Showing posts with label Classical Music. Show all posts
Showing posts with label Classical Music. Show all posts

Monday, December 21, 2020

An Advent Calendar: Day 23

As the long-expected day is approaching, so does the clamoring of the people increase:

Veni, veni, Emmanuel! Oh come, oh come, "God-with-us" [Emmanuel]! 



And then the people continue, calling the Son by the various sacred-poetic names which the prophets of Israel have used to refer to the Expected One: oh Wisdom; Adonai (Lord); rod from Jesse's stem (lineage); key of David; Orient (the East, the place where the day rises); King of Nations. 

Veni veni, Emmanuel
captivum solve Israel,
qui gemit in exsilio,
privatus Dei Filio.

    O come, o come, Emmanuel,
    and ransom captive Israel,
    that morns in lonely exile here
    until the Son of God appear.

R: Gaude! Gaude! Emmanuel,
nascetur pro te Israel!

    R: Rejoice! Rejoice! O Israel,
    to thee shall come Emmanuel!

Veni, O Sapientia,
quae hic disponis omnia,
veni, viam prudentiae
ut doceas et gloriae. 

    O come, Thou Wisdom, from on high,
    and order all things far and nigh;
    to us the path of knowledge show,
    and teach us in her ways to go. R.

Veni, veni, Adonai,
qui populo in Sinai
legem dedisti vertice
in maiestate gloriae. 

    O come, o come, Thou Lord of might,
    who to thy tribes on Sinai's height
    in ancient times did give the law,
    in cloud, and majesty, and awe. R.

Veni, O Iesse virgula,
ex hostis tuos ungula,
de specu tuos tartari
educ et antro barathri. 

    O come, Thou Rod of Jesse's stem,
    from ev'ry foe deliver them
    that trust Thy mighty power to save,    
    and give them vict'ry o'er the grave. 

Veni, Clavis Davidica,
regna reclude caelica,
fac iter tutum superum,
et claude vias inferum. 

    O come, Thou Key of David, come,
    and open wide our heav'nly home,
    make safe the way that leads on high,
    that we no more have cause to sigh. R.

Veni, veni O Oriens,
solare nos adveniens,
noctis depelle nebulas,
dirasque mortis tenebras. 

    O come, Thou Dayspring from on high,
    and cheer us by thy drawing nigh;
    disperse the gloomy clouds of night
    and death's dark shadow put to flight. R.

Veni, veni, Rex Gentium,
veni, Redemptor omnium,
ut salvas tuos famulos
peccati sibi conscios. 

    O come, Desire of the nations, bind
    in one the hearts of all mankind;
    bid every strife and quarrel cease
    and fill the world with heaven's peace. R.

Sunday, December 20, 2020

An Advent Calendar: Day 22

On the fourth Sunday of Advent, the fourth candle being lit, the light increases. Yet we still pray, in expectation, and supplication:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, ye heavens, from above

And let the clouds rain the Just One.


And, with verse four of Rorate caeli, we are re-assured that God (through the advent of the Son of Man, who is the Son of God) is near, and (by now) very close to us:

Consolamini, consolamini, popule meus:

Cito veniet salus tua:

Quare maerore consumeris,

Quia innovavit te dolor?

Salvabo te, noli timere,

Ego enim sum Dominus Deus tuus,

Sanctus Israel, Redemptor tuus.


Be comforted, be comforted, my people:

Your salvation will come quickly:

Why are you consumed with grief,

Why is sorrow renewed in you?

I will save you, be not afraid,

For I am the Lord your God,

The Holy One of Israel, your Redeemer.

 

[verse four, with refrain, at 2:00]


 

 

Sunday, December 13, 2020

An Advent Calendar: Day 15

Third Sunday - and Gaudete Sunday

On the third Sunday of Advent the people continue to call out and to await that the skies rain down the just one:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, you heavens, from above

And let the clouds rain the Just One.

- and, with verse three of the hymn, they yearn for the remission of afflictions, and for the liberation that will be brought by the coming of the Just One :

Vide Domine afflictionem populi tui,

Et mitte quem missurus es:

Emitte Agnum dominatorem terrae,

De Petra deserti

Ad montem filiae Sion:

Ut auferat ipse

Jugum captivitatis nostrae.


See, O Lord, the suffering of your people,

And send the One who was to be sent:

Send forth the Lamb, the ruler of the earth,

From the Rock of the desert

To the mountain of the daughter of Zion

That the same One may carry away

The yoke of our captivity.

[verse three starts, with refrain, at 1:03]

The third Sunday of Advent, however, is also Gaudete ("Rejoice") Sunday. Just like Laetare Sunday during the Lenten period, Gaudete Sunday "interrupts" what is otherwise a period of quiet and introspective expectation, with a call to joy. This is the joy of the coming Birth of the One, which is so great, that it penetrates, as it were, through the veil of time, and reaches back into the Advent period, going against the flow of time. The Birth has not happened yet, but the event that will happen seems to irradiate it joy both forward - and backwards - in time. Gaudete Sunday is thus a burst of the Joy of the Birth, within and into the Advent period of preparation.  

And Gaudete Sunday is also a reminder that this period of restrained, quiet, partly penitential ("prepare the way") introspection does not exist for its own sake, nor is it "the final thing." Just like Lent prepares the glory of Easter, and as the painful sacrifice of Good Friday gains its completion in the eternalized joy of the Resurrection, thus Advent is also a period that has a purpose, and meaning, in something beyond itself: in the luminous Birth. But, still, there is no Arrival without Awaiting and Preparation. and the Waiting and the Preparation are all for one purpose, to make that Arrival possible. 

"To rejoice," then! - and dancing is that most human expression of rejoicing in body and spirit:


Friday, December 11, 2020

An Advent Calendar: Day 13

It is the "refrain" of this period of Advent, isn't it? - the darkness, the obscurity, inner and outer; and us going through it, guided only by the frail, apparently inconsequential (yet ultimately victorious), trembling light of faith - and of a barely daring (yet thirst-quenching) hope.


"Dans nos obscurités

Allume le feu qui ne s'éteint jamais."

"Within our darkest night

You kindle the fire that never dies away."

 

or, in another translation

"In our obscurities 

Kindle the light that will never be extinguished." 








 

Tuesday, December 8, 2020

An Advent Calendar: Day 10

Sometimes the accustomed, oft-repeated words lose some of their poignancy, of their edge; it is a natural and very human process, no matter how beautiful these words might have been, in their original form and meaning. In such moments, though, perhaps a rephrasing, a re-expression that goes directly to the lived, everyday experience (instead of the metaphor) is one of the paths to follow, in order to regain that original freshness of meaning. 

The much beloved song, "Ave Maria" - more precisely, "Schubert's Ave Maria" - is in fact an adaptation of a piece written by Franz Schubert, as part of his seven song suite that was based on Walter Scott's poem, The Lady of the Lake. Thus, what we now know as "Schubert's Ave Maria" is an adaptation of "Ellen's Third Song" from said suite; a song which, in its original as well, is a prayer to Mary; but whose Scottian lyrics were replaced with the words of the traditional "Hail Mary" ("full of grace...") prayer. Beautiful music, Schubert's composition - and beautiful words, of the traditional prayer... but by now this is a song so often sung - and sung, more often than not, unsubtly, and "for effect" (relying on a given, guaranteed effect), that I wonder if its real beauty and content have not been obscured by now (at least a bit) for many of us. It is like Leonardo's Mona Lisa or The Last Supper; everybody knows these objects, and that they are supposed to be "important" and "beautiful;" so much so that by now their "fame" and "radiated image" have in fact obscured (for most viewers) the direct access to, and encounter with, the artistic object itself. 

