Tag: ideas

tulips, flowers, spring, orange, colour, petals, vibrant

Reading List: Movies, Music, Media, & … Butchers?

Another university term has wrapped and I am still busy, largely with self-initiated things including interviews, chases, planning, and (as ever) copious amounts of study. Herein, a few things that have caught the attention, inflamed the imagination, cocked my head and furrowed my brow; I may have smiled once or twice also. Voila, news, views, musings, questions, reprimands, and previews… April showers bring what? We shall see.

This week: A series called “Opera and Democracy” has been unfolding in an assortment of locales throughout Manhattan. Presented by The Thomas Mann House and musicologist Kai Hinrich Müller (also a 2023 Fellow of the organization), the series hopes to explore “how the opera can contribute to diverse and inclusive societies” and uses Berlin’s Krolloper as a symbol of both art and politics. (Built in 1844, the facility became an opera house in 1851 and eventually served as the assembly hall of the Reichstag from 1933 to 1942; it was demolished in 1951.) The topics of  the series, according to the website, include “aspects of the democratization of opera, to questions of power and representation, new formats, casting and programming policies, audience expectations as well as to academic challenges and opera’s ability to amplify the voices of silenced or persecuted artists.” The series has already hosted themed conversations in Los Angeles and Munich. Its next events happen next month in Dresden, with June’s week-long online series exploring involving the Black Opera Research Network (BORN). I’ve put out a request to speak with Müller about this – fingers and toes crossed for a future feature on a timely topic.

Later this month: Dame Felicity Lott will be performing at London’s Institut Français on April 30th as part of a screening of Jean Cocteau’s first film, the 1930 avant-garde work The Blood of a Poet (Le sang d’un poète). Considered a masterpiece by Russian director Andrei Tarkovsky, the film is the first installment in The Orphic Trilogy (subsequently followed by Orphée in 1950 and Testament of Orpheus in 1960), which explores themes of identity, creativity, fame, and the unconscious. Lott’s performance (happening after the screening) will be accompanied by composer Jason Carr, with whom she has worked extensively; the appearance  is part of the Institut’s broader series celebrating the work of French composer Georges Auric (1899-1983). Cocteau’s film includes a rather perfect line for classical watchers: “Those who smash statues should beware of becoming one.”

Next month: If you don’t know the music of Maria Herz (1878-1950), you might – soon. Born in Köln to a music-loving family, Herz and her family eventually moved to England in 1901 because of the rising tide of antisemitism in her homeland, though they would return in 1914 and be forced to stay. After her husband’s premature death in 1920, she would use his first name in her compositions, in order to, as website Music And The Holocaust puts it, “gain a foothold in her male-dominated profession.” By 1934 she had produced over 30 works, though only five of her songs (as well as her arrangement of a Bach Chaconne) were published during her lifetime. She died in New York City at the age of 72. Much of her music sat forgotten in drawers until grandson Albert Herz’s heroic efforts in Switzerland; he would go on to donate it to the Zurich Central Library. In 2015 Herz’s music became a permanent part of the Zentralbibliothek Zürich’s music department. As publisher Boosey & Hawkes recently announced, a new recording is on the horizon. Set for release in May via Capriccio Records, the album will feature Herz’s Concerto for cello and orchestra Op. 10 (soloist Konstanze von Gutzeit), Concerto for piano and orchestra op. 4 (soloist Oliver Triendl) and various orchestral works, all performed by the Rundfunk-Sinfonieorchester Berlin under the baton of Christiane Silber.

Carving up space

London’s Southbank Centre recently announced a new festival based on Kate Molleson’s book Sound Within Sound (Faber & Faber, 2022). I interviewed Molleson not long after the book’s release with relation to a feature I was writing for The Globe & Mail on changing ideas of the classical canon.  The festival, named after the book, runs 4 to 7 July and places its spotlight on the ten composers Molleson identifies in her book, ten artists whose work has, for various reasons, flown well under the radar – until now. The festival will include concerts, installations, stories, DJ sets, and recitals, including pianist Siwan Rhys performing Galina Ustvolskaya’s harrowing and extremely timely Piano Sonata No. 4 in 4 parts (1957), Piano Sonata No. 5 in 10 movements (1986), and Piano Sonata No.6 in 1 part (1988). You might feel yourself walking out of the Purcell Room in pieces following the performance, but then, it’s up to you to put them back together again in a way that makes sense with every other musical morsel – and maybe that’s the whole point of the festival.

Speaking of pieces and morsels: butchers have been on my mind, thanks to a thoughtful essay at Longreads. Along with a fascinating history, author Olivia Potts gets meaty (pun intended) input from a variety of people in the industry, many of whom left careers in other areas. This element has a special personal significance – I considered this very path over a decade ago; my opera-loving mother said I would probably make a good butcher indeed but for my small stature, not – as the author points out – that this is an entirely insurmountable thing. The feature immediately brought to mind other industries, ones with overwhelmingly male leadership and/or overwhelmingly clubby, insular attitudes. (I’ve mused on this theme frequently in the past, most recently in last month’s reading list.) Among the many brilliant observations and direct quotes, one section particularly stands out to me:

“It feels axiomatic to say that those who come from outside an established or “validated community of knowers” will find it significantly harder to both acquire knowledge and have that knowledge recognized than someone whose path is a well-trodden one. One of the most common ways of excluding non-traditional entrants to an industry is to be dismissive of them. This idea of being “taken seriously”—often those exact words—comes up again and again in the butchers I speak to about women in the trade.” (“The Women at the Cutting Edge of Butchery“, Olivia Potts, Longreads, 15 February 2024)

Shut your (my) filthy (rich) mouth…

Still in the non-conformist (or is it?) category: Theatre writer Lyn Gardner has written a chewy column for The Stage explores the rise of self-censorship in both organizational and individual aspects. I long for something to be added here around the normalization of false equivalence – how and why some views are given equal weight when they are not clearly not equal – and on the proliferation of hate speech, particularly within the realm Gardner points at as being the most problematic (social media), and how that proliferation has leaked into current cultural discourse. She does touch on an important aspect to all of this – money – and the role of funding bodies, but I wonder to what extent so-called “cancel culture” (whose popularization has made a tiny handful of tech people very rich) actually informs real programming decisions. After all, the moral authority to which she alludes doesn’t come cheap, and it largely flies out the window to keep the money rolling in; ever has it been thus. That tendency is more pronounced now that revenue sources are becoming increasingly scarce. Gardner’s mention of her students not knowing about Britain’s history of theatre censorship is somehow both depressing and unsurprising. (“Self-censorship doesn’t only silence voices but erodes moral authority“, Lyn Gardner, The Stage, 8 April 2024)

… but do speak up

The GVL (Gesellschaft zur Verwertung von Leistungsschutzrechten) is conducting a survey on the state of the German music industry. The survey is intended for artists who are either self-employed or active in the music industry and based in the country. Responses are due by no later than 19 May 2024. Co-founded in 1959 by the German Orchestra Association and the German wing of the IFPI (International Federation of the Phonographic Industry), the GVL represents the interests of both producers and performing artists related to audio recordings, as well as ancillary rights through different forms of media. Machen Sie mit!

Hallo Medien

Amidst recent German media speculations regarding the current situation at Bayerische Staatsoper, its multi-award-winning in-house record label (BSOrec) is not mentioned once. Am I the only one who finds this strange? The label, founded in 2021, has so far released ten acclaimed audio and visual works, the most recent being last autumn’s recording of Mendelssohn’s Elias led by former company leader Wolfgang Sawallisch and captured live in 1984. Does media (local and international, equally) not consider BSOrec part of the musical ecosystem of the house (or city)? The exclusion is particularly galling if one considers the excitement such releases tend to generate globally; as well as being good for ears and eyes, they further the branding of the organization, and, more broadly, that of Bavaria overall – something Markus Blume must surely be aware of (we hope). Furthermore: why is the label’s work so under-promoted by the house? Why are there no related online updates – ones that might impress Herr Blume and demonstrate an interest in engaging with the wider public? Does Guido Gärtner need to come back from Bremen?

Lebeswohl, Scheiße

Writer Anne Midgette has penned an open letter to the musicians and administrators of the Philadelphia Orchestra, the Curtis Institute, and what she terms “other classical music organizations and orchestra musicians’ collectives.” The letter is a response to their posted expressions of solidarity with relation to an article by Sammy Sussman in New York Magazine detailing the 2010 rape of New York Philharmonic horn player Cara Kizer by two fellow musicians and its horrific aftermath; since the article’s publishing, the two are, as of 16 April, are no longer rehearsing or performing with the orchestra. Midgette takes aim at the statements of support posted by the Philadelphia Orchestra and the Curtis Institute (along with those unnamed others) for their rampant hypocrisy, something I’m not sure she would have been able to do with such clarity in her former position as classical critic with The Washington Post. Along with the force of her prose, Midgette provides stellar links and digital trails. I have met many people who intensely dislike Midgettes reporting, the #MeToo movement, what they feel she represents and supports – dislike these things as much as you wish, but you cannot deny Midgette excels at bringing the damn receipts.

