Pianist Igor Levit performs on March 16, 2020 as part of the Bayerische Staatoper’s weekly Monday broadcast series. Photo: Wilfried Hösl
The damage the corona virus has wrought in the cultural world is beyond imagining. There is no way to classify or quantify the losses, ones that will be felt for decades, maybe even centuries, to come. Galleries, museums, studios, open spaces, cinemas, opera houses and concert halls are shuttered, with long-planned, eagerly anticipated events and seasons cancelled; one agency has shut down so far. The harsh peals of the force majeure clause contained in many contracts echo through every vast, empty space where people should be. The global pandemic has laid bare the extreme fragility of arts organizations and those who depend on them.
Along with extensive virtual tours, online streaming has, over roughly the past two weeks, become a way of keeping the cultural flames alive. The charming nature of many of the broadcasts affords a peek into the home life of artists, places which are, in normal times, rarely seen by many of the artists themselves. The livestreams also provide a reassuring familiarity, a reminder that the tired, anxious faces are exact mirrors of your own tired, anxious self. Artists: they’re just like us. In better times it is sometimes easy (too easy) to be fooled by the loud cheers, the five-star reviews, the breathless worship, even when we think we may know better. What’s left when there’s no audience? These videos are providing answers and some degree of comfort. It’s heartening to see Sir Antonio Pappano sitting at his very own piano, his eyes tender, his voice and halting words reflecting the shock and sadness of the times. Moments like these are so real, so human, and so needed. They are a panacea to the soul. The arts, for anyone who needs to hear it, is for everyone, anyone, for all times but especially for these times. Pappano’s genuine warmth offers a soft and reassuring embrace against harsh uncertainty.
Some may also perceive the recent flurry of online activity as savvy marketing, and there’s little wrong with that; they — we (if I can say that) — need every bit of arm-waving possible. Performing for a captive audience in need of inspiration, hope, distraction, diversion, and entertainment fulfill a deep-seated need for community. Choosing where and how to direct our attention, as audience members, is no easy thing (although, to be frank, my own efforts to filter out the hard-posing ingenue/influencer types have become increasingly more concentrated). To be faced with such a sweet and succulent buffet whilst facing the sometimes sour and glum realities of ever-worsening news is no small thing. Shall it be a weekly livestream from Bayerische Staatsoper or one of Waldemar Januszczak’s wonderful art documentaries? Perhaps a modern opera work from the Stanislavsky Electrotheatre, or a Jessica Duchen reading her great novel Ghost Variations? Maybe a dip into the Berlin Philharmonic’s vast online archive or piano sounds with Boris Giltburg and then Igor Levit? Perhaps it’s time to mop the floor and clean out the humidifiers? Maybe time to tackle that terribly overdue filing? Shall I check Twitter yet again for the latest? Dare I dip into Facebook? is it time to update both groups of students? What words of comfort and encouragement should I choose as their teacher/mentor? Is it time to check in with my many lovely senior contacts – maybe a phone call? When the hell am I going to finish (/start) that immense novel that’s been sitting on the table acting as a defacto placemat?! Cultural options (physical media collection included) have to compete with less-than-glamorous ones, but, orchestrated in careful harmony, work to keep one’s mental, emotional, and spiritual selves humming along, and offer a reminder that the myth of individualized isolation is just that – a myth.
Professional duties remind us of the fallacy of isolation, underscoring them with various technological notifications in bleep-bloop polyphony. Obligation can’t (and doesn’t) stop amidst pandemic, especially for those in the freelance world. Writers, like all artists working in and around the arts ecosystem, are finding themselves grappling with a sickly mixture of restlessness and terror as the fang-lined jaws of financial ruin grow ever-wider. Since January I’ve been part of a mentoring program run through the Canadian Opera Company (COC) and Opera Canada magazine. This scheme, a partnership with a variety of Toronto-based arts organizations, allows emerging arts writers currently enrolled in journalism school the opportunity to see and review opera. Along with opera, students also write about productions at the National Ballet of Canada, concerts at the Toronto Symphony Orchestra, presentations at Soulpepper Theatre Company. Some indeed come with theatre and dance backgrounds (or equivalencies in written coverage), a great help when covering the sprawling, integrative art form that is opera. For many, this isn’t merely a first outing in writing about the art form; it’s their very first opera experience, period. Next up (we hope) are the COC’s spring productions of Die fliegende Holländerand Aida. Lately I’ve been crossing fingers and toes at their arts (and arts writing) passion continuing; each writer I have mentored thus far has possessed very individualtalentsandvoices. I am praying they, and their colleagues, are using at least some of these stressful days to exercise cultural curiosity and gain as much richness of exposure as the online world now affords. It’s not purely practical; surely on some level it is also medicinal.
Soprano Hanna-Elisabeth Müller and baritoneMichael Nagy rehearse ahead of their March 23, 2020 performance at Bayerische Staatsoper as part of the house’s weekly Monday broadcast series. Photo: Wilfried Hösl
What happens to those voices now, of writers new and old? What happens to their potential readers, to audiences, to new fans, to old fans? Will they (we) get an opportunity to be part of the ecosystem? Will there even be one left to write about? Similar anxieties have surfaced for my radio documentary students. Tell your own stories! I constantly advise, This is a writing class with sound elements! When today’s first online class drew to a close, it seemed clear no one wanted to leave; there was something so reassuring about being able to see (most) everyone’s faces, hear their voices, share stories, anxieties, fears. I have to agree with historian Mary Beard’s assessment in The Times today, that “I am all in favour of exploiting online resources in teaching, but no one is going to tell me that face-to-face teaching has no advantage over the remote version. Lecturing and teaching is made special by real-time interaction.” Sharing stories is more crucial than ever, whether through words, music, or body, or a skillful combination of them all. As director Kiril Serebrennikov (who knows a thing or two about isolation) wisely advises, keep a diary. I started doing just that recently, reasoning that writing (like sound and movement) is elemental to my human makeup ; whether or not anyone reads it doesn’t matter. Exercises in narcissism seem pointless and energetically wasteful, now more than ever. The act of writing – drawing, painting, cooking, baking (all things I do, more than ever) – allow an experience, however tangential, of community, that thing we all need and crave so much right now. We’re all in the same boat, as Pappano’s expression so poignantly expressed. It’s something many artists and organizations understand well; community is foundational to their being.
