Confinement and live music : should we “artists” stop doing it ?

“You should not give live concerts without getting paid. You are giving people the habit to see concerts for free, and with the current situation, you should, on the contrary, ask to get paid for it”.

I am an opera singer. Like all my colleagues in the opera/concert business (and many other job sectors), I am losing plenty of contracts probably for the whole season, if not more. Like most of us, I am in confinement (in France), and I try to find a way to keep sharing my passion : proposing some living-room live concerts once a week. Lately, I received this message (above) from a colleague. I don’t agree with it but I can understand why this person wrote those words to me. So, first of all, a little overview of the situation, and then I’ll give my point of view on the subject. I’ll also use the exchange I had with some of my friends/colleagues/followers on that matter. Thank you for your comments and opinions.

Opera houses are closed until July, September or even December. That means, for many of us, we lose 4-6 months, half our season, more or less. It’s a disaster, maybe not for the biggest and famous singers, but for all the others. It’s very frustrating too : a lot of work that is going to dust, so many hours of practicing, improving our technic, getting ready, so many hours of coaching and training, so much joy to be soon performing this or that role in this or that house, meeting our beloved audience… for “nothing”. Or is it really? I don’t think so. All those hours are maybe not going to be used directly as they should, all those roles that we learned are not for tomorrow anymore, but as many other artists, musicians, actors, athletes, we keep our body/voice/instrument ready not only for one moment/role/opera/competition, but for the whole year, and the years to come. It is an endless process. Usually, we are lacking time to be ready, always preparing one role while performing another, always having deadlines that sometimes are hard to follow, having one coaching on a Mozart opera while learning the staging of a Rossini, and looking for a program for a recital for the next month. Now, I am confined. And if I look at the good side of it : I have time. Time to learn, to rest my voice, to improve my technic, to prepare my next season (whether it will take place or not), to try out some new stuff; and time for my body and soul, which are often coming in 3rd place in my priority list, even though they are such an important part of our balance and efficiency. This is how I try to deal with this rather stressful situation, trying to see the positive side, trying to keep busy and active.

And yet, when I speak to some of my colleagues, I often hear that they are loosing the will and motivation to keep singing in their flat/home in these days of confinement. “What for? Whom for? I am not going back on stage before 4 months or more, why should I keep practicing? I am maybe going to have to stop singing totally if I want to survive“, they tell me.

It is indeed very tough and frustrating to be stuck at home, slowed down in this race to the next performance/concert/recital/role, this rhythm we hate sometimes, but are so used to, and that we love, the rhythm that keeps us busy and driven, full of adrenaline despite the stress. Because for most of us, it’s more than a job, it’s a passion. And it is worrying to see that the next 5-6 months are being canceled, and to not be sure to have any income in that long period. For some of us the daily worries are : “How will I pay my bills, my taxes, my rent?” For some others: “How will I feed my family ?” and for a big number of us it can come to: “Should I find another job and stop singing“? Those financial concerns are overcoming the will to keep singing, this passion is overshadowed by material worries and it is difficult to put one’s heart into the daily work on our voice and roles when the future is so uncertain. I think it’s important that everyone realizes that art and music are in great peril and a lot of us artists, musicians, singers, agents, opera houses and opera staffs are going to be bankrupted and broke. Some already are.

This being said, what is the purpose of singing? For me, the main purpose of our art is sharing. I enjoy singing for myself, but I can’t imagine my life without the joy of sharing (not only music), sharing in general. Singing is my way to share a universal language with a great number of strangers, some of them becoming friends, to express an emotion and reach someone else’s sensitivity. It is a fabulous way to bond with people. With the confinement, I am cut from this possibility to share, because of social distancing. But thanks to the internet I have so many other ways to stay connected with my audience/friends: social media, talks, Q/A, recorded videos, collaborations, live streams… And I must say I found it very natural because I can do it (I am lucky to live in a house with a piano and a guitar player), I can propose live concerts from my living-room once a week. It gives me the joy to keep singing for you, to share music with an audience, and it gives me the motivation to learn new songs and arias. To “perform” again, in a very relaxed way. Of course, the quality is far from perfect, having only a phone and karaoke music or guitar. But if I can do it and I enjoy it, and so are the people watching it, why not? Why should my colleagues not sing from their balcony if it can give some joy and beauty to the day of their neighbors?

Well, I had read some articles and posts from colleagues saying those balcony singers are a shame, those live concerts are killing art, etc…. Until I received this one personal message sent to me saying I should not do those live concerts because I give the audience the habit of not paying to see concerts, and I should actually ask to be paid to do it. I was a bit shocked. And then I thought of everything I mentioned above: the worries of the uncertain future, the financial concerns, and I understood why some are saying/thinking this.

I understand it, but I also disagree with this message.

I think these are exceptional times, and there is a common effort from many different fields and platforms to support each of us and help us have a confinement as comfortable as possible: yoga, sport, language, health, meditation, food, games, tv channels, streaming, and so many other apps are being offered for free during this period. Why shouldn’t I also do something for free? Do I sing only for money? Is it really going to give the people a bad habit of not paying for any of this later on?

I think the answer is totally the opposite!

I believe, through those live concerts, people will discover things, will discover a new part of your personality, of your voice, maybe also some music they never heard before. Opera is often something people find difficult to access when “you don’t know it” because it’s too expensive or elitist (in their eyes at least). Now, they can have it at home, accessible, for free, and for many, it will be a great opportunity to try it out. Some will realize how much they need music (or any of those other activities/hobbies/passions) in their lives, what it can bring them, how it helps them stay positive and relaxed during these tough months, and they will run to buy tickets to see live performances when it will be possible ! Also, the quality of a living-room concert filmed with your phone is so not comparable to a real live concert. People can tell the difference, and they will always prefer to go to see a true live concert, in my opinion. But again, these are special times, where one doesn’t have many other options.

I think it is very normal and important that I participate in the solidarity movement in my own way. Do the people who go shopping for food for their elderly neighbors ask to be paid in return? Does the Chef proposing live online cooking recipes ask for money in exchange? Does the stand-up actor making a daily funny video about confinement on his live Instagram account ask for you to pay when you watch it? I don’t think so. And anyway, I think everyone should do what he/she wants and feels like doing, without being judged or criticized.

It’s exactly the same with those numbers of articles telling you: “you should spend time to meditate on this horrible pandemic“, or “you should stay super busy and active in the confinement” or “do less, do nothing, enjoy the void“etc.. come on, LET US LIVE AND BE !  Each person is different, each person has different needs and tempers, and it’s ok, it’s MY/YOUR confinement, do what you want with it, what you feel like, what makes you happy. And if it makes you happy to sing on your balcony or to give live concerts, even if you are not a professional opera singer, DO IT! Those who don’t want to hear it, do it or watch it, have the option not to 🙂

Last but not least : I don’t think people can live for more than 5 months without music/art. So those are the times we will have to find new ways to perform, do concerts,  shows, using for instance Netflix, Youtube or even the Tv channel. And in this case, with professional material, real pianist and concert-hall, high quality streaming, we will be able to  keep on doing what we love the most : singing, and ask to be paid for it. So Iet’s try it out and create new forms, using modern technologies.

The situation is very hard for everyone. I will conclude by saying: we must raise awareness that artists, musicians, singers, etc are facing a very tough time, an uncertain future, and so are many other people in other jobs as well. We must understand those who don’t find the will to sing when they have their whole season cancelled. We are counting on our audience and every possible person to support us when the time will come, we hope our governments will help all of us,  and we hope to be back on stage as soon as possible. In the meanwhile, let’s try to take a big breath, a step back, and realize we are so lucky to be safe, healthy and alive.

These are exceptional times, where we should be kind, full of understanding, love, and support for each other. Let’s stick together, let’s be free to do what we want and feel, what we can or can’t do. And let’s not stop the music.

