dimly-lit labyrinthine levels. The invasion of Ukraine has uncovered an increasingly rigid cultural exceptionalism across continents, one fast becoming the elephant in the auditorium. It is an element which is proving unhelpful for artists and audiences alike, because its existence is so patently antithetical to the notion that music is a unifying force, this concept which many artists state with urgent sincerity. How can this great oneness have any validity in the real world if a newcomer is constantly made to feel intellectually and creatively small by those holding more formal knowledge and training? The reactionary engineering of social media fosters such hostilities (and related reactivity) whilst simultaneously obscuring the practises of public relations, thus perpetuating a broad ignorance around the roles of finance and education. Such comprehension is not something governments or organizations would wish to be known, but that does not erase the validity of such investigation. One cannot simply shout “They are cancelling Russian artists!” without understanding the true mechanisms which have largely driven such cancellations; I would wager that they are less driven by xenophobia than by economics, and as much related to maintaining public relations as to pleasing donor bases. There is also, importantly, a deep aversion to risk after two years of pandemic; anything that gives off so much as a whiff of risk is duly launched off the boat, with all the expected words and righteous noises – sensitivity; community; solidarity. Bravo… ish.
Thus the recent claims of there occurring a giant wave of Russophobia within the classical realm (a victim narrative the Putin regime fosters, incidentally) are not completely accurate; no doubt that does exist, but one must keep context in firm focus. New York’s Metropolitan Opera, for instance, has roughly ten Russian singers, as well as Ukrainian basses Alexander Tsymbalyuk and Dmitri Belosselskiy, on board for this season and next. Such a detail holds significance; to ignore it is to ignore the necessary context which lays the groundwork for meaningful discussion. If we mean what we say, as music lovers and seeming ambassadors, we must be willing to get our hands dirty with various realities, including our own unconsciously-held beliefs and attitudes, as much as negotiating with those held by others. While classical culture prides itself on humanism, growth, and the ever-vital curiosity, I have witnessed few of these qualities in action of late from so many directly and indirectly involved parties; what I have seen is judgement, obfuscation, anger, showboating – reaction. Is there hope for sincerity? The jury is still out. As bass baritone Paul Carey Jones pondered in a recent post, “is the classical music industry all of a sudden truly serious about its desire for politically engaged artists, after a generation of hammering them into monochrome moulds of glossy PR-friendly “Living The Dream” bullshit?” In an attempt to explore pertinent issues within and around the intersections of culture, technology, politics, PR, and presentation, it seems wise to continually turn attention back, and forwards – to read, study, think, repeat, and to keep asking such questions, and expanding on them at every turn.
Such is the privilege of my own situation that I am able to pursue study, in a relatively healthy environment, with food in the refrigerator and heat buzzing on at predictable intervals. It is worth acknowledging this – the thing I ask for more of (education) and the things required to carry that out (time, money, environment) are not necessarily things everyone has access to, or easy access at that. Between hoovering, hay fever, student marking, sighing, cooking and clearing up, my days have filled up with reading, writing, note-taking, chasing people, ideas, and some cogent line of discourse, interspersed with glances at the telly every now and again. Context, as my many media and broadcasting students through the years will attest, is something of an obsession, but it takes continuous amounts of time, energy, money, and a calm atmosphere to grasp and cultivate an appreciation of context – not everyone has those things, or can so easily parcel them out; I acknowledge this (and shake angry fists at the utter failure of education systems, school boards, and arts departments here, but that’s a future essay). Context is often the very quality most often missing in contemporary discourse, and especially in times of war. Its absence, and the overall lack of commitment to its fostering on the part of artists, writers, organizations, educational departments, teachers, writers, publishers (most everyone in or around the system) has created a crater of non-awareness; that crater existed far before the start of war on February 24th but is growing exponentially, caving in on itself – and classical culture is fast becoming its most damaged casualty.