Photo: mine. Please do not use without permission.
The ever-changing waves of my own freelance life are largely made up of the elements of writing and sound, with community and isolation being their alternating sun and moon. Quarantine means facing the uncomfortable aspects of ourselves: our choices, our behaviours, our treatment of others, our home lives, our approach to our art, and how we have been fitting (or not) these multiple worlds together. Noting the particularly inspiring German response around support for freelancers has made my continentally-divided self all the more conscious of divisions within perceptions of the value and role of culture, but it’s also forced some overdue considerations of just where a writer working so plainly between worlds might fit. Maybe it is naive and arrogant to be questioning these things at such a time in history, and publicly at that – yet many artists seem to be doing similar, if social media is anything to go on. There seems to be a veritable waterfall of honesty lately, with rivulets shaded around questions of sustainability, feasibility, identity, and authenticity, just where and how and why these things can and might (or cannot, now) spiral and spin around in viscous unity. I shrink from the title of “journalist” (I don’t consider myself one, at least not in the strictest sense), but whence the alternatives? One can’t live in the world of negative space, of “I am not”s (there is no sense trying to pitch a flag in a black hole), nor derive any sense of comfort in such non-labelled ideas, much as current conditions seem to demand as much. (The “I will not go out; I will not socialize” needs to be replaced with, “I will stay in; I will be content,” methinks.) Now there is only the promise of stability through habits new and old, and on this one must attempt nourishment. The desire to learn is ever-expanding, like warm dough in a dimly-lit oven, eventually inching beyond the tidy rim of the bowl, into a whole new space of experience, familiar and yet not.
Photo: mine. Please do not reproduce without permission.
Where is the place, I wonder, as fists pound and knuckles grind and the dough that will eventually be loaves of oatmeal molasses bread squeaks and sighs, where is the place for writers in this vast arts ecosystem that is now being so violently clearcut? What will be left? The immediate heat of the oven feels oddly reassuring as I ask myself such things, a warmth that brushes eyelashes and brings to mind the wall of strings in the fourth movement of Mahler’s Ninth Symphony. We are all being forced into a new structure, and we cannot ask why. There is only the experience of the present, something the best art has, and will always embrace, express, and ask of us. As Buddhist nun and author Pema Chödrön writes:
All of us derive security and comfort from the imaginary world of memories and fantasies and plans. We really don’t want to stay with the nakedness of our present experience. It goes against the grain to stay present. There are the times when only gentleness and a sense of humor can give us the strength to settle down.
The pith instruction is, Stay. . . stay. . . just stay.
What is there now but the present? I think of the many artists so affected at this time, and I thank them all; their authenticity, courage, and commitment to their craft are more needed and appreciate than can be fathomed. There is a place for them; it is here, it is now, and it is our community, a grand joining of sound and soul and presence. Let’s tune in, together.
Sometimes new works will wash over the listener like a gentle wave. Others will strike intensely, like a thunderbolt. The latter is an apt description of my reaction to hearing Moses, a late nineteenth century work by pianist-conductor-composer Anton Rubinstein. Written in eight scenes and based on episodes from the book of Exodus, the vocal work follows the story of Moses from his childhood through to being given the Ten Commandments and handing authority to Joshua. It’s a long listen (over three hours), but is a deeply evocative aural journey, with an abundance of rich vocal writing weaved throughout a plush neo-Romantic score.
Moses is so familiar, and yet not; epic and yet intimate, religiously specific and yet broadly encompassing, it sounds so much like the things I love and yet nothing at all like any of them. There are clear references backwards (to works by Balakirev and Mussorgsky), forwards (Zemlinsky and Henze), and most firmly within Rubinstein’s own time (specifically Wagner, and more specifically, Tannhäuser and Lohengrin). Being lots of things at once and requiring a very large number of musicians, the work was never actually presented during Rubinstein’s lifetime, or for a long period of time after. A planned presentation in Prague in 1892 fell through when the theatre (then Neues Deutsches Theater; later Státní Opera) went bankrupt; public taste had shifted too, and Rubinstein’s passing in 1894 left the work in relative obscurity – until the efforts of conductor Michail Jurowski.
First, the obvious: yes, Michael Jurowski is the father of Vladimir and Dmitri, both celebrated conductors. Yes, his father was a conductor and composer, and his grandfather, David Block, was a conductor too. Yes, both he and his sons have conducted the work of his father. And yes, Moses was an immense labour of love; the maestro dedicated years to preparing and restoring the score for performance, which took place two ago (October 15th, 2017) at Warsaw’s National Philharmonic Hall. The world premiere, recorded and released last year on Warner Classics, featured the immense talents of the Polish Sinfonia Juventus, Warsaw Philharmonic and Artos Children’s choirs, as well as a talented group of soloists including Stanislaw Kuflyuk, Torsten Kerl and Chen Reiss. The Frankfurter Allgemeine Zeitung called the album “an immense declaration of faith and culture” and indeed, it is that, but it is also a deeply expressive work with a clear narrative sense, thanks to the precise work of its dedicated maestro. Jurowski imbues the work with palpable momentum while allowing moments of deep beauty to shine through: there’s a beguiling interplay between a textured, spindly orchestra and Irina Papenbrock’s silky vocal delivery in “Picture 3: Have You Come, My Friend”; further along, Chen Reiss’ ethereal soprano intones luxuriantly within and around rippling strings and sonorous brass in “Picture 7: Jordan Flows Around Its Loins.” It may be a Geistliche Oper (or sacred opera, a term invented by Rubinstein himself to imply a unique blend of opera and oratorio forms), but Moses has its share of magical moments that transcend the boundaries of faith, and, dare I say, offer a space where one might meditate on the integration of spatial, sensual, and spiritual.
