Tag: the Met

Life in the Poppies

On March 5, 2014

Prince Igor is haunting.

Days after seeing the Met Opera’s luscious production, I’m still mulling its beautiful marriage of images, design, music, and performance. Though there’s nothing wrong with pure delight and pure entertainment — they make so much of the world go round — seeing the Borodin work did much more than provide an escape from every day mundanities. Thoughts of Ukraine filled my mind, along with more personal reflections on events this past fall; I found myself questioning my relationship with power, both personal and professional, and the role of ego in compromise and defeat. Prince Igor isn’t just beautiful to look at; it’s simultaneously intimate and epic, with resonance in both the inner and outer aspects of existence.

A large part of the opera’s power (as directed and re-imagined by its talented director/designer Dmitri Tcherniakov) is derived through its depiction of war. Though the opera is based on a medieval Russian folk tale involving Igor going off to fight (and he believes, conquer) the Polovtsians, and subsequently suffering a horrific defeat, Tcherniakov was very selective (make that laser-pointed-strategic) in his use of on and offstage bloodletting. He used a combination of contemporary black-and-white video (using many fast edits and long pans), as well as grand set pieces, costuming, and striking makeup to depict the horrors of war — the loss of life, and the loss of self too. In this Prince Igor, they are very much the same thing.

What I found myself mulling over into the wee hours this past Saturday evening was Igor’s sense of himself, his relationship with other people, and the ways his identity are forced to shift after enduring cataclysmic hardship. Lead bass baritone Ildar Abdrazakov is a thoroughly moving singer, and a very fine actor too; his expressive face, soft brown eyes, and bear-like physique reveal a man moving between identities, letting go of old ideas and comforts, shifting into far less safe, comfortable, places within himself. These changes aren’t fun or nice or the stuff of easy cliches; this is an Igor who is fallible, failing, heartbreakingly vulnerable, a man struggling with the chimera of ego that kept showing itself in various forms and fashions. He has to relinquish it entirely in order to rebuild, both literally and figuratively.

This transformation is hinted at through the wonder that is the Polovtsian dances, whose staging, in Tcherniakov’s assured hands, is nothing short of miraculous. Igor whirls around an immense, lush poppy field as human figures dance and undulate around him; it’s dreamy and poetic and earthy yet unearthly. The Met chorus are positioned in boxes close to the stage, allowing dancers to move about freely to the writhing, hypnotic, East-meets-West choreography of Itzik Galili and associate choreographer Elisabeth Gibiat. Igor’s face is one of delight and joy, as if he’s found refuge from the horrors of war and grandiose ambition. Yet we know it’s all an illusion; he’s hallucinating everything. It’s this knowledge that fuels the extraordinary power of the scene. How can something so beautiful be so far removed from reality? And why is reality so much harder and more hideous? Why can’t we stay in the poppy fields forever? Why can’t we whirl, Dervish-like, to the beautiful sounds and visions, forever and ever? It was fascinating to observe Igor’s wife, Yaroslavna (Oksana Dyka) being included in this scene, as if she represents a kind of authenticity and grounding he so desperately lacks. There’s a knowingness to her inclusion here, as if Tcherniakov wants to remind us of the power balances within intimate relationships, and to note how those balances translate in the wider world. To see a man of Abdrazakov’s physicality rendered so vulnerable before the wife whose advice he had earlier eschewed, is deeply moving and wildly important; even amidst the hallucination — or especially because of it — we see a more honest version of Igor that needs to show itself in the real world.

And it does, eventually show. You sense a deep transformation as Igor wanders, shell-shocked, through what was once his elegant, pristine palace in the final act, when it is a literal shell of its former self. He turns his back on the worshipful masses who herald his return, realizing worship isn’t what’s needed. He woke up, and in so doing, so did we. It’s precisely what his hubris hath wrought, this destruction. The very centrality of Igor’s mission — charging off to some distant victory you are so sure will be yours — has been destroyed; as such, so has Igor’s sense of identity. You can’t find yourself in something so far outside yourself, the production whispers, amidst its gloriously crashing choruses and pounding percussion; you can’t be inauthentic when the chips are down. It won’t work. Hell breaks loose. People die. A part of you dies. And somehow, in some horrifying way, that’s precisely how it should be.

