Wednesday, September 18, 2013

Handel and Ruspoli meet again ... in the Himalayas

Mention the name 'Ruspoli' to any serious Handel fan, you can expect a captivating narrative of an episode in the composer's life that brought him into contact with one of the finest and most progressive European music-making centres of the day. Handel abandoned his position and endeavours at the Hamburg Opera in 1706 in pursuit of what he and the rest of Europe knew, that the musical avant-garde scene centred around the best composers, instrumentalists and singers was happening in Italy, and the best place to be a part of the Italian phenomenon was of course in Italy itself.

Handel possessed the uncanny ability to attract the attention of influential people wherever he went, and the talent to guarantee their continuing support. Anyone interested in exploring Handel's sojourn in Italy in the years between 1706 and 1710 - when he left for London - can find ample material on the vast resources offered on internet. In this post I want to concentrate on one particular figure who was extremely important as a patron and promoter of Handel and his musical activities in Rome: the Marchese Francesco Maria Marescotti Ruspoli. The Ruspoli family originated from Florence and can be traced back to the 8th century AD. In 1708 and 1709, Francesco lead important military battles on behalf of the Papal State against the Austrian army. In recognition of his services he was given the title of the First Prince of Cerveteri by Pope Clement XI.



Handel on account of his self-entrepreneurship and his dazzling skills at the keyboard was quickly noted by the highest intellectual echelons of Rome and was introduced into the Accademias or poetic/literary meetings that often included musical performances, especially of the cantata. It was in this context that Francesco Maria Ruspoli became acquainted with Handel who became part of the Ruspoli entourage with the role of furnishing a series of chamber cantatas to Italian texts to be presented at the gatherings.

One of the grandest compositions to originate from the Ruspoli patronage was the Oratorio per la resurrezione di Nostro Signor Gesu Cristo. Since opera at the time suffered papal repression in Rome, the oratorio, while based on sacred texts, became in all effects an 'operatic event' complete with staging and costumes. The first performance at Palazzo Ruspoli was a sumptuous affair with an orchestra lead by none other than the famous Arcangelo Corelli and with one of the solo parts given to the leading soprano of the day, Margherita Durastanti. The Pope however received news that, against his ruling, a female singer had performed in public and issued a scandalized admonishment to the Marquis and threatened the soprano with a public flogging!

Here is the opening aria which illustrates the flamboyant operatic style as the Angel commands the opening and subjugation of the doors of Hell ...




Margherita Durastanti was one of the first great Italian sopranos with whom Handel was able to shape his ideas on composing for singers. She went on to become one of his stars during the London period where he wrote most of his operatic masterpieces. In 1707 the pair were invited to stay at the Ruspoli Castle in the Etruscan town of Vignanello, just north of Rome.

The gardens of Castello Ruspoli in Vignanello.

Jonathan Keates writes 'It was the end of the stag-hunting season and Handel himself rode out with the Marquese for a day's sport. His newly-composed cantata Diana cacciatrice was performed that morning, possibly as has been deduced from the final rousing fanfares, to speed the hunters on their way.' [Handel: the Man and his Music]



Opera Bhutan has now reunited Handel and the Ruspoli family ... in the Himalayan Kingdom of Bhutan. Prince Tao Ruspoli, the son of Alessandro Ruspoli, 9th Prince of Cerveteri, is joining the project.
Welcome Tao to this unique project, we are honoured to have you and we salute your great forefather who contributed in such an important way to Handel's artistic career.
Tao Ruspoli

Friday, July 12, 2013

Modernism and Acis and Galatea

In 1902 an extraordinary theatrical performance took place at the Great Queen Street Theatre in London. Spectators used to ubiquitous theatre footlights were confronted with a completely new lighting system that sought to explore new solutions of suggestiveness in light, shade and dark in the creation of mood. Footlights were eliminated and a whole system of projectors and spotlights replaced them.
This theatrical innovation, made possible by the advancement of electricity, was no mere exhibition of technological conquest. It was a part of a precise conception whose aim was to create unity in scenery, costume and movement on the stage. Spectators were not only astonished by new lighting techniques, they were also confronted by that which was lit, an entirely revolutionary method of conceptualizing theatre where actions, words, colour and rhythm combine in dynamic but unified dramatic form.
The work that was represented was Handel's Acis and Galatea, the product of a creative partnership between Martin Shaw, conductor and founder of the Purcell Operatic Society, and Edward Gordon Craig, known to his peers and posterity as a modernist theatre artist and responsible for the technical and aesthetic innovations that still today characterize contemporary theatre. 