Coming soon:

This weekend you can read my recent conversation with New Zealand Opera General Director Brad Cohen. The company’s first-ever New Opera Forum takes place next week (22-26 April) with composer Jonathan Dove, librettist Alasdair Middleton, and baritone Kawiti Waetford. The company recently opened their production of Dove’s 2011 chamber opera Mansfield Park – the work’s libretto is by Middleton and based on the 1814 novel of the same name by Jane Austen. Cohen and I had a fulsome discussion in which he offered thoughts on what opera can and should be in 2024, for artists as much as for audiences.

This sense of possibility is one of the things I’ll be exploring in an upcoming exchange with Renaud Doucet and André Barbe. The busy director-designer duo have two productions on the go right now, in Liège (Debussy’s Pelléas et Mélisande) and Toronto (Donizetti’s Don Pasquale); their 2019 production of Mozart’s Die Zauberflote in Glyndebourne  (which I previewed in Opera Canada magazine) incorporated aspects of real-life hotelier Anna Sacher into its dramaturgy. The last time was at the start of the coronavirus pandemic, when the pair had made a dramatic escape from Venice; this time will (we hope) be a bit less dramatic.

In the meantime, remember the c-word– and use it. 🙂

Top photo: mine. Please do not reproduce without express written permission.
Alexander Neef, OnP, Opera de Paris, General Director

Alexander Neef: “The Essence Of Theatre Is To Engage In A Dialogue”

History can be many things, but mostly, and especially within the classical arts, it is heavy. Alexander Neef, General Director of the Opéra national de Paris (OnP), is aware of this weight, yet he views it as a rich inspiration. The German administrator, who was the company’s Casting Director from 2004 to 2008 before becoming General Director of the Canadian Opera Company for twelve years, came to his current position in autumn 2020, much earlier than planned and smack in the middle of the coronavirus pandemic. It proved the first of many adversities managing one of the opera world’s most celebrated and storied institutions, one which has been known as much for its variety of names as for its trials and tribulations in the distant and not-so-distant past.

Those challenges, particularly since 2020, are very real: financial pressures, strikes, accusations of racism, the sudden resignation of Music Director Gustavo Dudamel. Where there is strife, however, there is also hope. This past March saw French-Senegalese OnP ballet dancer Guillaume Diop join the company’s coveted “Etoile” (star) category; he is the first Black artist to achieve the top rank. In 2020 Diop had co-authored a manifesto (“On The Racial Question in Opera”) which criticized discrimination within the organization. Neef, as you’ll read, took these concerns seriously, and met them with his own initiatives. A report commissioned by the company in February 2021 stated that diversity was seriously lacking, with Diversity Referent Myriam Mazouzi (who is also Director of the OnP Academy, a training ground for young artists) underlining the need for the company to “get out of our walls” and “open up our recruitment channels, otherwise we always have the same profiles and we become poorer.” To facilitate this opening, the company embarked on an ambitious initiative in French Guyana in 2022 to encourage and promote local talent. L’Opéra en Guyane works in close collaboration with Guyanese cultural institutions and includes all training in voice and dance as well as set design and makeup. The program ran this past October and November, and will return to Guyana again in March 2024, with its development being chronicled in a documentary series on POP (Paris Opera Play), the company’s dedicated streaming platform.

POP itself is impressive, hosting an immense and ever-updated archive of anytime-is-a-good-time (read: audience-friendly) viewing which includes all aspects of OnP’s considerable output: ballet, orchestral concerts, and opera (with subtitles available in English and French), as well as backstage documentaries, masterclasses, and artist interviews. The platform is the realization of the company’s earlier foray into video streaming, l’Opéra chez soi, launched just after Neef’s arrival in December 2020, and elegantly demonstrates a commitment to something beyond sexy opera branding, an overused aspect within the current classical-marketing landscape which mostly involves substance-free clickbait and/or posts (whether on social media or websites proper) with plenty of seemingly intellectual finery but ultimately bereft of the humanity and depth their subjects demand. POP runs counter to this trend; a thoughtful and accessible platform, its user-friendly design and wide range of subject matter implies a trust to let its users decide for themselves what is sexy – or intriguing, provocative, challenging, entertaining, engaging.

The platform’s launch happened almost concurrently to news of OnP joining forces with behemothic streaming giant Apple Music Classical. Along with playlists and previews, the channel features two special sections, curated by José Martinez, Director of Dance, and Neef, respectively. As noted in Van Magazine this past August, OnP has proven remarkably adept at attracting the ever-important young audiences, with all of these initiatives demonstrating a deeply intelligent stance in attracting younger people (although €10 tickets can’t hurt either). ADO (Apprentissage De l’Orchestre) takes things one step further. The company’s first French young lyric orchestra works in direct partnership with eleven different French conservatoires and provides opportunities for apprenticeships and performances on the main stage of the Bastille, the more modern of the company’s two spaces, the other being the famed Garnier. Each space comes, of course, with its own particular set of heavy histories.

Amidst all this – whither music? Gluck, Lully, Rameau, Cherubini, Gounod, Meyerbeer, Rossini, Donizetti, Verdi, Massenet, Saint-Saëns, Berlioz, Thomas, Halévy, Stravinsky, Messiaen: a partial list of composers who have enjoyed historic premieres with the Opéra and a veritable who’s who of classical music history, albeit a lineup some may perceive as creaky in 2023. Those names, however, sit comfortably beside contemporary ones including Adams, Adés, Saariaho, Kurtág, as well as acclaimed modern directors like Lydia Steier, Kirill Serebrennikov, Wajdi Mouawad, and Barrie Kosky. Ballet is an equally intriguing mix of traditional (Nureyev, Ashton) and modern (Pina Bausch, Jiří Kylián). Navigating the shifting classical landscape of the 21st century, particularly in a post-pandemic landscape, is scary business for any house, requiring a good deal of confidence in both institution and audiences, and a willingness to push the expectations and boundaries of both. The ambitiousness of Neef’s plans combined with an ever-smart approach to programming and production means audiences can expect slightly more than polite visions of familiar (or even unfamiliar) territory.

In our last exchange in 2020, conducted when he was still in Toronto, Neef emphasized a need for the new; in 2023 Paris, there is a broader if no less compelling view. Nothing quite new, as Roman statesman Cicero noted in Brutus, is perfect. That doesn’t mean it shouldn’t be attempted, particularly at a time when the opera world feels more divided than ever, as much by geographies and money as by ideologies and history. But history is, like the future, only heavy without the muscles  – and the brains – to bear it; Alexander Neef has both, and then some.

When we last spoke you mused on the role of so-called “safe” repertoire and audience fatigue; has time in Paris altered your views?

I don’t think so. One of the things that’s come out of the pandemic is to consider the thinking process around what do we do here. We are called the Paris National Opera; we have an obligation for specificity in the planning and programming, but also we have to ask what is our identity and how do we express via our programming? I think there are some very simple principles that have come from that question, and they are referenced in our programming now. First we have to take care of our own repertoire , which is a very large repertoire and includes all the pieces created at the Paris Opera and predecessor organizations over the centuries. That’s why you’ll find one or two productions which represent our house repertoire , if you want – Charpentier’s Médée, for instance. There’s a very rich variety to choose from. The other aspect is pieces which we have not premiered here specifically but which are part of French repertoire – works which are not in our repertoire currently which we are bringing back, like what we’ve done with Cendrillon, Faust, Romeo et Juliet, also Massenet’s Don Quichotte which we are presenting later this season. We are one of the biggest companies in the world, so yes, there is a standard repertoire.

The last part of this, which is also important for identity, is 20th and 21st century repertoire. The priority is not necessarily commissioning – as you know it takes time for those pieces to be developed – but to look at successful pieces of the very recent past and bring them to the Paris Opera, like Kurtág’s Fin de partie in the 21-22 season, or The Exterminating Angel, which we’ll do later this season. With Angel it’s also the first new production after the world premiere that we’ll be doing. All that is a very deliberate attempt to bring those pieces to the repertoire by presenting them often, which means if someone has created something great and we think it’s great, there’s no reason why we shouldn’t present it here just because we haven’t commissioned it. We have a couple co-commissions coming up; one we did with Festival D’Aix is coming to us soon; another, a substantial piece at La Scala, will be presented in Italian there and then come here later in French.

So to circle back to your original question, when we do the revivals of the standard or even the new productions, we try to bring people to the company who hadn’t sung here before and create a relationship of trust with the audience; even though they might not know all the names on the playbill, they can expect it will be a quality proposal. We just had Tamara Wilson onstage here – she had sung Turandot in Toronto in 2019. It was highlighted (in Paris) because Sondra (Radvanovsky) had to cancel the run and Tammy was slotted into the opening. People were like, “Who is this Turandot I’ve never heard of?” – but now everybody knows who Tamara Wilson is. Sometimes we have to have the confidence and trust to just do the things we feel are right.