While I do not think that that is necessarily the case with the "Hail Mary" prayer itself (although that, too, can happen, of course), it certainly is when it comes to the song, to "Schubert's Ave Maria". Especially since, as said, most of the interpretations that we usually hear are, at the end of the day, unsubtle, inattentive, hurried; they always remain superficial, because they rely mostly on the superficial and guaranteed effect that this song will have on the listeners. Sort of a "greatest hit" syndrome. 

It is in this context, then, that I was so pleasantly surprised by, and taken with, Jessye Norman's interpretation of the original "Ellen's Third Song" (which, as said, is a Marian prayer, as well)  - a performance that I found so refreshing: fresh both with artistic beauty, and with meaning. And this has to do, on the one hand, with Ms. Norman's interpretation, which enthralls one with the care and close attention given to each line, vibrato, emphasis and intensification - and to the clear pronunciation of the German words, as well. Because, yes, the lyrics also contribute to the effect - lyrics which are, in fact, the very earthly, grounded prayer of (what sounds like) an ordinary girl.

For example:

"Listen to a maiden’s entreaty

... We shall sleep safely until morning,

however cruel men may be."  etc.

Not very high-minded, not very metaphorical, but immediate and genuine-sounding, and therefore persuasive; these are the words that any girl might or could say, as her evening prayer, isn't it? 

And these two factors - the attentive and delicate musical performance, and the accessible, immediate, and thus fresh anew words, contribute to making "Schubert's Ave Maria" song that we (think we) know so well, fresh again - with reinvigorated meaning (because what is Ave Maria if not the simple evening prayer of a simple man), and with rediscovered admiration for the subtle beauty of the music.   




Lyrics [German / English]:
Ellens Gesang III

Ave Maria! Jungfrau mild,
Erhöre einer Jungfrau Flehen,
Aus diesem Felsen starr und wild
Soll mein Gebet zu dir hinwehen.
Wir schlafen sicher bis zum Morgen,
Ob Menschen noch so grausam sind.
O Jungfrau, sieh der Jungfrau Sorgen,
O Mutter, hör ein bittend Kind!
Ave Maria!

Ave Maria! Unbefleckt!
Wenn wir auf diesen Fels hinsinken
Zum Schlaf, und uns dein Schutz bedeckt
Wird weich der harte Fels uns dünken.
Du lächelst, Rosendüfte wehen
In dieser dumpfen Felsenkluft,
O Mutter, höre Kindes Flehen,
O Jungfrau, eine Jungfrau ruft!
Ave Maria!

Ave Maria! Reine Magd!
Der Erde und der Luft Dämonen,
Von deines Auges Huld verjagt,
Sie können hier nicht bei uns wohnen.
Wir woll’n uns still dem Schicksal beugen,
Da uns dein heil’ger Trost anweht;
Der Jungfrau wolle hold dich neigen,
Dem Kind, das für den Vater fleht.
Ave Maria!


Ellen's Song III

Ave Maria! Maiden mild!
Listen to a maiden’s entreaty
from this wild unyielding rock
my prayer shall be wafted to you.
We shall sleep safely until morning,
however cruel men may be.
O Maiden, behold a maiden’s cares,
O Mother, hear a suppliant child!
Ave Maria!

Ave Maria! Undefiled!
When we sink down upon this rock
to sleep, and your protection hovers over us,
the hard rock shall seem soft to us.
You smile, and the fragrance of roses
wafts through this musty cavern.
O Mother, hear a suppliant child,
O Maiden, a maiden cries to you!
Ave Maria!

Ave Maria! Purest Maiden!
Demons of the earth and air,
banished by the grace of your gaze,
cannot dwell with us here.
Let us silently bow to our fate,
since your holy comfort touches us;
incline in grace to a maiden,
to a child that prays for its father.
Ave Maria!

 

* Today, December 8, being also the feast of the Immaculate Conception of Mary.             


Sunday, December 6, 2020

An Advent Calendar: Day 8

As indicated on Day 1, Rorate Caeli is a traditional chant sung on each of the Sundays of Advent, one verse at a time. Rorate becomes thus a refrain that accompanies us, and marks the main stops, along the road of Advent, each verse deepening our understanding and living out of its meaning, and getting us closer to the awaited goal. This is similar to how on each Sunday a new candle is lit on the Advent wreath, signifying (among others) the modest, incremental, but very real increase of "the light;" that, while we are still walking through the darkness of the night, we are (through faith, and not by sight) approaching the arrival of the Light of the world.  


Second Sunday of Advent

Refrain:

Rorate caeli desuper,

Et nubes pluant justum.

Drop down dew, you heavens, from above

And let the clouds rain the Just One.

 

Verse Two:

Peccavimus, et facti sumus

Tamquam immundus nos,

Et cecidimus quasi folium universi:

Et iniquitates nostrae

Quasi ventus abstulerunt nos:

Abscondisti faciem tuam a nobis,

Et allisisti nos

In manu iniquitatis nostrae.


We have sinned, and we are made

Like unto our uncleanness,

And we have all fallen like a leaf:

And our iniquities

Have carried us away like the wind.

You have hidden your face from us

And you have crushed us

In the hand of our iniquity.



[Verse Two begins at 1:18]


Saturday, December 5, 2020

An Advent Calendar: Day 7

 "One dark night,

fired with love's urgent longings ...

I went out unseen, my house being now all stilled. ...

 

On that glad night ...

with no other light or guide

than the one that burned in my heart.

 

This guided me

more surely than the light of noon

to where he was awaiting me

- him I knew so well - ...

 

O guiding night!

O night more lovely than the dawn!

O night that has united 

the Lover with his beloved,

transforming the beloved in her Lover."

 

This is a fragment from the mystical poetry of John of the Cross (1542-1591); more precisely, from his famous poem, The Dark Night. John of the Cross' poetry is a powerful (and, of course, lyrical) expression of his spirituality (or spiritual path), which is commonly associated with the spiritual experience of the so-called "dark night of the faith" (among other things).

More simply, though, and perhaps more immediately, the poem quoted above can be read as a poignant expression of the nature of faith itself - faith, which is nothing else but one's answer to the irresistible (and yet often resisted) call of Love, of the Lover, of the One who loved us first. And, while following this call is as "going through a dark night," faith being the only - unseen yet reliable - light that guides us, this is nonetheless the path that takes one to the joy of man's desire - the already beloved, to the Lover.   


Monday, April 20, 2020

The Category of Joy (6)

And...

6. Joy as Resurrection



This is – famously – the very last part of Georg Friedrich Händel’s oratorio, Messiah; and the story is that, after composing this piece, Handel came out of his study and said, “I have seen [or experienced] Heaven!” Now, one could put this (his exclamation) down to a sort of aesthetic exaggeration; and, yes, the story is apocryphal. However, the fact is that I do find this final “Amen” chorus to be a most moving and powerful figuration of the Resurrection – or, more accurately and precisely, of what follows after the Resurrection – of life, eternal and glorious.

Of course, the entire work, Messiah, is a monumental feat of artistic genius. Musically, of course! – but what I am referring to here is its very core concept, of using only (or mostly) texts that are not from the Gospels, in order to tell the story... of the Gospels. In other words, using texts mostly from the Old Testament (the Jewish Bible) - to tell the story of the life of Christ (which is the central story of the New Testament), from his birth, to his death and resurrection. To tell an entire, momentous story, using only (or mostly) indirect language... prefiguration, metaphor, analogy, prophetic language – what a feat of artistic (and spiritual) inspiration! But I did not come to praise Handel – although that is most deserved, certainly – but to give a little bit of a background, which might help contextualize that very last chorus, “Amen”.

So, back to the chorus, let’s ask ourselves what does this word "amen" (of Jewish origin) actually signify? Well, in brief, it is an expression, affirmation and confirmation that something truly is; a “yes”, a “verily”, a “truthfully so” given to... well, to what is this “yes” given, in the oratorio? In the Messiah, the “Amen” chorus follows right after a piece that intones, “Worthy Is the Lamb”: “Worthy is the Lamb that was slain, and hath redeemed us to God by his blood, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing... for ever and ever.” In other words, the “Amen” chorus is preceded and prepared by a brief restatement of the death (on a cross) of the Lamb - and by a statement of the victory of the Lamb over said death (victorious act that is usually expressed through the word, "resurrection").