LOVE. Marina.

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Echoes and Reflections on Saint John the Baptist and Leonardo Da Vinci.

This is no ordinary painting. This is the will of an old man, the last work of great artist. His will to expose a glimpse of himself without ever revealing himself fully. This is the work of Leonardo Da Vinci. If it is easier to understand Da Vinci‘s work in science through his Codex. It is more difficult to read into his painting. He warns us in one of his notebooks by borrowing these verses to the Metamorphosis of Ovid: “ I doubt o Greek that you can do the account of my exploits even if you already know them. Because I made them without witnesses with only the forces of the darkness  as accomplice” .

The law of causality says that there is always something in the effect of a cause that belongs to the cause itself. Despite his will to conceal himself in his work, we are convinced that the Master left occasionally here and there a print of his true self through his brushes. Nevertheless, it is not so much what we understand about Da Vinci that helps us to understand him, but to understand ourselves. The entire work of Leonardo invites us to a great exercise of humility. How much of himself and ourselves can still be found in his last work? The radiant character and aura of the master, just like the sun which glows without discrimination, made of him a universal figure. He belongs to everybody because his works benefit the whole of humanity. What then can the Saint John The Baptist still give to us?

Saint John the Baptist is the last work of the master.

He gave to it his full care, even though, during that same time, he kept retouching and figuring out the portrait of Mona Lisa. Everything is present in the Saint John the Baptist and much more; the years of discoveries and sorrows of the past, the accumulated experiences in the moments of plenitude and scarceness, of wondering and wandering, the mastery of the theme of the light that illuminates Saint John the Baptist in contrast to the dark background, and finally the spiritual presence that springs from the holy man himself, whose index finger points upwards suggesting an otherworldly realm. What about his eyes and his smile that we see coming back on so many art work of Da Vinci, likewise in the Mona Lisa. Everything is there and much more in this remarkable beauty of the work, in the finesse and refinement of the features of Saint John the Baptist, the face, the arms, the posture, the shoulders, the chest and that sublime index finger pointing to the firmament.  All these details have been thought out, painted with extreme meticulousness and perfection to the point that Saint John the Baptist is confusing us. Is it really the man who baptized Christ that Leonardo painted? Or is it the master’s vision of what a beautiful human being should be in its most vivid expression?

It is worth noting that Da Vinci had an interest in the human anatomy and he devoted not only a great amount of time studying the body but also in doing so risking his own life by practicing autopsy because it was forbidden by the authorities, the Vatican. The Saint John The Baptist is a vision of beauty, in all its shapes and forms, all together in one body, all at the same time not only virile and masculine, but also brought to its ultimate perfection by all the femininity that emerges from it. A face of an elegant beauty with features that marries all forms of the masculine and also those of the feminine: whether it is the eyebrows, the cheekbones, the cheeks, the perfect curls of the hair that are an unequivocal feature, not only of the masculine, but also of the feminine.

Indeed it is not only physically that the Saint John the Baptist is an expression of such a  beauty, but also in his aura.

Features that only the mind can communicate like this flame in his eyes which connect to ours when we linger staring at them. Not the least is his smile, this pout, that says a lot about Leonardo. As a great master and as, at his usual, Da Vinci returns us to ourselves when we are facing him through his painting. The most disturbing thing about the Saint John the Baptist is that despite the fact that the Saint is announcing the spirit and the light, he has this look full of carnal vitality, very much in contrast to what he represents. His body, although masculine, is however suggesting something very feminine.

Some people see in it the expression of the master’s unproven homosexuality. In fact, on April 9, 1476, an anonymous indictment against Leonardo and three other men, accusing them of sexual practices against the young Goldsmith, Jacobo D’Andrea Salterelli, was filed in the infamous box of Florence, Tamburo, at the Palazzo della Signoria to the authorities. Due to the lack of evidence, the charge was dismissed. However, it must be said that although homosexuality in the fifteenth century was prohibited by the church, it was widespread in high society and among artists.

However, the interest and importance of Saint John the Baptist is not to inform us about the sexual orientations of the master, but rather about the ultimate expression of the beauty as he saw it later in his life. He pushed that understanding to its climax beyond the limits of the body and mocking not only the social conventions, but also the clear boundaries between the masculine and the feminine by merging them in one body. The art is a tension within the interiority of the artist and how he expresses it in the real world, how he transfers that tension into an idea and after into a matter. This precise degree of tension is very visible in Leonardo when we remember the extrovert that he was before that infamous indictment of April 1476 and the introvert he had become immediately after and for the rest of his life. 

The quote of Ovid that Da Vinci is using for himself is ever-present in the painting of the Saint John the Baptist, as if everything rested on this tension between the shadow and the light, the masculine and the feminine, the good and the evil, the reason and the passions. This in-between moment helps us to understand that the day adds nothing to the light itself, just as the dark mantle of the night does not subtract anything from the same light. Moreover, it makes us understand that it is an unfair exercise to pose the masculine as what is opposed to the feminine. It is important in what it means to be a human being: that our joys and sorrows, that our hopes and dreams show always the humanity in us and not the incarnate individual to whom Da Vinci opposes the Saint John the Baptist, who has both the beauty and the grace of the masculine and the feminine.

This half-man and this half-woman or better yet, this man and this woman at the same time is the Saint John the Baptist as painted by Leonardo. He is undoubtedly an androgyne being. Everything is there and much more, we know from his biographers that Leonardo, because of his situation as a child born outside of wedlock, was in his early childhood separated from his mother and was lonely. As a result, he could not receive a solid education. He spent a lot of time in the wild, marveling at plants, insects, birds, animals, etc. There he developed a great sense of intimacy with nature and also an out-of-the-ordinary visual acuity that will have decisive implications in his life, not only in science, but also in arts and as a person. As a living being, he was completely vegetarian urging his entourage in his words “Don’t make of your belly a grave”. It is certainly in his moments of solitude and observation that he understood that nature does not oppose the terms of the relation that it unites, but it completes them to perfection. 

It was nature itself, before his years of apprenticeship, in Verrochio‘s workshop, that was the only great master of the young Leonardo, introducing him to its subtle secrets of forms and light.

It is still that same nature that holds as homogeneous the whole structure of reality which the terms of our mind consider to be opposite. Hence the bold idea of a work of a perfect human body or an androgyne being may have certainly been tacitly and silently part of the interests of the young Leonardo, but without ever having been able to take the precedent on the existential necessities of the artist’s life up to the Saint John the Baptist very late in his life.

It should be said here that it is the ultimate effort to achieve a work that unifies all the aspects of the human beauty on the same medium that was certainly the first concern of Leonardo and not the androgyne being itself as the result. Otherwise, we would not only make a false trial to the master, but we would make him guilty of our intents to understand him through our lenses and not his perspective. Leonardo was not only a brilliant genius inventor, he also had the talent and ability to carry to perfection what some before him had already invented. The shortcomings of the inventions, which Da Vinci improved, were partly due to the lack of a keen sense of observation and also to the poor schematics of the sketches. It is no exaggeration to say that Leonardo is the pioneer of industrial design. He could visualize in his mind the parts and the whole. He could then develop perfect models that allowed a more efficient construction of the machines and tools that he already had in his mind. Leonardo‘s artistic universe followed that path using the same rule. He used science to paint the human body perfectly in its motion, as well as to expose its mind and the passions of its soul.

 The androgyne being is not a concept that Da Vinci created.

It is an old Greek myth. But the Saint John the Baptist’s painting, which rests on it and brings together both the beauty of the body, the light, the spirit and the passions of the soul is unique to Leonardo. Saint John the Baptist is therefore unique in this sense. We have to return to Greek antiquity, to understand, with the philosopher Plato, the myth of the androgyne beings. In the Symposium, 189d.193d, he gives the floor to the comic poet Aristophanes to explain the existence of the eros. The latter tells the story of three races; men, women and androgyne.