House identity is something I’ve considered a lot this year. You told the New York Times in 2021 that when you were hiring a diversity officer that you wanted to put on “opera and ballet by 21st century artists for 21st century audiences” – what role has that diversity initiative played in house identity?

We’re lucky in Paris, the debate around diversity is much less charged than in North America. I say that without criticism of what’s going on in America, but it does create an opportunity here to get things done more quickly because we’re not in conflict but in a spirit of working together. One of the things that happened concurrent to BLM (Black Lives Matter), I was still in Toronto, confined in my kitchen then, but already appointed to take over in Paris, was that we decided to commission a diversity report for my arrival. At the same time a group of artists and other employees of colour in the company reached out and said, “We want to talk to you, we want to know how you feel about this issue.” They wrote a manifesto which was published in August 2020, when I was almost there – though I wasn’t supposed to be, I was supposed to arrive a year later – but at that time we had an initiative coming from the incoming leadership and the employees. There was a base of discussion which was almost immediate because we did not need to get over a steep mountain of conflict. We now have an advisory committee who meet regularly with staff but also with people from outside the opera, where we discuss all issues related to our repertoire and performances, as well as recruitment practices and so on. The discussions are all evolving.

We also started a big education outreach project in French Guyana with two main purposes, one of them to just run one of our established outreach programs for young people there but also to find talent, mostly for dance, but also for singing and instruments in the long run, people can be trained to reach the levels of excellence we would have to expect of the artists who perform here.

“If I want society to buy into what we do then we need artists from all kinds of backgrounds, people who want to do it, and can do it.”


What role does the newly-created ADO (Apprentissage De l’Orchestre – Learning the Orchestra) play in all this?

It’s too early to say yet, it’s just started; we’ve had two or three weekends when they’ve been together so far. But I think it’s in the same spirit. Today in France most musicians are the sons and daughters of other musicians – they get into the field or some form of arts environment early on and there are few obstacles if they want to learn to sing or play an instrument. Our challenge is to open up the pipeline, to create a larger pipeline, different pipelines, because one of the crucial issues of recruitment is that if you always look in the same spots and at the same people you’ll always find the same thing. The moment you open up and look at things a bit more broadly, there will be different talent. And all of this is not part of any ideology, but it’s more if I can say, the perennial nature of our art form: yes, what we do is opera and ballet for 21st century artists by 21st century artists. If I want society to buy into what we do then we need artists from all kinds of backgrounds, people who want to do it, and can do it. The imminent challenge for the repertoire is obviously finding people who are trained to perform it at our level, and who may also say, “We still want to sing Don Giovanni or Don Carlo, or dance Swan Lake or Giselle.” It’s for everybody to find themselves in what we do, on the performers’ side just as much as the audience’s side.

Alexandra Wilson recently wrote at The Critic that “It is not opera’s job to do social work.” I wonder what you make of that with relation to your various initiatives.

I think what we benefit from and use to our advantage, since we have a strong critical mass for culture in France but especially in Paris, is that we use our cultural weight to be heard, to be seen. What I’ve discovered being here is that whatever we do there is a lot of attention; when I commissioned the diversity report it was like a signal. We can put the subject on the map. So we try to do that quite deliberately now, to choose the subjects we want to talk about in order to get them the visibility we can, in our position, provide.

La Vestale, with Lydia Steier directing, may or may not make the world a better place, but it does seem like an interesting symbol of where the company is at now.

That’s fair, but like I said before: if we want to do the repertoire which has a reputation of being difficult to realize onstage, then we will tell it our way. La Vestale has certain formalisms the audiences of today are not quite familiar with today, so it’s vital to find not only one artist but a group of artists to say, “We want to defend this repertoire for an audience of today and we actually want to tell a story.” Whatever we do, whether it’s more or less traditional – even though one doesn’t know what that exactly is – or completely out-there avant-garde, it’s a reading of a piece, because we cannot not offer readings of pieces. We have to hire a cast, a director, and a conductor to read the piece for us; it’s not all there in the score and they just have to do what’s written. It would be an oversimplification to think that. We need people who actually do it. Otherwise we can sit with the score and read it, which is a more personal and private thing, but there is no unalterable truth that will always be the same. That’s why we still keep working on repertoire both recent and old – things like Médée, which we’re doing since the first time we created it in 1693.

Does that history feel heavy at points?

I find it rather exhilarating, I have to say, because there is a richness and also a high responsibility for this repertoire – but also an incredible richness. I find it really quite wonderful there’s that depth to draw from.

“The thing about going to the theatre, not only opera, is that it’s an individual and collective experience, in one.”


There were very polarized reactions to Robert Wilson’s staging of Turandot in Paris recently; do you find yourself having to explain or justify your choices to your audience?

First of all there’s no such thing as The Audience, anywhere. Secondly, and I said it at the COC that we had 2000 people every night; here at the Bastille we have 2700, and a different audience. The thing about going to the theatre, not only opera, is that it’s an individual and collective experience, in one. You are part of the collective who sits there but you also experience it all for yourself. So of course there will always be audiences who are more conservative and others who are more avant-garde, and then everything in-between. And in the end it’s very simply, “I like / don’t like what I see onstage” – that’s fine. But if we maintain there is not solely one truth in the pieces we present, then there can’t be one opinion, no matter how we present them. Ultimately it’s not about liking or not-liking something but being able to talk about it. The essence of theatre is to engage in a dialogue about what we’ve experienced together onstage. That dialogue is something that’s big in everyday life here, and it can be made richer because of people having a deep cultural routine. I found it was more restricted in Toronto – there I found that even with the variety of choices, people stick to the offers of one cultural organization. I would meet people at cocktail parties and they’d say, “I’m a ballet person” – fine, good, there’s no discrimination – but in Paris there’s a much stronger overall cultural routine which has been in place since early childhood. People don’t feel the need to choose between the ballet or the opera or the museum or the symphony. What keeps fascinating me, and it’s so different culturally, is that they bring kids to the theatre, young kids, on weekdays when there’s school the next day…

My mother did that…

Exactly! People do it because they feel it’s important their child sees this or that. It’s not the last thing you do, but the first thing you do. And I think that regularity with culture changes a person, it sets up a cultural routine. And if it’s diverse it can bring a lot to audiences and people in general. So to go back to your quote about opera’s job, we are not making the world a better place – but maybe through our work we can get people to think about how to make the world a better place.

“It’s not going to be a list of 25”


Finally: I have to ask you about your GMD search.

It’s going slowly but surely. Since Gustavo left earlier than he was supposed to, I decided not to jump to fast conclusions because I thought it would be better to use the time, mostly with the musicians of the orchestra, to engage in a real dialogue. That’s something that had been done the last few years but which had been quite disturbed because of the pandemic. Who are the conductors we really like? Who are the people who debuted during covid, maybe not under ideal conditions? Who are people who’ve come once that we want to see again? Who are people we’ve never met but want to meet? So over time let’s say maybe over the course of the season, we come to, or by default, a small list of people we’re interested in – it’s not going to be a list of 25 – between the people who have declared themselves candidates and the people we want to be candidates. Without necessarily formalizing that or having it in the public sphere, I think between the musicians and us, we will have more in-depth discussions about what we want, for the company, for the orchestra; what kind of profile does that person have, the one who comes closest to the ideal? All of which is to say: it’s an ongoing process.

Top photo: Elena Bauer / OnP
Parma, Teatro Regio di Parma, opera, opera house, Italy, Nuovo Teatro Ducale, music, culture, history, Europe, interior

Readings illuminate a new path (maybe)

It’s been a very busy few months.

Along with teaching commitments, I’ve been writing classical and theatre-related pieces for Canadian media outlet The Globe & Mail, and I have a cover story (about Cree composer Andrew Balfour) for the Winter 2023 edition of La Scena Musicale magazine. You can find all the links (to interviews, features, and reviews) here.

Lately I’ve been thinking a lot about Jessica DeFino’s excellent, thoughtful essay posted at her website (The Unpublishable) which relates ephemerally to the recent chatter about Madonna’s face, but more directly, confronts issues around beauty, aging, perceptions, and the “fluffy feminism” that so colours modern discourse. De Fino forces her reader to confront their own (mostly subconscious, I suspect) ideas relating to aging and desirability; one of the things that jumps out (to me) is the extent to which social media has created a sense of performative intimacy around the experience of these things, and an encouragement of projection and identification, largely with people who hold great wealth and power. Such figures (and their respective teams) use that position of privilege to (try to) erase the effects of the aforementioned issues which women who don’t have access to that kind of wealth and power are forced to confront and negotiate.