Along with an obsession of context is, as my students well know, a heavy dislike of false equivalency. Its rise not only within media presentation but the seemingly-innocuous realms of quotidian exchange is immensely frustrating for both its intellectual laziness and whataboutism, that debate-stopping, brain-melting tendency with a rather timely history. It is exhausting to wave arms against things which, over the last three weeks, have become so common, and so often go unquestioned. False equivalency hinges on giving equal weight to that which is not at all equal, but it also underscores a galling lack of empathy for which music is (again) meant to (magically, romantically) cure. Over the past week there have been numerous posts from musicians expressing concern at losing opportunities over what seems to be little more than their nationality – but (to be a bit of a broken record here) I’m not convinced that’s the actual reason for the cancellation. We all know perceptions are not reality, but oh, they certainly feel that way, and nowhere more sharply than in times of war. The wording isn’t always the same with these expressions, written in a mix of despair and outrage, but the subtext is shared: fear. Who should speak out? Is it a good idea? How much specificity is expected? As violinist Alexey Igudesman recently posited:
You are a Russian artist who lives in Moscow with a family and a child, or who has family in Russia.
If you give statements against the government, the danger of something happening to you or your family in a regime like Russia is very real.
No-one should be forced to become a martyr and put their family and livelihood in danger. If one does, that has to be the individual’s own choice.
As human rights project OVD Info outlines, such exercise of choice is not done lightly. It begs the question: is it a choice when it isn’t really a choice? Artists living in the West who have spoken out are to be lauded, but such statements are not comparable with those made by others living in the country, or with family living in such an environment. In acknowledging such a reality there is also the need to acknowledge another: “How can one feel bad for Russians when Ukrainians are being bombed?” – there is no answer to this. There can’t be; there shouldn’t be.
Grappling with suffering means gently if consciously engaging the imagination; even (or especially) if that suffering is not ours. This is which is a key component in making the engine of empathy run. Such exercise sometimes opens the door to understanding – but more often, in this age of quick reactions and retweets, leads to un-feeling, to closing doors, to shutting down engines and kicking them down several sets of stairs. Invariably come the comparisons (of suffering; of victimization), neither side bearing equal weight to the other. (If you don’t think Putin and his gang delight in fomenting such divisions, kindly reconsider; he is arguably the author of the mud-slinging event at contemporary edition of The Suffering Olympics. Such an event merits no winners, and should not attract so many willing recruits, and yet.) Why do people engage in this? False equivalency isn’t related to “seeing all sides” – such valuation robs us of humanity, and robs us of the ability to exercise the empathy that clearly expresses that humanity.
Alas, such reductions are the currency with which wars are waged and fought; bending too far back is dangerous, but bowing too far forwards is apologism. That doesn’t mean suffering should not be acknowledged, and it doesn’t mean such an acknowledgement negates the need for figures within the classical community to speak with clarity at a moment when it ought to be least effortful; compassion is either present or it is not. If it is effortful, well, so the person is clearly revealed. Politics, as ever, presents a challenge. The classical community was largely silent over many things, seemingly floating above it all: James Levine, Me Too, BLM, casting couches, COVID19 – the list of issues which classical has faced are lengthy, perceived as inconvenient, viewed as overheated reaction from an over-anxious, social-media fuelled public. It’s a witch hunt! they shout, and alas, the algorithm of social media clicks along; fans obediently seal-clap, defend their heroes, slut-shame accusers, publish breathless articles filled with puffy questions that mysteriously divorce art from life. Such conversations are handy bits of propaganda and certainly make the classical ecosystem (along with non-paying publishers and ad tech) very happy. So what? The fact that war is possibly the classical world’s tipping point for meaningful change is telling; something has to give, but whether something will is a whole other matter. In a recent exchange at Tablet, celebrated refusenik Natan Sharansky offers his thoughts on the war, and remembers his own experiences of being a Jew growing up in Ukraine:
Donetsk was a very international city, it had many nations. It was an industrial center, so for 100 years people had been coming there to look for work from different parts of the Russian empire. There were Ukrainians and Russians in Donetsk, of course, but also Kazakhs and Armenians and Georgians and Tatars. So none of that really mattered. What really mattered was: Are you Jewish or not? […] Jews were the only people who were really discriminated against. There were jokes about every nation, but the real prejudices and the official discrimination were against Jews. Now, I studied in a Russian school where the second language was Ukrainian, and there were many Ukrainian schools where the second language was Russian. As a Jew, I tried to be the best in everything, so I tried to also be the best in Ukrainian literature.