The last race was extraordinary in strength and in vigor, which led them to challenge the gods. Zeus decided that in order to weaken them and to take advantage of them, they had to be separated. The consequence of this separation was that each half was missing the other and went to search for it by embracing and kissing another half that they could find hoping to stumble on the right one. Zeus, helped by Apollo, had also taken care to fix the sexual organs in order to allow reproduction. This had two majors consequences; primo if two opposites mates; “they would give birth for the perpetuation of the species” and secundo if it is between the same sex, between a male and a male, it would “bring Satiety would separate them for a while” . For Plato, therefore, speaking through Aristophanes, “This is the moment when the innate love of men for one another comes”, in other words “the true love and pure friendship”.

The consequences and implications of these words for the Renaissance and Da Vinci’s society were capital punishment or exile. So why would Leonardo have painted an androgyne Saint John the Baptist to represent the person who baptized Christ?  When we have in mind the accusation against him about his alleged innate love of man for each other, this innate love was not a forbidden act in ancient Greek society, but centuries of Christianity up to the Renaissance had relegated it to the status of an abomination in the eyes of God. The plea in favor of Leonardo rests more on the side of the art, regarding The Saint John the Baptist, than the religion and the society. By the end of the nineteenth century and the first half of the twentieth century, the androgyne myth will be revisited by psychoanalysis trying to understand in depth our sexualities and genders. 

There is no need to recall the scandal that Sigmund Freud’s newly elaborated theories had generated in the world at the end of the nineteenth century. The Pansexualism with its breakthrough, but also its limits, had been so decried and certainly misunderstood. Grotesquely understood, pansexualism wants that everything is sexual in our life, from the baby who experiences an erotic pleasure in sucking the breast milk, to the psychotic or neurotic adult. We will have to wait for Carl Gustave Jung, with the introduction of the collective unconscious and the concepts of the archetypes, to redraw our unconscious path and functions, and also to explain the key role of sexuality while relativizing the pansexualism.

Pierre Daco, much later in his book, The Triumphs Of Psychoanalysis, revisited Freud and Jung under new light going back to the meaning of the Greek myths, including the famous Oedipus complex, and also the myth of the androgyne being. Moreover, the results of the psycho-analysis sessions showed that the other sex is not only the one who faces us, but that we have in ourselves the other of ourselves. So we would be at some level of our personalities both male and female. So that gender is hard to determine. The way we understand our sex is not only a social construct, but also cultural and religious. Nowadays the findings in genetics also show that in the XY chromosome pair, it is only a molecule or a brick that determines whether an individual is male or female. Some individuals are XY, phenotype, but are actually lacking that brick on their Y. They may appear as male, but they have a XX genotype and vice versa. All these considerations, both in science and art, psychoanalysis and genetics, not only bring us back to the myth of the androgynous being, but also place us again in front of the Saint John the Baptist, which is stating the same thing.

Art transforms knowledge into understanding.

Art does not obey to the notion of causality according to the criteria of the mind. It acts on us beyond the sphere of the knowing, while supporting the knowledge. Art transforms knowledge into understanding. We call it an emotional understanding. It makes us feel the abstract through a concrete medium. It is not the music itself that is the cause of our joys and sorrows, but the layers and dimensions that it opens and touches within our souls. There is not only an endogenous or inner aspect to art but also another exogenous or external to any form of art invariably of its medium. So art talks to us, not only on an empirical level, but also on a metaphysical one. The “I love Mozart more than Beethoven” or “U2″ more than “The Police” is not always focused on the artist itself or the band. But on how their art finds us inside. Mozart, in the movie Amadeus, had this sentence for his defense;  “I am a vulgar man, but my music is not”.  As if art channels something higher than our mortal conditions, social ranks, nations, and belief system. Even the gods are not indifferent regarding to art.

Orpheus with his golden lyre had so deeply touched Hades to push the God to free Eurydice, Orpheus’ wife, from Hades kingdom. It is in these endogenous substrates that art has the infinite power to touch us in a silent dialogue. There is an entire network of connection and meaning between an artist, his work and his audience. These links are entangled in close and complex relations; all of them personal, historical, subjective and objective. The Saint John the Baptist offers us precisely this intimate and introspective look not only on Leonardo, but also on ourselves questioning our ideas of beauty, sex, gender, religion, society, freedom, etc.

The Saint John the Baptist ultimately stands before us, not only as a painting, but also as a mirror.

What we see through it, is more a reflection through the pareidolia effect than a painting. He is a man. He is a man with very feminine traits. He is maybe both a man and a woman. Just like the three races in the Symposium myth. There is much more to the Saint John the Baptist than what we see on the canvas. The art is an attempt to capture a moment of tension between the interiority and the exteriority. There is in each one of us a personality or some traits of our personality which are male and also female. They often ignore each other elegantly. It is our daily actions, our ways of moving and our gestures that highlight for each one of us these aspects of our inner personalities. The artists and their works are no strangers to that. It is even often an asset in art where creation is not only a conception but also a birth, a movement of life from the inside out.

In our previous article on Mona Lisa, we noted that she “will continue to evoke in us these various feelings and voices that refer us to our own internal dialogue with art and beauty through these multiple expressions“. The Saint John the Baptist does the same, and it goes even further because it touches the very notion of the beauty, which is not outside, but within. It is like touching some aspects that our culture and education are shutting down all the time, because of our rigid conception of the social function of our gender. But Leonardo, through the Saint Jean Baptist places the beauty in a movement of profound reconciliation between the masculine and the feminine. The Saint John the Baptist offers us, not only the painting of a Saint, but the psychological portrait of Leonardo himself as an artist. But much more as this man; fond of secrets, intrigues and mysteries that gives himself to us for the last time, but in a completely hidden way for us to discover. Finally, and above all, this is himself as the last vision of what is the absolute beauty of the human body and also pointing to the mind.

One of the most eloquent features of Da Vinci‘s personality is his free spirit. Some of his biographers reported that he would buy birds in a cage with the sole aim of freeing them in the wild. It is only natural that his last painting was in some ways a will to put together what centuries of traditions, religions, and cultural influences had always considered distinct: the body and the mind, the male and the female, in order to paint the most beautiful being which unites all those attributes. Those considerations help us even more to understand what truly an artist is. Artists are male and female from within who allow the transition of an idea into a shape, of the light into a matter. This latter painting is not only the last will of a painter to his profession, but also an open letter to the artists and all forms of arts. No form of art comes with a gender tag, but it is the artists, the patrons, the society, the religion (the market nowadays) that frame it that way.

Art is light.

All form of matter is born from the light, but the art exists first and independently of the artists who crystallize it accordingly to the medium offered to them by life. It is the nature of light to light up the world without discrimination. It is up to the artists to do the work of light within themselves, to let it pass without the filters of their culture, their religion and their prejudices. No matter how gifted an artist can be, he will always be a human being with all the perfections and the flaws that come with the gift. Just like the Saint John the Baptist is strongly suggesting a great testimony of the light, but still so human…

Everything is there in the Saint John the Baptist and even much more because he is not only the portrait of this holy man, but of Leonardo himself, and of us, as we evolve in our own understanding of the true nature of things, reality and life. Da Vinci through his painting has raised more questions than answering them. He gives us the right to ask those same questions, but shows us that we can only answer our own, if there is an answer, and not his. He gives us clues to find him and to know a bit about himself, but gives us the license to agree or disagree. There’s a spark in the Saint John the Baptist eyes and that spark is ours. It is our humanity, naked without title, gender, religion and social classes. That is why the Saint John the Baptist says so much about Leonardo and about ourselves.

 

 

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What makes Mona Lisa smile?

