• 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

20 responses to “Apologies have consequences too”

  1. Andrew Cain Avatar
    Andrew Cain

    You say so often and so eloquently what I feel.

    1. Father Ron Smith Avatar

      Food for serious thought, Father Kelvin. I don’t suppose there has been any objection raised by the Church of England Bishops about the liberalising ativity of our Norwegian partner’s in Christ. It is this continuing double-mindedness that exposes us Anglicans to the charge of structured hypocrisy. Keep up the good work you are doing on your web-site. Christ IS risen, Alleluia!

  2. Alan Wilson Avatar

    Thank you, Kelvin. It’s certainly a change of the mood music going on, but self-lacerating apologies are subject to the law of diminishing returns unless they indicate what we call “Metanoia” – change of mind, aka repentance. This means things real change. Without it, apologies breed cynicism, not hope. When, for example, a bishop tells us he is ashamed whenever he encounters homophobia in the church, curious minds want to ask him “when did you last encounter what you call homophobia in the church? What was it like? How was it separable from the ideology that validated it? And since it’s such a shameful thing, what are you going to do about it?”

    1. Kelvin Avatar

      The real disconnect for me is that Justin Welby is someone who clearly does know something about what reconcilliation is. He can’t have done that job in Coventry and not known and he can’t have named reconcilliation as one of the key strands of his time as Archbishop without knowing that metanoia is part of the deal if that is what you are chasing after.

      However, I can only come back again and again to the possibility that there are those who simply think that LGBT are indeed actually worth less than real people.

      1. June Butler Avatar
        June Butler

        Kelvin, after I read your words about the empty apologies by authorities in the church after which their behavior does not change, I could not help but think what you stated in your comment, that the leaders, with exceptions like Alan Wilson, believe LGTB folks are lesser. What else can we think? My advice would be to stop apologizing and be honest, which would be a step in the right direction, because at least the hypocrisy would end.

  3. adrian copping Avatar
    adrian copping

    Thank you for this. Something similar has been happening here in Wales in the past week or so where our Bishops have apologised AND issued some prayers which are authorised for use in connnection with ministry to LGBTI people. This is to be welcomed as a sign of a step in a positive direction but, at the same time, leaves a lot of questions and many disappointed.

  4. Bob Webster Avatar
    Bob Webster

    Saying it is a “constant source of deep sadness that people are persecuted for their sexuality” is not an apology. At best it is a request that someone should stop making him feel bad. That could be the people doing the persecuting, or it could be us who should just be quiet and preferably go away. An apology would be “I apologize for the hurt I have caused and as a consequence of recognizing my sin I will cease that behaviour and do everything I can to get others to stop as well.”

  5. Ruth Richards-Hill Avatar

    Kelvin, you are an expert at stating things so eloquently that makes everyone else in the Anglican communion squirm.

    I was not oblivious to the fact that as a lesbian woman I entered a family of churches with a huge diversity of attitudes towards my sexuality. It was only because of the grace and love of Jesus Christ that I felt safe to come into the church despite my “flaws” and receive baptism. Is my baptism any less valid because I am a lesbian?

    As a convert from Orthodox Judaism I suspect that I am sometimes more acutely aware than others at what should be in my mind a glaring hypocrisy. Rabbinical thought always looks for an alternatives to explain why a certain situation does or does not apply according to halachah (ecclesiastical law – much like the canons). But the balance either exists or it doesnt. Jesus speaks about divorce and makes it quite clear that its not really an option, while in rabbinical law, it certainly is an option. We are taught that he came to fulfil the law and yet we his church are part of a new covenant are we not? The church seems to have taken the easy way out and will marry people who have divorced, but will not marry gay couples. So if divorced people are part of the new covenant, why arent us gay folk?

    I could get into all the biblical quotation arguments and as someone that reads Classical Hebrew better than most Anglicans I know, I have no fear in taking a stand on my point. (My Greek needs a little more work however.) That said, I dont see a balanced biblical foundation for excluding some that are automatically excluded by literal translation of scripture, but not others, but rather an inherited bigotry and hypocrisy that continues to thrive simply to satisy the whims of member churches whose societies havent quite experienced the journey that ours has. While that doesnt invalidate their position, neither does it invalidate the position of our society and our spiritual progress should not be hindered to satisy the agenda of those religious leaders that appear to be pandering to the demands of those churches that have not walked the path of ours.

    I have arguments that cover more than simple translations and exegesis particularly surrounding what the rules were both before and after the death of Christ, but those are for another day. I know that I am a baptised Christian and Jesus loves me as much as any other, not because I am gay or straight, but because I am one of his, and therefore he wants me to thrive within his covenant rather than the stifling, unreasonable and hair splitting laws that came before – Ones that I personally know how incredibly impossible they are to live by, no matter what your sexuality, or colour, or intellectual ability. – I was there once.

    When our Bishops and leaders realise that Christ died exactly to make the Christian lives of the likes of me equally valid as straight people, then perhaps we’ll make a little more progress and not see these “apologies” as merely lip service. Its almost embarrassing to LGBT people for whom their faith is a core part of their lives. It certainly is for me.