Acis and Galatea was produced and directed by Craig in 1902, with Martin Shaw, who directed the music. This scarce souvenir program for opening night, March 10th, contains excerpts and music from the play and is illustrated with plates of Craig’s costuming. 

Edward Gordon Craig, the son of the revered actress Dame Ellen Terry, spent his childhood in the theatre. He developed a dislike for the fussiness and sentimentality of the Victorian stage and was early on influenced by the French Symbolist and Post-Impressionist movements. Like Gauguin, his aesthetic choices were guided by two constants: the tendency to simplification and the aversion to naturalism in favour of techniques that led to the suggestion of mood and feeling.


Craig's costume design for Galatea

Craig used the synesthetic Symbolist approach in his mis en scène, and each sparsely used detail had to reflect, evoke or enhance the creative concept. In Acis and Galatea he chose the geometric form of the square that he used to permeate all the elements of the production. The actors were thus called to abandon all movements and postures that recalled curves and elaborate a language of movement that was made up of straight lines and 90° angles, with clear references to the world of puppets. The costumes, visionary and at least twenty years ahead of their time, combined square patterns with long strips that were also used in the sets, where at the slightest of movement, they swayed together creating automatically a unity between set and costume.


Image, from an original at Eton College Archives: 1902 – 
the chorus of Acis and Galatea. 
Craig's designs were decades ahead of their time, 
and look more 1920s than 1900s.


The 1902 programme book shows that the work was divided into four scenes; the original first act was scene 1, while the second was divided into three parts. Entitled 'The White Tent', 'The Shadow', 'The Giant', and 'The Grey Tent', the symmetry is intentional. The two tents represent Galatea's feelings, white in the first scene when she is happy and in love, and grey in the last scene when she is mourning for the death of her Acis. The Shadow represents the approach of the monster Polyphemus and The Giant, Polyphemus' arrival. The drama critic Max Beerbohm who attended the performance wrote of it:

. ...the simplicity of that pale, one-coloured background, rising sheer beyond our range of vision, uninterrupted by 'flies' or ceiling; the fluttering grace of those many-ribanded costumes, so simple yet so various - every one of them a true invention; the cunning distribution and commingling of the figures and colours; the cunning adjustment of shadows over light, making of Polyphemus in 'Acis and Galatea' a real giant - the one and only real and impressive giant ever seen on any stage ...


and further:

... you feel the actual sensation of a pastoral scene, of country joy, of the spring and the open air, as no trickle of water in a trough, no sheaves of real corn among painted tress, no imitation of a flushed sky on canvas, could trick you into feeling it. 



Sadly, Craig and Shaw's Acis and Galatea did not achieve the hoped-for run of performances. They were unable to raise the necessary funds to keep the show open, and it closed after only six evenings. 



Craig went on to design and direct productions whose hallmarks can still be identified in contemporary prose and opera theatre. 


The final scene from Craig's production of Hamlet 

Moscow Art Theatre 1911-12

Lucian's Dialogue of the Gods: Doris and Galatea

The amusing and witty repartee between Galatea and a girlfriend. Further considerations for her relationship with Polyphemus.