That integration is something Michail Jurowski excels at, through his numerous recordings and live performances. Having studied conducting in his native Moscow under Leo Ginsburg, Jurowski went on to assist the legendary Gennady Rozhdestvensky at the National Radio and Television Symphony Orchestra of Moscow, and conducted regularly at Stanislavsky and Nemirovich-Danchenko Moscow Academic Music Theatre as well as Komische Oper Berlin. Before departing the Soviet Union in 1989 (he’d accepted a permanent post with the Dresden Semperoper), Jurowski had frequently conducted performances at the Bolshoi Theatre. Since then, he’s held numerous positions, including Chief Conductor of Leipzig Opera, Principal Conductor of Deutsche Oper Berlin, General Music Director and Chief Conductor of the Northwest German Philharmonic Orchestra, and Chief Conductor of WDR Rundfunkorchester in Köln; he’s also made numerous guest appearances (Leipzig Gewandhaus, Oslo Philharmonic, Bergen Philharmonic, London Philharmonic Orchestra, to name a few) and has conducted a myriad of operas and ballets in many prestigious houses, including Teatro alla Scala, Bayerische Staatsoper, Oper Zürich, and the Bolshoi.
Photo: T. Müller
Earlier this year Jurowski made his long-awaited North American debut, leading the Cleveland Orchestra in a program of works featuring Tchaikovsky and Shostakovich; the concert was met with extreme success, and, as you’ll read, meant a great deal to the maestro. Recently he completed a series of concerts in Sweden, where he opened the season of the Norrköpings Symfoniorkester; the well-received concert featured works by Mozart, Tchaikovsky, and the world premiere of Elena Firsova’s new double concerto for violin and cello, which featured violinist Vadim Gluzman and cellist Johannes Moser as soloists. Norrköpings and Jurowski have enjoyed a long and fruitful collaboration, with numerous live performances and recordings in their shared history including, quite notably, a 2015 release through cpo featuring the work of his father. Jurowski has also made numerous recordings of the work of Shostakovich, particularly special in light of the close association his family shared with the composer. His 2017 album of live recordings (Berlin Classics) with the Staatskapelle Dresden from the International Shostakovich Festival in Gohrisch won the German Record Critics’ Prize, with the conductor also being awarded the third International Shostakovich Prize by the Shostakovich Gohrisch Foundation that same year. Along with Shostakovich, music of Prokofiev, Grieg, Tchaikovsky, Meyerbeer, Rangström, and Khachaturian (another family friend) constitutes a good part of his discography.
A cornerstone of my own musical explorations is his 1995 cpo recording of Symphony No. 2 and Symphony No. 7 by Georgian composer Giya Kancheli. Jurowski alternates moments of tenderness and dread in a seriously engaging sonic tapestry underlining textures between strings, woodwinds, brass, and percussion. One moment, shimmering, glittering and gleaming in resplendence, that beauty giving way to awesome, awfully gripping moments of piercing violence. Few conductors, I think, understand Kancheli’s music better than this; Jurowski engineers the sound against blinking, winking silences in a way that makes one rethink ideas around space, movement, and resonance. Such expertise highlights, once more, that holy, wholly beguiling trinity of spatial-sensual-spiritual in understanding music, an approach I strongly suspect transferred more than a bit onto his offspring.
Among his many engagements this season, Jurowski is scheduled to lead Boris Godunov at Bayerische Staatsoper (a revival of a Calixto Bieito production from 2013) with a stellar cast featuring Dmitri Ulyanov, Ekaterina Vorontsova, and Brindley Sherratt; he’s also returning to La Scala for a revival of Swan Lake. This Thursday he’ll be on the podium for a concert with the St. Petersburg Philharmonic featuring the music of Beethoven and Penderecki. Just as you’d expect, Jurowski is as much of a great storyteller with words as he is with music, and he’s happy to share more than a few intriguing tales. We recently spoke about a host of various topics: his American debut, meeting Stravinsky, and how the experiences of Dmitri Shostakovich underline the importance of nuance in relation to artistic integrity.
via IMG Artists
You had your American debut recently; how did it go?
I felt it was fantastic. It was a huge success. We got standing ovations, and it was a big present for me, especially after a long time waiting.
Well you see, better late than never!
Did you notice any differences between American audiences and European or Russian audiences?
In general, no, It is different between a prepared audience and one absolutely fresh, but it can be this way in Vienna, in Berlin, and it is not a question. I met a really very good, prepared, and cultured public. The Cleveland Orchestra has a very long and very big tradition. I heard this orchestra in the 1960s in Moscow with George Szell, and I remember these concerts very well — it was one of the most powerful feelings in my life, to experience such an orchestra and conductor. So when we met it was within the first five minutes we understood each other.
The program was fresh to the orchestra — not the Tchaikovsky violin concerto, but the Eleventh Symphony of Shostakovich, which is today rather seldom presented onstage. It is a symphony which had influence from Hungarian events of 1956, but Shostakovich’s special talent and his genius was that he referenced, in his compositions, the problems of the whole world. The vision of violence, of death, of life, everything, not in the biographical sense in one or other way, but in the intonation. This is really music from heart to heart, and I can say it was truly so. I had the possibility for these concerts to speak with the public, and it was about forty minutes. We spoke about my personal experience with Shostakovich, some biographical moments. It was in parallel with Vadim Guzman, who brought his violin, on which was premiered the Glazunov violin concerto. It was an incredible but historical instrument.
I was very happy. I had not only the possibility to make music together with this orchestra but also to have contact with the public. I had the feeling I was in paradise.
How much do you think music contributes to breaking down barriers — cultural barriers, political barriers, emotional barriers?