If you get the chance to see Prince Igor either in-person at the Met or through its Live In HD series, go. You’ll mull relationships to power, ego, sacrifice and compromise. You’ll hear beautiful music. You’ll see some gorgeous/disturbing things. You won’t look at the news/your rulers/your lovers/your life the same way again. You will be haunted.

Home

By Catherine Kustanczy

On January 24, 2014

In opera, personal

Photo / my Flickr

Of all the challenges I faced this past autumn and winter, perhaps the biggest was trying to keep my cultural writing alive. That I let something go that meant (means) so much to me is troubling, and I’m hoping to amend that in a number of ways as 2014 unfolds.

Embracing opera in a new, far more powerful way than I have in the past, is the first step in this correction. While studying in New York, I found myself missing the Canadian Opera Company’s zesty experimental approach to an old medium, and its fulsome orchestral embrace of many beloved scores. Sure, the Met is great — but it’s not the same. It’s hard for me to have an honest emotional experience when I feel like I’m part of a capital “e” event; attending an opera at Lincoln Center sometimes always feels that way, to say nothing of the itinerant activities around performances. There’s something so big, so epic, so fraught with legend and the baggage of history, that actually sitting in the Met house proper opens up a world of doubt about whether production (and performance) choices are to move the audience, or merely impress us with illusions of artistic authenticity. (There was, refreshingly, a ton of artistry, authenticity, and heart in the Met production of Strauss’ Die frau ohne schatten last month, but that’s for another blog post. I’m still ruminating on it — something that’s never happened in my almost thirty years of Met-going experience. Surely it must mean… something? Hmmm.)

Despite the few things the COC’s produced that haven’t work for me (both Martha Clarke’s meta-theatrical vision of Mozart’s The Magic Flute from the early 1990s and a stilted, emotionally hollow production of Elektra in 2007, come to mind), some of the best theater I’ve ever experienced — particularly in the few years — has been from a seat in the Four Seasons Centre. From Christopher Alden’s deeply unsettling vision of Rigoletto in 2011 (a favorite production, having sat through many versions of it), to his wickedly smart, sexy 2012 production of Die Fledermaus, to the jaw-dropping beauty of Peter Sellars’ Tristan und Isolde, and the disturbing magic of Atom Egoyan’s Salome, I go to the COC to be inspired and challenged, disturbed and knocked off balance. Opera is more than pretty songs; it engages heart and brain at once, that understands how thinking, feeling, and being challenged need not be mutually exclusive from being entertained. Opera has become less of a diversion than an immersion, a whole-hearted embrace of something both larger than myself, and yet entirely of myself.

Photo / my Flickr

I grew up listening to opera; it was as much a part of my household as the music of ABBA, The Carpenters, the Bee Gees, and Queen. Luciano Pavarotti, Elvis Presley, Johnny Cash, Dean Martin, and Freddie Mercury were the voices of my childhood. “Saturday Afternoon At The Opera” was (and remains) a tradition. Naturally, I went through the predictable teenaged phase of kicking out, rolling eyes, plugging ears, and closing heart: “turn that shit off!” I found my mother’s opera obsession embarrassing and annoying. I wanted my rock and electronic music on the stereo (loud). The many operas I’d go to as a child and fall asleep halfway through out of youth and it being a school night, I fell asleep to out of sheer disgust and outright boredom. I’d heard it all, and I was no longer interested.

But when I moved to Dublin in my early 20s, I found myself missing the opera world terribly — missing the magic of the melody, surely, but missing the drama as well. I have always loved theater; I sought it out as a kid, even running into Atom Egoyan many years ago during a production of King Lear at the Bathurst Street Theatre. I’ve immersed myself in theater at various points throughout my life: as a writer, an actor, a behind-the-scenes person, a front-of-house person, a PR person, and now, a journalist. No matter where I’ve lived, I’ve always run to the theater, for community, familiarity, comfort, yes… but for being challenged, too.

Photo / my Flickr

And over the years, I’ve discovered the opera I enjoy most is that which provides a challenge, but always respects the music. I’ve fallen back in love, in a newer, stronger, more adult way, with the music I rejected as a youth. There’s a strange, intoxicating power when theater and music join forces; it is the best kind of sensory overload. Even when the 2010 Tim Albery-directed Aida didn’t work for me, its score — and interpretation — did. A night at the opera reminds me that theater and music is precisely the kind of holy union I want shaping and informing my 2014.