DIALOGUES OF THE SEA GODS, TRANSLATED BY H. W. & F. G. FOWLER

1. DORIS AND GALATEA

DORIS
A handsome lover, Galatea, this Sicilian shepherd who they say is so mad for you!
GALATEA
Don't be sarcastic, Doris; he is Poseidon's son, after all.
DORIS
Well, and if he were Zeus's, and still such a wild shaggy creature, with only one eye (there is nothing uglier than to have only one eye), do you think his birth would improve his beauty?
GALATEA
Shagginess and wildness, as you call them, are not ugly in a man; and his eye looks very well in the middle of his forehead, and sees just as well as if it were two.
DORIS
Why, my dear, from your raptures about him one would think it was you that were in love, not he.
GALATEA
Oh no, I am not in love; but it is too bad, your all running him down as you do. It is my belief you are jealous, Do you remember? we were playing on the shore at the foot of Etna, where the long strip of beach comes between the mountain and the sea; he was feeding his sheep, and spied us from above; yes, but he never so much as glanced at the rest of you; I was the pretty one; he was all eyes—eye, I mean—for me. That is what makes you spiteful, because it showed I was better than you, good enough to be loved, while you were taken no notice of.
DORIS
Hoity-toity! jealous indeed! because a one-eyed shepherd thinks you pretty! Why, what could he see in you but your white skin? and he only cared for that because it reminded him of cheese and milk; he thinks everything pretty that is like them. If you want to know any more than that about your looks, sit on a rock when it is calm, and lean over the water; just a bit of white skin, that is all; and who cares for that, if it is not picked out with some red?
GALATEA
Well, if I am all white, I have got a lover of some sort; there is not a shepherd or a sailor or a boatman to care for any of you. Besides, Polyphemus is very musical.
DORIS
Take care, dear; we heard him singing the other day when he serenaded you. Heavens! one would have taken him for an ass braying. And his lyre! what a thing! A stag's skull, with its horns for the uprights; he put a bar across, and fastened on the strings without any tuning-pegs! then came the performance, all harsh and out of tune; he shouted something himself, and the lyre played something else, and the love ditty sent us into fits of laughter. Why, Echo, chatterbox that she is, would not answer him; she was ashamed to be caught mimicking such a rough ridiculous song. Oh, and the pet that your beau brought you in his arms!—a bear cub nearly as shaggy as himself. Now then, Galatea, do you still think we envy you your lover?
GALATEA
Well, Doris, only show us your own; no doubt he is much handsomer, and sings and plays far better.
DORIS
Oh, I have not got one; I do not set up to be lovely. But one like the Cyclops—faugh, he might be one of his own goats!—he eats raw meat, they say, and feeds on travellers—one like him, dear, you may keep; I wish you nothing worse than to return his love.

Sunday, June 23, 2013

Galatea and Polyphemus: what exactly did they get up to?

Fragment of wall painting depicting the Cyclop Polyphemus and the Nymph Galatea sensously kissing in the arms of each other. Pompeii, House of the Colored Capitals (VII, 4, 48), room 15, south wall.


In Handel's Acis and Galatea Polyphemus' oafish attempts to seduce Galatea are rejected as she shuns his warm embraces and frankly informs him she has no wish to share his feasts of infant limbs and draughts of human blood. 



But the issue becomes complicated when reading Ovid's version in Book XIII of the Metamorphoses where Galatea recounts from memory Polyphemus' love song rendered in a total of 80 lines of poetry compared to the puny two lines given to Acis in his final cries for help before being crushed under a rock. Galatea, supposedly enamoured in heart, soul and mind with Acis, doesn't convince. 

In fact, Handel's version, with text by John Gay and others, presents a rather archetypal depiction of his characters: Galatea and Acis are both sweet and taintless inhabitants of an ideal pastoral world, who enter into conflict with the brutal and uncouth, if not comical, lout Polyphemus, the ultimate representation of a destructive force born on the wings of jealousy: all the trappings of a 'modern' fairy tale in the Grimm Brothers' style. In contrast, the world of Ovid and the ancient Greek and Roman gods is another matter, and what captivates is the degree of humanity in the ranks of the deities: virtues go hand in hand with vices, there are no apologies for shortcomings and imperfections, the ways of the gods remain out of the realms of mortal criticism. 

Digging deeper into the story of Galatea (daughter of Nereus) and Polyphemus (son of Poseidon), we discover that the poet Philoxenus of Kythera (5th century B.C.) could not think of the reason for the shrine built by Poylphemus and dedicated to Galatea near Mount Etna and so he invented the tale that Polyphemus was in love with Galatea. 

Slightly earlier in the 5th Century, Bacchylides testifies that Polyphemus not only loved Galatea, but he also fathered a son Galatos by her. 

So, a little gossip that sheds another light on why Galatea remembers Polyphemus' lengthy love-song in Ovid and gives insight to the possible interpretations of the Galatea - Polyphemus duet scene in Handel. Although she laughs at him, scorns him and ultimately rejects him, it's very likely that she, the beautiful nymph with the milk-white complexion, was in fact, in some corner of her heart and mind, deeply attracted to the masculine bristle, the raw muscular brutishness and the crude rural verses of Polyphemus. 

IMG_6614
Polyphemus & Galatea, Roman mosaic,
Alcazar de Los Reyes Cristianos, Cordoba

Friday, May 17, 2013

Acis today ... a journey to Sicily

The final lines of Acis and Galatea (poetic verses composed by John Gay, Alexander Pope and John Hughes) read:

Hail thy gentle murm'ring stream,
Shepherds' pleasure, muses' theme, 
Through the plains still joyous to rove,
murm'ring still thy gentle love.