And what does this word, “resurrection”, mean? Etymologically, it means to rise again (in Latin: resurgere) – or, to rise from the dead (in Church Latin: resurrectionem). And what is “death”? It is, apparently, the radical opposite, the sworn enemy, the end and the destruction, of life.  But! - not here! – as here the Lamb that was slain passes from life temporal – through death – to life eternal (through the act of Resurrection). Thus, “O Death, where is thy sting?”, sing the soloists, in a preceding section of the oratorio... The “amen” that comes at the very end of the oratorio, therefore, does not mark the "end" of the story of Christ - but is a repeated and confirmed affirmation of the fact that there is no end.

The meaning and the aftermath of the act of the Resurrection is, then, the definitive and ultimate victory of life, over death –. and the repeated “amen!” is given to that victory of life. And, listening to this chorus, we hear the musical lines (sung, as it were, by millions upon millions...) flowing up and down, swelling, overtaking each other, overflowing - “amen”, upon “amen”, upon “amen” – an eternalized crescendo of the eternal joy of the victory of life, eternal and glorious. “Amen”, then, becomes an expression of the unending joy of witnessing and of partaking in Life, eternal - in being, accomplished and fulfilled.

As we have seen in the previous installments of our investigation, the state of joy seems to be associated, in a deep way, with being - with the plenitude and the full manifestation of our being. Resurrection, on the other hand, is precisely the definitive victory of being - over and against what apparently is its very opposite, death (and, more broadly, over finiteness, imperfection, temporality, misery...) And this is why I have proposed this equivalence, of “joy as Resurrection” - and why I have used, as illustration, the final chorus from Handel's Messiah – because this final “Amen” seems to be an expression of the joy of Being - Being unending, glorious, victorious.

Indeed, I find this “Amen” chorus so uplifting and moving because it proclaims the eternal victory of Being - through the continuous, repeated, magnificent – joyous – affirmation of the simple yet powerful expression: “IT IS” (“amen”).

***

And thus we have reached the end (almost) of our inquiry into the category of joy. What remains to be done, still, is to review and to conclusively summarize what we have learned from this week- (or Octave-) long investigation; and that is what we will do in tomorrow’s, final installment of this modest series.


Monday, March 23, 2020

Opera, in a Time of Cholera (A Travelogue)

The pretext for this discussion is the excellent and gracious initiative of the Metropolitan Opera of New York, to broadcast for free (at least for one week) some of their sumptuous opera productions. These are the same opera broadcasts that many of us have gotten to know so well, through the "Live in HD" Met initiative; yes, because it has happened that I have driven hours to see these live broadcasts, in a movie theater; and, short of being there, at the opera house, there is nothing better than watching them live on the large screen. In fact, it might even be a bit better, at least in some ways – because of the high production values of these HD broadcasts, in terms of camera work (framing, the use of perspective, the close-ups), of the sound (surround, Dolby etc.); in any case, certainly providing a “closer” look at the protagonists and at the action than would be possible if one would attend these in person. And the thrill – the thrill! – of watching a live performance! Given the level of complexity and difficulty, the high artistry of what one is watching, this is akin to holding your breath when watching a high-wire or a trapeze act  - as, at any moment, disaster may ensue.

But, watching the encore broadcasts in a movie theater is also tremendously enjoyable. And now, due to the COVID-19 crisis, and thus to the many people who have to remain indoors, Met Opera has put at our disposal several of these operas, to stream for free, in the comfort of our homes  - one per day, starting Monday, March 16.

Opera, the most complex and, in many ways (and for many) the pinnacle, of all art forms; combining music (some of the best music ever written, vocal and orchestral; from solo arias, to quartets, to choral pieces), theatre (poetry, literature), dance (ballet; or, simply, choreography, movement), design (sets, costumes; colors, shapes; cultural and historical references) – with a deep rootedness in history, mythology, and (broadly understood) Western culture; opera, then, is a (and maybe the) pinnacle of Western (and generally human) artistic production.

And every opera is like a lavish, multi-hour, immersive trip into a different universe, to different lands, times, stories, characters. What follows below is a chronicle, then, of the “trips” that I have taken this past week, by virtue of this excellent initiative of the Met Opera.
***

And yet, all that being said, I will begin with a non-Met opera, which I watched on the Sunday before the broadcasts began.

La Traviata

This 1967 opera film (video) stands out especially through the pathos-filled, physically expressive and vocally pure performance from Anna Moffo (as Violetta), and through some painterly framing, staging, and lighting. Examples of the latter are the scene with Violetta in bed, attended by the doctor, as seen from the hallway, while Annina (the maid) is seated by the door, guarding her room; or, the very last frame, which is a close-up of Violetta’s face (see especially the lighting, there). Overall, the staging is both harmonious and careful (in terms of the positional arrangement and blocking of the characters), and it is neither overdone nor spartan (set decoration). Although all the singers (who are also actors, in this opera film) do an excellent job, what elevates the entire show is clearly Anna Moffo - whose presence is charismatic and whose vocal performance is exquisite. Of course, Verdi’s music is sheer pleasure – numerous well-known arias and themes (including some purely orchestral pieces), of which my favorite must be the aria Un dí felice, eterea. I particularly enjoyed the duet between Violleta and Alfredo’s father, as well, and the trio at the end - but there are, of course, so many of these musical pieces to list! Finally, I should also remark that the show does not feel dated (if anyone might worry about such a thing), notwithstanding its 1967 release date. Fazit: I enjoyed it very much.

***

Carmen

This 2009 Met production of Carmen featured in the main roles Elina Garanča (Carmen) and Roberto Alagna (Don Jose), both of them bringing vocal and actorly excellence to this performance. Alagna has made this a signature role for him (it seems), and I was thrilled to, in fact, discover his masculine voice (as I have not followed his career closely). Nonetheless, it was Elina Garanča who truly elevated the entire production, with a fiery, “raging”, and vocally well-nigh perfect performance. “Raging”, because this opera is driven, to a large degree, by the tempest that is the heroine of the title – the gypsy, Carmen. As Garanča put it (in the entracte interview with Renée Fleming), Carmen is like a ping-pong ball, bouncing around and scattered (temperament- and behavior-wise) all over the place - once here, once there. Indeed! - and it is thrilling to see this typical fickleness being portrayed on stage; and also those half-silly, half-dramatic lovers’ quarrels, that we all know and love to hate. Roberto Alagna is a worthy companion to Garanča sparkling presence, in the sense of pairing her performance with that of a volcanic, intensely torn Don José; that being said, I would still remark that, both vocally and acting-wise, Garanča’s performance was the transcendent one in this show.

Of course, at these levels of stratospheric vocal artistry, it is hard (and somewhat untoward) to say anything that would sound even slightly derogatory about any of these vocal performances (and I will try not to do that). Nonetheless, I can mention the fact that I prefer to see in the role of Micaëla more of an “ingénue”; and the reason for saying this is that in my mind I have, as a model for that role, Sabina Cvilak’s performance at the Washington National Opera (who, that night, managed to outshine – her, in many ways a beginner - much bigger names; playing what is, after all, a secondary - albeit noteworthy - role). And when I am referring to an “ingénue,” I am referring both to appearance (although this is a secondary criterion, naturally, when casting operas), and in terms of the voice type (as I prefer lighter, sprightlier soprano voice, in this role). All this being said, one can only talk about Barbara Frittoli’s vocal performance (as Micaëla), in this production, with terms of praise; my notes here are just an expression of preference, then.