I have always wondered what makes Mona Lisa smile. Only Leonardo Da Vinci, I guess, knew why. Her smile however has always had a profound effect on me to the extent to which I could deepen my own dialogue with art and creativity in art. She, Mona Lisa, has this imperceptible pout at the cracks of her lips, which is very difficult to distinguish, between a nice grimace and a real smile. Da Vinci had devoted the last sixteen years of his life to it; perfecting an already perfect work, nuancing his own nuances, lightening up his own light to achieve the result that we all know. No matter how generous Francesco Del Giocondo was, I have no trouble believing that the finished work had by far exceeded the arrangements between him and Leonardo. You can’t really put a price tag on such a work. What is certainly true for the Joconde, is also true for any good artistic creativity. What does an artist really offer? What does the vast majority of the public really get?

What is the talent? What is its connection to art? What part does talent play in creativity?

Naively perhaps, but all talent seems to me to rest on a background of generosity. Lee Scratch Perry remembers that Bob Marley was writing music for Music’s sake. Art, therefore, in that generous dimension, is what is given in a multitude of forms which varies from the sound to the light, from the thought to its plasticity under different medias. Talent thus crystallizes what is firstly given in an abstract and intuitive form to the artist, then molded from the intangible to the tangible; from the light where we have all forms of paintings, from the sound where we have all forms of music, both instrumental and vocal, from the thought where we have it, not only in the all above cited dimensions as they all involve thought, but also in all the others forms that depend on it and are made perceptible by the transformation of what was felt as an intuition to ultimately exist in various shapes.

Moreover, talent is what helps to give shapes to what is given intuitively. It is therefore what manifests art through the artist.  But it does not look to the artist, always to the art, looking for the one who will be the beneficiary beyond the artists themselves.  There is therefore no art without a message already coded to its recipient, a message that can remain obscure even to the artist.  Because they simply had the intuition or the inspiration without knowing its origin and its destination. They merely faithfully transcribed it for the one who finds some benefit in it.  It is in this profound sense that we should understand the notions of generosity and talent. The artists create because that’s what his talent allows him to do. It is the brush that chooses its painter,  as well as an instrument of music to the musician for an already existing message but still awaiting its messenger. There is a message in the message of art, which is possible due to the coming together of generosity and talent.

Beauty is the essence of art, its ultimate expression. It is ageless and without one definitive criteria for all mankind. It is unfortunate that some cultures and societies, have constantly limited it and shaped it for their own convenience. It wouldn’t be fair to the artists and to art itself to try to find a consensus around the concept of beauty. If the beauty is central to art and to the artist, no matter what form of expression it takes, it also helps to touch another idea very dear to art: immortality.  An artist does not compose, does not paint, does not sing, does not dance only to live, but to exist, not only now, but for all eternities to come. Every artist has the ambition that their art will survive them. If an artist is misunderstood in their time, as it has happened many times, they will hope that the future generations will understand them better. The annals of art are filled with posthumous geniuses. To become famous after their death is not what drives an artist.

However the true reward of the artist’s talent is the recognition by their contemporaries.  If the artist accomplishes themselves through their art, their art was not intended for them, but to whom receives it. If such a thing as talent exists, it is to be given. This is why we call it a gift.  The artistic expression is an intimate relation between what is given through them and the one who receives it.  It is precisely this relationship between the artist and the one who benefits from their art that raises the difficult question of the value of what we acquire through art. Hans Zimmer said once that at the first theatrical release of the movie Gladiator he was so moved when his wife told him that now she understood why he had been working so hard. Why had he been so difficult about the project? Because he did not want anyone, even her, to have a knowledge of what it had taken from him before it was completely finished. What does the artist offer?  What does the public receive?

Going back to Mona Lisa, beyond the name of the artist, beyond the aura and the history that keep company with the painting, beyond anything that has been written or said about Lisa, as said earlier, Leonardo had worked on it the last 16 years of his life, trying to perfect it, to give to it what he thought was still in his brush. 16 years of perfecting the hand posture, the posture itself and the famous smile. That old smile, 500 years old at least but still so fresh, especially, so enigmatic…  Something about that little painting of 77 cm by 53 cm seems definitely beyond its spatial and temporal frame. There is something elusive in that painting that has passed through time, which has been able to be felt since its first appearance. That thing is not determined by Lisa Gherardini or by her husband, but by what the artist felt and wanted to immortalize. That very thing is a little more than the market value to which we often in our time use to judge the value of a work of art.

With Mona Lisa, and beyond her, it is when we are in contact with a work of art of great artistic quality that the crucial question of its price arises acutely. What do we pay when we acquire a work of art?  What does the artist sell when they sells a work of their hard work?  What can be said of the most talented artists, such as Leonardo Da Vinci, can also be said of the work many other artists, famous or unknown. Being fair to art, we must also mention the plethora of anonymous or unknown artists in its annals, especially in baroque music, where we find radiant works without a name to claim them.  Or others artists, who have only one major work to their credit, as Johannes Pachelbel and the majority of those who are still waiting in this life or posthumously that their work finally finds the audience for which it was intended . . .

The artist creates for art. But the art itself implies an audience to receive it.  Art thus unites the artist and their audience. Talent and beauty by nourishing the artist have no other price than to let the art exists for all eternities. The artist creates for immortality. The tendency to blend the art and the notion of immortality is much older than Rome and even ancient Greece. The art has always had something very spiritual and divine. This is the ultimate price for which the artist sacrifices everything. The art is the expression of the deep quest for beauty of the human spirit, it highlights the harmonies, the tensions, the wanderings, the moments of calm of the universe itself in the soul of a Beethoven, a Miron ,an Imothep, a Fela Kuti, an André Brink, a Bertone (if an automobile can be conceived as a piece of art), etc. The artists offer in their work the profound experience of the many universes in motion within them. The public acquires in material form that expression which is revealed in snippets, by the crumbling and the sweating so to speak of the meaning contained within each work of art that takes sometimes several generations of enthusiasts to appreciate it without ever exhausting its content.

Like in the case of Mona Lisa who has been smiling at us for more than 500 years never stopping to fascinate us, nor ever boring us. It is in this sense that the art is immortal. The artists aim to catch that immortality and to translate it into poems, musics, books, sculptures, fashion etc. The public in a mediated form acquires a plot of it to initiate their own dialogue with this ageless beauty. Whether the appreciation of the criteria of beauty is subjective, the price of a work of art is not felt objectively in both the mind and the heart of the public and the artist. One seeks to acquire in a tangible or digital form something that the other envisions only in a dialogue with eternity. Mona Lisa will continue to smile at us. We may never  know the why, but she will always be evoking in us these multiple feelings and voices that send us to our own inner dialogue with the art and its beauty through its many expressions.
Paul Malimba.
21+

A Viennese Double – Dürer versus Caravaggio and Bernini

Almost every year I happen to be in Vienna around the Christmas holidays. This gives me the privilege to be able to view two big fall/winter exhibitions usually presented by two of Vienna’s most important museums, shortly before they close in mid-January.  Last year I experienced a wonderful Monet show in the Albertina, as well as a once-in-a-lifetime exhibition on Bruegel in the Kunsthistorisches Museum. This year it was the turn of a huge Dürer retrospective in the Albertina, and an exhibition called Caravaggio & Bernini – The Discovery Of Emotions in the Kunsthistorisches Museum.

A Matter Of Choices

The amount of cultural input for the eyes, the mind, and the soul is almost too much “to digest” at once. Especially when one has in mind to contribute to this blog by writing an article, and needs to choose a topic. Seeing two big exhibitions one after the other makes one unintentionally draw comparisons, at least concerning the way the shows are being curated and presented. Not having studied art history I don’t know what concepts of art-presentation exist. But seeing two big shows in a row, in two consecutive years gave me the impression that the museum’s director sets the agenda on the way a prestigious exhibition is being approached and showcased, of course in a constant interchange with the exhibition’s curator.  In the end, it is a matter of taste and choices.

