Tag: Patricia Kopatchinskaja

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January 2025: Sounds, Remembrances, Reminders

“Die Zeit, die ist ein sonderbar Ding,” ponders Die Marschallin early in Strauss’s Der Rosenkavalier; indeed time and its passage are phenomena keenly felt by a great many these first four weeks of 2025. Time can sometimes pass too quickly, a cause for alarm (“Manchmal hör’ ich sie fliessen – unaufhaltsam”); time can also slow to a snail’s pace, a water’s drop, a faucet that only pours tepid. “Welcome to the 87th day of January!” one contact wryly wrote in a recent note. The experience of live art and music –opera – underlines the feeling of time speeding up, slowing down, or stopping altogether, whether through thoughtful engagement or immediacy, via sheer beauty and wonder, the use of escapism, or sometimes, rarely, all of these elements combined.

Few artists excelled that integration so clearly the way Otto Schenk did. The famed theatre artist passed away on January 9th at the age of 94. Schenk led and acted in numerous opera presentations throughout Europe and North America throughout the 1960s, 70s, 80s, and 90s, appearing in the annual “Jedermann” presentations in Salzburg and staging Wagner’s Ring Cycle with a literalist approach (including Viking-style regalia), a presentation remembered and revered by a great many. As writer Ed Pilkington noted in a 2009 article in The Guardian, “Met regulars have come to adore the production almost as much as the opera.” For many, that Ring Cycle was the absolute embodiment of Wagnerian Gesamtkunstwerk, and provided a memorable introduction to  – and resultant lifelong immersion in – Valhalla.

My mother, a diehard devotee of Italian opera, was one of those entranced fans, and she saw this production at The Met in 1990. (I was off seeing a very unusual off-Broadway production of Hamlet, natch.)

Schenk’s overall directorial oeuvre captured an epoch in opera that still largely colours mainstream perceptions of the art form, and I find it striking and quite profound that his passing came on the same day as what would have been opera impresario Rudolf Bing’s birthday (9 January). Bayerische Staatsoper in Munich hosted ten different Schenk productions, including his much-vaunted Das Rosenkavalier, last performed there in 2021. Dramaturg Malte Krasting has written a lovely tribute, describing Shenk as having “lived the theatre like no other.” (Zum Tod von Otto Schenk, Bayerische Staatsoper 10 January 2025) Wiener Staatsoper opened its online archive to the many productions Schenk did with them (L’elisir d’amore; Fidelio; Das Rosenkavalier; Andrea Chenier; Die Meistersinger von Nürnberg; Das Schlaue Füchslein; Die Fledermaus) – enjoy free access now until Friday (31 January).

A divisive new production of Die frau ohne Schatten opened at Deutsche Oper Berlin earlier this week. Featuring Clay Hilley and David Butt Philip sharing the role of The Emperor, Daniela Köhler as The Empress, Jordan Shanahan as Barak, Catherine Foster as Barak’s wife, and Marina Prudenskaya as The Nurse, Strauss’s heavily symbolic work (with libretto by Hugo von Hofmannsthal) feels, more and more through the passage of that old bugbear time, like some Rorschach Test of conscious and/or unconscious notions of sexual politics and the privilege therein (not unlike Don Giovanni) – though I wonder if that’s also what Strauss/Hofmannsthal might have actually intended.  FT‘s Shirley Apthorp criticized the lack of political stance and specifically the lack of feminist approach by director Tobias Kratzer, while Radio3‘s Andreas Göbel says Kratzer’s ignoring the fairytale elements renders his approach insufficient for the opera’s considerable (four-hour-plus) running time; Concerti‘s Roland H. Dippel writes that Kratzer’s direction smartly highlights “emotional details of characters caught up in their walls of conflict.” (Backstage Classical has a good collection of other reviews, complete with quotes and links.) Albrecht Selge offers a poetic analysis in VAN Musik, cleverly tying Berlin’s recent budget cuts (specifically to its opera houses) with thoughtful observations on the respective presentations of humour , hurt, and human warmth used in Kratzer’s presentation. (“Stofftier, aus dem die Träume sind“, VAN Musik, 28 January 2025) FroSch is conducted by outgoing General Music Director Donald Runnicles and runs through 11 February.

Morgiane, ou, Le Sultan d’Ispahan by 19th century composer Edmond Dédé is finally (finally!) receiving its world premiere early next month, courtesy of Opera Lafayette in partnership with OperaCréole . The work, considered to be the earliest surviving opera by a Black American composer, is based on the story of Ali Baba and the Forty Thieves; it will make its world premiere on Monday (3 February) at Lincoln Theatre in Washington before moving on to presentations in New York on Wednesday (at Rose Theater, Lincoln Center), and Maryland on Friday. Patrick Dupre Quigley, artistic director designate of the Washington-based Opera Lafayette (who is leading the work on its tour) commented earlier this week to San Francisco Classical Voice that the opera is “the most important piece of American music that no one has ever heard.” (“Bringing Morgiane, the first African American opera, back to life“, Katelyn Simone, San Francisco Classical Voice, 27 January 2025)

Still with streaming: Opera Vision recently hosted a broadcast of the 2000 opera Judith by Frano Parać from Croatian National Theatre. Based on the biblical tale of Judith and her murder of the general Holofernes in order to save her people, the new, recent Judith presentation marked the 500th anniversary of the death of Marko Marulić, considered the father of Croatian literature and author of Judita, the first literary epic in Croatian language published in 1521. The production was helmed by Snježana Banović with musical direction by Opera choirmaster Ivan Josip Skender; it can be streamed now through 17 July 2025.