Because, truly, I do prefer in lyrical roles – in feminine roles - voices that are nimbler, sprightlier, generally less heavy. Of course, there are many types of lyrical roles  - and corresponding voice types (see also the discussions below, of the other operas). But let us take Garanča as Carmen, as an example, for what I mean; even while restating that she was vocally well-nigh perfect, and that her excellent performance was truly the “heart” of the entire show, I would remark (in a parenthesis) that in the famous aria L'amour est un oiseau rebelle I would have preferred a more dansant approach (dancing, dance-like) – which is why I found this particular rendition of the piece just a tiny bit dragging (just a bit earth-bound). But these are minor footnotes around excellent overall performances. Speaking of which, let us remark again that Frittoli (Micaëla) delivered a great vocal performance (fitting her own specific - personal and vocal - profile).

Since it is neither useful nor needful to go through each vocal performance (given their universally elevated quality), I will refer however to specific aspects that stood out for me. For example, baritone Earle Patriarco as one of the gypsy leaders brought a much appreciated patch of color to the proceedings; although in a supporting role, his presence was very much tridimensional (and this is not easy to do - see the other secondary roles, in this same show - which just goes to show how many things, beyond vocal qualities, are necessary in order to become an outstanding opera performer). In other words, stage charisma (just like how an actor comes across through the movie camera) is not something one can just “make up”; often, it is a given je ne sais quoi that the person is fortunate to discover to possess.

Another thing that I would remark on is about the choice that the director (Gary Halvorson) made (and I suppose it was his choice), regarding what Garanča called the two main possibilities that one has, when approaching this opera – namely, whether to put the emphasis on “sexuality” (or, let's say, the "passion"), or on “liberty” (the frenzy and boundlessness of that Gypsy freedom). Of course, she was referring more narrowly to the Carmen role itself, but this is also true, in a good degree, for the opera as a whole (as Carmen is its central engine and heart); although, indeed, there is also a parallel drama (key to the story, as well), that takes place, regarding the salvation or damnation - civil and spiritual - of Don José. Anyway - Halvorson, the director (again, I assume it was his choice), chose to emphasize the erotic aspect of this all; not the passionate, but the visibly erotic – and that was a flaw. Because, in my view, one can indeed do that  - emphasize the loverly, passionate, even carnal) in many ways. What do I mean: if sensuality and passion (which are intrinsic part of Carmen’s persona as a seductress, and of the devastating impact of this persona on the proceedings) are what you want to emphasize, you can do it; but how you do that makes the artistic difference. For example, one can suggest drunkenness - or one can get the actors drunk, and let them roll in the mud. In my view, the artist’s skill resides precisely in the subtlety of the creative choices that he makes to suggest, imply, convey this passion and sensuality – rather than in “showing” it, through visible gestures and almost vulgar actions. In other words, "showing" is cheap, but "conveying" is artistry.

That being said, some other things that I liked were, for example, the set design; which was excellent, using (but not overusing) several sides of a rotating stage - and conveying whole atmospheres with just the right type and amount of décor (I especially liked the setting for the final scene – in an “alleyway” behind the bullfighting arena). I also enjoyed the kinetics of Carmen’s “escape” – when the rotation of the stage became an element in the very dynamism of the action, both allowing her to hide from the pursuers, and revealing her to us, the spectators. There was also a lovely touch at the end; as predicted in the cards, both Carmen and Don José are supposed to die; however, in the actual opera, Bizet only implies Don José’s fate, as something that will happen after the opera ends (while we see, of course, Carmen’s demise). The director made up for this slight “incompleteness” by adding to the scene a Spanish soldier, standing, as a shadow, with his gun aimed at Don José (while the latter is crumbled on the floor, holding the dead Carmen); a very nice foreshadowing of Don José’s eventual demise.

And, about Bizet’s music - what could we even add, here? Too many “hits” to mention! But do pay attention also to the purely orchestral pieces – the preludes, the entracte – as you will also hear “hits,” very familiar lines, there as well.

Overall, then, a whirlwind of passion; intense drama, internal and external; a headstrong, unruly, passionate Carmen; the tragic fate of a (good) man; love pure as represented by Micaela and by Don José’s mother; the lawlessness, romanticism, and dangerousness of the gypsy life, and of its “freedom”; a transcendent performance from Elina Garanča; a masculine, volcanic Don José, by Roberto Alagna – and much more, in this Met production of Bizet’s Carmen.

***

La Bohème (2008)

The highlights of this production are the cast – featuring, in the main roles, Angela Gheorghiu (as Mimi), and Ramón Vargas (as Rodolfo) – and, equally prominently, a legendary production  design from none other than Franco Zeffirelli (who passed away earlier this year). Let’s start with this latter feature - because it is, indeed, remarkable: lavish, yet restrained to what is needed; detailed, but purpose-oriented. Moments that stood out for me: when the curtain rises for Act Three, and one starts feeling cold, while instinctively perceiving also what poverty in wintertime might mean. Or Act Two, which offers us... a town square! a whole town square, or so it seems to us (through the use of large set elements, and also of the power of perspective). Meanwhile, Act One and Act Four transport us to the attic, bohemian apartment of the four artists (the poet, the painter, the musician, and the philosopher); quaint, messy, friendly, bachelor-like – yet with quite some charm. And in Act Four we see this apartment as if suspended over the background of the roofs of the city of Paris. I should also note here the color tonalities – variations of earthly tones - both for the buildings and for the clothes; and yet, never mono-tone, never depressing, but alive and lively. Or how about that detail that I suddenly caught myself noticing, with surprise, in Act Three – that, "look, it is snowing”! And what I mean by this is that it was snowing (artificially, of course), but that it was done so well, and it fit so much with the cold, wintry atmosphere, that it took me a while to become conscious of it - of the fact that it was artifice, that it was artificial snow. What Zeffirelli showed with this production design, then, is that one can be both modern and period-appropriate, detailed but not baroque, thorough yet not overbearing.

And now to the other central feature – the star cast. Unsurprisingly, of course, all were very much up to task - and more. Furthermore, this was one of those occasions in which each member of the cast – Mimi, Rodolfo, the other three artists, and Musetta - managed to stand out as an individual character unto themselves (although perhaps a bit less so in the case of Schaunard). Again, this is not an easy thing to do – to project a notable presence, to create a memorable, distinct role (in a secondary role).

About the singers: Ramón Vargas impressed me by the way in which he used inflections, pauses, and certain liberty with the diction, to invest his words with passion and with pathos, thus making these words “his” - and also making the character "alive". For example, his Che gelida mannina (which, by the way, might just be one of my all-time favorite opera arias) was just thrilling (video). Although Vargas might not fit our mental image of the conquering, yet penurious poet - in about ten seconds, he makes the character his own, embodying Rodolfo (from now on) for us, and making us forget any previous mental images we might have had.

About Angela Gheorghiu (as Mimi), the first thing that struck me was the youthfulness of her voice; in addition (as explained in the discussion about Carmen) I always prefer nimbler, sprightlier voices for lyrical soprano roles. Yet nimbleness does not mean lacking in volume, or amplitude – but a sort of agility, an ability to skip, without being dragged down by the low harmonics, to “dance”, as it were, without being burdened by too much gravity. And yes, Gheorghiu’s voice had both nimbleness and agility, as well as volume and amplitude. In fact, if there was an aspect that I liked less, it was exactly the fact that, due to the power of her voice (commanding is perhaps the best word to characterize the performance), sometimes she overshadowed Ramón Vargas’ part (in their duets). But no, this does not mean that Ramón Vargas was actually overwhelmed – only that there was a slight imbalance, at times, vocally.