Different Approaches

The Albertina follows a mostly chronological narrative in opposition to the Kunsthistorisches Museum’s rather thematical approach. Both methods have their merits, but I prefer the room-wise concentration on certain aspects of artistic creation which points out correlations, parallels as well as differences. Thus, it is easier to follow the exhibition and make own observations and discoveries, even without being a connoisseur.

A Dialog Between Painting And Sculpture

In the case of the Caravaggio – Bernini exhibition, this way of show-casing proves to be essential, as the number of exhibits by the two masters is not as numerous as the title might suggest. The subtitle – The Discovery Of Emotions – is more accurate in describing the show’s content and layout. By building eight units of emotions or “affects”, as I would rather name them following the doctrine of affects in baroque music, the museum introduces its visitors to the baroque way of thinking, looking and feeling. It points out both Caravaggio’s and Bernini’s interest and artistry in depicting as well as evoking strong feelings and passions in the spectator. To do so, it opens up a dialog between painting and sculpture.

Michelangelo Merisi da Caravaggio, St John The Baptist, ca. 1602, Canvas
Gian Lorenzo Bernini A Putto Bitten by a Dolphin, ca. 1618, Marble

 

Quality And Quantity

On the other hand, the Dürer retrospective scores already by the number of valuable originals, many of which are in the museum’s permanent collection but cannot be shown regularly. As the exhibition’s introductory notice points out, “Dürer’s drawn oeuvre offers a complete picture of both his genesis as an artist and his reflections on art. This fact is due to the remarkable care with which the artist saw to the stock of his own drawings.” The Nürnberg born artist seems to have systematically consolidated and organized the collection stored in his workshop, which makes him an exception among artists of his time also in this matter.

Albrecht Dürer, Wing of a Blue Roller, ca. 1500, Watercolor and body color, on parchment

A Mind-Blowing Experience

The quantity and quality of the Northern master’s works presented in this once-in-a-century exhibition just blew my mind. Most of us know “the Dürer Hare” but probably aren’t aware of the novelties he introduced to his contemporaries, and know little of his universality as an artist.

His artistic qualities struck me already when I viewed his Self-Portrait at the Age of Thirteen in 1484, which by the way is the earliest preserved children’s drawing. But when I saw his Nude Self-Portrait, painted around 1499 and unique for its time, for a moment I thought I was standing in front of a drawing made by Egon Schiele.

Albrecht Dürer, Self-Portrait at the Age of Thirteen, 1484, Silverpoint
Albrecht Dürer, Nude Self-Portrait, ca. 1499, Pen and brush, heightened with white, on green prepared paper

Self-Confidence And Early Branding

What is also striking is Dürer’s self-confident appearance in and through his works. He often drew an image of himself in his pictures and didn’t hesitate to depict himself as Hercules or even in a Jesus-like pose. Albrecht Dürer was the first artist of his time to use a signet on all of his works. It soon became a quality mark. He established a workshop at the young age of 25, which specialized in high-quality prints. Thus he was able to reach a wider public. Reading about the way he built up connections throughout Europe and branded his name, I started thinking, that networking was as important as it is nowadays back then.

Dürer had made a journey to Italy in 1495, aiming to make contacts and start building up a network south of the Alps. Venice, the center of early book printing was of particular interest to him, and Andrea Mantegna, who marketed his works throughout Europe via a well-organized distribution network, his role model.

Andrea Mantegna, Battle of the Sea Gods, ca. 1470 – 1475, Engraving
Albrecht Dürer, Battle of the Sea Gods, Copy of Mantegna’s Engraving, 1494, Pen

Love Of Detail And Chiaroscuro

One could follow Dürer’s love of detail, as well as his artistry in depicting it throughout the exhibition. Using his extraordinary observation skills and making numerous studies, which could stand for themselves as outstanding works of arts, the German artist created world-famous masterpieces like The Hare and The Great Piece of Turf (both displayed in the exhibition). For Dürer the study of nature represented the foundation of art and included a meticulous observation of his own body, as seen in Three Studies of Dürer’s Left Hand.

Albrecht Dürer, Three Studies of Dürer’s Left Hand, 1493/94, Pen

Dürer was a master of the depiction of such diverse materials as skin and hair, stones and plants, and also showed a great interest in a naturalistic depiction of garments and draperies. His costume studies include a four-part series showing women from Nuremberg dressed in different public and domestic costumes. Coming from a family of goldsmiths and having been a goldsmith’s apprentice for a while, he continued throughout his life designing pieces of jewelry and splendorous vessels.

Albrecht Dürer, Nuremberg Women, 1500, Pen, watercolor
Albrecht Dürer, Vestment of God the Father, 1508, Brush, heightened with white, on green prepared paper

The German artist masterfully played with “chiaroscuro“, the effects of light and dark, making his drawings and engravings profoundly three-dimensional, and thus very exciting and theatrical. By the way, in the person of Caravaggio, he found a major successor to his chiaroscuro-artistry.

Albrecht Dürer, The Praying Hands, 1508, Brush, heightened with white, on blue prepared paper
Michelangelo Merisi da Caravaggio, St Francis in Ecstasy, ca. 1595/96, Canvas

 

The Artist’s Lesser-Known Side

The exhibition didn’t forget to mention the fact that Dürer, who experienced early recognition or even stardom as a printmaker, was eager to be recognized also as a painter. After all, painting is the most prestigious discipline in the fine arts. It was very interesting to follow the big amount of detailed studies to the few displayed paintings, mainly consisting of altarpieces. But the paintings themselves did not arouse the same fascination in me as the master’s drawings and printmaking work. To me, they didn’t appear to be as equally “modern” and innovative.

Albrecht Dürer, The Adoration of the Magi, 1504, Oil on wood

What I found more interesting because it brought me nearer to the artist as a “normal” human being, was a small curiosity on display:  a letter to Dürer’s Nuremberg friend Willibald Pirckheimer, in which the artist, after discussing different maters, inquires about the well-being of the addressee’s divers love-affairs, using encoded pictograms to characterize them.

Albrecht Dürer, Letter to Willibald Pirckheimer, 07.02.1506

Theoretical Work

Finally, the show also pointed out Dürer’s dedication to his theoretical work in the last years of his life. The German artist was convinced that the knowledge of perspective was fundamental when training to be an artist and indispensable to an artist’s work. He tried to discover and establish the ideal human measurements following the ideals of Ancient Greece. And probably he even gave us an insight into his working methods with his illustrations of A Man Drawing a Seated Man and A Man Drawing a Lute.

Albrecht Dürer, Study in Human Proportions: Male Body, Side and Front View, ca. 1513, Pen, black chalk
Albrecht Dürer, A Man Drawing A Seated Man and A Man Drawing A Lute, Illustrations in The Instruction In Measurement, 1525, Woodcut and type printing

 

 

 

2+

Anthony van Dyck in Munich

Anthony van Dyck

Last weekend I spent a couple of hours in the newly renovated Alte Pinakothek in Munich. This time not to see their permanent rooms but a special exhibition of Anthony Van Dyck’s work. As I sat in the cafeteria afterward, I pondered over the fact that although this was not the big retrospective show with highlights from London or elsewhere, it was an excellent exhibition. And it seems fitting that after seeing and writing on this blog about the big Bernard van Orley and the Mantegna-Bellini retrospectives I should now write about an exhibition of a great portrait artist (see my Alex Katz write up for more portraits discussion) which is not a retrospective.

Who is Anthony van Dyck?