Coming away from a night at the opera, I am inspired to think more deeply not only about the art itself, but about music, science, technology, history, philosophy… even love… and the intimate connections therein. I want to get back to not only writing, but painting, cooking, drawing… to creativity, to authenticity, with head, with heart, taking small footsteps, but always moving forward.

Something Old

By Catherine Kustanczy

On October 8, 2013

In art, personal, writing

Orpheus & Eurydice, Auguste Rodin, 1893.

The first Friday of every month sees many New York City museums waiving admission fees.

Keen on seeing the newly opened Kandinsky exhibit at the Neue Galerie (a spot I have some history with), I rushed to catch the uptown train, amidst a sticky, stinky, mid-autumn heat wave. Several stops later, with sore feet and aching shoulders, I exited, and found myself nearly running along 86th Street; it was getting onto 6:30pm and I knew the lines might be fierce. Worst fears were confirmed with three-plus blocks of eager, sweaty faces and shuffling sneakers.

Not being keen to deal with the suffocating effects of the oppressive humidity (bugs! sticky armpits! ruined hairdo! oh yes… asthma!), I decided I’d keep on the Fifth Avenue path, and take another look at the Balthus exhibit on at the Met (review forthcoming). The cool air of the Met was a beautiful respite from the heat, and Balthus’ beautifully geometric paintings were a sight for my over-computer-monitored eyes.

Notes duly taken, I sauntered, enjoying the dusky quiet, and just …looked, a pleasure I rarely allow myself in the cultural realm anymore; it feels like a luxury, dawdling amongst artful things. And yet, as Guardian editor (and part-time classical pianist) Alan Rusbridger writes in his recent memoir, there is “a mundane need to have moments off the hamster wheel of editing [… an] instinct to wall off a small part of my life for creative expression, for ‘culture.’ ”

Serious, capital-J journalism -and its study for me, right now, at NYU -has been eating up every available ounce of creative/mental/emotional/intellectual energy the last five weeks or so. I’m beginning to resent something so central to my being – my arts passion -being ripped away from me, and the chorus of quiet, snarling voices of doubt uttering some uncomfortable phrases: no one’s interested in culture; the arts isn’t real news; you’re wasting your time; no one cares.

Reliquary Arm of St. Valentine, 14th century,
Swiss.

And yet, Friday night’s visit to the Met reminded me of the fallacy of those statements, but underscored my determination to find new ways of sharing my passion, and blending that with my writing. Some of you seem to like it. (Thank you to those readers who’ve followed me through the years.) My artsy walkabout allowed me to stare, in the face, two truths: I need to keep writing, in my own way, about culture. There’s a certain sort of longing I’m experiencing, between past and present and future, between what I want and what’s in front of me, to try to take this passion somewhere else, somewhere higher and more powerful and… to be remembered, appreciated, loved in grand and intimate ways, probe, create, fail, and always, always stay authentic to who and what I am.

“Saudade” is a Portuguese word which, roughly translated, means “longing” or “nostalgic longing.” I first heard it used at a lecture in Dublin given by singer/writer Nick Cave. He defined it thusly:

We all experience within us what the Portuguese call “saudade”, an inexplicable longing, an unnamed and enigmatic yearning of the soul, and it is this feeling that lives in the realms of imagination and inspiration, and is the breeding ground for the sad song, for the love song. Saudade is the desire to be transported from darkness into light, to be touched by the hand of that which is not of this world. The love song is the light of God, deep down, blasting up though our wounds.

Whether or not you believe in God doesn’t matter in order to understand saudade, or to appreciate its power in a writer’s (or creator’s) life. The idea (and experience) of longing is a very, very old thing, one expeirenced in the biblical cry, “why hast thou forsaken me?“; it also colors the entirety of Psalms, in fact, and is glimpsed in the hieroglyphic scenes of ancient Pharoahs raising their hands in praise of the sun. In the act of worship (surely a consummate act of love joined with faith), or musing on the nature of the divine, or amidst faulting that which we love and want to be joined with, we express our nostalgic longing for something beyond ourselves, and yet, deeply of ourselves.

Like the German “sehnsucht,” saudade has deep, earthy roots, and divine, heavenly aspirations. The calm and cool of the museum, its lack of usual noisy visitors, the enveloping darkness and the shadows cast by the strategic, subtle lights, all created the contemplative environment I so craved, one where I wondered at the role of this oldest of emotional experiences, and its role in creation: of life, ideas, even… hey, new, artistic ways of telling and sharing stories.