And one could say that this imbalance also manifested itself, a bit, in their approach (Gheorghiu’s and Vargas’) to acting out their characters. See, for example, how Mimi appears to us in Act One  - and I am referring to the fact that I was not entirely thrilled with the overly active, even hyperactive, ever-changing facial expressions from Ms. Gheorghiu, which I found somewhat distracting, and also – as said – not in harmony with her partner's, Vargas’ acting choices. Without making too much fuss over all this  - which would be unnecessary – I wanted to make this remark in order to point to a broader issue, namely to how important it is for performers (actors, singers) to “respond” to each other, to be “in tune” with each other, to be attentive and to reflect each other’s performances. And this is true both in theater (or in the movies), and in “musical theater” (opera).

Another vocal performance – or, rather, voice – that I really enjoyed hearing (and discovering) was that of Ludovic Tézier, as Marcello. What a beauteous, clear, appealing baritone voice!

And let me also remark Musetta’s character, as sung and played by Ainhoa Arteta, who ("both")  brought a sense of burning passion, vivaciousness, and genuine dedication (notwithstanding the initial flightiness of the character) to the piece.

Finally, a few words about La Bohème itself, as it might be the first time that I truly understood that the piece is not about Rodolfo and Mimi, but in fact about “la bohème”, about that bohemian life of artistic Paris. That very attractive, clearly idealized life of the struggling artist; perpetually poor but always in good humor; with creative effervescence and the care-less-ness of youth; indeed, a very romantic and attractive image – and, as Angela Gheorghiu said in her intermezzo interview  - perhaps one of the reason why we are so attracted to this opera. Indeed, if one pays attention, one realizes that good portions of acts one and four are simply about these four bohemian artists, about their life, art, and friendship – and those scenes are delightful, genuinely fun, and, as said, quite attractive.

Standouts, then: Zeffirelli’s production; Gheorghiu’s ever-youthful voice; Ramon Vargas making Rodolfo’s role truly his own, with a great rendition of Che gelida mannina – and much more.

If there would be anything to add – and while it is of course a bit late to share one’s suggestions with Giacomo Puccini - I would note that, while the ending is dramatic, I would not have chosen to end the opera with Mimi’s death. Instead, I would have appended an additional scene (or act), taking place, for example, a year later, in the same artists’ apartment; with Marcello at the canvas, and Rodolfo singing an aria - melancholy, wistful, but also with hope - about Mimi; remembering her and that lost love; but also talking, then, about how life inevitably needs to go on, and how artistic creation needs to go on, as well – now made painfully “richer” by the indelible memory of Mimi, and of her loss. Because this opera is indeed called La Bohéme – and such an ending would be true to actual bohemian life, and to how tragedies, sufferings, gladness, rejoicing, are all part of, and become incorporated in, the artistic life - and are then expressed in one’s artistic production.

***

Il Trovatore (2015)

Perhaps we should start this discussion by talking about Dmitri Hvorostovsky (Count Di Luna, in this opera), whose sheer entrance on the stage was received with a wall of applause and cheers by the audience – partly because he had just announced, a few months before, that he had been diagnosed with brain cancer. (And indeed, he did pass away only two years later, in 2017.) Of course, his presence is not to be noted, or notable, only because of that; but it is clear that this fact also elevated the emotional import of the evening. But no, he is not to be noted – or notable – just because of that, as his performance in this show was, as expected, exquisite (as fitting for one of the great stars of the opera; and, to become a star, as a baritone, is not the easiest thing to do) - his voice clear, decisive, powerful, and most delighting.

Then, there was Anna Netrebko as Leonora – another superstar of the opera. Regarding her (overall great) performance, what I noticed - or seemed to notice - at the beginning, in Act One, was a certain “lack of effortlessness”. I am not sure if I am right in this observation, or if I was just noticing the visible effort put in producing the purest sounds (and this effort was visible in some of the other roles, as well, and I am thinking especially of Azucena / Dolora Zajick) – or if it just took her a bit longer to warm into this specific performance (because this slight "straining" seemed to fade away, as the night went by). Be it as it may, this did not take away from what was a thrills-filled, highly skilled, and overall beautiful vocal performance from Netrebko  - vocal performance that was also matched also by a passionate, yet also fairly grounded, acting performance from her, as well.

The role of il trovatore (the troubadour of the title) was sung by tenor Yonghoon Lee, who did a technically perfect job; really, nothing was missing, and nothing went missing acting-wise, either. However, in his case what I did miss was a bit of what the Germans call “Ausstrahlung” – whose closest translation is probably “charisma”, but that would be too strong of a word; rather, Ausstrahlung, as that inner "something" that radiates outward from a person, drawing others’ attention, while also conferring a richness, uniqueness, and stand-out quality, to a person (to a character).

The troubadour’s (foster) mother in the story, the gypsy Azucena, was played by mezzo-soprano Dolora Zajick - who at that time was 63 years old! And with what vigor, and persuasiveness, and poignancy, and uninterrupted stamina she managed to play that role! – truly a marvelous thing to behold, given the size, extensiveness, and intensity (in all regards) of the role!

About the opera in itself I would say that in acts one to three the best portions, musically, are the ensemble pieces – for example, those featuring the choir and several soloists (e.g. a trio). Such pieces occur several times in these acts, and Giuseppe Verdi seems to delight in showcasing his creativity and skillfulness through them (to our great pleasure). Overall, however, I would say that Act Four has the most memorable arias and lines (in solos, duets and trios). Moreover, from a dramatic perspective as well, Act Four takes the cake, as this is where all the narrative threads of the previous acts meet and, as it were, come to “fruition” - of course, with devastating consequences. Because, as we know, this is not a happy opera, not even a lightly-dramatic one; the tone, set from the beginning, is one of terror (the story of the Count’s baby brother), even horror, and it remains grim and unrelenting in its depiction of the evil impulses driving and wreaking havoc of the characters.

In comparison, La Bohéme, which we discussed above, is, yes, a drama (and even a tragedy) - yet is also permeated by a general air of, well, “fun”, and by a certain “lightness of being” (as appropriate to its bohemian nature); and all the characters there are likable! Not in Il Trovatore, though. Here, the main emotions driving the characters are revenge, hatred, competition (between furious rivals), and - yes – dark passion. All the characters are flawed - and aren’t we all? Yes, of course, but in these characters it is precise these deep flaws, their unholy passions, that become the driving forces of their misfortunate actions. Take Azucena, for example, who is tortured by her past, half-delusional, even crazed; who loves, but loves enviously, her foster son; and who – at the end of the day – only finds satisfaction in revenge (and not in that motherly love). And the Count, of course! – he even says (and I paraphrase): “the only God that I know and follow, is revenge”! Dark psyches, and violent and gloomy actions.

However, in my opinion all this should not mean that the set design needs to be equally glum and grim - and yet it is thus. Made simply of the two alternating sides (divided by a very tall wall) of a rotating stage, the simplicity of the set is not, however, the issue; rather, the problem is its drabness, and its color palette (which is, basically, gray). Yes, even the costumes – the exception being the military ones, like the ever-decorative soldier outfit of Count Di Luna. In my opinion, the very tragic, violent, and dark story would have been nicely and effectively counterbalanced (and, in a way, thus heightened) by a colorful setting; not in an overly-abundant way, but with the use of some decisive, clear colors. Moreover, these color choices could have also been used to better define the characters; I am thinking, for example, about using plain violet for Azucena; white and red for Leonora; green for Manrico (the troubadour) - and so on.

Speaking of the general direction of the piece, I would note that the director of this production was the same Gary Halvorson who also directed Carmen (discussed above). I make this aside because the same thing that I found distracting and unnecessary there, was also present here; which just leads me to think that it might as well be Mr. Halvorson’s mark; namely, the artless use of the erotic. As discussed earlier, artistry resides in the creative means, in the inventiveness with which an artist is able to express (rather than show) something (let alone that these erotic notes are nowhere in the script of the Il Trovatore, but were added, because...? again, this is not a sign of complexity, but of a simpleness of one's imagination). To make it clear – passion can be (and is) beautiful, when expressed artistically – and in that resides the art, in the skillfulness with which an author manages to express something that is not visibly (and even less vulgarly) shown.

