• Dido and Aeneas & Bluebeard’s Castle – Oper Frankfurt

    This review should appear in due course on Opera Britannia.

    Dido and Aeneas & Bluebeard’s Castle – Oper Frankfurt, Edinburgh International Festival
    Festival Theatre – 25 August 2013

    Rating: ★★★★☆

    “Please note, ” said the notice on the way into the Festival Theatre, Edinburgh, “this performance contains smoke, water-based haze, fog and nudity.”

    What they didn’t warn us of was that we were in for an exquisitely stylish double-bill with fine singing, precise direction and sharp acting. Oper Frankfurt are to be commended for creating an unexpectedly coherent evening from two very different works.

    Blackout. The curtain rises. Slowly, oh so slowly, the light returns, and we find the cast of Dido and Aeneas sitting stock still in silence on a long stage-wide bench in front of a concertina curtain at the front of the stage. They are arrayed in a glorious muddle of dress and undress from different ages. They stare out. The entire company stock still and staring. There is silence. More silence than is comfortable. Then the overture begins and then Belinda leans forward and sings.

    The start (and as we shall see, the end) of this production of Dido and Aeneas was hugely accomplished. The tiniest gestures becoming utterly captivating.

    Keteryna Kasper’s Belinda was pert and perky and with a voice to match. As she attempted to comfort Queen Dido she had an obvious sense of fun and a lightness of vocal technique that would have brought anyone out of the doldrums.

    Dido herself, resplendent in pink was centre-stage in every possible way. Paula Murrihy gave a knockout performance, perfectly negotiating the all the territory between haughty disdain and high-jinks. She had a versatile voice to match her dominance of the stage too.

    The Queen certainly perked up when Aeneas turned up and it was no surprise that she did. Sebastian Geyer’s Aeneas was handsome if a little high-maintenance. His voice was rich and powerful enough though his was the only voice that was obviously not that of a native English speaker. However, his delicious hard consonants (looK, forsooK and so on) did much to make one overlook his Germanic affection for vat his Qveen might do. In any case, Aeneas is supposed to be a foreign prince anyway.

    There was a lot going on in the chorus. Somewhere in the mix a comedy Adam and Eve were wandering around the Queen’s court dressed in floppy hats and little else. Along with the rest of the chorus they ended up for quite a lot of the action singing from the shallow pit, by the orchestra, yet still very much on show and given to gibbering wildly, standing on chairs or sitting stock still and staring again.

    The conniving baddies of the piece were three trangendered camp harpies in the form of three counter-tenors Martin Wölfel, Dmitry Egorov and Roland Schneider. Wölfel just had the slightly piercing evil edge on the other two but they made a formidable trio.

    Barry Kosky’s direction was assured, intelligent and interesting throughout. Never tempted to explain what was going on, he simply offered scenes which the audience recognised. Grief and sadness, shrieks of young love, jealousy and ultimately death were played out and often played for laughs. This is a funnier Dido than I could have expected.

    It was also sadder too. By the time we got to Dido’s Lament, she was alone on the stage. Whilst she sang her heart out (one felt almost literally) there was absolute stillness from the rest of the cast. Yet once she was done, the most dramatic action of the evening began. During the subsequent final chorus With Drooping Wings, Dido began to die before our eyes and the chorus began to leave through the side doors.

    One expects an opera diva to die with a heaving bosom and a trill upon on her lips. This Dido died a real death for us, gasping, retching and clutching at thin air she seemed to slowly disintegrate. And all the while, the chorus and then the orchestra departed from the pit and walked out of the theatre. This was, like everything else, perfectly timed, the last performer leaving after playing the penultimate note. The final resolution happened only in our heads. Dido gasped. Silence. Dido stared. Silence. Dido gasped again. Silence. Dido collapsed. Blackout.

    This was a completely assured performance that one simply didn’t want to end.

    After the interval, things took on a much darker tone with Bartók’s Bluebeard’s Castle. Once again, the curtain rose in silence. This time we saw the principle couple frozen in an almost-embrace, standing on a vast lunar circle in a stage that was otherwise completely empty. All the side and back walls and stage equipment were visible. Notwithstanding the early warning about nudity, one had not quite expected the theatre itself to be so suddenly stripped of its modesty.

    A whispered, pre-recorded prologue asked us to consider whether the stage was real or inside our heads. The conceit of showing us the stage almost completely empty suddenly brought home that question. It was obvious that this was going to be an interested psychological examination of a work that cannot be anything but an interior journey.