Today I also came across a powerful piece by Olha Poliukhovych (for Prospect magazine) which examines cultural identity within a vital historical context. Is it Mykola Hohol or Nikolai Gogol? Poliukhovych’s writing has implications far beyond the work (and life) of one 19th century writer, and got me thinking about the romanticizing that (even or especially now) continues around Russian and (especially) Soviet histories, and the ways hard reality interrupts (resets, rethinks, sets afire) such pastel-tinged nostalgia. It’s something I tried to capture last year with my series of essays relating to Ukraine, Russia, and classical culture, and it’s something to ponder throughout Margarita Liutova’s exchange with sociologist Grigory Yudin for Meduza (abridged translation by Emily Laskin). His points relating to resentment have socio-cultural tentacles, and  reading it brought to mind the strong Russian backlash to the #MeToo movement, and subsequently to the persistent complaints of “cancel culture” at work in European and American cultural institutions. But is it really that (shouts of “cancellation” seem to smack of the resentment Yudin identifies), or a more contextualized and wholly overdue sensitivity and awareness, things which Poliukhovych highlights so eloquently?

Speaking of intelligent contextualizing, Opernhaus Zürich has published a very good exchange with German director Tatjana Gürbaca in which she examines the notion that opera is anti-woman – or at least, that a disproportionate number of women in opera die/suffer/are victimized/traumatized. Gürbaca notes that not all opera deaths are the same (“Und nicht jeder Frauen tod sieht gleich aus”) and uses contextualized examples. Donizetti’s Lucia, for instance, doesn’t merely die but goes insane and in her famous “mad scene” aria has more power than of the other characters combined, that “with her coloratura (Lucia) takes space and reclaims her freedom. She also becomes a perpetrator, just like Tosca.” (“mit ihren Koloraturen nimmt sie sich Raum und erobert ihre Freiheit zurück. Ausserdem wird sie zur Täterin, genau wie Tosca.”). The director notes it isn’t just the opera world that has to grapple with issues around diversity, patriarchy, and cultural appropriation, either. “Ver altetes Denken nistet nicht nur im Repertoire der Opernhäuser, sondern auch in Banken, Universitäten, Fernsehanstalten, Krankenhäusern und Supermärkten. Überall.” (“Outdated thinking nests not only in the repertoire of opera houses, but also in banks, universities, television stations, hospitals and supermarkets. Everywhere.”)

Still with readings (even if it isn’t fully finished just yet): a new interview is coming to The Opera Queen with bass-baritone Christian Immler, whom I last spoke with in 2021. That exchange focused on the work of Hans Gál (and a little bit on Johann Sebastian Bach); our most recent one revolved around that of Jorg Widmann and Detlev Glanert. The two contemporary German composers have done some very compelling writing lately, for chamber and orchestra respectively, and Immler and I explored their works within the context of a cultural landscape grappling with the realities of war, politics, and lingering health concerns. That conversation will be posting in March 2023.

Also: more The Globe & Mail work is coming. Links will be posted at my Professional Work page.

Finally: I am considering starting a monthly newsletter. The idea has been inspired by the various works and writers mentioned in this post. The newsletter would replace the unpredictable postings of the past, and would consist of either an interview or a short essay. More than ever I realize I need to follow new paths, although I am still working out details (though I am clear on some: old material = accessible; new writing, get out your wallets). Maybe? Updates forthcoming.

Until then, to borrow a phrase from the weekly newsletter of music writer Axel Brüggemann, “Halten Sie die Ohren steif!”

Top photo: the interior of Teatro Regio di Parma. Photo: mine. Please do not reproduce without express written permission.

Essay: On Ukraine – Moving Beyond Performance

What is there to say?

Artists and organizations – some of them – have said plenty; others, very little. Some have chosen their words carefully, like a doe making her way through a field riddled with landmines – any step provokes angry reaction, any bent blade of grass a torrent of judgement. Some have simply not said anything at all. There are arguments in waterfalls of threads online – sometimes they break a dam, mostly they don’t. Walls remain walls. That doesn’t mean hacking at them in a real way, with real tools, isn’t important. Social media has, since the outbreak of the war in Ukraine, been a fascinating way to observe who uses tools, and how, and why, though these platforms (whose influence, for good and bad, ought not to be dismissed) have also provided reminders of the ease with which many organizations and figures alike can hide, obfuscate, and conceal, or alternately, promote, congratulate, posture. Sometimes though, none of those things happen, but something far deeper, better, more authentic. At present that authenticity isn’t merely nice – it’s necessary.

The Kremerata Baltica Chamber Orchestra, currently on tour, recently engaged in a fascinating series of exchanges on their Facebook page after posting a supportive message and an actionable link (which I publicly thanked them for); the transparency of such efforts and exchanges is what the situation now demands. One hopes more organizations will follow suit, but alas, such direct expression in those other arenas is being blunted by political and economic interests, not humane and conscientious ones. The meaningful change inspired by pandemic which so many had hoped for in the classical world hasn’t totally manifest. (Some may argue with me on this, and really, go ahead; sticking to my guns.) There is a feeling, in looking at the mad race back to a crap old normal that didn’t work well for anyone not at the top, that war has magnified the compassion deficit uncovered by the pandemic a hundred-fold. People are already suffering emotional burnout, and now… now. But I’m not so sure performative hashtags are the answer. Certainly, such gestures satisfy marketing departments and board members who wish to convey concern (#concern); whatever is easiest, least risky, most theatrical, requiring lowest effort but eliciting maximum applause and maintaining the comfortable position of coolness (or victimology narratives), with the requisite grab for sexy influencer clicks, well yes, this. (I get it; take a look at my hashtags, done for clarity and indexing on the internet, but still.) I naively want to believe people are still (somehow) good, that they are not all selfish, that they will take initiative, however big or small, and not for their own sake; how I want to feel there is a willingness to risk comfort and familiarity and position, that humanity will make an effort, move beyond, give a damn – not for themselves, not for bank accounts, not for comfort or the continuance of some pretentious, capital-A form of art or some jewellry-rattling form of #fancy #night #out, but because it is simply the right thing to do. Watching numerous huge protests across the world is encouraging; people care, many of them, but I wonder how much is translating into real action, a contemplation given extra force in examining various responses within the classical world.

It is a community which has, this week, been a hodge-podge of activism, protest, confusion, awkwardness,  silence, diplomacy, and carefully-worded outrage. Some, like Opernhaus Zürich, have been straight-forward: “We strongly condemn the unprecedented war of aggression on Ukraine.” The purposeful inclusion of those words (“condemn” “war” “aggression”) are incredible when seen in contrast to the approach of other houses. Clarity matters; language matters. Russian conductors Kirill Petrenko and Semyon Bychkov, have used similar clarity in their respective statements. Released through the Berlin Philharmonic, Petrenko’s note says that Putin’s “insidious attack” does indeed “violate international law.” The head of one of the world’s most famous (and storied) orchestras writing this, publicly, is noteworthy; for Petrenko (who is Jewish), music is certainly not above, nor separate, from politics. How could it be, though, considering the history and creation of so many pieces? Going further yet is Semyon Bychkov, who has written a series of strongly-worded, thoughtful responses over the past week. In one statement, he pinpoints the importance of recognizing the intersection of history, memory, conflict, and narratives, something which has been the subject of heated online discourse since the start of the war this week:

One of many signs and symbols that the country has returned to pre-Perestroika times is the dissolution of the Memorial Society founded by Nobel Peace Prize winner Andrei Sakharov in 1989. Its mission was to research every single victim of repression and keep the memory of the dead alive. Through the dissolution of the Memorial on 29 December 2021 victims of repression were killed once again. This too is a form of genocide. Not in the Russian-occupied Donbas of Ukraine as Putin claims.

The Russian regime wants to obliterate the memory of its victims. If we forget them we will betray them.

Earlier this week, Bychkov announced the cancellation of a planned series of concerts leading the Russian National Youth Orchestra. Rather than sticking head in the sand and stating “culture continues” he makes real the very real idea that choices during war matter; actions result in things people will, or won’t, experience directly – and this is what creates impact in a real way, an impact which morally dominates any ostrich-like, romanticized notion of what culture (specifically classical music) can or should be. Bychkov’s cancellation is not about punishment, as the St. Petersburg-born maestro explains:

I want the spirit of this decision to be unmistakably clear: it is in no way directed at the orchestra or its public. The emotional suffering of ordinary Russian people at this time, the feeling of shame and economic losses they experience are real. So is a sense of helplessness in face of repression inflicted by the regime. Those individuals who dare to oppose this war put their own life in danger. They need us who are free to take a stand and say: ‘The guns must fall silent, so that we can celebrate life over death’.

He writes something incredibly important just before this, that performing “under the present circumstances would be an unconscionable act of acquiescence.