But back to Act Four, which, I felt, was truly the culmination of this piece, because in it both the music and the story were at their most gripping, elevated, and engaging - for me. And the final line, uttered by the gypsy Azucena, was truly like a dagger struck into the contorted body of this narrative, of a story that has been “pushed around” so violently by all those engaged, by their raging impulses and emotions. Indeed, I found this ending, as designed by Verdi and by his librettist, Salvadore Cammarano, really effective – even cathartic!

Appropriately, the opera starts in a very Macbethian setting: brooding, overcast, shades of dark and grey – very Scottish. There is indeed a Macbethian feel to it, to this tragedy of unthinking passions; of unquenched (clan-like) thirst for revenge; of frailty, violence and (in the end) madness. And I liked Anna Netrebko more here, in this piece, than in Il Trovatore (discussed above), and I think that this dramatic-lyrical voice part, and the dramatic weight of the acting role, fit her better than the part there (or maybe she was just in a different form). In any case, Netrebko delivers a thoroughly believable and involving Lucia (the Lucia di Lammermoor of the title); from the girlish silliness, yet with some slips of the mind into the supernatural, of the first act - to the undone protagonist of the last act (blood splattered, having committed a murderous act – and yet, indeed, still endearing in her lostness, and with her tragic fate).

Originally, her partner in this performance was supposed to be another superstar, Rolando Villazon – who, however, got sick before this specific performance. And so it happened – and thus fate has it – that another tenor was thrust into the role, and ended up being featured in the live broadcast, and also on the DVDs, Blu-Rays, and CDs produced from it. And this tenor (seemingly at hand in another Met role, at the time) more than - very much more than! - lived up to this occasion, Piotr Beczala bringing a dashing, confident. vocally flawless performance; truly a smash hit, a "leading" performance.

I also enjoyed Ildar Abdrazakov as Raimondo (the pastor, played more like an Orthodox priest, which fit it well).

But I mentioned the set design – and I should mention also the costumes; both fairly “classical”, conventional (for the period chosen  - late nineteenth or early century, I would say), and for the geo-cultural location (gloomy Scotland, as said). Yes, they were all very appropriate and - especially the set design - very beautiful, even. I would note here the setting in Lord Ashton’s drawing room (office), with the “sun” sending its rays through the tall windows, which then played across the protagonists’ faces; and also the nice way in which this same set transitioned (“behind the cover” of a slightly redundant duet) into the ceremonial room (ballroom?) setting that followed. All in all, a beautiful, appropriate, and also appropriately wistful and gloomy (but not unpleasantly so) décor, throughout.

And I should also mention some tremendously, tremendously inventive and enjoyable character choreography, as well – reflecting what was going on, or, more precisely, the “supernatural” elements of the story. I am thinking here of the “mirror image” of the all-white ghost, in Act One, “communicating” in her silence with what Lucia says, and with Lucia herself (who is dressed in all black); and also the final apparition of Lucia di Lammermoor herself, now in all white, and also engaged in a mute, mirroring dialogue with the heart-broken, desperate, and “departing” Edgardo. Really nice scene choreographies – because they were expressive of what was actually going on, in the given scene; neither adding too much, nor derailing the scene into unnecessary directions; but fleshing it out, complementing, expressing, and beautifying it. (By the way, many of these scenes – just like several scenes from the other operas discussed– are available on YouTube.)

And then there is Donizetti’s music; relentlessly... well, fun, I would say (notwithstanding the subject matter), enjoyable, inventive – a delight (listen to this sextet, for example)!

So, at the end of the day (and of the performance) one is moved, refreshed, delighted, through this combination of deep drama and beautiful music; sensations somewhat different from the rather grim ones with which one was left after the staging of Il Trovatore discussed above (which was still enjoyable and engaging, as an opera - but still...) Yes - as said there - there are many ways of doing a tragedy, and the juxtaposition of dark storylines with colorful music or settings works better for me, than a relentlessly glum, and thus rather monotonous, staging (even if it remains musically remarkable).

***

In his introduction to the broadcast, the “host”, Mikhail Baryshnikov (yes!) explained that this Tchaikovsky opera is, essentially, about “love unrequited”. I beg to differ; or, to be more accurate, I beg to see its depth and richness as lying in other aspects – or, in a grander and deeper perspective, which it affords for us, not only about issues of love and marriage, but also about the Russian society (and its culture, and the human types populating it) at a time when modernity was beginning to make its mark upon it (early nineteenth century). 

After all, the title of the piece is “Evgheni Onegin” – and not, “Tatyana”. I think that this is important, and that it supports the perspective that I just suggested, and that I will explain below. And yet, and yet - the character of Evgheni Onegin is introduced fairly late into the first act! – after we have already met, first, Tatyana’s mother (the mistress of the house) and her nanny, and then Tatyana and her sister.

So the opera starts with an enjoyable and meaningful discussion between Madame Larina (the mother) and the nanny, and they each have their parts to say about the difference between a young person's romantic idea of love, and the grown-up realization of the duties and responsibilities of marriage - about about where fate and life takes human beings, in general (the realities of life). This dialogue nicely sets the context for the tension between romantic love and dutiful marriage that will be one of the themes of the opera, while also rooting the story much deeper – both temporally, by anchoring it in the past, in the lived experience of these women; and also existentially, by making reference to the general human experience and to its perennial (yet also very "personal") questions. And it is precisely this breadth of the opera (or, to “put blame where blame is due”, of Alexander Pushkin’s poem, on which the opera is based) that I found tremendously appealing; its sweep, both human, cultural, and social – while, at the same thing, involving us in the very specific, personal and passionate stories of its interesting characters.

Thus the opera starts by anchoring us in a deeper conversation (about "things"), and only then introduces Tanya and her sister, Olga. And it is only after we meet them, and after we get to know more about Tanya, and about her slightly Bovarian and (still) immature personality – only thereafter, then, that we get to be introduced to Lensky (their neighbor, the poet, who is also Olga’s fiancé), and to his friend whom we brings to the women's house – namely, the Evgheni Onegin of the title (and who turns out to be a prosaic, cynical, very “modern” fellow). Strange, isn’t it – that the titular character would be introduced so late; so, the question is, why? My answer to points precisely to the fact that the main conflict or drive of the opera (of the poem) is not this or that unrequited love, but, on a broader canvas, the tensions and conflicts between the various social and cultural forces present in early modern Russia. But no, this is not a dry, didactic, or even (horribile dictu!) political nonsense – no, this is a living story about people who are (for us) very much flesh and (boiling, passionate) blood.

And this broad socio-cultural and existential sweep, which happens at the same time with, and is expressed through, very personalized (and personal) dramatic stories, has quite the Dostoyevskian feel to it – at least to me (although, of course, the poem’s author was Alexander Pushkin). Similarly, the initial setting, at that country estate  - where nothing happens (thing emphasized by one of the ensemble songs, sung by all the invitees - by all the landed gentry of the area)  - this “boredom”, this apparent lack of the interesting – well, all this felt quite Chekhovian, very “Cherry Orchard”-like, for me (although, of course, the writer is... Pushkin). This is not a matter of falling into that puerile trap, of identifying everything “Russian” (which, in itself, is a vague attribute) with the major Russian authors that one might know (all Russians being Dostoyevskian etc.); that would be nonsense, of course. But there is a certain broader sweep  - with references to history, culture, to key human questions – that seems to be common for all these authors; and there is also the fact that all these authors belonged to (generally) the same era (although Pushkin was from the generation that preceded the other two - early nineteenth, as opposed to late nineteenth century).