While the delights of this poetic imagery were inspired by John Dryden's English translation of Ovid's Metamorphoses that appeared in 1693, we visited the small town of Aci Castello and the coastal Sicilian fishing village of Santa Maria la Scala, where the underground stream is believed to be the transformation of our shepherd Acis.

I made a short video of what Acis' murm'ring sounds like today. It could be an interpretative key for our tenor!



Stefano Vizioli and a traditional Sicilian cart in Aci Castello

Sicilian puppets and a painted scene from Verga's Cavalleria Rusticana 

The fishing village Santa Maria la Scala

Santa Maria la Scala

The mouth of the stream Acis

Aci Trezza

The legendary volcanic rocks thrown by the Cyclops at Ulysses  (Aci Trezza)


Thursday, May 9, 2013

Royal Academy performers create opera scene

Last February I was given the opportunity at last to work with performers from the Royal Academy of Performing Arts (RAPA) in Thimphu together with stage director, Stefano Vizioli. This was the first time we got down to some serious rehearsal work in preparation for the opera production.

Given the challenges of integrating Western and Bhutanese art and performance expressions, our strategy together with our friends from RAPA was to discuss the particular moment in the opera where they appear and then brainstorm ideas with them on how to interpret the moment.

After discussing the possible kinds of movement, energy, costumes and musical accompaniment which might work, our RAPA friends took on a freely creative and interpretative role.

The video below captures one of these moments, a glimpse of the behind-the-scenes creative process of assembling Acis and Galatea in Bhutan.



Saturday, March 16, 2013

Fipple Flutes Fray Mozart



Oftimes we think progress means betterment and this is undoubtedly true in many cases. In reality, ideas are born of inspiration and necessity, and reflect the needs of the moment at hand. Tomorrow holds new challenges and also sheds light on the shortcomings of yesterday’s ideas, inducing thus the mechanism of progress. The past becomes the object on which change must necessarily operate but in all unfairness we often accompany this process with a sense of superiority, that we, the possessors of the present, treat all that is past as defective and in need of an update. 

In the late 1780s, Wolfgang Amadeus Mozart was commissioned to prepare four works by Georg Frideric Handel for performance according to contemporary taste. One of these works was Handel’s lyric masterpiece Acis and Galatea, composed seventy years prior. Mozart had completed Don Giovanni in 1787, and was to further composer the last three great operas, Così fan Tutte, La Clemenza di Tito and Die Zauberflöte. His reputation as one of the great masters of the lyric theatre form was firmly established. 

What exactly was meant by ‘according to contemporary taste’? and did Mozart’s revision of Handel’s Acis and Galatea necessarily bring about improvements simply because Mozart and his means belonged to a later period in time, with all the implications - valid or not - of progress and betterment? With an understanding of the conditions that led to the creation of Acis and Galatea (information to which Mozart most probably did not have access), it is possible to argue that some of Mozart’s modifications diminish the musical and theatrical effects intended by the original.

Clearly with the death of Johann Sebastian Bach in 1750 and Handel’s demise in 1759, the era of the Baroque period in music had come to an end. The second half of the eighteenth century belonged to Josef Haydn and Mozart. New instruments were introduced into the orchestra, new musical forms were being experimented with, and opera, a legacy from the Baroque era, was itself adapting to the taste of the times in form and subject matter. 

But let’s return to the year 1718 and make a visit to the household of James Brydges, the 2nd Duke of Chandos who was the master of one of the most magnificent estates of the day: Cannons in Little Stanmore, Middlesex. Daniel Defoe, in his travelogue of 1725 describes it so:
Cannons Park, Middlesex (destroyed).
Engraving from Vitruvius Brittanicus, vol. 4,
by J. Badeslade & J. Rocque (London, 1739), plate 24.

‘This palace is so beautiful in its situation, so lofty, so majestick the appearance of it, that a pen can but ill describe it... 'tis only fit to be talk'd of upon the very spot... The whole structure is built with such a Profusion of Expense and finished with such a Brightness of Fancy and Delicacy of Judgment.’

Chandos was a prodigious patron of the arts and maintained a musical establishment complete with musical director (the German composer Johann Christoph Pepusch) and a resident orchestra consisting of four violins, two violoncellists, one double bass and two oboists who also played the recorder. 