This is not, it is worth nothing, an act meant to sow division; it is an act of solidarity that fully and openly acknowledges the central role of economics within the classical world, one rarely discussed but wholly vital, especially the impact the pandemic has had on culture. The money-meets-government factor is an element which certainly deserves scrutiny, and indeed it’s one many Russian artists have now dared to question. A strongly-worded open letter from Russian arts workers reads, in part, “Everything that has been done culturally over the past 30 years is now at risk: all international ties will be severed, cultural private or state institutions will be mothballed, partnerships with other countries will be suspended. All this will destroy the already fragile economy of Russian culture and significantly reduce its significance both for Russian society and for the international community as a whole.” So far the petition has more than 2100 signatories. I can only guess how many of those who signed are, or have been, on the streets to protest – there have been several across Russia, and thousands of people (including composer/musician Alexander Manotskov) have been detained . Several Russian cultural figures (including, rather notably, Vladimir Urin and Vladimir Spivakov) have signed an anti-war petition in which they recognize that “in each of us lives the genetic memory of war. We do not want a new war, we do not want people to lose their lives.” It may seem milquetoast in its wording, but as Meduza editor Kevin Rothrock pointed out, “many people are risking their livelihoods with this. It’s not your throwaway virtue signalling.” If art is about connection, as some have recently claimed, then the most important points in that line of connection must be financial; to disinclude them is to engage in a privileged form of willful blindness. Who can afford such a luxury now?

Moscow-based art museum Garage has released a public announcement in which they announce they are halting all of their exhibitions “until the human and political tragedy that is unfolding in Ukraine has ceased. We cannot support the illusion of normality when such events are taking place.” A group of public figures, including author Vladimir Sorokin and actress Chulpan Khamatova, composer/pianist Anton Batagov, and Nobel-Prize-winning journalist Dmitry Muratov, have added their names to another petition, which reads (in translation):

The war Russia has launched against Ukraine is a disgrace. It is OUR shame, but unfortunately, our children, the generation of very young and unborn Russians, will also have to bear responsibility for it. We do not want our children to live in an aggressor country, to feel ashamed that their army has attacked a neighbouring independent state. We call on all citizens of Russia to say NO to this war. 

We do not believe that an independent Ukraine poses a threat to Russia or any other state. We do not believe Vladimir Putin’s statements that the Ukrainian people are under the rule of the “Nazis” and need to be “liberated”. We demand an end to this war!

The outrage – its reality, its clarity in expression, the risk inherent to its expression – are all very real, and witnessing it across the spectrum, in real time, has been harrowing. To be blunt: I never expected Russian artists to publicly take a stand, to venture, to risk, but when they did, I am struck (mostly) by the humanity, and the specificity of language in conveying that humanity (something I think Bychkov is especially good at capturing). That doesn’t mean there hasn’t been disagreement, defensiveness, an appalling lack of compassion. False equivalency, that pungent symbol of 21st century socio-political exchange, has been expressed by some – it reads as little more than self-interested apologism; the “what aboutisms” that come with such reactions beat on the intellect and the soul equally. Such responses were taken to task by Moldovan violinist Patricia Kopatchinskaja, who shared specific and personal details of her family history, one which is, like so many of us Eastern Europeans, threaded through with tragedy:

My already very old grand-grand-parents were deported by the Russians to Siberia during the second world war. One grand-grandfather was shot. My grandparents were robbed by Russian soldiers of home and everything. Not even being allowed to keep the shoes of their small children they had to live on the street. These are facts, not opinions.

Equally clear has been the position of music publisher Bärenreiter: “We vehemently oppose violence as well as the unfounded and unjustified aggression of one state against another, for which there is absolutely no place in cultural Europe.” They added the call to “let us all think about how we can actively support the Ukrainian people who are paying the highest price just for expressing their will to live just like us.”

Herewith are two links, ones I shared with Bärenreiter, which I am sharing here – not to seem saintly, not to prove anything, but merely because of a feeling of utter helplessness; I don’t know what else can be done, but to provide something which might have a real impact past numerous other tepid words and performative gestures. Perhaps my history working for Amnesty International many years ago in Dublin is making itself known; those busy days working alongside journalists covering a variety of human rights stories left its own indelible mark. These links (to accredited charities) were shared with me by Ukrainian contacts, who have been pleading with their well-meaning, non-Slavic counterparts to please fucking do something! They contain real, actionable suggestions to real organizations, many of them working at ground level in Ukraine. 

I don’t want to offer any grand philosophical statement about how culture “erases” borders – those borders and identities matter to people. People are fleeing across them right now; the fact they’re from a certain place matters a great deal, to them and to others. People right now are arguing about those identities, warring over them, with words and weapons equally. Culture doesn’t melt anything; music doesn’t mend anything – if anything, music has the power to rip hearts wide open, to inflame passions, to provoke strong feelings and thoughts; sometimes it should. Music isn’t always some mystical prescriptive bandage meant to heal the world – history has repeatedly taught us (or tried to teach us) that such reductive understanding doesn’t exactly work, for performers or audiences. Of course, history is largely labyrinthine; right action and its effects are not. We all experience life, and its sounds, differently – anthems, marches, symphonies, operas – births, deaths, sex, love. We all come from somewhere; sometimes we leave those places, but our hearts stay. How could they not? Sing, proclaim, protest; have a voice. Your voice matters, and will in time, I think, be less a part of the labyrinth of history than a ragged, colorful thread in a vast quilt, a piece of which we take back to our homes, someday, somehow – against our skin, hidden, but close to our hearts.

(Artwork: Tetyana Yablonska, “Life Goes On”. Oil on canvas, 1970. The National Museum of Ukraine, Kyiv.)
opera, Wagner, Tristan und Isolde, Jonas Kaufmann, Anja Harteros, Bayerische Staatsoper, Munich, stage, culture, opera, performance, reach, hands, beautiful

Essay: Bridging The Divide

One of the most painful aspects of the current era has been the observance and experience of chasms. Opera, as an art form, mixed with the reality of pandemic may find fascinating intersections within the virtual sphere, but that meeting does not translate very effectively, at least so far, within tangible form. Cost, travel restrictions, vaccination passports, and Brexit challenges aside, many more barriers exist which ask for careful consideration. The opera road has many divergent avenues which are all largely based around locale; views and vistas along respective routes, to say nothing of who travels them, vary widely. Big trucks, small bikes, winding paths, superhighways; “how far to the next pit stop?” and are-we-there-yet-isms; lamps, darkness, diners, picnics; baggage, necessities, extras; time, route, and of course, purpose, are all paramount, but none trumps locale, of calculating just how one actually gets from Point A to Point B, and just who’s going to pay for that particular ride.

Such matters came to mind during Bayerische Staatsoper’s final presentation of the company’s 2020-2021 season, a performance / livestream of Tristan und Isolde featuring tenor Jonas Kaufmann and soprano Anja Harteros in the title roles and outgoing Music Director Kirill Petrenko on the podium, with a moody production by Krzysztof Warlikowski. During the second intermission, German media personality Thomas Gottschalk, acting as event host, spoke with American baritone Sean Michael Plumb (who was singing the role of Melor) about the differences between North American and European systems, highlighting obvious financial realities and the ways in which certain perceptions relate to not only aesthetic expectations but to overall presentation, as well as to the early and regular exposure to classical music. I confess to being struck by this exchange, especially the questions – ones that are rarely if ever asked in interviews, let alone at the intermission of a major production at one of the world’s foremost houses; they’re the sorts of things I tend to discuss privately with friends, not openly in a broadcast, for thousands to hear and ponder. Yet such an exchange is worth publicly contemplating in an era when some North American opera/classical devotees may well be looking across the sea green with envy (or blue with sadness), highly aware that homegrown and European models are simply not comparable. Artists and administrators who have traveled from Europe to North America, whether on a contract or in lengthier capacities, are struck by such sharp contrast, within the realms of style and approach as much as the realities of funding on one side and audience expectations at the other. There are a lot of those expectations to fulfill, many more demands to be met at every turn, and sitting at the obvious core of it all, of course, is money. In many senses it is miraculous that wheels turn at all in North America, given the delicate state of funding, the realities of union negotiations, a near total lack of media exposure, and widespread public indifference to an art form so heavily laden (if not outright presented) with hideous clichés, literal as much as figurative.

And while there’s plenty of talk about the funding side (not wrongly), the other aspect which must be considered is education, perhaps now, more than ever. Generations of brutal government cuts in Canada and the United States, to education as well as to public broadcasting services, have cultivated an environment whereby experience, understanding, and appreciation of the arts has been perniciously removed from numerous non-arts contexts to which is dependent; history, social issues, politics, and other art forms (literature, painting, dance) are now largely disconnected from any form of live performance art and/or presentation. The teaching of history, in all of its diverse and frequently ugly aspects, has been divorced from that of cultural expression (and direct experience) by generations of teachers who may well not know or understand the role of culture themselves, and who, not unlike opera companies, are working in relation to the decisions of their own boards and committees, and the related budgets as set forth by each according to respective government bodies. Teaching journalism at post-secondary institutions myself, I wrestle with how to infuse my media teachings with music; students tend to get fired up through sounds, not words, because sound, in most spheres, has a resonance words do not (cannot) wholly possess. Sometimes  international examples (written + audio/audio-visual) are given within the contexts of lectures and homework; study this, listen to that; watch this, what did you get out of that, and how can you apply it to your work? The results are usually insightful, enlightening, expansive, lending themselves to new questions – and that’s precisely the intention.