And all these conflicts of early modernity - between various impulses, ways of thought, and manners of life - seem to crest and to clash in the character of Evgheni Onegin – hence, in my reading, why it is he who gives the title of the piece (and not Tatyana, for example). Thus we have this modern, slightly cynic fellow, who is easily bored with said rural, stale life, and who desired the action-packed, modern life of the city (or, I assume, of the imperial court) - namely, Evgheni Onegin. And here he is, entering that calm, probably somewhat boring, somewhat dusty, rural estate (and rural life) in which Tanya lives. Tatyana who, as said, is a slightly Bovarian, juvenile figure, at this point, living nourished on romantic books - and who will thus be all too easily inflamed by a sudden, passionate, even rash devotion to this Onegin. This is what happens, then –Tanya sees Onegin, and is engulfed by the flames of passion, of a very romantic love; and Onegin, in response, quite honorably, but also quite coldly, refuses her passionate advances - explaining that the two of them could have no future together; not in the routine, in the boredom of a marriage lived on such a country estate. (And, informed by what we know from Chekhov, it is hard not to agree with Onegin, to a good degree...)

But the poem / opera takes the side of passion; and, perhaps, of Romanticism; as opposed and as against the cold, calculating, utterly pragmatic, even utilitarian, individualistic, and perpetually unsettled (liberal) modernity of Onegin. And thus the second major conflict of the piece is between Onegin and his (until then) very close friend, Lensky (the poet). And we already know from Lensky that they have always always been different, as – “I am a poet, and you are prose”. And yet, the real and tragic clash will take place only after Onegin (all too facilely) plays with, and gambles away, his best friend’s trust and (ardent) passion.

And, after this tragic clash between Onegin and Lensky, that has disastrous consequences - we have a brief respiro, a transitional moment, on the sounds of Tchaikovsky’s lovely Polonaise. And after that we come back to find Evgheni, years later; now devoid of pleasure and feeling, internally (still) devastated by what he had done (thoughtlessly, all too easily) against his friend; and now finding all the hustle and bustle of life in fashionable society empty and utterly unsatisfying. And then we see Tatyana, who enters, now a fully grown woman, as Countess Gremin; and it is Onegin’s turn, at this moment, to be engulfed by passion and to (rashly) write her an ardent letter (mirroring her youthful behavior and the episode between the two from years before) – only to find himself rejected, in the end, by Tanya (duty and honor, and marriage, conquering guilty passion - she says). A very, very satisfactory ending.

And, throughout these events, we meet and become involved with different characters, most of whom have their own important profile, story, and things to say (and this is another feature that I really enjoyed). For example, singer Larisa Shevchenko fully embodies the role of the Nanny (Nyanya, Filippyevna) - giving us a lovable, thoroughly believable, and vocally impeccable interpretation of that character. I would even say that this story (opera) would not be the same, without her. The mother (the mistress of the estate), Madame Larin (interpreted by Svetlana Volkova) is also a tridimensional character – remember how she told us about her youth, about her past romantic nature, and about her later marriage - about how she changed? And even Count Gremin (embodied so well – what a great choice of physical casting! – and sung quite stirringly by Sergei Alexashkin) - he is introduced in Act Three, so in the last part of the piece; and yet, he has a crucial aria, with important things to say, things through which we get to know him, and through which the central conflict of the piece is also further fleshed out. All these are examples of secondary, even tertiary characters – or they would be that, and thus would be somewhat “flat”, in a different opera; and yet here they are full, living beings, and important elements on the aforesaid canvas – that broad canvas within which the passion and fullness and organic nature of the traditional Russian lifestyle (as seen through the high Romantic prism of Pushkin) clashes (or so it seems) with the coldness, individualism, unsettledness, and urbane superficiality of modernity (or what we would call classical liberalism).

And this is why and how the opera is called “Evgheni Onegin” – and not, say, “The Travails of Love”; because it is he who is the tragic character, and not love itself – and not Tatyana (who, at the end of the day and of the story, is actually happy in her settledness). 

I already mentioned some names from the cast – and let me point again here their excellent vocal performances, across the board. However, I omitted to talk, until now, about the principal cast: opera superstars Renée Fleming (with her buttery, classic, quite swoon-inducing soprano voice - as Tanya) and Dimitri Hvorostovsky (as the titular character; an impeccable voice, and also some excellent acting), Add to this the same tenor, Ramón Vargas, who was so dashing in La Bohéme, as Rodolfo (see above) - and who is impetuous, slightly naive, but also endearing as the very romantic and very passionate young poet Lenski. And add also, conducting the orchestra, the legendary Valery Gergiev! A stellar cast, in other words.

And, if all the aspects mentioned above were thoroughly, thoroughly enjoyable and involving, let me also mention the aspect that I liked the least about this particular staging of Tchaikovsky’s masterpiece – an aspect that has nothing to do with either Tchaikovsky, or Pushkin's poem, or said individual singers. I am referring to the production design (the set). I was quite unimpressed, indeed, by the intentional barrenness of this set; and I am thankful, in this case, that I got to enjoy this opera as seen through the lens of the camera, and not there, in the opera house (!); because, through a wise use of camera angles and perspectives, the cinematographer was able to “fill” each take with characters and with action; fill it, this way, because otherwise the gigantic, empty stage would have felt just that, "empty" - and the people on it, small and a bit overwhelmed by all that empty space. No, I do not think that these were wise choices – the way they chose to leave most of the space empty, and to use just some pieces of decoration, in order to suggest different locations etc.

But that being said, at the end of the day I can only be happy and thankful  - to Piotr Ilich Tchaikovsky (and to Alexander Pushkin) for this new musical favorite – and to the stellar cast for their excellent performances  - and thus for quite an unforgettable, thrilling opera experience.

***


This, then, is the story - or were the stories - of my week-long trip through worlds, times, and music, facilitated by the exquisite productions of the Metropolitan Opera (and by their free broadcasting to the wide public).  


Tuesday, October 4, 2011

[BRIEF] I Hear Voices: Operalia 2011

Operalia is the voice competition founded in 1993 by Placido Domingo, which is organized every year in a different city. The 2011 competition was held in Moscow. In a public space in which singing competitions have become very popular, in almost all the countries of the world with a functioning TV market, from Albania to the US, it is refreshing to watch a competition where voice does indeed matter most. Most, but not completely - we are human beings, and Domingo's or Juan Diego Florez' or  Rolando Villazon's relative good looks certainly contributed to their star status - and we have not even begun talking about the many "divas" of the world of opera. However, it is a relief to see - or, rather, hear - a competition where the sheer quality of the voice and of technique matter most.    

What is it about singing competitions that catches our attention? One of the things is the music: we want to hear good music, to be entertained. Second, it is the competition as such - just like in sports, once you start getting acquainted with an athlete or a team, usually by virtue of the fact that they represent your local or national colors, you also become invested in the competition. From this point of view, the pop music competitions take the cake: they are superb at creating mini-background stories, which are truly barebones and aim the lowest common denominator (underdog stories, hardship stories), but also give a certain depth to the profile of the contestant, creating a person with whom we can associate emotionally, and for whom we can start rooting. This is why the initial selection phase is so crucial in these shows: besides being entertaining, through the sprinkling in of auditions disasters and of weird characters, this part of the show also establishes that essential initial relationship between viewer and competitor(s). This happens in shows such as X-Factor, Idol, or The Voice - shows created in specific countries (Netherlands, UK), but that have spread around the world. It also happens in the yearly Eurovision contests, but there the mechanism is that of national allegiance, since each competitor represents a country, and the public of each country gets to know them during the national phase of the selection.

In the video below one can see how the initial story and the initial emotional bond are created, during the auditions stage (of the X-Factor):


Of the contests listed above, The Voice gets closest - as the name indicates - to a focus on vocal quality as such, while American Idol is mostly a popularity contest, especially towards the later stages of the competition (and frustratingly so). In fact, The Voice (US version) is also refreshing because the very atmosphere of the show is much more amicable, and thus much more appealing, than the often abrasive Idol or X-Factor.