Handel was a regular guest at the Chandos estate, just 17 kms northwest of central London, along with numerous artists and poets including Alexander Pope, John Arbuthnot and John Gay, the three librettists who contributed to the creation of Acis and Galatea. On 27 May 1718 Sir David Dalrymple writes in a letter that “there is  a Little opera now a makeing ... the musick to be composed by Hendell.”

Handel was already familiar with Ovid’s story of Acis and Galatea from the Metamorphoses. He had composed a serenata in Italian in Naples in 1708. His literary colleagues at Cannons, led by Pope, were however engaged in a literary battle of reform in an attempt to revive the virtues of pastoral poetry as exemplified by Virgil and Theocritus.

In 1717, Pope wrote the essay «A Discourse on Pastoral Poetry» in which he describes the essential characteristics: 

“A Pastoral is an imitation of the action of a shepherd; the form of this imitation is dramatic, or narrative, or mixed of both; the fable simple, the manners not too polite nor too rustic: The thoughts are plain, yet admit a little quickness and passion, but that short and flowing: The expression humble, yet as pure as the language will afford; neat, but not florid; easy, and yet lively. In short, the fable, manners, thoughts, and expressions are full of the greatest simplicity in nature.
The complete character of this poem consists in simplicity, brevity, and delicacy; the two first of which render an eclogue natural, and the last delightful.”
“Simplicity, brevity and delicacy’, three qualities which these poets aspired to in their work and one can imagine the influence they had on Handel himself as poets and musicians worked together. It is important to keep this in mind when we evaluate whether Handel’s scoring is deficient or not given the constraints of the small instrumental ensemble at his disposal, and whether Mozart, in his attempt to ‘modernize’ the score according to contemporary taste, was successful at the same time in conserving the simplicity and delicacy to which the Cannons artistic team aspired. 

The first operation Mozart carried out was to introduce the complete palette of the classical symphonic orchestra which we find in the symphonies by Josef Haydn and Mozart himself: 2 flutes, 2 oboes, 2 clarinets in B flat (an instrument unknown to Handel), 2 bassoons, 2 horns in B flat and a complete string section including violas which do not appear in Handel’s original ensemble. It is interesting to note that the origins of the classical symphonic orchestra can be traced back to the Italian operatic orchestra of the early 1700s. The performance of Mozart’s version, complete with the translation from English into German by his patron, Gottfried van Swieten, took place in November 1788 in Jahn’s Hall in Vienna, a concert hall that hosted the first public posthumous performance of Mozart’s Requiem. The audience, familiar with the sound world of the the classical symphony, would have nodded in approval at this restoration of an old master, modified by the great musical genius Mozart to suit the taste of the day.

Leaving aside a detailed assessment of the benefits and disadvantages of this operation, I have always been mystified by one particular detail of Mozart’s treatment. I say this with great caution, for who am I to question Mozart’s choices? But it is puzzling to see the absence of the flutes in all the tutti numbers, that is, the overture and the choruses (with the exception of the second section of the first chorus, 'All the pleasure of the plains' where the flute accompanies the solo voice). The ‘Jupiter’ Symphony for example, composed in Vienna around 1788-1791, employs a similar orchestra to Acis and Galatea and the flute is a consistently active part in the woodwind ensemble. Why then have the flutes been excluded from the analogous sections in his revision of Handel’s opera?

The recorder family with the smallest member, the
sopranino on the far left compared in size to the
alto recorder.
A clue to the mystery must surely be found in the fact that in Handel’s composition there are in fact no flutes. We do however find the indications for ‘flauto’, ‘flauto picciolo’, ‘flauto piccolo ottavo’ in three particular moments of the score: Galatea’s first aria ‘Hush, ye pretty warbling birds’, Polypheme’s first aria ‘O ruddier than the cherry’ and Galatea’s last aria ‘Heart, seat of soft delight’.   As already mentioned, the Cannons’ orchestra did not include flutes, but it did have recorders that were played by the oboists. Indeed there is no point in the opera when the oboes and the recorders play together, indicating that the oboist laid his instruments aside and took up the recorder at the appropriate moment. The recorder belongs to the family of fipple flutes, a term that refers to the mouthpiece which is blown endwise, in which a thin channel cut through a block directs a stream of air against a sharp edge - an instrument quite different in sound production, form and technique than its distant relative the flute. It’s popularity belongs more to the Medieval and Renaissance periods and certainly by Mozart’s time it had become obsolete. It was however commonly used in Baroque opera, particularly in conjunction with moments that required a pastoral atmosphere. Handel chooses the recorder to evoke three specific dramatic moments which are intrinsically and inextricably related to sound quality and the form of the recorder. The first is the ‘flauto picciolo’ in Hush, ye pretty warbling birds’. ‘Picciolo’ refers to the size of the instrument - small - and consequently its pitch, an octave higher than written. This calls for the sopranino recorder whose high and delicate tones serve to represent the warbling of birds. Handel had already tried this formula in his first Italian opera written for the London stage, Rinaldo, in the aria ‘Augelletti che cantate’. 