Cleopatra, William Wetmore Story, 1869.

Saudade sits at the heart of the art I love most: it is a longing for something beyond itself. That “thing” -historically expressed as an old man with a beard, a round disk, elements of the earth – doesn’t have to be specifically religious. Lately I’ve wondered at the line between the earthly and the divine, and how it finds expression: marble, ivory, ink, oil, bronze, walnut, granite, graphite, silver, glass. Then there’s sound (singing, music, the plucking of strings, the beating of drums) and of course, bytes and pixels. We engage these things out of a certain love. Don’t we?

What is longing? Why do humans engage in it? There are no concrete answers, but again, I think such a feeling has to do with trying to scratch at the transcendent – something beyond us, past us, past our comprehension, and yet of us, with a certain familiarity and perhaps, a certain chemistry. Maybe it’s canvas, a slab of marble, maybe it’s the act of creating itself, maybe it’s God’s face, a lover’s face, our newborn’s face, the sunrise… the sunset. The cycles of life, death, sex, regeneration. We long for this kind of connection – to divine things, human things, beauty and pain wrapped together. Some of the best love songs capture this with a swoon-worthy precision (listen to anything by the aforementioned Mr. Cave or Leonard Cohen); other works of art -whether they be religious or secular -also distill this “saudade” into a grand, and yet deeply intimate, experience that whispers secrets of that most bewildering of trinities: love, lust, longing.

Bellini’s Norma, which I had the pleasure of seeing recently at the Metropolitan Opera, offers a heartbreaking portrait of just that trinity, with generous dollops of transcendent belcanto splendor. There’s something about the title character that seeks something beyond herself, her distant lover, the friendship of her handmaiden, the power of her tribe; it’s only when she is burned (with her beloved, no less) that she will come to be joined in a kind of union with divinity. Even as she faces disgrace and punishment, there is a discernible quality of saudade -in the libretto as well as the music -that lifts the opera out of the tawdry and into the realm of awe-inspiring beauty. There’s something divine about not only the story but the music, in and of itself. It scratches at a divinity it channels, pouring out its longing for a sort of union that is expressed physically in the love between the two main characters at the opera’s end.

The opera whispered the questions; Friday night’s museum walkabout said them right out loud, confronting me with some uncomfortable feelings. Not only did I need to be reminded of my passion for arts and culture, but to underline the role of saudade in my life and work. There’s something magical about visiting dark places you’re familiar with; you know what’s around every corner, but you’re not quite sure how it’ll present itself without the safe filter of daylight. Darkened corners provide opportunities for dalliances, an empty tomb brings thoughts of permanency, changeability, communion with divinity and the folly of desiring such a thing. Beautiful sculpted faces remind one of a lover both human and divine. Night whispers its sad, beautiful song of saudade through such moments, and such intimacy with art, old and new, solid and not. It colors everything, personal and professional. Living with saudade feels like the right position for the artist -and the journalist -living, sometimes battling, inside of me. Experiencing the feeling of intense longing – for God, for blessings, for perfection, for failure, for permanence, for change, for flesh, for spirit, for love… for creation itself.

Writing Inside (And Outside)

By Catherine Kustanczy

On September 28, 2013

In music, opera, writing

Grad school has left little time or energy to write (/think / dream) for myself, in my own space and in my own way. Inspiration’s been backed up, dried up, squished, smushed, almost forgotten. It hasn’t been a good feeling.

But a recent exercise in something called “intracranial” journalism (another term for stream-of-consciousness writing) got things flowing (or, semi-flowing) again. It was like putting on a favorite nightie found at the back of the closet -an experience not altogether foreign, what with the huge move back this past August.

After some nice encouragement to continue exploring this genre, I wanted to share my first formal attempt with readers. I’m starting to re-think my place lately – in journalism, in arts, in social media, even in NYC -and seem to keep circling back to finding a spot where I can integrate all my passions. Maybe this is a first step? You decide.