    I’ve always thought of Bluebeard as one of the great bullies of the operatic repertoire and Judith as an abused victim. This production challenged that considerably. Judith certainly fought back a good deal and one was left seeing a bitter battle of the sexes play out. Even more intriguingly, of course, is that whilst their relationship degenerated before one’s eyes on a stark, vast stage, one’s mind was still full of the fripperies of the Carthaginian court of the first half. Somehow the contrasts between these two such disparate works started to make sense. What we were exploring was the strange twilight world of heterosexuality. Strange and complex are human relationships and none so strange and complex as that between Bluebeard and Judith, also known as man and woman, Dido and Aeneas and yes, Adam and Eve.

    As the drama between the couple played out, the moon-white disc on which they were marooned began to revolve. It was the only scenery we got. As in the first half of the evening, a fabulous lighting design by Joachim Klein told us all we needed to know.

    This was a Bluebeard’s Castle stripped of any real set. No doors. No coloured light. Everything had to happen inside our heads and it is a tribute to all concerned that this theatre of the mind worked so well.

    Tanja Ariane Baumgartner had a voice that was incredibly dark and sorrowful. She brought to Judith an unexpected feistiness that had real edge. This was particularly on show when using the lower register of her voice – phrase after phrase an accusation against her man.

    Bluebeard himself, Robert Hayward was her perfect match. His bass-baritone had a somehow lonesome quality. Though he was often next to her on the stage, one felt that he was always alone and always would be.

    The score is a challenge for any singers. There’s a great deal of hard work to be engaged in just in order to reach over the fullness of the orchestra. There were no worries here. Baumgartner and Hayward squabbled their way into the minds of the audience each perfectly capable of capturing not only our affections but also kindling our fears.

    With just the two singing principles and no chorus, much of the texture comes from the pit. Constantinos Carydis did not disappoint. His conducting took a large orchestra to great heights. The great climax of the opening of the fifth door of the castle was simply vast, spacious playing. Fine work from the brass section enhanced an already powerful sound.

    Meanwhile on stage, other Bluebeards had appeared. As though conjuring up avatars of himself, he kept on appearing in multiple form. Though only one sang, the others were clearly him too. And they represented the opening of the doors with one minimalist theatrical trick after another. The lake of tears was represented by water dripping from the Bluebeards’s hands. The treasury by glittering gold-dust caught by Judith and cast about in the light all around the stage. Whilst the orchestra were having their fifth door moment, sudden plumes of smoke engulfed the four Bluebeards who stood stock still with all the drama being created by swirling grey vapours. The effect was stunning and showed how much interior drama can be created with simple ideas done well.

    When the other wives were eventually produced, three women dressed as Judith appeared. They each found their Bluebeard as we realised that the avatars were his earlier selves. Each Bluebeard embraced his Judith and they rocked backwards and forwards in time, each trying to make things better.

    Ultimately, Judith ended back in same frozen embrace that we found her in. Clearly, this journey was cyclical and one from which there was no end.

    Oper Frankfurt took some great risks in bringing these two operas together on one evening. Barrie Kosky somehow allowed each to shine whilst allowing interesting questions to arise. The ultimate effect was enthralling. Kosky’s intelligence enlightened his audience. One can scarcely ask for more from a director.

    Four stars

36 responses to “Inclusive Language and Politeness”

  1. John Prescott Avatar
    John Prescott

    I am loving the breath, depth, and civility of this conversation. At risk of muddying the waters, I would like to add another element to this discussion, namely language changes to choral works sung by a choir. As a progressive Episcopalian I want to do everything possible to make the liturgy inclusive. As a musicologist by profession, I also care about the integrity of musical works from other historical periods. Composers like Byrd and Purcell took exquisite care in the setting of particular words to music. Hymn tunes and texts, on the other hand, are often interchangeable and so, in my opinion we can be much freer in altering them. A solution may be for choirs to perform works from earlier times with their original words but also make a point of including new works with much more inclusive language. This is one possibility and I would welcome any other thoughts.

  2. Meg Rosenfeld Avatar
    Meg Rosenfeld

    John, your suggestion is eminently sensible and would enable us both to enjoy and appreciate the older musical works (whether as singers or listeners), and to rejoice in the inclusiveness of new or perhaps intelligently altered newer pieces (e.g. hymns and/or modern anthems.) Actually, I think that’s basically what we do, or strive to do at All Saints; would you agree?