Polyphemus innamorato
Annibale Carracci - 1597
Farnese Gallery, Rome
The second appearance of the flauto is in the famous aria ‘O ruddier than the cherry’ sung by Polyphemus. In the preceding recitative, the giant hollers ‘Bring me a hundred reeds of decent growth to make a pipe for my capacious mouth’. In direct contrast to the massive pan flute we see in the iconography associated with Polyphemus, Handel calls again for the tiny sopranino recorder (flauto piccolo ottavo), but this time to mock the oafish attempts of the giant to woo Galatea. The perfect balance of the shrill comic squeaks from the recorder and the imagery associating the pan flute with the sopranino recorder is just one of the masterful strokes of theatrical insight that need to be understood and respected in order to realize their effect to the fullest. 

The third appearance employs 2 flauti for the aria where Galatea transforms the dead Acis into a gently flowing river. The alto recorder is called for here where the soft woody tones of this instrument conjure the murmur and bubbling of the stream. In summary, Handel in the economy of the orchestral forces available to him, uses them to the maximum to create a perfect balance in simplicity, brevity and delicacy in the expression of particular dramatic moments. 

How does Mozart manage these circumstances? The first question to ask is whether he was aware that ‘flauto’ in an early 17th century opera score referred not to the flute but to the recorder. Certainly, with the recorder having fallen into disuse, he would have had no qualms of simply substituting flutes for recorders and this indeed works acceptably in Galatea’s last aria with the two treble recorders. Problems however arise in the other two arias which call for an instrument that plays an octave higher than written, fulfilling a dramatic role as we have seen above. In Galatea and Polyphemus’ first arias, Mozart simply uses a flute at normal pitch and thus disrupting the evocative and playful use of the high octave instrument. Why did Mozart not introduce the piccolo or indeed the instrument called for in Die Entführung aus dem Serail, the flauto piccolo in sol - probably referring to the English flageolet? In any case, in these arias, one feels a loss and betrayal of Handel’s original intentions which so poignantly capture the dramatic moment. 

As to the question of why Mozart did not use the two flutes in the large ensemble pieces, was he aware that something was amiss, that indeed flutes were not intended at all, therefore noticeably keeping them out of the main orchestra, and introducing them - in a rather unsatisfactory manner - simply to accord with those ‘flauto’ indications found in the Handel score?

Aaron Carpene

Thursday, February 14, 2013

Atsara by Stefano Vizioli - English version

Our two Atsara in action







Rehearsals with the dancers and musicians from the Royal Academy of Performing Arts in Bhutan finish today. It has been a week full of discoveries, uncertainty, misunderstandings, collaboration and friendship ... two days ago I began to develop a possible story line with the Atsara in relation to the entrance of Polyphemus that opens the second part of Acis and Galatea.
The Atsara could be thought of as the elves that inhabit this part of the world who wear masks that are both provocative and disruptive, much loved by the Bhutanese public who consider these masks the emanation of the divine exactly because of their madness and absolute freedom of expression. 
It is both strange and difficult to accept the sacred nature of these mad libertines but I am assured that this is the case. What excites and disturbs me most is that there are many similarities with expressions familiar to my own cultural background: the Atsara wears a grotesque red mask with a distorted canine smile, an enormous nose and black oblong eyes with facial warts here and there ... my mind goes immediately to the primitive Harlequins of the Italian Commedia dell’Arte and I smell the odours of the Venetian campiello in the midst of a square in Thimphu.
Patches and phallus
The brash red attire is spattered with patches. Harlequin again appears ... the Atsara mingle with the spectators, taunting them, miming and pronouncing audacious indecencies that range from coprophilia to pornography, desecrating religion, the monks and the estabilshment. They are completely mad ergo they can say and do anything. 
They have enormous phalli on their heads attached to their headwear and they carry a wooden phallus with the sole objective of traumatizing the ladies in the audience. They even venture amongst the audience, and mime expicit coital acts in their midst.
Let’s not forget that the relation bewteen actor and spectator in Bhutan is very different from that of the West. Here there is no stage, theatre seats or proscenium which guarantee the division of the two. The public sits, stands or hunches in the courtyard of the dzong, occupying three quarters of the rectangular performance area. They sit on mats and munch on betel nut, the children are free to run as they please, often directly towards the actor of interest. The actors themselves have an almost physical relationship with the audience which becomes by necessity an integral part of the spectacle.
The enormous phallus of Zanni from the Commedia dell’Arte, brash and provocative, seems to hold the same significance as for our Bhutanese brothers. The phallus can be found everywhere, painted on the walls of houses, hanging above the entrance or an elegant furniture piece in the living room. 
I would like to use the Atsara in the scenes with Polyphemus where they would appear as two arrogant and brazen scullions. Polyphemus’ second aria ‘Cease to beauty’ is actually a revision of a censured text originally written by John Gay, copied into the original manuscript by Handel and then cancelled. The verses read:
Who would bear a woman's toying, 
  Who would be a whining lover? 