Music, first of all, is notes. It is really seldom we can find the direct connection between historical or political events, so music in general is a retrospective art, or an art for the future — what I felt, by some fact of life, or what I want to wish for humanity, and so on. The Tenth Symphony of Mahler connects with the event of the letter of architect Walter Gropius to his wife, and he understood his wife was not with him; it was a shock, and from this shock began the composing of Symphony, the climax of the first movement. It’s a question we know: what was this input (the source of inspiration)? For Shostakovich, for example, one of his most famous pieces is his Seventh Symphony. It was composed during the terrible blockade in Leningrad during the war, but you see, the material of the first movement was in Shostakovich’s head before the war. And for Shostakovich, violence does not have a national form; violence is violence, it is more than geographical. So this is one of the reasons why, for example, the Seventh Symphony has such success today. This season I will conduct it in Italy; I’ve done it almost every year somewhere, and this year it will be in Sicily.
Photo: T. Müller
In an interview earlier this year you said you had wanted to be a film director originally, and I wonder how much cinematic sense you bring, because some of your recordings are strongly cinematic.
Your comparison with cinema… maybe this observation is right. I try to blend with theatre. I am also a theatre (opera) conductor. I look behind and remember in my childhood I didn’t want to be a musician, because my father was a composer. I wanted to be a theatre director. Our house was open for contact with really fantastic artists of the time — among our guests was not only Shostakovich, but also Oistrakh and other great musicians. My father had very regular contact with various artists in cinema as well. In the West the names of Soviet directors are not so important, except maybe Dziga Vertov or Sergei Eisenstein, very big directors of the 1930s — of course society was absolutely closed, but I can tell you that such directors as Bykov, Romm, Gerasimov, and other Soviet directors – they were all top-quality in terms of artists of world cinema. For me, it was a very important moment (to be around them) and to ask myself, “What is moving conflict? How do I find inputs as to what brought this music?” Music is an abstract art; it is only notes. I just try to understand what happens with these notes, but it means I compose, in a sense: the changing of effects, the language of music, this moving between con moto and sostenuto, the idea of musical structure. Musical form can be only realized during live performance; music is when we play and in this case, form, structure. It’s what happens, I hope, when I bring the right form to the public during various pieces.
The other side, from my personal kitchen, is from a time when I had a big friendship with the TonkünstlerOrchestra. The traditions of this orchestra are to repeat one program through seven or eight concerts, so with this program, it was, as usual, a series of concerts including two or three in the Musikverein. It was sometimes rather difficult to repeat, seven or eight times, the same composition, night after night.
That seems rather strenuous!
Yes, it was. For a moment I changed my understanding of this program — what I must feel, what I must think, just come with this Shostakovich work that I had to conduct seven days in a row without pause. This symphony, as with almost all of them, needs very high tension, and after seven concerts I felt myself … well, the best thing was to go fishing afterwards. I was absolutely empty and terribly tired. I was fine up to the second day or after that, but before me was three or four next — that night I understood if I go by plot, so to say, by events, every time, and prepare myself for some climaxes or some moments which in life happened unfortunately, then for me it must be personally not only a pleasure to make big music, but interesting. And from this moment, the door for this action and understanding of what happens in music, was opened.
Composer Igor Stravinsky and cellist Mstislav Rostropovich in Moscow, September 1962. (Photo: RIA Novosti archive, image #597702 / Mikhail Ozerskiy / CC-BY-SA 3.0)
You observed in that same interview that Stravinsky would “imbue the music with a human meaning.” What did you mean?
I had the opportunity to speak with Stravinsky in 1962. He was in Moscow, playing there, it was his visit together with Robert Craft, his first time visiting Soviet Russia. He had received permission to visit. Stravinsky not only conducted – he was a very good conductor – but also he had some meetings with Soviet composers.
My father took me to one of these meetings. Standing there, about four metres from him, he asked me what I wanted to compose. I was sixteen years old. I told him I wanted to be a conductor.
“And what do you want to conduct?”
At that time we were allowed to know Le Sacre du Printemps (The Rite of Spring) — I had the score. I told him, “Of course, Sacre du Printemps!”
“Why?” he asked.
“It’s such a beautiful piece, but so difficult.”
“It’s not difficult,” he said, “everyone and his dog can conduct it.”
I remember this. He was highly intelligent when he spoke. It was incredible. I remember some of the musicologists asking him about his autobiography, things like, “In your conversations with Mr. Craft, what is true?” and Stravinsky said, “Truth is only music; don’t believe the words.”
Stravinsky gave us very different pieces, different ideas. He had personal experience with Rimsky-Korsakov and Tchaikovsky, but his expression became different from the Russian music of Firebird, Petrushka and of course Sacre. He was composing these anarchic, fantastic things, destroying all worlds, with these fantastic harmonies in his new classics. He’s a very important person of the 20th century and I would compare him with Picasso, because stylistically, he is like Picasso: he changed a lot during his life. Where is the real Picasso? We don’t know. And we don’t know where the real Stravinsky is either, but he is real, always.
Olga Lepeshinskaya as Assol and Vladimir Preobrazhensky as Arthur Grey in a scene from Vladimir Jurowski’s ballet Scarlet Sails, staged at the State Academic Bolshoi Theater of the USSR, December 5,1943. (Photo: RIA Novosti archive, image #941010 / Anatoliy Garanin / CC-BY-SA 3.0)
How does that quality of ‘the real’ translate in leading pieces by your father? Or watching your sons conduct his works?
If you speak about my father, I find him one of the outstanding composers of his time. He died very early – he was 56 years old – and he was not in the music mainstream. We are Jews, the whole family, so within the Soviet Union, our stock line was “ten kilometres” behind others, so to say. His work was not forbidden, of course, he had a very big success with the public, but he had no help from organizations that developed success. His balletScarlet Sails, after the romantic novel of Alexander Grin, it was on for fourteen years, on the stage of the Bolshoi – it was on during the war. At the time there was a hunger for the high romantic, and a very, so to say, Christ-like idea about the inferno in life and paradise in future. In this sense it captured Grin’s theme, that patience of the soul has to be without any orders – then Captain Grey will come with a big ship, with red sails, and take one and one’s life. Shostakovich wrote a highly positive critique to this ballet in the central press.