Encouraging such enthusiasm is central to education, particularly for endeavors attempting to integrate the world of culture within an environment that would seem to spurn and diminish such efforts. Stefan Zweig writes in his momentous memoir The World Of Yesterday (Die Welt von Gestern: Erinnerungen eines Europäers, 1942) that “enthusiasm is infectious among young people. It passes from one to another in a school class like measles or scarlet fever, and by trying to outdo one another as fast as possible novices, in their childish vanity and ambition, will spur one another on.” Infection does not live long in a state of lockdown, as many of this era certainly know; enforced isolation, within education as much as artistic realms, is its own form of hell. Teaching online this past year was harsh for all involved; the “enthusiasm” of which Zweig writes was in little supply, yet I found its expression in some unexpected if delightful places. At the end of various classes, there would almost always be some students who would want to chat – about the lesson and the issues we raised, about things they’d seen/read/heard which were somehow related, about the various music things I’d brought in as illustrations of this or that concept. Very often there were further questions, about how I became interested in opera, who introduced me, what I specifically liked. Such curiosity and enthusiasm would later be glimpsed (explored, realized, manifest, however tentatively) via formal submissions, whether written or via audio or visual means. How different these exchanges might’ve been within a live context is difficult to say; would students have possessed as much boldness? Did the perceived safety of a monitor – distant, faceless if they so chose (most did), vocally disembodied –  make the asking of such questions, about a world so foreign (and perhaps daunting) to them, less awkward? I find the medium of a monitor energetically deadening, that it robs me of the vibrations and resonances which accompany the experience of the live, whether in the house or the classroom; one senses the receptors inherent within learning and response, which allow one to fully listen and fully feel, are simply not there. I never felt entirely as present I should’ve been for my students from behind the screen, and yet there was something about the experience that encouraged curiosity. Hurrah!

Just how much this curiosity may or may not be expressed in the autumn is questionable. As of now, classes and labs are to be held in-person partially, with a 50% in-room capacity. It will be another chasm to cross, creatively, enthusiastically, with much courage, curiosity, commitment. I am not quite sure what I’ll be using, music-wise, as part of my instruction, but by December, I imagine we will all be thirsting to attend some form of live music event, perhaps genres not yet anticipated. Until then, I’ll be cocking an eyebrow at the various education departments of opera companies, hoping they encourage the experience and exercise nuance, rumination, and curiosity; though not formally part of the STEM system, they are vital to helping close the chasm to which Gottschalk and Plumb’s exchange alluded. It isn’t about budgets now; it’s about brains. Bitte, let’s use them, in all their various capacities, through all the various trips.

Top photo: Jonas Kaufmann as Tristan and Anja Harteros as Isolde at Bayerische Staatsoper. Photo © Wilfried Hösl

Matthew Rose: “We Have To Believe In Opera, And Do It In Brave Ways”

Matthew-Rose

Photo: Lena Kern

The opportunity to see the worlds of art and music joined live on a stage is always a treat, whether it’s with William Kentridge’s production of Alban Berg’s Lulu at the Metropolitan Opera, or Barbara Monk Feldman’s Pyramus and Thisbe at the Canadian Opera Company. Stimulating intellectually, such integrations offer the additional possibility of emotional contemplations and experiences that reach past the limits of language.

The history of  blending art and music is, of course, very long and encompasses total creations, notably Stravinsky’s 1951 work The Rake’s Progress, which was inspired by a series of eight drawings done by William Hogarth between 1732 and 1734; they chart the decline of innocent Tom Rakewell, who comes to London and is drawn into a world of debauchery, debt, and personal destruction. Stravinsky had seen the drawings as part of an exhibition in Chicago in 1947, and, together with poets W.H. Auden and Chester Kallman, created a sonic landscape that vividly captures the vitality of Hogarth’s work while simultaneously exploring vice, loss, and vulnerability. The Rake’s Progress premiered at  Teatro La Fenice in Venice in 1951, before productions in Paris and New York; it was also part of the premiere season of the Santa Fe Opera. The text, by Auden and Kallman, is arguably one of the richest in the repertoire, but like the music, it’s dense and requires deft listening. Those aren’t bad things, by the way; as you’ll read, perhaps should be more encouraged in our overloaded, insta-hype culture. 

glyndebourne rose rake

Topi Lehtipuu as Tom Rakewell and Matthew Rose as Nick Shadow in the 2010 production of “The Rake’s Progress” at Glyndebourne. Photo: Mike Hoban / Glyndebourne / ArenaPAL

This weekend the London Philharmonic Orchestra presents a live in-concert presentation of the work, featuring tenor Toby Spence as Tom, soprano Sophia Burgos as Anne Truelove, and bass Matthew Rose as Nick Shadow. They’ll be performing under the baton of Vladimir Jurowski, who led the work in 2010 at the annual Glyndebourne Festival Opera (where he was then-Music Director), in a storied production originally first presented in 1975, which featured Rose (as Shadow), Topi Lehtipuu as Tom, and Miah Persson as Anne. Designed by artist David Hockney and directed by John Cox, the production has toured extensively, and is a beloved part of Glyndebourne history. Smart, funny, and scary, this pretty production was my initial way in to its world; between it and a various recordings, I found this Stravinsky demanded great amounts of time, attention, patience, and care, much more so than many of his other works. Those qualities were heightened and found a natural (and dare I say, surprisingly comfortable) outlet when I was heard portions of it live at an LPO rehearsal earlier this week. The Rake’s Progress is, more than many operas, one that needs to be experienced live to be fully appreciated, providing a visceral experience that goes far past its decline-in-fortunes narrative. Tom’s loss, especially of his true love (pun intended), takes on a wholly real, and wholly passionate, sound. Equally striking is the unrepentant sensuality of the score, between the bronzen throb of basses and horns, the gossamer-like delicacy of violins and woodwinds, and ethereal (if utterly precise) vocal lines, The Rake’s Progress is as rough as it is poetic, as funny as it is sad, and as real as it is fable-like; it’s art and life joining, in a deeply satisfying integration of flesh and spirit.

This is something I sense Matthew Rose knows and appreciates about the opera. We spoke last year about his work with the Scuola di belcanto; since then, the English bass has been named Artistic Consultant to the Lindemann Young Artist Development Program at the Met. He just wrapped up performing in two Puccini works in New York, La fanciulla del West (opposite tenor Jonas Kaufmann) and La bohème, and is scheduled to be in a Royal Opera House production of Mussorgsky’s Boris Godounov next summer. Between then and now, Rose appears at Opera Philadelphia as Bottom in Britten’s A Midsummer Night’s Dream (something of a signature role of his) and will also be performing with the London Symphony Orchestra and the BBC Symphony Orchestra. Rose is notable not only for his incredible vocal flexibility (his repertoire includes Baroque, belcanto, and contemporary works) but for his immediacy as a performer; there is a palpable sincerity to his work, a sense of urgency, and depth of true feeling. This applies every bit as much to the character of Nick Shadow (the actual devil in disguise) as it does to poor old Leporello (servant to Don Giovanni), the role I last saw him perform live onstage.  I was keen to get his thoughts on the work itself,as well as the ways it’s perceived, and how those perceptions have played into contemporary programming choices. His responses were passionate, thoughtful, and hugely informed by a balanced sense of keen artistry and quotidian approachability, with large splashes of humour. Rose may be singing a villain this weekend, but I think it’s fair to say he’s one of the good guys.

hogarth sir john soanes

The third of Hogarth’s paintings in “A Rake’s Progress” – The Orgy: The Descent Begins. (Photo: Sir John Soane’s Museum London)

What would you say to someone who’s new to The Rake’s Progress?

It’s very, very intelligent, and very intellectual. (The creators) put this thing together based on pictures by Hogarth, creating a whole story in a very intellectual way. It’s not Traviata — you have to really do your homework to understand what every sentence means. The Hockney production in Glyndebourne I’ve been lucky to do is so illustrative of what is happening — it is so accessible, which is why it’s been such a success.

Experiencing it live also makes it accessible, because one can clearly sense how immensely powerful and detailed the score is.

It’s the whole thing: seeing someone’s life go from one thing to another entirely, as this does. Tom’s this very happy, innocent young man who goes completely insane and dies in the end. It’s a very sad story, and Stravinsky’s music is so illustrative, and so appropriate for the time and to Hogarth. It’s brilliant he decide to do this.

The sensuality of the music can be surprising at points for newcomers.

Yes! And every single bit is exactly what it needs to be — the music is so brilliantly descriptive, some bits are so beautiful, (like) the way he uses the two voices (of Tom and Anne). There are also bits with Tom and Nick Shadow, at the end of their card game, where they sing a duet, and it’s very hilarious — the way he uses angularity and harmony is so clever.

There’s so much dramatic momentum within the musical lines as well.

Completely, though somehow it’s not quite become the great ticket seller I guess we all think it should be, but we get to spend hundreds of hours preparing it, so if audiences are able to have the same understanding as they did for the Hockney one, that would be good indeed.

Jurowski LPO

Photo: Benjamin Ealovega

John Cox has said this is “an English opera written by a Russian composer” — what do you make of that?