Anthony van Dyck (1599-1641) was a Flemish painter from Antwerp renowned for the painting of portraits. The seventh child to a wealthy silk merchant, his painting abilities were obvious at an early age. One of his first important influences was gained by working in Peter Paul Rubens’s workshop, close to the master so to speak. His trips to Italy in the 1620s were, however, the turning point in finding his style following his study of Titian (Tiziano Vecellio) and Tintoretto. After becoming a court painter in Flanders to the archduchess Isabella, Habsburg Governor of Flanders he returned to England in 1632 following a request from Charles I to be the main court painter there. Most paintings from this extremely rich period are still part of the huge Royal Family Collection in London.

Van Dyck at the Bavarian State Painting Collection

The paintings we see here belong mainly to the Bavarian State Painting Collection. The collection was built by two Wittelsbach family members in the 17th century and has been in Bavaria ever since. In 1628 Wolfgang Wilhelm, Count Palatine of Neuburg (1578-1653) commissioned Anthony van Dyck a portrait of himself, thus starting the first connection with the artist. His Grandson, Johann Wilhelm, Elector Palatine of Neuburg (1658-1716) later began a collection of 30 works by the painter. His cousin Maximilian II Emanuel, Elector of Bavaria (1662-1726), in many ways his rival, collected 51 works by the artist. Twenty-three of these originally acquired works by the Wittelsbach dynasty, are considered full original autographs by Anthony van Dyck.

The use of the workshop

It has been discovered over time, and especially with new scientific studies on the paintings, that what is assumed to be by Anthony van Dyck is not always fully by him. In those days, a workshop was absolutely vital for any serious artist. After all, van Dyck had also started out as one of Rubens’ workshop artists, before gaining his own reputation. So, how did it work? Well, those willing to give the highest sum got the whole van Dyck package, those paying less got the hands or more features painted by one or more of the artists from his studio. The basis for pose, heads, horses, hands were all catalogued on study sheets and paintings done by the master.

This is wonderfully displayed in this exhibition. Study heads paintings, for instance, occupy a whole wall. Most of these have been separated to create 2 or more paintings, making it more profitable to sell, some are still whole. How these study heads have been painted is being explained and shown here not only with informative texts on the wall but also very excellently with the help of an electronic info-table.

Subtle, yet very informative boards

 

What I particularly liked is that there are only a few such tables in the exhibition. They bring a wonderful insight by showing details of the paintings and accompanying them with explanations about the making of the works in the rooms. Yet, they do not overtake the exhibition. They are subtly set, are not interactive, so as not to disturb the more important viewing of the actual paintings. They remain just factual help. This information is in part the result of recent scientific work on the paintings from the house collection, triggering the impetus for presenting this exhibition.

Rubens versus van Dyck

Drunken Silenus, c. 1617/18 additions c. 1625, Peter Paul Rubens

Peter Paul Rubens was in many ways the artistic “father” of Anthonis van Dyck. Yet, his psychological approach to portraiture sets him apart from Rubens. It is obvious here that Rubens is all about big monumental figures, about representative paintings, whereas Van Dyck is about the emotions, the human being, the psychology of the person painted. In “Drunken Silenus” which both artists painted in 1617/18, in Rubens’ case with an additional bottom section in 1625 to make full figures, we can see this very clearly. Van Dyck paints an old man, not able to walk alone anymore because of his drunken state, Rubens, on the other hand, paints a strong Silenus, more of an allegorical painting.

Drunken Silenus, c. 1617/18, Anthony van Dyck

Titian

Nicely shown here is also the connection with Titian. During his trips to Italy, van Dyck studied Titian amongst other Italian artists closely. Titian, for instance, portrayed cherubs and his baby Jesus larger than life, very big in shape. Van Dyck decided to experiment with that too in his Madonna and Child paintings.

The full-length portrait format used by Titian is another factor influencing both Rubens and van Dyck. An example of the 3 artists side by side shows this very clearly.

Emperor Charles V, 1548, Titian

Titian’s portrait of Charles V from 1548 sets the standard, with its full format and its background, for the next generations to come. Next to it, following Titian’s example, is the huge representative painting of Rubens dating of 1620 of Aletheia Talbot, Countess of Arundel.

Aletheia Talbot, Countess of Arundel, 1620, Peter Paul Rubens

 

And completing this series is the more personal full portrait by van Dyck of Sebilla Vanden Berghe from 1630. Here he shows his greatness in capturing the aura and personality of his sitter.

Susanna Fourment and her daughter Clara del Monte, 1621, Anthony van Dyck

These 3 paintings belong to the Bavarian State Painting Collection, as are most paintings presented in the exhibition.

So, is this just as good as a retrospective?

What makes this exhibition so special for me, is the fact that it gives us a wonderful insight into how van Dyck worked. It presents how important the workshop was to the artists of this period, how van Dyck produced such gorgeous masterworks, how artists connected and influenced each other and how van Dyck’s portraiture sets him apart from other artists. One doesn’t always need the highlights from other collections to make an exhibition special. I didn’t miss the paintings from London or from Vienna here. Fittingly the exhibition ends by talking about the start of van Dyck’s London paintings, not by showing a portrait from that collection but with a house painting by a later English great portraitist to represent this: Thomas Gainsborough.

This exhibition is a wonderful opportunity for the Bavarian State Gallery to show off its great collection of van Dyck paintings. It allows works to be placed side by side, some not always on view showing very clear parallels between the artists.  Together with the few “guest” works, it gives a wonderful insight into van Dyck’s work and legacy. In my eyes, a wonderful show, well worth the visit!

 

3+

thoughts on classical open-air performances

As the wet fall takes over and the warmth and sunny summer leave us, I ponder this day on the many open-air festivals now over and on the theater season ahead. I decide to take the pen again, or should I say the computer keyboard, to write my thoughts in this post and to discuss a question which has followed me for a while: How important is the quality of an artist and of the music in big open-air classical events?

The 3 Tenors

I remember watching, as a child, the 3 tenors concert with big open eyes. The three tenors: Luciano Pavarotti, Placido Domingo, and Jose Carreras, made history that evening. They sang opera arias, some of these becoming big popular hits among non opera-goers after this event. The setting was very much that of big pop shows. We, my siblings and parents, sat in front of our little TV and watched this novelty with big expectations.

Coming from a very musical family, the music wasn’t new, but the event was. Classical music as a “pop” concert? This was a first for me. Yet, what made it so unique was not only that this was a totally new way of presenting classical music but also that these tenors kept their professional standards high, keeping true to themselves and their quality. These were 3 different voices singing opera, in the same register, at the highest possible level for a wide audience. And it worked! I can’t help thinking now, how fortunate it was that they were already well known, top of their league, serious opera singers having made their reputation before this event.

Opera in the big open

A little while back, I was at a big open-air opera event. This time visiting a colleague involved in a massive opera production. I couldn’t help thinking, whilst there, how small and secondary the performers became. The level of singing was good, the orchestra too, yet the actual magic of a voice connecting to one was virtually impossible. The music just became a backdrop to the lights, effects, show.

When on stage at such events, we singers become very reliable on the sound engineer. It is a weird situation, as the acoustic becomes a “machine-made” thing.  A smaller voice will be easier to play with, a bigger will become more challenging for the engineer. Yet, the magic of opera is when a voice, a sound, a timbre,  just 2 small vocal cords, sail without any extra help over an orchestra, however big it may be, in a seemingly effortless way, expressing emotions through the music and text with the help of dynamics, technique and years of non stop working on one’s sound. That magic didn’t come through here, and this wasn’t for a lack of good musicians.

John Williams and Anne-Sophie Mutter

Recently, I watched another open-air concert on television. This time with a world-renowned classical violinist: Anne-Sophie Mutter. It was a cross-over concert, her first open-air concert, playing film music written and adapted for her by John Williams. Big lights, different outfits, themed backdrop, full moon, a few special effects here and there, all this was part of the show.

