• Don Giovanni – Scottish Opera – ***

    It is difficult to know why Scottish Opera have revived Thomas Allan’s production of Don Giovanni, which they first presented in 2013. It wasn’t exciting then and isn’t exciting now.

    The curtain goes up to reveal a gauze that will remain in place to obscure the first scenes. Clouds can be seen scudding across it and eventually we get to glimpse Simon Higlett’s moody design.

    The clouds had been going for quite a while though and were the perfect visual metaphor for the intonation problems that the strings were having during the overture. This lack of musical clarity continued throughout the first few scenes too. This was particularly noticeable during the initial trios. Herr Mozart doesn’t give much room for manoeuvre here – the mirroring of Leporello’s vocal part in the woodwind needs to be precise and crisp. In the event, it highlighted the fact that pit and stage were just a little out of kilter.

    The trouble with obscuring the audience’s view is that the audience must then struggle to work out what it can see. A red light outside a building was much later revealed to be a votive candle sitting in front of a religious statue. Through the gauze though, it just looked like a red light, leading to the surprising possibility that the Commendatore was running a brothel. And why not, after all? If the whole production can be shifted to Venice for no apparent reason, why shouldn’t we begin outside a house of ill repute?

    Vocally, the most interesting voices on the stage were the women. Hye-Youn Lee’s Donna Anna was clear and true, Kitty Whately’s Donna Elvira was sensational and Lea Shaw’s Zerlina was gorgeously sweet and pure. As one of Scottish Opera’s Emerging Artists she more than held her own on the stage.

    The essence of Don Giovanni is surely that delicious experience of falling in love with a man one knows to be trouble. Roland Wood never quite took us to that place. Why should we love him? Why should we hate him? Like much else in the production, this wasn’t entirely clear.

    The audience’s tentative ripple of applause which followed Zachary Altman’s catalogue aria was perfectly judged. However, everyone knows this should be a showstopper.

    The set changes remain noisy and clunky but there’s an attempt to cover up the noise with some thunder. The set is noisier than the thunder though and in the first half we get lightning without thunder and in the second, thunder without lightning -the perfect metaphor for the show.

    Oddly, a couple of non-singing nuns with no faces keep turning up. They look marvellous and their headgear seems to suggest that they are Catherine Labouré sisters. What they were up to in Venice though is another puzzle.

    Interestingly, Scottish Opera announced next year’s season on the same day as this performance and rather oddly proclaimed that this, the final main stage production of this year is also being regarded as the first production of next year’s season. It is almost as though the marketing department had a meeting to try to work out how to cover up how rare Scottish Opera’s main stage shows are becoming, particularly for those outside the Central Belt.

    Things have moved on quite a lot since this production was first staged.

    The #metoo movement is acknowledged in the programme but this must demand fresh reappraisals of the Don’s relationship with women on the stage.

    The pandemic itself has taken such a toll on the performing arts that it is a genuine joy for people to be back in the theatre encountering full stage opera performances. However, just one of the shadows of the pandemic for Scottish Opera is that its audience and its potential audience has had a very great many opportunities over the last couple of years to encounter genuinely exciting opera productions from all over the world in digital form.

    Some things work in this production. The moody lighting, the fabulous hats, the glorious frocks and the most beautiful music in the world are all there.

    But something else isn’t.

    Rating: ★★★☆☆

    This review was first published by the award winning Scene Alba magazine.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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