Movie poster for the 1961 film Scarlet Sails (directed by Alexandr Ptushko) based on the novel. (Photo: Mosfilm)
The music of my father was high romantic. I cannot say he was like some other composers. His was tonal music, and with a very positive feeling, but step by step, his own view of life became worse and worse; belief was very difficult and he was ill. There were a lot of difficulties in his life. During the war there were difficulties experienced by everybody, but after the war it was sometimes very difficult, and very personal, and I’m very happy all of us – Vladimir and Dmitri and me – opened the pages of his music. My recordings of his work were met with good press, and there were very successful concerts in Moscow this year, by Dmitri – with his symphonic poem Otello; and Vladimir’s concert with students, he had a big success with Scarlet Sails; and my concert also, with the Fourth Symphony, and again with students of the Moscow Conservatory. The time for him is coming, but it’s not for only my father’s name.
After the war, in the Soviet Union especially and in Moscow, there was an absolutely fantastic group of composers, really high-rate composers, not only Shostakovich, who I think was a genius, but also Khachaturian, Karayev,Weinberg, and others whose music now also is getting attention. Now I’m making a CD of Weinberg’s music with Staatskapelle Dresden; other pieces are already ready — the Clarinet Concerto, for instance. I hope by the end of this year it will be ready to release.
It’s encouraging to see the work of these composers being more frequently performed and recorded.
It’s very good! I must say, I, personally think society today has a lot of cliches that really close off the connection with the high-level composers of that time – the 1950s, 1960s, 1970s. In this time, Soviet music was not only Schnittke, Gubaidulina, Denisov and so on – whose work I played a lot. Granted, it was not a very big group of composers, but there were enough that any musical culture would be proud to have them. I met practically all of them. After our immigration, I had no contact, not only with these people – most of them died – but the world in the West opened big doors for me, and I had a free feeling from different sides.
Now I’m almost 74 years old, and I don’t think I lived with a view that looked only behind, of course not, but I understand that not everything today is for the development of the soul, so I try with all my forces to compensate for that, and I’m very glad that Vladimir has done practically the same. It’s in a bit of a different form, but he has more possibilities. He is now at the age — well, a little older — as I was when we jumped to Germany. At his age right now is precisely when I really began my world career, incredibly.
It was like a whole second life for you to start over as you did.
In this form, yes.
Leading the Norrköpings Symfoniorkester in October 2019 with violinist Vadim Gluzman and cellist Johannes Moser. (Photo: Calle Slättengren / Norrköpings Symfoniorkester)
What role do you think authenticity plays? You mentioned cliches and the development of the soul. It seems like within the cultural world today authenticity is getting harder and harder to find.
I suppose that it depends from what point of view you take things. In the famous and very good Little Tragedies story of Pushkin, Mozart and Salieri, there is a whole tragedy from the phrase, “There is no justice on the earth, they say. But there is none in heaven, either.” I think that is wisdom and… we must give the last moments of our time for beauty, or for persons, and so on. Every event has different sides. It is today very simple for young people to say, “Shostakovich was a collaborator, he was a Communist party member” – but today it is not obligatory to be a member of some party.
At the end of the 1950s, especially for Shostakovich, he felt like Hamlet, “to be or not to be” – to live or not to live, because after Stalin’s death, it was a bit of fresh air. I remember this time, I was eight or nine years old. I remember it very well. And it was from one side to the other side; the role of music in creating a social community was incredibly important, higher than now. At that time, the leader of the Soviet composers Tikhon Khrennikov, was a composer – not a high composer, but good, and his idea was not to help somebody who might be better than him. That was clear. In fairness, I must say that Khrennikov managed to save the Union of Composers, unlike other creative unions – ones for writers, artists, theatrical figures, where there were many victims of the great terror after the war in the 40s. But, it happened with a lot of conductors as well, ones who didn’t want a guest conductor better than they were.
Photo: T. Müller
Some would observe that’s the negative side of human nature.
Yes, human nature. From the other side though, the position of composers was not only from the point of view of cultural but international presence, because internationally there were only two names – Prokofiev and Shostakovich, and later Khachaturian, who was from Armenia, which helped. Near to Shostakovich were some friends, who were also as I understand now, secret agents of the KGB. They gave him advice, and it was around this time when Shostakovich considered suicide.
It was at the time when his wife had died (in 1954), and Shostakovich had come to his moment and he could not compose or do absolutely anything. He had two children that needed at that time to come to the light road, so to say – his son Maxim, and his daughter Galina – but Shostakovich was absolutely destroyed as a person. His friend, cinema producerLev Arnshtam, who made the film Five days, Five nights, invited the composer abroad in what was then the DDR. (Shostakovich was composing music for the film, a joint project between the Soviet Union and East Germany about the WW2 bombing of Dresden.) When Shostakovich got to Dresden he was given the possibility to live in Gohrisch (roughly 47 kilometres southwest of Dresden). Nothing had been destroyed there during the war, unlike Dresden, which had been totally destroyed. Gohrisch was not a village, not town, but something between; it was filled with fantastic air, good views looking to the river, mountains – but Shostakovich cried every day, he could not compose, until one day he made the conscious choice to stop composing the film music and instead composed the Eighth String Quartet, one of the most important compositions of the 20th century. He wrote it in three days. Then he received the advice to be member of the communist party, and decide all his problems in one day. He was not really a member of the party as a big ideologue – absolutely not – but most people near him understood why he made this step, and from it, he was able to compose what he wanted. He said, “The more decent people in this party, the more likely it will be better.” Naivety…!
Is knowing when to compromise the secret to authenticity, do you think?