What stroke me most, though, was the music John Williams had written for her based on his film music. These are challenging compositions, in places quite modern too. I was surprised to see and hear how seriously John Williams took Anne-Sophie Mutter as an artist. This wasn’t about making an event with light easy music for a huge audience with a famous violinist. Nor was it about not over challenging an open-air public who might not be thought to be up to it. This was about Anne-Sophie Mutter presenting a great composer and playing his music to the best possible level, and about John Williams having the liberty and taking the opportunity to write a score technically and musically challenging for a top artist. That really got me thinking…

Conclusion

One could discuss further whether open-air classical performances are good for this industry or not, at least on an artistic level. For me, I sometimes feel that open-air performances become a superficial act and less about the direct connection of an artist through his/her interpretation with the audience. It should be about a sound not being just a note, a rhythm not just a time span, and virtuoso playing not just quick-playing… Maybe the many other factors involved: sound engineers, big screens, effects, weather, lights, and so on, make it difficult for classical music to just be the deep, challenging and intimate art form and experience I feel it really is. What do you think?

 

0

Silent Dialogue On Time And On Space In Art

* * * Silent Dialogue On Time And On Space In Art * * *

Eternity is not a time without an end, but, what we fill our moments with. 

The artistic expression that finds its way through us, has the power to fill not only our moments, but also our whole being. 

Art is one of the most efficient way in which we are in contact with the aspirations of our being without mediation. 

This is true for music, for painting, for film, for poetry, for any art form. 

Something in the various forms and expressions of art does not age. 

Homer’s verses are just as young today as they were more than 2,000 years ago.  

Art therefore transcends all barriers and boundaries, whether natural or artificial. 

If, and only if, it manages to find fertile soil without prejudice in the depth of our hearts. 

For those who loves divas, who does not remember Maria Callas. 

No knowledge is required for her repertoire to feel the full emotion within her voice.  

There was and there still is something in her voice. 

This thing that comforts and soothes by giving us a place to stay in her voice by marrying our various emotions with those that her voice and her interpretation wrap us.

This is also true, in a different order of things when Whitney Houston’s name comes to mind. When she starts singing.  

The small silhouette disappears to give way only to her powerful and phenomenal voice.  

It invades time and space, nothing exists, but the purity of her voice.  

There is only her and the  listener tied in the same moment, same intimacy. 

We can say here that there is a double intimacy that we share with art; 

The first one is with the artist and the second is with their art form, but both allow us to feel at home in their words, in their verses, in their paintings, in their sculptures, in their voice, in their work, etc. 

Moreover, there is a sense of remaining in the meaning that it offers us. 

From the Greek cannon to Leonardo da Vinci, from the Cantilena of St. Eulalia to Soyinka …

All these works, all these authors, all these concepts have in filigree this very notion or this feeling of allowing something better in us to come out and also they give us an horizon, they ennoble us, they inspire us…

There is a sense of being a home and at home  with what we share with the artists through their works. 

This home is a moment, an intimacy that exists between us, the artist and his art, much more, it has been the case through all human history. 

It is this thing that still makes relevant to us the discobolus of Myron, the Nordic epics and legends, the texts of Edfu, Fela Kuti, etc. 

These works speak to us because we share with them this moment of eternity. 

The philosopher Emmanuel Kant, in his Transcendental Aesthetics, trying to set the conditions that make possible experience, which will ultimately help him to ask the question of the possibility of  knowledge namely “What can I know?” “What can I do?” “What can I hope for?” 

He had made a major distinction between the notions of space and that of time, which are the foundations of almost all experiences and therefore of almost all knowledge. 

Kant had established that space is the dimension outside us and that time is the dimension within us. 

Let us just stop there with Kant for fear of making idle our present discussion. 

However, the two Kantian distinctions are not foreign to any art form since art expresses or materializes time in space. Or reshapes space in the artist’s temporal dimension. 

Art thus crystallizes a personal and subjective dimension into a reality that is often collective and objective. 

Unless the artworks come to the artist from an external commission, exterior to the artist themselves like the painting of Leonardo Da Vinci’s, the Annunciation. 

This does not completely erase in this case, this mirror game between interiority and externality. 

Although we  do not often have a consensus on the criterion of beauty, since all beauty is perceived by the culture that gives it and the artist who portrays it. 

To quote lightly Kant again, only lightly because of all the implications that follow his statement; “Beauty is what pleases without concept” 

We agree, however, with Kant that beauty is for all in law, but against Kant, we also believe that beauty is also in fact for everyone. What can be perceived as a contradiction for the reason may represent many possibilities in art and its form of expression.

We should not define absolutely  beauty for all of us as a general rule. 

Beauty is not a unique property of the reason, it belongs also to those who can perceive it in an intuitionally seized, an emotional understanding of what comes to them.

Away from those dry considerations, there still is a kind of intimacy that has to exist between the artist and their work. 

It is their ability to marry space and time in art that we call the intimacy of time, as we mentioned with Homer’s verses, that thing in Maria Callas’ voice or the power in Whitney Houston’s work.

To be able to appreciate a work of art, is to be able to enter into the intimacy of the artist which also becomes ipso facto our own intimacy. 

Their work marks us. It stays with us. We share it with others. We pass them on from one generation to the next. We create communities around our favourite artists, as is the case of communities created around the works of Tolkien, George Lucas, etc. 

They give us a sense of belonging to something greater than ourselves. 

The art is the home of our most human expressions; from the sordid to the sublime. 

The need to remain in life is antagonistic to the imperative of time to consume everything. 

We must remain because time leaves us no other alternative but to leave. 

To remain, we must build what can defy time like the pyramids, which can testify to our passage in life, which will remain as a moment of eternity. 

What remains is who we are, what we are is our home. 

What remains will fill time in this moment of eternity and plenitude. 

Where else in fact will we be at home? 

Art by its ability to render our exteriority as interiority or time and to convert our externality or space into interiority thus it is finishing in us our highest capacities; those that allow us to turn the unknown into familiar, the shapeless into form, to convert the house into a home, to fill our personal universes with a multitude of connections and worlds that make us able to call this world around us, home, while transforming our personal views, into something common. By sharing and communicating, we establish all around us bridges of meaning in what we have in common according to the fields concerned whether it is in music, painting, sculpture, slams, poetry, etc. 

When we acquire, for example, a copy of the Mona Lisa, when we place it carefully into our home. Or that we visit the original at the Louvre Museum.

We are not only showing our artistic sensibility, we are building a bridge between us, all the people that like the same artwork, the artist and their time. 

It is an intimate dialogue between two subjectivities that marry one (the artist) leading outwards and the others (the fans) bringing back inwards. 

This is equally valid for other art forms in their unceasing effort to reveal the often hidden meaning of people and the world. 

Art reveals us in our various relationships to it, whether by imitating it, revealing it or contemplating it…

We always find a source of new  ideas, of various directions, but also and above all, a home that is our intimacy to time. 

It is this intimacy that makes who we are, in the world around us, and even in the universe itself, familiar to us. 

Without time, space would lack objective reality, but without space we could not intuitively feel the time. 

Art combines them in all its forms to express and highlight its own diversity, which is also our own.

0

Random Reflections from Cologne

A short addendum to the thoughts about energy in performance which intrigued me so much last time I wrote for Culturescope; whatever it was about the indefinable something which infected not just the players but the entire theatre with sheer joy made its way out into the auditorium, and we ended our run of My Fair Lady with FIVE standing ovations in a row! (This can NOT be taken for granted, ever, and every single one gave us all such an exhilarating high.)

The nature of the Staatenhaus in Cologne means that the performers get to walk back to their dressing rooms in company with the audience as they leave, and a quite extraordinary number of people came up to us, faces alight, to say that they’d only planned to come once, but simply loved it and had to come again (meaning sold-out performances, which of course are never a bad thing!).