That’s exactly what it is. As Vladimir says, there’s bits where Stravinsky quotes Tchaikovsky and Russian folk music; it’s very influenced by the Russian thing and classical music thing, and Kallman, who was American, and Auden, who was English, were putting the text together with that, so it’s an amazing collection of people and ideas. Shadow is the person who makes this story happen: he takes Tom out of this innocent place, and puts him in this situation which is opposite to that, and his life becomes worse. It’s interesting… it’s evil defeated, but not completely defeated. 

He is Tom’s actual shadow… 

They talk about that, don’t they — it’s his alter-ego in a way.

… but the serious stuff is balanced by comedy.

It can be done funny or sinister; it’s this brilliant script you can play with in many different ways. I think Kallman took on persona of Anne, and Auden did all the other bits as they wrote this. You have to trust what they and Stravinsky have given you, and use your own imagination too.

Matthew-Rose

Photo: Lena Kern

How much do you think that sense of imagination applies to programming these days?

Who knows… people are being more and more conservative about what they’re doing, which I think is worrisome for our art form if this goes into the future. We have to believe in opera, and do it in brave ways. If you do very general, safe repertoire, in a very safe way, that won’t do anything for anyone. 

Administrators would argue that those programming choices are not being made now because auditoriums are having trouble filling seats.

Yes, and they think they’ll solve that problem by programming safe stuff that won’t challenge anyone, but this art form is challenging, it’s not easy and it shouldn’t be easy. That’s the great thing about it: you are given so much information at once, and you can take so many things out of it, and perceive and experience it so many different ways. You can take it as a film and just sit back and watch, or you can think about the music itself, or whatever — it’s a great thing.

Some past productions of The Rake’s Progress made it about pretty pictures and wigs and corsets and, I think, contributed to the way it is perceived in some quarters, as this costume-heavy, non-tuneful Anglo-Russian piece.

It’s none of those things though; it’s very dangerous and sexy and brilliant. We shouldn’t be scared of these things; audiences should know about them. Also the way things seem to be going in terms of marketing and selling, you now have to have the right star — and these are people who won’t be singing things like this, or Peter Grimes. Art galleries can get people to see art of all different kinds of art, but at the same time we’re scared about cutting people off opera with new ideas; one art form can somehow do it and yet… maybe we need to help people understand what this is.

… while not dumbing it down, I would suggest.

You don’t need to dumb it down. Music is being taken out of schools and out of the core curriculum of education, and it’s a shame for our industry. If people are educated to know about stuff, then they can appreciate it, and why shouldn’t they know and appreciate this kind of thing?

Opera ≠ Church

Simon Schnorr as Don Giovanni in Jacopo Spirei’s 2016 production
for Salzburger Landestheater. Photo: © Anna-Maria Löffelberger

People come to opera with many opinions and ideas. If they’ve never seen a production, or have only caught tidbits online or the television, have gone at the behest of a significant other for a special occasion, or, they’ve worked in the industry their entire lives in some capacity, everyone has an opinion: It’s the greatest art form there is. It’s stagnant. It sucks.

In speaking with director Jacopo Spirei recently, it seemed as if he was highly aware of all of these opinions, and moreover, had spent considerable time with groups who held a diversity of ideas around the art form. It’s this awareness, I suspect, that powers so much of his directing work; the Florence-based director has a powerful desire to reach through all the baggage a person carries (whether artist or audience member), to present something new and very immediate. Spirei, as I outlined in part 1 of our chat recently, spent the early part of his career working with British director Graham Vick, whose own stagings of operatic works have attracted their fair share of fans and critics. Vick is a figure who firmly believes in community involvement, and in reinforcing the art form as an intrinsic part of society.

Spirei has a similar approach. He has a number of acclaimed productions under his belt, including Rossini’s comic La cambiale di matrimonio (The Marriage Contract) for Theater an der Wien (Vienna) in 2012; another Rossini opera,  the beloved La Cenerentola (Cinderella), for Festival Internacional de Musica (Cartagena) in 2014. He’s also worked with the renowned Co-Opera Co., helming productions of Puccini’s Madama Butterfly and Mozart’s Le nozze di Figaro (The Marriage of Figaro) for the London-based organization. Spirei’s production of Mozart’s Cosi fan tutte won the audience prize for best production of the 2012/2013 season at the Salzburger Landestheatre, and he also helmed Gluck’s The Pilgrims of Mecca (La rencontre imprévue, ou Les pèlerins de la Mecque) there in 2013. Spirei’s resume is long and impressive, and extremely varied.

As he mentioned in part one of my interview with him, the busy director has been behind a few versions of Mozart’s Don Giovanni, including a popular, acclaimed version of the work staged at the Landestheater in 2011, and remounted in 2016. He’s set to direct Verdi’s Falstaff in Parma at the Festival Verdi in October.

With his recent San Francisco Opera debut,  Spirei was tasked with re-envisoning Gabriele Lavia’s 2011 production of Don Giovanni. The director and I spoke just on the cusp of the production’s opening (on now through June 30th); thoughts about the dastardly deeds of the Don, as well as the centrality of women in Mozart’s famous 1787 opera, led to a broader discussion on opera attracting new audiences, the vital role of education, and the particulars of opera fashion. To go casual or not to go casual? Read on.

You recently told Newsweek that in Italy, opera is more about “pretty pictures”; I was reminded of the ongoing debate between new and old productions. Some people love the contemporary take on works; others feel there should be a return to beauty.

Yeah the problem is, what is beauty? It’s such a wide concept. When something you put onstage doesn’t help the story or doesn’t tell us anything, it hasn’t got a thing to say, then it has no place on our stages — it’s very simple. In a way you have to tell the story that is in the piece, that is written down; that’s where you start from. Of course you do it through your own intellect and creativity, but you cannot start decorating it; it doesn’t need that. The art form is absolutely fine on its own. What it needs is to be alive. It needs absolute essence, which is the live performance.

The joint work the director does with the conductor and the singers is to lift the opera from the page, to take it away from what’s written and recreate it, reinvent it. There’s no such a thing as pretty show or an ugly show; there’s a good show or a bad show. That doesn’t mean in-period not-in-period; somehow it’s a fake problem. If the work is good and relevant and done with honesty, then it’ll get through. Some work is provocative, some not, sometimes it want to be thought-provoking and hit something; each (production) has its own definition of beauty and of art, which makes us grow and develop.

… and some productions aim to be purposely unpleasant.

If you think about Caravaggio and a lot of his stuff, they’re beautiful paintings with incredibly morbid subjects: people without teeth, rotting away; fruit disintegrating. There’s a reason it’s rough, with that very harsh lighting. Beauty is, first of all, a completely subjective thing — I like purple maybe you like red, you see what I mean — in those terms it’s one thing. There are different styles, there’s brutalism, there’s a more decorative style. What I said about Italy and opera is not the fact that beauty is wrong, it’s just, instead of it being the obsession it used to be for this country — I mean, even Pasolini his own own version of beauty! — the theater has stopped developing, and become just a showcase of pretty costumes and nice scenery.

You mean museum pieces?

Right. So then you don’t need to do new productions — (old ones) were beautiful and had a lot of money (put toward them), a fantastic costume designer, what more do you need in life?

Gillian Ramm, Laura Nicorescu & Tamara Gura in Cosi fan tutte from Spirei’s production for Salzburger Landestheater.
Photo: © Christina Canaval

The Met is grappling with this right now; the tension between those who enjoy what is called traditional stagings, and the group who say that’s boring and doesn’t move opera forwards.

First of all I think theater should be a leader, not a follower. The theater should lead an audience, teach an audience, make an audience grow, otherwise you end up with what TV has become, which is an endless number of reality shows, with no imagination, no creativity. In that sense the theater has to lead, in a way that works at every level; you have to show your audience a path and take them down that path. That’s one element of it, of course; the other element is the constant discussion about tradition. I find that very entertaining!

When we refer to “tradition” we’re basically referring to operas in the 1950s and 1960s. It’s a really narrow frame of time for almost 500 years of opera history. If you go and look at the operas written and performed in the 1920s and 1930s, the sets were different; if you look at some of the sets from the early music festivals, they did the most abstract, extreme productions that today would get completely trashed. We’re only referring to the system in the 1950s and 1960s, and little bit of the 1970s; what does it mean? Composers like Verdi cared so deeply about a piece, he would do anything to bring it to life. This debate on tradition, it means nothing!

What it is, is, it’s comfortable — and comfort is laziness. The comfort of it, it’s everything. Nowadays we live in a political world that is only looking backwards, thinking back at the supposed good old times, because we think we know what good old times were — but we never had good old times. Like, “oh remember the 1980s!”

Ines Reinhardt and Sergey Romanovsky in Spirei’s 2013 production of Gluck’s The Pilgrims of Mecca for Salzburger Landestheater.
Photo: © Christina Canaval

People romanticizing the past…

Yes! So we have to move forward; we have no choice. As human beings, there’s no going back.

Where does art and accessibility to newcomers, fit in? A lot of people have said to me that they find opera intimidating, they don’t know where to start, they think they won’t understand.