Force her if she's worth enjoying, 
  She'll forgive you when 'tis over.

Hmmm 
We would like to use this version and we hope to witness a natural reaction by the Atsara to Polyphemus’ song. I only hope, being naughty and deceptive characters, that they don’t start doing things that this pedantic director didn’t tell them to do!

Saturday, February 9, 2013

Atsara


Le prove con gli artisti della Royal Academy Performing Arts si concludono oggi, è stata una settimana carica di scoperte, tensioni, incomprensioni, coinvolgimento e amicizia..due giorni fa ho cominciato a sviluppare una possibile drammaturgia con gli Atzara, in relazione all’ingresso di Polifemo che apre la seconda parte di Acis and Galatea.
 Gli Atzara sono come dei folletti locali, delle maschere provocatrici e destabilizzanti, amatissime dal pubblico bhutanese che,  proprio per la loro follia e totale libertà di espressione, considerano queste maschere come emanazione del divino. Agli Atzara è concesso lo scherno e l’irriverenza proprio perché diretta filiazione con le entità superiori. 
E’ curioso e difficile da accettare che questi folli marpioni siano espressione sacra eppure mi spiegano che è proprio così, ma la cosa che più mi eccita e mi turba al tempo stesso è che trovo moltissime analogie con categorie a me molto più familiari: l’Atzara è una grottesca maschera rossa, dal distorto sorriso quasi canino, enorme nasone e occhi neri oblunghi, porri qua e là.. ecco che a poco a poco i primi Arlecchini cominciano a far capolino e nella piazza di Thimphu, dove stanno esercitandosi gli artisti, sento odore di campiello veneziano.
 il vestito rosso sfacciato è corredato di toppe, Arlecchino di nuovo rientra a far parte della famiglia.. vanno in mezzo al pubblico dicono e mimano sconcezze inaudite sempre legate alla coprofilia e alla pornografia, sbeffeggiano gli spettatori, la religione, i monaci, l’establishment, sono pazzi quindi possono dire e fare di tutto.
 Hanno enormi falli sulla testa che corredano il loro copricapo e ne portano in mano uno di legno per sconvolgere le dame sedute intorno.. vanno anche loro tra il pubblico, addirittura mimano coiti in mezzo alle gambe degli spettatori.
 Non dimentichiamo che in Bhutan il rapporto pubblico-attore è assai diverso dall’occidentale, qui non ci sono poltrone sipari e quarte pareti, il pubblico si accovaccia nei cortili coprendo tutti e quattro i lati, si sistema su stuoie e mastica la betel nut, i bambini corrono ovunque e si avvicinano agli artisti, questi a loro volta hanno un rapporto quasi fisico con lo spettatore, che diventa un unicum con lo spettacolo.
 il fallo enorme e gigantesco dei nostrani Zanni della Commedia dell’Arte, sfacciato e provocatorio, si abbraccia idealmente al fratello bhutanese.. il fallo è dipinto ovunque nelle case e fuori della porta, può essere anche appeso all’ingresso, è un grazioso soprammobile in salotto. 
Voglio usare gli Atzara nelle scene con Polifemo, come due sguatteri arroganti e strafottenti.. Aaron ha scoperto che nella seconda aria di Polyphemus “cease to beauty” il testo scritto a penna sul manoscritto è molto più allusivo e pesante che non quello formalizzato da Handel nel libretto stampato elegante e politically correct.. John Gay aveva di sua mano scritto questi versacci sconci e sboccati, li riproporremo nella esecuzione e avremo modo di capire meglio la naturale reazione degli Atzara sul canto di Polyphemus.. spero solo che, essendo maschere dispettose e fuorvianti, non facciano tutt’altro da quello che il pedante regista gli ha ordinato di fare.