The pressure on a minority group to be the very best has gone from being a shared reality among many young musicians into an uncomfortable requirement. Expectations are high; competition is rampant. Be the best at performing, and now, be the best at performing the mechanics of virtue; such is the pressure now. Any chance for meaningful change is choked in the race to apply the right level of knowledge at the right time, in front of (or with) the right people. Ever has it been thus.
Indeed, growth is uncomfortable (meaningful growth, that is), and authenticity is messy; our heroes won’t be so shiny through some forms of growth, and we may have to end our (over)use of the word “genius.” The payoff might be more meaningful engagement –with material, audiences, program directors, artists… cultures, experiences, histories, ideas. One can show sensitivity to Ukrainian ticket buyers while simultaneously engaging them in these conversations – one is not (should not be) exclusive of the other. It’s an instinct one would have hoped would have been applied by the Canada Council, the Honens Competition (notably since reversed),Théâtre Orchestre Bienne Soleure, Kartause Ittingen, the Cardiff Philharmonic, and Orchestre symphonique de Montréal and the Vancouver Recital Society.
It’s easy to point at these cancellations and scream witch hunt! (Putin would want you to) but far more difficult to examine the position of each, their board members, their audience demographics, the position of unions in some of them, and the ever-significant role of funding, which matters in providing wider music knowledge and related (needed) rehearsals of new material. Perhaps the work of Serge Bortkiewicz, Yevhen Stankovych, and Myroslav Skoryk will be programmed for more than benefits alone; perhaps these works will become, like so many others, part and parcel of regular season programming. Perhaps audiences will want to hear them, and more.
Serious consideration of such possibilities hint at the acknowledgement of a needed structural change and an overdue embrace of its smart application. The grounds must exist for dialogue which is free from angry exceptionalism but open to uncomfortable realities, including anger and disappointment, sometimes with words, sometimes in the form of returned tickets. That’s the reality; some outlets will be skittish in broaching this. Two years of pandemic has meant a wholly risk-averse landscape (the effects of which can clearly be seen in cancellations now), but such initiatives – such bravery – is required. It is in the exercise of these qualities that classical culture will, perhaps, find the kind of 21st century significance many argue it sorely needs. Alongside angrily returned tickets might come, one hopes, something else: curiosity. It is a quality which lays the seeds for… I won’t call it hope (which sounds precious) but… an opening. There needs to exist curiosity – for discussion, education, expansion, uncomfortable ideas, new avenues. “Just look,” says curiosity, “at least look…”
One might stomp off across the concrete, back to the labyrinthine bunker, ignoring the green shoots pushing through that soil, seeing only craters, mud, debris; one might walk away carefully, observing tiny buds, remembering it is spring, after all; one might be grateful to see such possibility. Setting fire to the field is not the answer. It is time to breathe, and to replant, carefully.
Photo: The curtain of the Komische Oper Berlin. Photo: mine. Please do not reproduce without express written permission.
You’ve translated authors whose works are now more widely known, and you’ve taken part in panels on Ukraine; do you think the attention on the country and its authors will lead to an overall greater curiosity and knowledge?
I think the definition needs to change – it needs to be decolonized, yes. How we do it is a different story. It will take many generations, I’m afraid, to bring it to something different, because the definition is so established in our minds due to the fact that the idea of Russia as a whole has been perpetuated in the hands of successive governments, not just the current one but prior ones. They made that cultural identity a soft weapon for the country, and the Russian world, so to speak. I’m not sure if you speak Russian, but there’s a term that’s been widely used by Putin’s government, “