There is no use debating the fact that all these shows deal in pop music, which means that the voices sought and presented are the ones appropriate for that specific genre of music. Furthermore, even The Voice, where the initial selection is through a blind audition (a nice twist!), so that the judges (who are themselves pop artists) do not get to see the singers until they actually choose them, based on hearing - even this competition, then, is not and can not be entirely about "the voice." Or, more accurately, the pop genre itself is not about "voice" - as in, "a cultivated, fully developed voice," but about character and expressiveness within the expectations, conventions and the sonorous universe of the specific subgenre. We are talking about natural differences between various genres of music.

Take, for example, the difference between Andrea Bocelli and a true opera singer. Bocelli has a very pleasant voice, especially for traditional popular Italian music (like the canzoni napoletani) or for certain arias; but he is not an opera singer, which becomes evident in live performances with peers from the world of opera. He could be considered a cross-over artist, along the lines of what Josh Groban does so well. (The very talented Josh Groban, who possesses a very pleasant voice that he has cultivated with attention and through hard work.) But yes, each genre requires a different type of voice, and nobody would expect the beautifully crafted voice of an opera singer to fit in a genre that requires the cracked, world-weary sound of a bluesman (although unfortunate experiments in this sense have been made at the Pavarotti & Friends concerts, to give one example). Usually none of the singers comes out well from such experiments, unless a cross-over (bridge) is found where they can both be accommodated.

Different voices, different genres - not all equal...

Let us look, for example, at the winner of The Voice, Javier Colon; he has a truly exquisite, masterfully controlled voice, which is clearly at the top of his genre. A pleasure to listen:


The second-placed contestant in The Voice 2011, Dia Frampton, did not stand out with her vocal abilities as such. Yet she is a (multilaterally) talented young woman: composer, arranger etc., and the possessor of a voice with plenty of individuality. Here is, as an example, her very creative and quite unexpected adaptation of an otherwise banal rap song:


The next video, featuring Groban and Domingo, is not an example of an unfortunate pairing. The genre is cross-over, and the voices are top quality, each in their own field. Yet one can certainly notice the difference between these voices - of quality, depth, amplitude, control etc.


But we started by talking about Operalia, a competition with and about exquisite voices, with and about singing brought to the very highest levels of quality. Of course, this all happens within a genre that demands that quality, and a certain type of voice. Here is a video featuring one of the most impressive singers from Operalia 2011, Jaesig Lee, in a performance filmed two years earlier. (Before any accusations of "cheating" are brought up, regarding the choice of an aria, let me just say that this is one of the very few videos of him available on the Internet... as yet.)


I warmly recommend watching the entire final (concert) of Operalia 2011, available (for free viewing) here at medici.tv. You will not regret this time spent in the company of beauty.  (One more note: Jaesig Lee's outstanding, emotion-filled performance is at 00:53:13.)

Good audition!

Wednesday, July 15, 2009

More on Yuja Wang, and some thoughts on understanding

"'It's a very different culture of music education,' she explains. In China, I was very sure that if I did exactly what my teacher told me to do, I'd be good. But in Canada and the US, nobody told me what to do any more. It became like an investigative process, like detective work. So if I played Liszt, I would read Goethe's Faust and listen to Wagner operas. I'd go to museums. I'm trying to get the cultural background into my subconscious, so that maybe some of it will rub off." [CD Booklet, Yuja Wang, Sonatas & Etudes, Deutsche Grammophon]

Miss Wang is 21 years old. It is to be admired, the maturity of her approach - of her very personal approach - to music. It seems to me that her words point to a meaning deeper than just becoming acquainted with a specific "culture." It talks about culture as the manifestation of a way of existing; and, of course, Liszt's way of existence, of watching, understanding, and self-understanding, had to be in (at least partial) syntony with Goethe's, Wagner's; the way he thought, felt, in at least partial syntony with theirs. Just like our own modes of thinking, feeling, are shaped by, and respond to, the types of stimuli we receive throughout our lives.

You are what you eat? You definitely are what you consume. What you read and see and hear, is what, and with what, you think about and make sense of and decode the reality around you. Someone nourished by imagery that, more often than not, has sexual / sensual connotation (see the ubicuity of the sexual meaning in ads and music videos), will inherently look for the sexual /sensual in most imagery. Our brain, powerful as it is, has no other instruments, than what we provide it.
You are what you see?

Charles Dutoit and Yuja Wang at the NSO

Or, rather, shall I say Yuja Wang and Charles Dutoit? Well, the first piece I heard (was late, you know) was Prokofiev’s Piano Concerto No. 2 in G minor, Op. 16. About Yuja Wang, the words that come to mind are fierce, passionate, gentle, wild, completely in control… when she finished playing, the crowd literally threw themselves into shouts, ovations; instantaneously jumped to their feet. She is only 21, and you wouldn’t say that - mature playing; she is fierce, and looking at her, you couldn’t tell; she is strong and, by looking at her, you could tell, but also realize that she is small and frail; a delicate combination that, to my mind, is encountered at its best in Asian women. Another thing one could say is that Prokofiev’s second piano concerto was indeed the tight piece: savage, idiosyncratic, fabulous, outrageous, seductive, and also an ocassion to wildly show off. No wonder Prokofiev was an admirer of Liszt. I was thinking that she would make a great Liszt interpreter - so imagine how easy it was to engage later in impulse shopping, when I saw her CD they were selling, on which she was playing - indeed! - Liszt, and also Ligeti.
Then, the last piece of the concert was from Stravinsky, The Firebird - the complete ballet. What a charming; visually stimulating; captivating, amusing and frightening; grandiose at times, and then at other, delicate - piece; a charming fairytale, surely.
I liked Dutoit’s conducting style, I liked especially the type of dynamism he exhibited, his passionate yet reserved style. He is, by the way, one of the big names; the long list of awards he holds emphasize that.
[Saturday, Feb. 21, 2009]

Tuesday, July 14, 2009

Special event with György & Márta Kurtág

Music history in the making, really. György Kurtág, one of the world’s most admired contemporary composers, presented and interpreted a work commissioned by the Library of Congress, Hommage à Bartók for Two and Four Hands. Four hands, because he played it with his wife, Marta. And other works, besides the new one, especially from his Játékok ("Games"), most of them for four hands. Then, a string quartet played one of his works, and one of Bartók's.
He is 82, his wife around the same age. Seeing them huddled at an upright piano, the kind they have at home, their backs to the audience, moving towards each other, shoulder rubbing shoulder, living, making short pieces of music - two humble, grayish, old people (they've been married for many decades now) - was good.
He was born in Lugoj, in the historic region of Banat, at a stone's throw from Timisoara, where he actually started studying piano. And it shows. Just like Bartók, or Kodály, before him, he has pieces of Romanian and probably other Central-East European inspiration (ex. Baladă) .
[Feb. 8, 2009]

Iván Fischer conducting Bartók and Dvořák with the National Symphony Orchestra, Washington, DC

First he conducted Bartók's Concerto for Orchestra - the top of the skull blown into pieces and movements of varied colors and sizes? Then, Dvořák's Symphony No. 7 in D minor. The word that kept running through my mind was "alive;" that's what makes his concerts special. The passion he injects comes from the fact that the music he tries to convey, for those who participate in that moment, is passion, life - but life clarified: recognizing, (re)discovering, what you already knew - the fascinating, the immense, the delicate, the sublime, the sad and tragic, the joyous, playful.
The After Words, the Q&A session after the concert, felt somehow like sitting down with a friend.
Although this might have been his last performance for the year at the Kennedy Center, he will be the principal conductor of the NSO next season , too, which means he will probably conduct another 6-7 concerts in DC. And he has his own orchestra in Budapest - the Budapest Festival Orchestra - go see if you're around.
Watch his short interviews about his art, about what he does, here.
[Thursday, February 5, 2009]