______________

The green jewels of salad leaves, the ruby red of berries, oil gleaming and dancing with the salty-sweet balsamic river, extra sweater and out the door, whooshing down elevator and clomping across lino lobby, footsteps echoing off ancient tile. Small hands wrapped around hot tea in purple tin, quick broad steps down a drum-filled street, to more steps, NYPD peering down stairs, badges glinting against the orange-red setting sun. One more down, another set of stairs, another… and another. Grime, grub, a million days and a million sweating bodies, a million sad bored faces, tracing and trudging over cold concrete and still, hot air. Over right, over left. Take the M, don’t take the M. Wait. And wait. Wait.

Headlights. Hope. A quick trip. Lower back yowl. Empty seat. Relief. Glum silence and squeaking brakes. Elbowing past ladies in heels and men in too-tight suits, the shiny shrieking harpies of neon beckoning, a shrine of Kodak and Samsung, of Annie and Once, of Big Macs and sunglasses. The land of the free, the home of the brave.

Follow the voices. Follow the music. Follow what your soul is telling you to do, where you’re being pulled… by God? By light? By love? By nostalgia sentiment qua qua qua divinity in denim smirking at you from a vintage steering wheel in a stupid youth misspent and half-forgotten? Let’s say it was magic, always the magic, the silent, loud, calm, chaotic wordless wonder of this… this grand Russian madness, this functioning chaos, this opera, of cars and buses and tourists and fans and lights, winking, beckoning… and red chairs set up in rows, red carpets set up in rows, you’re royalty, come sit down, come listen.

Tatiana’s writing a letter, she’s berating herself, she thinks she can convince him, she can change his mind… she can’t change his mind of course, we all know what’s coming, but the music… the sound, Tchaikovsky’s wall of gorgeous vibrant sound washes over the assembled, the bypassers in suits frown and pause, looking up, around, then straight ahead, cocking head at that square with the singing bodies and the big dresses, the men with muttonchops and the fake falling snow. That grand, gorgeous sound.

There’s a scramble for seats, mittened hands holding steaming cups of hot chocolate, it’s so cold now, but it’s so hot… the sound is coming like a gush of joy, of grief, of relief, of youth and hope and a full, fat embrace of life and all its painful gut-pulling glory… even Elmo stops, Cooke Monster stops, Spider Man stops, Batman stops, everything and everyone absolutely stops… and … and… and… surges, gushing… moving, feeling, flowing, dancing, breathing, fucking, eating, drinking, waving, walking… walking away… but you’re not.

You know why you’re here, not even the cold could keep you away. Nothing will. Nothing could. Nothing else matters.

Cinemoperatic

By Catherine Kustanczy

On March 22, 2011

In opera

Watching opera in a cinema is strange. Are you supposed to clap? Would it be weird? Can you talk? Can you eat popcorn? Would it be wrong to unwrap candies?

I got a mini-schooling in the un-fine art of opera-cinema-going recently when I attended a showing of Lucia Di Lammermoor, broadcast live from the Metropolitan Opera in New York, as part of their popular The Met: Live In HD Series. Candy-wrapping and cellphone talking aside (both are frowned on with equal displeasure -though I wasn’t guilty of either, honest), it was a mainly positive experience, marred only by poor directorial choices within the broadcast and incredibly dull color that washed out the set and beautiful costumes, making it a less rich visual experience that it should’ve been.

The story of Donizetti’s 1835 opera is based on Scottish writer Walter Scott’s eighteenth century novel The Bride of the Lammermoor, and focuses on the warring clans of Ravenswood and Ashton. Passionate, strong-willed Lucy becomes enamored of the penniless chief of a rival clan, but is forced to marry someone who’ll be good for the waning family fortunes, and subsequently goes insane, killing her groom and dying of grief. The novel is a long, drawn-out portrait of ancient tribalism set within a nasty, dark world of family and money; Donizetti and his librettist Salvadore Cammarano found rich, ripe stuff in translating Scott’s words to the stage.

In Mary Zimmerman‘s haunting production set in the mid-to-late 19th century, we find a world where everyone harbors a secret and is guilty of something, through their own actions or those of their ancient clans. Though the title character (the Italian-ized “Lucia”) secretly loves the worn family enemy, there is still a true innocence about her, a quality that was laid especially bare in soprano Natalie Dessay‘s emotional portrayal. Her delicate, bird-like frame was used to incredible effect, especially since she was cast with the tall, broad likes of tenor Joseph Calleja, as her lover Edgardo, and imposing baritone Ludovic Tezia as her brother, Enrico.