It’s the secret of surviving the regime. It was an opportunity to save himself. In Stalin’s time, he was in danger, and after Stalin died, he could’ve been a hero of fairy tales, but, I must say, political power was afraid of him, because he could write some tune for the anniversary of the Republic, or the Seventh Symphony inspired by the Psalms, or use poems of Yevtushenko in the Thirteenth Symphony with double sense – Shostakovich knew to do this, not only in his big symphonic works but in his quartets. So to give some reply here… when we speak about cliche, well, it originates from an order: “Who is not with us is against us. We must know that the crocodile that ate your enemy is not your friend yet!”
A cliche can today bring mass ideology, mass meaning, mass press, the point of view of one composer against another; this is very sad, because we have really very different points and conditions of life, and if we don’t understand this, we can’t give our true selves, guilty or not guilty.
It feels like there are a lot of artists now who still have to make those compromises in order to work and to ensure their ideas are heard.
I don’t know. Maybe. I understand today it is practically almost all the same, what happened with humans and artists – there are some groups of covert artists who are, so to say, in front, and these artists must be, possibly, in good shape with their souls. But, I don’t know if it’s good or not-good; we are not angels, and we also don’t live in paradise.
Dancer Piotr Stanczk in The Winter’s Tale. Photo by Karolina Kuras.
The recent opening of The Winter’s Tale at the Four Seasons Centre for the Performing Arts in Toronto was preceded by an announcement that the performance would be dedicated to the victims of the Paris attacks, which had occurred just one night before. The National Ballet of Canada’s winter season was off to a sombre start, though the beauty of the Christopher Wheeldon-choreographed piece shone through mightily.
Adapted from Shakespeare’s 1611 play The Winter’s Tale (on now through November 22nd) focuses on Leontes (Piotr Stanczyk), King of Sicilia, who accuses his pregnant wife, Hermione (Hannah Fischer) of being unfaithful with his friend Polixenes (Harrison James), King of Bohemia. Hermione gives birth to a girl, but she faints at the shock of seeing her son, Mamilius, fall dead at her trial. Despite the pleas of Hermione’s friend Paulina (Xiao Nan Yu), Leontes orders the baby girl to be abandoned in a remote place; the child is found by a shepherd and his son, and is raised in Bohemia, where, sixteen years later, unaware of her parentage, Perdita (Jillian Vanstone) becomes engaged to Prince Florizel (Naoya Ebe), the son of Polixenes. The King violently objects to the union, thinking Perdita a mere shepherdess, and the pair flee, with Polixenes in hot pursuit. The couple wind up in Sicilia, where they are sheltered by Leontes, who only learns of Perdita’s identity through an emerald necklace he’d once given Hermione, one his daughter now wears as a gift from her fiance. The two Kings are reunited, and the pair are married. As festivities die down, Paulina leads Leontes to a statue of Hermione, one that proves to be considerably warmer than mere stone.
The work, while categorized as a comedy, is, like many Shakespearean comedies, less of a laugh-out-loud experience and more of a thought-provoking dramatic meditation. The adaptation beautifully, imaginatively captures the heaving emotions that run throughout the original, whether expressed in grand design (Bob Crowley’s sail work, together with the silk effects design work of Basil Twist is especially inventive) or intimate lighting (by Natasha Katz). Wheeldon’s choreography pulls no punches when it comes to portraying Leontes’ rage and suspicion; the King’s wild imaginings are presented in a way that clearly, forcefully implies an unhinged fear sitting at the heart of his character, one that is ultimately very destructive in both the real and spiritual senses. I thought about this rage expressed through movement, as Stanczyk stalked around the stage, expertly tossing Fischer this way and that in a perfectly executed pairing that brilliantly married skill and emotion. He, and his fine colleagues, are just as much actors as they are dancers. This makes the piece as much of a theatrical event as a dance one, as many of the best ballet works often are. In this instance, the seamless marriage of the two is poetic and deeply moving.
What’s more, for all its fantastical elements and outlandish The Winter’s Tale has real-world corollaries. Who among us hasn’t felt distrustful? Or suspicious? Who hasn’t done or done things they later deeply regret? The piece asks us to consider these questions, as we observe the expression of so many deeply recognizable emotions manifest entirely through that frail, entirely vulnerable vehicle, the human body. The choreography presents a clear narrative and even clearer emotional weight, allowing the movement to accentuate the inherent tragedy of the piece, and heightening the emotional gravity of its conclusion.
Dancers Hannah Fischer and Piotr Stanczyk. Photo by Karolina Kuras.
The Winter’s Tale left me with many questions, particularly in light of the previous evening’s horror, one that wasn’t, I suspect, very far from the thoughts of cast, crew, and audience members as well. Witnessing the rage of Leontes, and then Polixenes, the unfounded fears of each, the anger so horribly manifest, was enough to give one pause. Where does it comes from, this rage? Why does it stay? How does it grow? What ways does it manifest and then fester through the ages? These questions haunted me as I sat at the Four Seasons Centre, a mere twenty-four hours after the horror of the bombings, as losses were still being counted and fingers of accusation were being pointed. How do we find grace at such moments? The ballet’s closing scenes, of Leontes realizing Hermione has been alive this whole time, and her actually forgiving him his rage, inspired breath-holding, tear-welling, and finally, a long, deep sigh. Joby Talbot’s jagged, propulsive, Glass-inspired score gave way to Bernstein-inflected romanticism and Debussy-esque impressionism, and Wheeldon’s keen footwork, together with the clever staging of Jacquelin Barrett and Anna Délicia Trévien, made this intimate, holy moment between Leontes and his wife a moment to cherish, both within the piece itself and outside, to carry around like Perdita’s emerald necklace. I want to live in the state of grace Leontes has so clearly found in that moment.