  6. Ruth Harley Avatar

    Any child in my Sunday School group could tell you that repentance is not just “saying sorry” it is “saying sorry, being sorry, and changing”. Possibly ++Justin’s words make it as far as the first of these, but I’m not convinced they signify the second, and the third is nowhere in sight. Perhaps I should send my 5 year old theologians to Lambeth and/or Lusaka to explain! Or perhaps it’s just that those who are issuing these ‘apologies’ aren’t really thinking in terms of repentance, or seeing the need for it, at all.

  7. Mark Falby Avatar
    Mark Falby

    Apologies mean nothing if not backed by action.

  8. Junia Avatar
    Junia

    Well I did recently get brutally and spectacularly dumped by an American lesbian, so perhaps they just are naturally more wicked over there…

    In seriousness though, thank you for this wonderfully elegant post, Kelvin, summarising so much of what I have felt since ++Justin’s statement in January. I’m starting to get a little sick of being apologised to.

    1. Cynthia Avatar
      Cynthia

      Speaking as an American lesbian, I’m sure the Norwegian lesbians are much better people, and that we are “naturally more wicked…” 😉

      Kelvin expresses well the debacle of January. But interestingly, Justin just delivered an amazing sermon at ACC-16 that marks a major change of heart and theology if he’s sincere. We’ll see. A lot has happened since January.

      Have a look at the sermon, it’s in the Anglican Communion news. I’d hate to think that those are just empty words. Time will tell. But I want hope.

      1. Kelvin Avatar

        Could you point us towards the sermon, Cynthia. I’m not seeing anything at all that’s new in relation to the things I’ve written about above.

        1. Cynthia Katsarelis Avatar
          Cynthia Katsarelis

          Here it is: http://www.anglicannews.org/news/2016/04/new-calls-for-new-times-archbishop-welbys-presidential-address-to-acc-16.aspx

          To me this seems like a new direction, born of recent realities, and perhaps inspired by the Holy Spirit.

          Of course, my hopes could be typical, off-the-charts American optimism. We wicked American Episcopal lesbians just know that the Promised Land is at the end of the next rainbow.

          1. Kelvin Avatar

            Cynthia – this is what I was writing about above. It isn’t a new direction. It is what I’m complaining of. Talk of reconciliation whilst not engaging in it.

            There’s not a word in it about a new direction on the way the ABC relates to the Anglican Communion’s troubles. Not one.

          2. Cynthia Katsarelis Avatar
            Cynthia Katsarelis

            It seems like he was asking people to focus on the major characters, climate change and religious violence, and to work together within our diversity. That sounds like a new tack. Of course, it will be interesting to see if this translates into action. Will the discrimination against married clergy stop? Will the ABC stop pandering to the primates who didn’t show up to ACC-16?

            You might be right, you seem very prophetic to me. But I want you to be wrong this time. I want hope, and to work together on things that actually matter.

          3. Kelvin Avatar

            There are simply no signs of what you hope for, Cynthia. None.

          4. Cynthia Katsarelis Avatar
            Cynthia Katsarelis

            Perhaps not. But I was recently a TEC delegate to the UN Commission on the Status of Women where I met a posse of awesome women from the Anglican Communion Women delegation. We had great interaction and they affirmed a “walking together” statement they wrote in 2007. It says they are staying in communion, no matter what the guys do. We women in TEC are drafting a response, graciously receiving and affirming the statement. Against this, Justin doesn’t stand a chance and he might as well change his tune.

            PS. One of the awesome delegates was a Rachel from St. Andrew’s, Scotland.

  9. Richard Barnes Avatar
    Richard Barnes

    I was really hopeful about the Anglican Communion’s purpose from reading Rachael’s blogs from UN CSW last month. But not for long. ABC Welby’s Sermon reads like a random speech generator and says much the same as he’s been doing for months in global fora.
    It’s like a couple who talk about the garden and the difficult neighbours because they don’t want to talk about their sex life.
    Clever way to end ACC with everyone apparently united by talking about bigger issues.
    But to read ++Welby asking for nuanced theology, when he’s totally binary (Christian=happy, healthy, wealthy & wise) just made me laugh.

  10. Robin Avatar
    Robin

    > In the last week we’ve had the latest document on family life to come from the Vatican and it is very clear that there’s a change in tone from the current pope and it is hard not to welcome that.

    I don’t see any change of tone in the following, which is the beginning of paragraph 251 of “Amoris Laetitia”.

    > 251. In discussing the dignity and mission of
    the family, the Synod Fathers observed that, “as
    for proposals to place unions between homosexual
    persons on the same level as marriage,
    there are absolutely no grounds for considering
    homosexual unions to be in any way similar or
    even remotely analogous to God’s plan for marriage
    and family”.

    I’d call that a monumental snub, deliberately administered, or an equally deliberately administered drenching with cold water.

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