As might be expected from a Met production, the singing, along with Patrick Summers‘ authoritative conducting, were top-notch. It was, however, difficult to fully appreciate Mara Blumenfeld’s gorgeous costuming or Daniel Ostling’s deliciously creepy set design, owing to a woeful lack of brightness and clarity in the transmission itself. Whether a signal problem or a projection technicality, the lack of clarity and brightness greatly diminished the grandeur of the spectacle; colors were, for the most part, dull and dark. “High Definition”? Not quite. The scene in which Lucia is first introduced to her family-approved groom-to-be, Arturo (Matthew Plenk) found her wearing a detailed lace/brocade red dress -the only red in the entire color scheme of the production (not counting the bloodied wedding gown later on) -and instead of blazing out from the screen, it merely yawned in a dusty fuschia. We know the Scottish moors are muddy… but not that muddy. Hopefully the folks in Egypt, Spain, and Portugal got a clearer picture.

Equally, Canadian director Barbara Willis Sweete, who helmed the live broadcast (shown across 1500 cinemas in 46 countries, no less) focused too much by… focusing too much. It’s deeply unfortunate that the grand, creepy majesty of Zimmerman’s production was lost because of an over-emphasis on close-ups, weird angles, zooms, and fast (/nausea-inducing) cross-stage pans. (And apparently, I’m not the only one who’s noticed that tendency in Sweete’s filmed-opera work.) There were a myriad of poor and even bizarre choices, indicating complete over-excitement and/or absolute unfamiliarity with the material. It’s hard to say which, but in any case, it made watching Lucia di Lammermoor in a cinema a very taxing (and occasionally confusing) endeavor.

During the dramatic second-act showdown in which the desperate brother forces his grieved sister to sign a marriage certificate, Sweete jumped between close-ups of the faces of performers Dessay and Tezier; we had to guess at their emotional states, which, especially in opera, tend to make the most sense in a wholly physical (not merely facial) sense. Were they mad? Conflicted? Same with vital details: did the ring Edgardo gave Lucia get thrown? Where? Did Enrico step on it? Body language would tellingly indicate such vital subtleties and shifts, but we weren’t given shots that would indicate either communication (unsung) or clarity (contextually), just close-ups of scrunched-up faces. Wouldn’t a wide shot to show their (clearly symbolic) distance, with the occasional close-up for emotional effect, be a better choice? It would also render their disquieting, tender-passionate physical interactions more all the more visceral.

The emotional resonance of the scene, like many, became as muddied as the color, and it was an unfortunate distillation of the problem of bridging opera and cinema: keeping the idea of staging alive. Zimmerman offered an incredible vision of the opera’s famous Sextet, by having the fancily-attired guests assembled for Lucia’s engagement party (a gathering the nearly-broke Enrico has staged to re-enter society) fan around her as she sits, surrounded entirely by men, and readying their pose for a waiting photographer. An oddly-angled wide shot used in the Live HD Broadcast completely diffused the visual power of that moment -one that (probably) worked perfectly in a live setting. The staging was excellent, thought-provoking union of sight and sound that underlined Zimmerman’s themes of family, responsibility, femininity, and notions of success. It was a pity that high-point was diminished through poor cinematographic choices.

Watching Lucia di Lammermoor on the big screen, the word “staging” never seemed more apt. It’s unwise and perhaps even foolhardy to shoot something as a movie if it’s already been laid out for the stage. It winds up looking hokey and induces some unwelcome dizziness, particularly when coupled with poor picture quality. In the famous Mad Scene in the third act, the audience was treated to a close-up of a doctor readying a sedative to give to poor, raving Lucia. Having been mesmerized by Dessay’s deliciously delirious, and awesomely beautiful handling of one of the most difficult passages in the history of vocal music, our suspension of disbelief (and lovely musical hypnosis) was cut egregiously short, as we noted, in said close-up, the lack of actual syringe, or liquid, going into the needle, breaking the magic of the scene and the audience’s trust in what was being depicted. There are so many other cinematographic choices that would’ve better served the stage presentation and further accentuated the themes of Zimmerman’s production, but they were either not taken enough, or completely ignored in favour of a more “cinematic” experience. Alas.