Friday, February 8, 2013

The Lord of the Cremation Dance

One of the many questions I am asked about the Opera project in Bhutan is how we are going to combine Western and Bhutanese music and dance. We are not aiming to run seamlessly from one expression to the other: each has its own distinctive identity. The challenge is to let each expression retain its full identity while at the same time making sure they move coherently within the story. A possible solution is to identify a significant moment in the opera and explore how it would be interpreted from a Bhutanese point of view.

One of these moments is the death of Acis who has been crushed by a rock thrown by his rival-in-love Polyphemus (one of the Cyclops giants who can be seen to represent the Sicilian volcano Etna). It's a poignant moment in the opera and we felt compelled to explore how the Bhutanese deal with death and how it is represented in dance and music in order to feature these expressions at this particular point.

The Lord of the Cremation Ground Dance (Durdag Cham) is one of the sacred dances that appears in the five day religious festivals (Tsechu) that take place around the country. The dancers wear white costumes and masks that represent skeletons and the most immediate effect on the spectator is to remind them of death and impermanence. The skeleton masks are gorily impressive. The deep-sunk eyeball sockets are red with blood and the facial lineaments are also red, recalling the fresh and final flow of blood of the newly deceased. The dancers wear gloves that feature long red fingernails representing the stain of blood from the cemetery. They bend their bodies with deep backward movements which serve to successfully liberate the spirit of the deceased.






In the story of Acis and Galatea as recounted by Ovid in his Metamorphoses, Galatea, unable to bring her young lover back to life, relies on her powers to transform his dead body into a river, symbolizing the eternal murmur of their love.

Wednesday, February 6, 2013

The performing site

Production work in Thimphu began with a meeting at the proposed performance site, the Royal Textile Academy with the director, Rinzin O. Dorji. 

The Royal Textile Academy in Thimphu

Preston Scott, Stefano Vizioli, Rinzin O. Dorji, Aaron Carpene
Stefano Vizioli, Robert Schneider, Preston Scott



Monday, February 4, 2013

Bhutan February Diaries 1

The Royal Textile Academy in Thimphu
The new proposed performing site for Handel's Acis and Galatea

The Royal Textile Academy in Thimphu
The University of Texas in El Paso has sent a team on a mission to discover the performance possibilities of the new proposed site for the Opera Bhutan production, the newly constructed Royal Textile Academy in Thimphu due for inauguration in June 2013. Set on the hillside on the outskirts of the city proper, the spacious plaza offers views of the massive Buddha statue to the South and the Tashichodzong to the North that nestles in the gentle Thimphu valley.

The new Buddha overlooking the entry to Thimphu






Our technical team from the Smithsonian Institute in Washington DC, Rob, Steve and Harry quickly set to work to evaluate all the parameters concerning staging, sound and lighting. The building is not quite complete and the newness of the white painted walls and the grey stone work of the open pavement appear a little cool even though the building sports some magnificent traditional carpentry and painting. The acoustics are a little reverberant and our sound engineer Steve evaluates the necessary steps to iron out the problems and ensure that the inherent acoustic properties are brought to the service of the performance. There will be a lot of work to adapt this space to make it work for the performance but everyone is excited at the challenge. The potential is here to create a magnificent setting. 



Stefano Vizioli, Robert Schneider and Preston Scott discuss
the challenges of the site
Opera director Stefano Vizioli and myself began a mental visualization of the performance in this setting, imagining entries and exits here, an orchestral podium there, video screens, audience seating arrangements, position of Tibetan horns, Bhutanese dancers whirling centre stage, colourful decorations, sound and lighting equipment and an infinite inventory of all that is needed to assemble this production for the premiere on the 12 October 2013.



The traditional Bhutanese decoration

The view of the performing space towards the
Tashichodzong of Thimphu and the northern end
of Thimphu Valley