Finding that grace isn’t easy, however. Amidst horror, we can’t simply grab a handful of goo labelled “grace” sitting in a tin on a dusty shelf, stuff it in our pockets, walk out the door, and think that by the stains on our trousers and the trail we leave behind we’re doing any good; that isn’t how grace works. Likewise forgiveness, grace’s nearest sibling: it takes a big heart to admit wrongs done against us, acknowledge them, and move past our pain. One may not fully accept the atrocity committed against them, their friends, their city, their country — indeed, one may never accept, much less understand — and in no way does forgiving mean forgetting; rather, it is a tacit agreement to absolve hurt, freeze it cold, break its giant, Kraken-like body apart into a thousand pieces, and finally brush it away like so much unwanted dust. That hurt, while palpable and needy in its infancy, eventually grows into an unwieldy monster that serves no purpose and prevents forward momentum. Only forgiveness unties its chain, turns it to stone, and breaks it apart; grace is what happens when you can look at your dust-covered hands and smile.
Dancers Piotr Stanczyk and Hannah Fischer. Photo by Karolina Kuras.
The Winter’s Tale feels like the perfect piece for our times; wordless but saying so much, fragile but with so much anger, forceful and delicate at once, it is proof positive that culture is one of the things that makes sense amidst an age bereft of logic. There is no rationale for horror, but there is always a place for beauty. These sharp things we feel and experience as humans — rage, hurt, confusion, fear, remorse — are things culture captures and expresses and explores so well. We would do well to heed the idea that art has the capacity to heal, now more than ever.
In writing about Almost Human recently, I’ve found an avidly involved community of supporters online who happily, passionately exchange strong ideas and opinions; I think back, again, to TV-watching habits of the 80s and 90s (and even 2000s), and I wonder at how and why this shared community might influence the way TV culture is experienced. Of course I think it changes the viewing experience, but I am also a strong believer in putting the computer away, however briefly, and focusing.
It was hard to put everything away lastnight for the season finale of True Detective; a large part of me wanted to observe reactions of others in real time, even as I shared my own. But I found myself so entranced by the show’s attentiontodetail (a hallmark of its greatness, surely) and wanting to roll around in the swampy soup of ideas it presented, I put the tech aside and just watched, listened, felt. Having chosen to severely limit sharing my reactions online (and not read anyone else’s), I found myself with mixed feelings, questioning its strange if compelling mix of predictable suspense tropes, character development, and meta-dramatical elements. The extended scene of Rust (Matthew McConaughey) and Marty (Woody Harrelson) finding their way through the wilds of the Childress property made for terrifying, compelling television; each character became more and more entangled within the maze, mirroring the viewers’ “entanglement” with the immediate situation, and more widely, within the entire series. The deeper they got, the deeper we got; I became entranced, enchanted, utterly entangled, and didn’t want a way out.
“This is Carcosa,” intoned an eerie, disembodied voice.
Less a physical place and more a mental dwelling, we – us TD fans – fell into Carcosa, this wild, surreal enclosure that knows our deepest fears and vulnerabilities, a place that speaks in riddles but voices truth – not the beautiful poetic kind, mind you, but the ugly sort that, like the Fontenot video, we don’t want to watch but can’t turn away from.
This is what the best storytelling does: it drops you into an atmosphere of intense fear and suspense, slowly, skillfully guiding you through the deepest recesses of your life and imagination, to a place of wordless wonder and messy obsession. It’s a swampy dialectic energy – of light and dark, of isolation and community, of black stars and Yellow Kings, of innocence and experience, of water and land, of strangers and family, of the flat and the shapely – that powered the drama of True Detective and ultimately shaped its characters. Such energy also gave rise to the program’s fandom, for it was an energy we felt, and wanted to talk about, and share, and mull over. In compulsion to theory, we found community in exchange; in suspense for resolution, we found salvation in the process.
Nothing feels resolved in the True Detective world. To paraphrase Rust, there’s more of them out there. There’s more darkness, more evil, more loss; this isn’t over. Everything is a spiral. The stories continue. The finale’s crazy-bogeyman-of-the-Bayou cliches (the hoarder house; the incest; the slovenly appearance) were clever storytelling tropes meant to further the meta-dramatical aspect of the program: are you not entertained? Do you want more? Once upon a time… if you go into the woods today, you’re in for a big surprise…
We want the spirals; we need them, to cycle through them, to feel their sharp edges and dizzying curves. We need that, just as much as we need (and ultimately want) to go in the woods. We want the darkness. We want Carcosa. That’s unsettling – but so is imagination, and the compunction to create. I’m reminded here of something Nick Cave said in his “Secret Life Of The Love Song” lecture series years ago (emphasis mine):
Those songs that speak of love without having within in their lines an ache or a sigh are not love songs at all, but rather hate songs disguised as love songs, and are not to be trusted. These songs deny us our humanness and our God-given right to be sad and the air-waves are littered with them. The love song must resonate with the susurration of sorrow, the tintinnabulation of grief.The writer who refuses to explore the darker regions of the heart will never be able to write convincingly about the wonder, the magic and the joy of love for just as goodness cannot be trusted unless it has breathed the same air as evil – the enduring metaphor of Christ crucified between two criminals comes to mind here – so within the fabric of the love song, within its melody, its lyric, one must sense an acknowledgement of its capacity for suffering.
“Take off your mask,” Childress hissed at Rust as blood dripped from the detective’s gaping wound.
This demand exists in tandem with the program’s final scene of Rust and Marty together, escaping the hospital and contemplating the stars. Rust is rendered vulnerable at last, confessing that during his time in the woods, “I could feel my definitions fading... all I had to do was let go, man… I could still feel her love there… nothing but that love.”
Take off your mask: this is what the best art demands of us. Let go of your safety. Let go of your identity. Embrace your need for the story. Embrace your darkness, and gather around the light. We need to share tales. What offers comfort, if not permanent escape, is friendship – the light and warmth of connection with another equally scared, equally vulnerable human being. So long as we can see the stars, we will keep telling stories – to ourselves, for ourselves, with our friends near and far.