Rundfunk Sinfonieorchester Berlin presented a programme of moving works to mark International Holocaust Remembrance Day on Monday (27 January); it included the premiere of a work by composer Berthold Tuercke. “Aus Geigen Stimmen” incorporated instruments from Violins of Hope, an historic collection comprised of stringed instruments whose owners were murdered in the Holocaust. The piece itself interweaves solos for the instruments with choral writing (performed by RIAS Kammerchor) and spoken texts that mix Yiddish songs, poetry, and first-person accounts from the time. Monday’s concert at the Philharmonie also featured Gideon Klein’s Partita for string orchestra, created in the Theresienstadt ghetto by Klein just nine days before his deportation to Auschwitz in the mid 1940s, and an orchestral arrangement of String Quartet No. 5 by Mieczysław Weinberg, who, at the time of the work’s composition in 1945, had no idea his family had been murdered at Treblinka. Amidst the darkness of this programme there is a ferocious and very palpable will to live laced deeply within each work. (“Violins of Hope: Konzert zum 80. Jahrestag der Befreiung des KZ Auschwitz“, Deutschlandfunk Kultur, 27 January 2025)

That sense of “Lebenswille” is also woven in Exile (Alpha Classics), a new album of works by (mostly) exiled composers released earlier this week. Featuring violinist Patricia Kopatchinskaja and cellist Thomas Kaufmann together with Camerata Bern, the thirteen-track album deftly mixes various sounds and cultures through stellar interpretations of works by Schnittke, Schubert, Ysaÿe, Andrzej Panufnik, and Ivan Wyschnegradsky that explore notions of distance, separation, identity, and isolation. Its opening track, “Kugikly for Violin and Ukrainian and Russian Panpipe” is both a dance (complete with zesty shouts) and a kind of a manic dirge, and, like the entire album, a needed symbol of hope.

 

What’s the connection between video games and opera?  The ties run deeper than one might assume; they were examined with fascinating clarity recently by writer/translator Angelica Frey at JSTOR. Using quotes from music writer Tim Summers’ intriguing “Opera Scenes in Video Games: Hitmen, Divas and Wagner’s Werewolves” (published in Cambridge Opera Journal in 2017) Frey traces the ties between the two forms back to 1994, when the game Final Fantasy VI revolved around a would-be abduction of an opera star (“Maria” – who could it be?). Using contemporary references, Frey writes that “In a way, both Assassin’s Creed and Hitman challenge the assumed highbrow status of opera and the assumed lowbrow status of gaming, suggesting a more complex and compatible negotiated relationship through their fusion in the game worlds.”  (“Why Are Video Games So Fond of Opera?”, Angelica Frey, JSTOR Daily 21 January 2025)

Still with JSTOR, a timely little bit of history examining the relationship between humour and fascism in mid-20th-century Italy. Wait, there’s a relationship at all? Why yes – and sometimes it isn’t very funny, or maybe it is, but not in that funny-haha way. As Livia Gershon notes, “Journalist Leo Longanesi is said to have invented the slogan “Mussolini is always right” as a joke only to have it adopted by the regime while Longanesi moved into creating Fascist propaganda.” Hmmm… plus ça change? (“Laughing With the Fascists“, Livia Gershon, JSTOR Daily, 3 January 2025).

Relatedly, and finally: the fascinating history of Carl von Ossietzky, an influential German journalist especially active in the early 1930s. He received the 1935 Nobel Peace Prize for reports that exposed the clandestine operations of the German government in violating the Treaty of Versailles with rearmament. Those exposes landed him in a concentration camp more than once and he endured torture – as well as carefully orchestrated tours for American press. Writer Kate McQueen traces the prison meeting between Ossietzsky and Hearst Press Group correspondent Hubert Renfro Knickerbocker in detail; she also outlines the related histories of his family and colleagues, the questions that surrounded his receiving the Nobel (the ceremony for which the Norwegian royal family chose not to attend), and his tragic death from tuberculosis after five years of imprisonment, in 1938. As McQueen notes, “Ossietzsky’s articles were those of an advocate for a fledgling democracy stretched to the breaking point by increasingly radical political factions. He didn’t want the young republic to die on his watch.” (“The Good Traitor: The Journalist Who The Nazis Could Not Silence“, Kate McQueen, The Atavist November 2024).

Until next month: take deep breaths in cold air, drink hot tea in silence, read poetry, and say the word “hoffnung” – out loud, to yourself; often.

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.)

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