  3. Ross E. Herman Avatar
    Ross E. Herman

    As an historian, much of this takes me back to the Puritanism of the seventeenth century that wreaked havoc on the traditional ways of worship and the beautiful art that so many held dear, things which our many of our Continental cousins still have and cherish. One of the three legs of Anglicanism is tradition and the respect we hold for those who came before from whom we inherited our faith and worship. Changing poems such as Bunyan’s impose our own values on an ancestor, debasing his genius and his faith, saying that he was somehow not enlightened enough to anticipate how mores would change. Part of the church’s mission is to celebrate the wonders of Creation, including the artistic contributions of the faithful.

    This issue is very similar to the argument in America over the censorship of Mark Twain’s seminal novel, Huckleberry Finn, which, as an honest reflection of his time, includes quite a number of instances of the use of the ‘n-word’. As it has been taught in American schools for decades, many have proposed, and even published versions which replace this with an alternative. This is wrongheaded on many counts, but it most importantly insults readers by presuming they are not intelligent enough to incorporate the historical context of the book into their comprehension of it; this also applies to the drive to puritanically whitewash any reference to gender, including the wholesale abandonment of traditions and practices that bring comfort to many.

    As an institution which holds teaching the Gospel as one of its fundamental missions, the church is perfectly well-equipped to remind or teach people of the context of things which may possibly offend, even using it as an opportunity to teach the importance of critically thinking about our world. The approach advocated here is an abdication of the church’s responsibility to preach the truth for the sake of making everyone, including itself, feel righteous and insulated from the iniquities of mankind. (NB: I seriously doubt Neil Armstrong was thinking that the many women at Playtex who worked to make his spacesuit were somehow excluded from the ‘big leap for mankind’; or maybe I’m wrong and he was actually a horrible bigot whose words should be scrubbed from history.)

    1. Kelvin Avatar

      And yet, I’m guessing you’d not be comfortable with a church using a hymn in public worship with the n-word in it. Am I right?

      1. Ross E. Herman Avatar
        Ross E. Herman

        Such an argument only begs the question of whether such a thing even exists; worship exists within reality, and hypotheticals can only go so far in addressing the needs of the faithful. Besides, it is an invocation of the fallacious warning against slippery slopes.

        1. Kelvin Avatar

          Not really. We tend to speak of Spirituals these days in our worship rather than the way in which people used to refer to them.

  4. Ross E. Herman Avatar
    Ross E. Herman

    Also, your decision to exclude critical commentary is incredibly hypocritical, blatantly going against the discursive nature of the Anglicanism that has enabled you as a priest to speak out in the first place. I understand the just desire to discourage hateful words, but criticism is not inherently hateful or derogatory. Please reconsider your policy.

    1. Kelvin Avatar

      er, I published your critical commentary, didn’t I?

      1. Meg Rosenfeld Avatar
        Meg Rosenfeld

        You did indeed! 😎

  5. Tony Wesley Avatar
    Tony Wesley

    At Trinity Cathedral in Cleveland, OH, USA, our beloved canon has recently introduced the term “kindred” to use instead of “brothers and sisters” precisely to address our non binary members and visitors. It seems to have taken hold more and more in our weekly newsletters, group emails, etc. I still pause when I use it and that is a valuable pause as it makes me aware again of the vastness of creation.

  6. Mikhail Ramendik Avatar
    Mikhail Ramendik

    Suggestion, good Reverend:

    ==
    Dear Lord and Father of our kind,
    Forgive our foolish ways!
    Reclothe us in our rightful mind,
    In purer lives Thy service find,
    In deeper reverence, praise.
    ==

    I see a possible problem here with “our kind” being read as Christians as opposed to humans, but not sure if it is a real danger.

  7. Ryan S. Avatar
    Ryan S.

    Dear Kelvin,

    Such a wonderful reflection on inclusive language in our worship.

    I have long cherished “Dear Lord and Father of mankind”—you could even say it’s my favorite hymn—and in my search for something to sing as a solo one day, I found several versions of it adapted for inclusive language. I ultimately decided I preferred “Dear God who loves all humankind,” though I also thought “Dear God, compassionate and kind” would’ve had a lovely sound to it. Someday, I hope that perhaps we shall all move away from referring to God with an implicit gender.

    Do keep up the good work. You’re doing fabulously.

    Joyfully,
    Ryan

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