You’re absolutely right when you say “intimidated” — we just need to take the aura off it. It’s not a church, it doesn’t matter what you wear so long as you come and watch it. The San Francisco Opera is doing this thing where they’re showing the opera at the baseball stadium. It’s fantastic! I’ve been taking Uber cars around, the drivers all ask me where you from what you do, and when I tell them, they say, “Oh how cool, I’m curious!” And I say, listen if you want to see it, go to the baseball stadium, on thirtieth of June, you can see it, and they all say, this is great, cool!

The opening of the 2013-2014 Met Opera season; Eugene Onegin (with Anna Netrebko), broadcast live in Times Square.
Photo: mine. Please do not reproduce without permission.

It’s like the Met broadcasting its opening night in Times Square — I’ve gone to that more than once, and it’s fun. People bring thermoses and sandwiches. 

Wonderful! Really, there’s nothing wrong with the art form, it’s fine, it just needs to be taken to the people. Of course, if the people don’t come to the theater, the theater has to go to the people, and find a way to go to the people, maybe not via the big institutions — you need the big institutions to keep the art form alive — but you also need the new world of young companies to bring the artform to the people and even take the people into the theater, or not, at least then it’s an educated choice. People can then reasonably say, “I’ve seen it and I don’t like it” or “Wow, that’s great!”

At least plant the idea…

Yes.

My attitude is, if you do want to come with me to the opera house, please make an effort to look smart; I like doing something special, and it’s nice to see people having the desire to do that. That doesn’t mean opera is snotty or elitist —dressing up doesn’t mean those things. I feel like we have to demystify the opera house as an overall experience, and that extends to fashion.

Absolutely. If a person says, “I’m not wearing a suit but I’m still going,” in a way, from my point of view, that’s the priority (getting them in). It’s like going out on a Saturday night: you dress up, but it shouldn’t feel like, “OH MY GOD I HAVE TO PUT ON MY BEST TUX!”

Simon Schnorr und Sergey Romanovskys in Spirei’s 2013 production of Cosi fan tutti for Salzburger Landestheatre. Photo: Photo: © Christina Canaval

But seeing jeans and sneakers sometimes frustrates me; I feel like we’ve coddled everybody, especially in North America, to constantly feel the need for comfort, throughout every single experience. It seems as you say, lazy. You can look smart casual, but that’s not the same thing.

Ah, sneakers and jeans, you see them everywhere. You can spend more on jeans than an actual tuxedo, D&G and Cavalli make some very fancy jeans! Times change, and all that develops, it’s absolutely fine, and again, one can like it or not like it. You have all the right to say, “If you come with me, look decent” — I don’t have a problem. What I think is crucial is to bring opera to the people, as well as people to the opera.

Nowadays, unless you live in Germany or Austria or a few other countries, you don’t grow up with music, it’s not taught in schools, the opera house is not a place where you go. I worked a lot in Germany and Austria, and it’s completely part of the culture. You take your kids to it, they grow up watching music and go to the opera and they are completely unfazed by it. They are not shocked, they have a relationship to culture; they know what they’re talking about when they discuss it.

It’s woven into the fabric of society there.

Yes, moreso than in Italy. I’ve worked so little in Italy; life has brought me outside. There’s a lot one has to say “no” to; it also has to do with the funding, (Italian companies) can’t really plan ahead because they don’t know if they will have money next year or how much money they might have. Italy has been cutting things regularly, every year, sometimes mid-season. So theaters are trying. It’s harder for sure — but Italy has also mismanaged money for a really long time.

And now it’s catching up with them?

Of course.

Hannah Bradbury, Raimundas Juzuits, Florian Plock, Kristofer Lundin und Lavinia Bini in Spirei’s 2016 production of Don Giovanni for Salzburger Landestheater. Photo: © Anna-Maria Löffelberger

It’s always the arts that gets cut first…

Always, and it’s the biggest mistake a society can make.

Education and arts are essential; theater is essential; if you study it, if you go, if you do it, you learn to be in somebody else’s clothes, somebody else’s problems, you start to empathize with those problems and become more tolerant and less judgemental, you are a better person. And being an audience in a theater makes you a better person also. It teaches you to be in a room packed with other people, and to really listen to something, not interfering with it or with others, but sharing an experience.

Beautiful Nothingness

Translating complex philosophical ideas onto the stage can be a challenge, particularly when that stage doesn’t involve words, but The National Ballet of Canada’s Being and Nothingness, based on the work by Jean-Paul Sartre, offers a riveting expression of the ideas around the nature of existence, done with a definite visual poetry that makes for compelling watching. The work is being staged at Toronto’s Four Seasons for the Performing Arts as part of the company’s spring program (which also includes work by Alexei Ratmansky) and runs through June 6th.

Principal dancer Guillaume Cote turns choreographer for Being and Nothingness, which took shape after fellow dancer Greta Hodgkinson approached Cote about creating a solo. Cote was reading the work of Sartre at the time. As he prepared the solo, Cote says in the program notes that he was surprised by “how many aspects of Sartre’s theory began to come up. There was this idea of creating an image of ourselves, an ideal of what we should be, and no longer living in the moment but rather somewhere between what we’e done in our past and what we’re striving for in our future.”

This “somewhere between,” where the dancers look caught between past and future, is the space where Being and Nothingness derives much of its power. Soloist Hodgkinson performs with just the light of a sole bulb dangling on a long string, her body twisting and contorting, a Giacometti come to life. It’s as if she is in a frantic fight against inertia and vanishing, fending off the darkness but fearful of what the light might reveal. Her arms and legs turn toward, and then away, from light, toward and back from the corners of Michael Levine’s satisfyingly grim set. Cote’s choreography nicely integrates the fluid, spatial elements of Tharp and Balanchine, while deftly maintaining a poetic urgency that perfectly matches the gorgeous panic of the Philip Glass Metamorphosis and Etude pieces that score the work, ones expertly performed by Edward Connell.

If, like me, you can’t quite place Being and Nothingness from your reading past (I did a paper on it in university roughly two decades ago), it’s worth remembering that the French philosopher starts from the point of humans being precisely zero essence; we are not “essentially” good or “essentially” bad, we simply are. In other words, life’s what you make it. Sartre writes that because humans lack any pre-determined essence, they make themselves purely by acting in the world. This “world” is presented onstage through a series of vignettes, many of which feature couples in various circumstances. This reflects the dualism Sartre explores (and ultimately rejects) in his work; to put it simply, what you see is really what you get.

Thus Cote has staged a work with few light spots, though the ones there shine through brilliantly, and are complemented by intense dancing and a forceful theatricality that dips and dives around the abstract and occasionally surreal. Dancers Kathryn Hosier and Felix Paquet share a lovely, playfully romantic pas-de-deux in “The Bedroom,” while Svetlana Lunkina and Brent Parolin bring a strained connection to vivid life, with the help of a carpet (frequently dragged around with someone on it), in “The Living Room.” The bridges between past and present, of sitting in a purgatory of the present, couldn’t have been made more searingly obvious, and the choreography and imagery presented in this vignette was particularly affecting for its visual inventiveness and seamless blend of movement and design. Further along, an ensemble of male dancers, clothed in natty grey suits designed by Krista Dowson, perform upstage (they’re downstage for “The Street”) and remind one of Sartre’s argument that “we, as human beings, can become aware of ourselves only when confronted with the gaze of another. Not until we are aware of being watched do we become aware of our own presence.”

Greta Hodgkinson and Ben Rudisin (Photo by Aleksandar Antonijevic)

This idea of presence makes the solo work all the more trenchant;  Hodgkinson’s intense performance that opens the show,  as well as Dylan Tedaldi’s tormented solo performance in “The Sink,” add challenging if beautiful layers to what is, at its essence (and yes it has one), a brilliantly inventive piece of dance theatre.  Fully immersing his head in a sink full of water and then throwing his head back, lion-like, Tedaldi gives a controlled and sure physical expression of Sartre’s idea that “the gaze of the other robs us of our inherent freedom” — even if that gaze is coming from a mirror, it would seem. Freedom here looks like a joy and a torment, at once, and choreographer Cote seems to understand this perfectly.

The idea of freedom as a leviathan-like force, haunting, harrowing, beautiful and terrifying, is examined with quiet intensity in the final vignette, “The Call”, where Hodgkinson and dancer Ben Rudisin wrestle with a phone call (and an ever-lengthening phone cord); it’s as if they are wrestling with their own need for connection, and a repulsion at being defined solely by it, grappling for freedom and pushing against it simultaneously. Such push-pull tension fuels the piece on to a surprising, if nicely contemplative ending, elucidating the philosophical notion that “freedom is humanity’s curse as well as its blessing, and what we make of that freedom is our own.”

It is an awful, awesome, awe-inspiring note Cote has chosen to end on, and it will, like Being and Nothingness itself, leave you quietly contemplating the lights, the shadows, the movements, and the stillness; you may even want to pull out that old volume of Sartre again.

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