The plus side to those litany of close-ups (and for theater-loving me, it was a big plus) was the opportunity to see operatic acting at work. Most performers I’ve interviewed have told me it’s dangerously easy to fall into the notorious “park and bark” mode; you simply stand and …well, deliver. Sweete’s over-direction, if anything, offered a rare opportunity to view those frequently taken-for-granted acting chops. When it came to the title role, I found Dessay’s absolute love of the part and history with the opera obvious in every single scene she was in. The French soprano lived the role, sometimes to Sarah-Bernhardt-eque heights, but kept intact an innate sense of “fragility” -a word she used frequently in her intermission interviews with soprano/host Renee Flemming. Her tiny frame and expressive face gave her the look of a wounded sparrow surrounded by hungry wolves -or in tenor Calleja’s case, a gentle bear with a very bad temper.

The Malta-born singer used his considerable physicality to display an awesome, terrible violence in the scene where his character learns Lucia has married another, clearing rows of chairs in one scary *thwap* of the arm -but he also displayed incredible vulnerability and despair in his final, famous death scene. Calleja has a Valentino-like range of emotional expressions that are perfectly suited to stage work; he plays joy, grief, anger, rage, and anguish large, entering one scene with a scary scowl, another with bright eyes and a broad smile. It looked silly close-up, and it wasn’t at all suited to film, but it fit the demands of the stage beautifully. And really, it was his voice that kept my attention, for it is, quite simply, astonishing. I’ve not heard that quality of tone since I sat in the Met and watched Luciano Pavarotti perform many years ago. Calleja certainly stands on his own as an opera star on the rise, but with a voice like that, comparisons to the Pav are inevitable -and right.

In the acting sphere however, French baritone Ludovic Tezia stood in direct opposition to Calleja, and, in my humble, non-opera-expert opinion, quietly stole the show. His was a nuanced, layered performance, displaying the kind of brewing rage you might experience before a huge, violent calamity. Tezia perfectly tempered his performance to the demands of filming, and while the audience at the Met may’ve suffered (you can’t see that kind of subtlety from the Family Circle), he was absolutely magnetic, his rich, caramel voice showing a remarkable range of color and feeling, his acting displaying a man at odds with his life’s choices. With a raised eyebrow, a cock of the head, widening eyes, or a slow raise of shoulders, the honoured French singer displayed a remarkably menacing subtlety that left a deeply disturbing, if sad impression of a man who, to quote Tezia (again chatting with Flemming backstage), was forced to bear too much weight on his clearly-incapable shoulders.I didn’t perceive him as an out-and-out villain, but as a deeply layered, conflicted man whose complex personality was perfectly reflected in Zimmerman’s grey-hued world.

I’m tempted to attend the re-broadcast of Lucia di Lammermoor (April 6th in the US; April 2nd in Canada), to enjoy these fine performances, and perhaps re-think my dislike of Sweete’s work. I totally loved her filmed version of the Timothy Findley play Elizabeth Rex, and I wonder if the distractions -people fumbling with candies, a man talking loudly on his cell phone, my own probably-too-close seat -added to my intense reaction to her avant-garde approach to cinematography. I also want to hear those beautiful opera voices again, and more closely observe the creepy Lucia/Enrico interactions. Mind you, I’ll be sure to take a Gravol before the Scottish tale unfolds. Maybe even two.

Whither Aida?

By Catherine Kustanczy

On October 10, 2010

In opera

Two vastly different, but related experiences of grandeur, have got me thinking about the value of big productions, culturally and otherwise. The Canadian Opera Company opened its latest season October 2nd with a startling, strangely unmoving production of Verdi’s Aida. The company, headed by the brilliant Alexander Neef, has seen an upswing in its popularity among younger culture vultures of the city (so much so that local fave Broken Social Scene will be headling their annual fundraising ball) while keeping their vital older subscriber base happy -until now, anyway. The production of Aida on now manages to confuse, infuriate, and perhaps worst of all… bore.

Like any good opera-goer, I’ve seen my share of staged Aidas -mainly at the Met, it should be noted, with live animals & a chorus numbering in the hundreds. Budget?!, you want to shriek when the gold-leaf-everythings are wheeled in alongside blinding elephants and bored-looking horses, what budget? Aida isn’t staged too often precisely because it’s so expensive, and often, the baggage that travels with it isn’t just the kind you can see. And the magic of the romance inherent within the tale gets lost amidst the grandeur. The tale of the Ethiopian slave-princess and her doomed love affair with the Egyptian captain Radames is Big Operatic Melodrama -which is fine -though coupled with Verdi’s stirring, awesome score, means you have the makings of an audience full of expectations: the set should be big, the emoting should be grand, the orchestra should be really, really loud. Right? Wrong, or so says director Tim Albery and COC music director Johannes Debus. Albery has purposely shied away from the Big Everything approach, eschewing grandeur in favour of story, subtext, and even meta-theatrical musings on the nature of performer-audience relations.