Watching pieces of the movie Frida recently, amidst bites of crostini, answering emails, and half-sketching, was a strange experience -and not just because of the multi-tasking.
When I saw it in the cinema in 2002 I was bowled over by the mix of images, plot, and music within Julie Taymor‘s vision of the Mexican painter’s life. My initial viewing was at an early point in my own personal explorations into drawing and painting; after years of photography, including nearly two years spent in Ireland and England with an ancient, beloved manual-forward SLR camera, I thought it might be a good idea to strip the technology away to get to the heart of art-making. And so the drawing/painting/sketching odyssey began, and photography, however slowly, fell by the wayside, paralleling the dwindling of film stock and the rise of mobile (and, for that matter, internet) technology.
It was during a recent dinner party at my home that I felt a deep twinge of nostalgia for my old snapping days. I brought out the old Minolta at the request of one of my guests, a photo enthusiast. The weight of the camera, the ka-chunk of the shutter, the cylindrical beauty of the lens, the quasi-surprise of the prints… it was all magical to behold after so long away from it. Yet spying the light meter again created a small panic, a palpable sense of, what am I doing?! It was a curious mix of panic and passion.
I’m a longtime admirer of Frida’s work -“admirer”, actually, feels too mild, but “fan” feels too slavish. She takes her place, like Patti Smith, in my mental curio cabinet of beautifully imperfect heroes: shriekingly female but defying categorization, always personal but ever-cryptic, physical but very heady, hugely experimental but deeply traditional. A mass of genius in contradiction, Frida’s work, like Patti’s, has the power to bring me to tears, and frequently has.
The timing of Taymor’s movie on television was curious on a personal level (never mind Taymor’s directing Spider Man: Turn Off The Dark, opening next month on Broadway. More on that in a future post.). I’d been berating myself for not being productive enough artistically lately. I should be drawing/painting/etc is a frequent mental mantra. It’s feels like a hard thing to go off and do, and yet it shouldn’t be. That old want-to-be-doing vs should-be-doing battle is raging. The other reason productivity falls away is that I have a genuine sense of not knowing what I’m doing, that it’s all for naught, that it’s all horribly amateur and pointless and stupid. That voice of doubt is sometimes louder than the calm, quiet one that asks me to keep going.
And so, it was appropos that, looking through a bookshelf for something else entirely, Peter London’s No More Secondhand Art (Shambhala Publications, 1989) popped out at me. I opened it, as if my magic, to a page with the following header: “Am I Good Enough?” That would be my other mantra, a much older one that applies to several areas and pursuits. But I was fascinated by London’s dissection of this question to self as applied to art-making, one that works whether you love drawing, painting, photography or performance:
We can never win the encounter with such a question, because the very underlying assumption of “Am I —— enough?” is a faulty appraisal of the human condition and a false understanding of what it does take to engage in creative enterprises… Rather than paralyzing ourselves with the existential bone-crusher “Am I good enough?” we would do better to ask ourselves question that invoke no comparisons. Instead, we could become interested in describing the new terrain being uncovered or invented.
I dream of the day that voice stops -or at least softens. I dream of the day I’ll have the most precious things any artist could ask for -time, space, resources -to do what I want most to do, when my heroes smile and say, see? It wasn’t so hard after all. Because really, it’s not.
Paintings: Top: The Two Fridas, 1939. Bottom: Viva la vida, 1954. Frida Kahlo’s last painting. Photo credit: Photograph of Frida Kahlo by Lucienne Bloch, 1932.
I saw Tom Ford‘s film (based on a work by Christopher Isherwood) just this afternoon, and I am not sure I can properly articulate its beauty in any meaningful way. The film revolves around George Falconer, a professor in 1962 Los Angeles, who has recently lost his partner. Ford features several long, meditative shots of Firth, whether he’s looking for something for breakfast, sitting in his car, sorting through his bank box, or remembering his times spent with Jim (Matthew Goode). George’s life is both bereft of life and hefty with love, as his interactions with his lifelong friend Charlotte (Julianne Moore) and new friend Kenny (Nicholas Hoult) demonstrate. With keen use of colour, a gorgeous sense of framing, and a flair for considered shading, Ford nicely balances the silence and the symphony, both literal and figurative. It’s an immense achievement that silently yet masterfully articulates the life of one man in quietly desperate circumstances.
Along with being a play on ideas of the single and solitary, the film is a meditation on aging. I was especially moved by the lingering close-ups of Firth’s expressive, natural face. No smooth-faced, muscled-up, botoxed Hollywood star, one could see the rough bumps and expression lines a late forty-something man has, and has righteously earned. In no way do those wrinkles detract from Firth’s physical attributes; in fact, they add to his attractiveness. In other words, never mind theDarcys -here’s the real thing. A Single Man gives us an honest portrait of an outsider -talented, articulate, even playful -who feels rejected by a world that deems him undesirable and considers his contributions worthless. This is deeply related to the speech George delivers on fear to a classroom full of pie-eyed students. The relationship between fear and love is profound in any arena, and Ford nicely, effectively explores this connection, using, again, the palette of Firth’s incredible face. Such an achievement is rendered with the deftest of strokes, and the most subtle arrangement of light, colour, shape and shadow balancing with the close, hard facial shots. It’s not hard to identify Ford’s design background here, but his translation of it into a cinematic expression is nothing short of astonishing for its emotional resonance.
Walking amidst a street fair after the film, I was still haunted by the director’s beautiful vision, the actor’s aged face, the silence, the noise, the light and the shadows. Questions around youth, age, beauty, and love, and one’s perceived “worthiness” of each whispered about like midnight waves lapping at cold toes. Some things are, perhaps, best left unanswered, but the shining faces on the street -of young and old alike -enjoying the sunny day, and the simple joy of living, was a fitting counterpart, and a beautiful reminder of the very things Isherwood wrote of. Viva love. Viva life.