So there’s no Egyptophilia here, which would be a refreshing change if Albery’s production wasn’t so intent on going in the contrary direction for the sake of it. It’s a noble instinct to try to re-define an old operatic chestnut, but the idea kills the emotion. Set in some 1980s Trump-like super-state, where the Egyptian politicos are in tailored suits (a la Mad Men) and the ladies are trussed up like gaudy pseudo-Ivana cyborgs, the delicacy and beauty of both the story and the music are nearly lost. Nearly. Thank heavens (make that Isis) for Debus’ stunningly keen musical direction. Never have I heard such a beautiful, stirring, poetic rendering of Verdi’s score as here. It greatly helps that the cast, lead by the utterly awesome Sondra Radvanovsky (making her COC debut) are fantastic. Radvanovsky’s delicate, heartfelt approach to the material is gorgeous.

If only the same could be said of Albery’s direction, which positively reeks of over-stylization and heavy-handedness. While I enjoyed his underlining of the horrors of colonialism during the triumphal march, the gold-lame-come-stripper priestesses and humping skeletons did little to add to one’s understanding or appreciation of Ghislanzoni‘s libretto; the whole concept felt forced, insipid, and arrogant -and playing right into the kind of grandeur it was supposedly turning its back on.

In my next blog, I’ll be detailing the big event that did move me deeply -one that openly embraced largeness, and used it to incredible effect to create a sense of intimacy and wonder. Stay tuned…

Saturday with Pav

By Catherine Kustanczy

On April 4, 2009

In music

My childhood was full of music. As well as taking lessons myself, I was surrounded by the holy trinity of Elvis, Abba and opera (with a good measure of Johnny Cash thrown in too). Classical music, and opera, was, and remains a huge passion of my mother’s; she was a childhood singer who, through circumstance, was forced to move away from singing. That “thwarted soprano” ethos informed and drove her passion for opera throughout her life, and deeply influenced not only her choice of husband (a musician, natch) but the way she chose to raise her only child.

My Saturday afternoon were filled with the sounds of the Metropolitan Opera blasting out of every radio in the house. When portable radio players became the rage, I remember walking around the supermarket, thoroughly embarrassed over her swooning along, past aisles of tinned beans and dried pasta, headphones wrapped around her head, the melifluous sounds of opera tinnily emanating from the tiny speakers. There were also innumerable nights spent watching the “Live From The Met” specials, and trying to figure out how to work the then-new VCRs in order to ensure repeated-viewing rhapsody. Every month or so we’d also go to the O’Keefe Centre to watch the latest German/Italian/English spectacle; I barely knew what was going on sometimes (these were the days before surtitles) but I knew the music, having heard it already all those Saturday afternoons.

One of my mother’s operatic dreams was realized when, in the 90s, we traveled to New York City and saw Luciano Pavarotti onstage. He was in L’elisir D’Amore, the opera that happens to be on my radio this afternoon. My memories around this opera are deeply tied to seeing the Pav perform it live many years ago. Though it’s a silly little piece of pseudo-buffa, it has some gorgeous music, and it takes a real presence to bring any kind of levity to the material. Pavarotti brought it (duh); there was a noticeable, and rather incredible hush that descended over the sold-out crowd the minute he stepped onstage. He wasn’t singing at the introduction – just standing there -but he was fully present, in every sense. And his smile lit up the room. I remember turning to my mother, and she had that same huge smile. Then he opened his mouth, and this… sound came out. I’ve never been able to quite describe it, but seeing him live (more than once) remains a treasured, beautiful memory on many levels.

This clip, with Pavarotti singing the gorgeous (and famous) aria from L’elisir with just a piano is incredible for the way he utterly inhabits the music -not just the words, but the music itself, encapsulating all of its passion and wisdom, making a merely silly little love song into a transcendent meditation for the ages. Grazie, Pav.