I shall treasure the memory of these performances for the rest of my life; they were sparked and eventually set on fire by something intangible and virtually impossible to describe.

In the midst of such fiery excitement, therefore, it was necessary for me to spend time in nature and to seek out other artforms, to refill the well of creativity (that’s how it feels to me, to really take the time to appreciate and take in works of art).

The nature bit is pretty easy in Cologne. I spent happy hours wandering around the Grüngürtel (literally the green belt), which stretches in a semicircle around the city centre, bounded on the east by the beautiful Rhine.

I have to admit, though, that my favourite bit of nature during this visit was my encounter with a pond full of very shouty frogs in the Botanical Garden. I’d never actually heard frogs making more than the occasional surprised croak; it had somehow escaped my notice that they can make one heck of a noise during the breeding season!

Here’s a short video I took when I first stumbled across them. It doesn’t capture the sheer volume of the cacophony, but gives an idea of the variety and weirdness of the calls:

Amidst the greenery, I stumbled one beautifully sunny day upon the Skulpturenpark Köln, an open-air sculpture park free to the public, in which I found a glorious refuge from the rest of the world in the form of this beautiful building:

This is the 2011 “Garden Gallery” by Sou Fujimoto (b. Hokkaido 1971). Visually, it is a very restful place; clean, straight lines, unadorned white walls, a clear Japanese ethic allowing the beauties of nature to be framed against its simplicity, the large windows meaning that the picture you see changes from moment to moment as you look through them.

There is no roof, so the sky is an integral part of the experience, and I spent an utterly peaceful couple of hours lying on the grass in here, breathing in the delicious scent of acacia flowers, released by the warm spring sunshine, and enjoying the soothing visual feast of green against white, with the blue of the sky just pointing up the contrast. This was so refreshing for body and soul, and I defy anyone not to emerge from such an artwork recharged and full of energy!

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How necessary is Art? My thoughts after a week in Madrid

Having just come back from a successful and inspiring week in Madrid I can’t help thinking about what I experienced there. And by doing so, I am faced with a wonderful maybe unanswerable question: why is art so powerful? And furthermore: is it, that by touching an inner nerve art reminds us of what really matters? It isn’t that I don’t know how strong an artist can be, but perhaps amidst all the activities and impulses one is confronted with daily, one tends to forget just how important art’s impulses on us are…

Unexpected exhibition

Refuel Meal, 1996, Tetsuya Ishida, acryl on board

On my first day in Madrid, I experienced such a moment. Purely coincidently, I happened to walk through the Retiro Park and discovered the Reina Sofia‘s external exhibition space, the Palacio de Velázquez. After admiring the building and taking a few photos, I walked in, not knowing what to expect. A most fascinating exhibition of, an unknown to me, Japanese artist was being shown: “Tetsuya Ishida, Self-Portrait of Other“.

Not expecting anything, I observed the inside of the building first.  It is a beautiful, very bright and open space… perfect for exhibitions. Then, I started looking at the paintings. Very quickly, I felt disturbed by them. Who is this artist? Why do I get the feeling that the men being portrayed are machine-like human beings? Always the same person, sometimes alone sometimes as a series… More and more I started to reflect and understand that this is what our society is becoming. Men turning into producing machines, men being lost, men in search of their identity… Where has life gone? Questions upon questions springing to my mind…

Hothouse, 2003, Tetsuya Ishida, acryl and oil on canvas

Some paintings were so disturbing I first had to walk away to come back to them later. This artist touched a chord in me, moved something in me so that when walking out in the bright sunshine I was a little dazzled and first had to sit on a bench in the shade before moving on.

Zarzuela magic

A few days later during the dress rehearsal of Doña Francisquita at the Zarzuela Theater in Madrid, I experienced a different powerful moment. A dear friend of mine had managed to get us tickets, knowing that I very much wanted to see a Zarzuela. I had never seen one before and was very curious and excited to discover this typical Spanish Artform. What a wonderful evening it turned out to be. The theatre itself is a jewel, and the music by Amadeo Vives is lively and fun, the piece was premiered in 1923, using a big orchestra with a large guitar section added to it.

The highlight came when the Fandango, probably the most famous dance in this Zarzuela, was about to happen. We had already sat through most of the piece having enjoyed some beautiful singing, some laughter, and some flamenco dancing.  Now, in the 3rd Act, one of the protagonists suddenly came up front and spoke to the public directly explaining that the “Maestra” was here and that, totally unexpectedly, she had agreed to play for us the Fandango. My Spanish friend knew straight away who was meant, and was totally in shock and excited as Lucero Tena walked in and stood at the front of the stage waiting for the orchestra to start playing.

Lucero Tena is a legend, and I, although not knowing her until then, quickly found out why. She is now over 90 years old, and even if she doesn’t dance anymore, she most certainly plays the castanets like nobody else. The music she produces, the colours, the dynamics, the expression, the presence is absolutely breathtaking. As I sat there, I just could not believe what I was hearing. The whole audience just went crazy, and the 6 dancers who straight after danced, with their own castanets, the same Fandango, were so energized you couldn’t help but be fully taken in. Incredible!

Personal experience

The last experience I had which reminded me of the power art has, is probably the most personal. Of course, I wasn’t in Madrid just to visit, although that would be a good enough reason to go there. I was also there to perform. It turned out to be a very special performance, as this was also a present for a dear friend of mine’s birthday.

As a musician, one is very much busy thinking about this note or that rhythm, about this sound or that expression, this being together and that tempo… When the performance comes, it is necessary to let it all go, so that the performing can take place. Being an opera singer, I possess a certain amount of stage presence and acting ability. However when singing Lied, such as the Wesendonck Lieder (Richard Wagner) here, the acting becomes unnecessary, the music and especially the text are the most important.

On this evening, when singing “Träume” (the last of the cycle) I became aware of the power of my instrument and of my artistry… It is as if one touches the listener’s inner self through something unexplainable, one moves something inside… One feels the concentration, the silence, the strong emotions coming back from the audience, and really one can’t say how it happened… Quite magical really. And then, when public and performer join in a time of mutual silenced thanks after the last sound has rung, you know that you, as an artist, are important just for that.

Afterthought

Maybe I had, with all my little worries or stresses forgotten how vital and necessary my job and artform is. Not just as a performer, but also as a person. Today’s hectic competitive life often doesn’t allow us to remember this enough. But really without art, we become machines… just as in Tetsuya Ishida’s paintings. Maybe that is why these paintings were so disturbing and moving for me. It is vital to have such artists, reminding us of what is important: being a human being who feels and not a machine which produces.

Lost, 2001, Tetsuya Ishida, oil on canvas

 

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Musings on Energy in Musical Performance

I’m currently in the final throes of rehearsals for a revival of “My Fair Lady” for Oper Köln, and it’s got me thinking a lot about energy.  Since it’s impossible to measure, there are a lot of people out there who don’t believe it’s a real thing; anyone who has ever been on stage and experienced what a huge difference it makes when an audience is really engaged, or who’s been to one of those performances where you end up with goosebumps, feeling that you’re wholly connected to every single person there, on stage and off, will know that it really does exist.

Even if we can’t name it properly or put our fingers on it, it’s hugely important, and influenced by many aspects; the relationship between the performers, the bond between the orchestra and the conductor, the weather, to name but a few.  Some you can influence, others not.

Rehearsals are a great chance to work on the bits you can actually do something about.  We start from an interesting place in this production, as many of us have taken part in it in previous incarnations.  It started as a production sung and spoken in German, and our Mrs. Pearce was in that production, along with many members of the chorus and orchestra, as well as a lot of the backstage staff.  The production was then taken over to Muscat, but the Omanis weren’t keen on it being in German, so most of the soloists were replaced with native English speakers.  That’s where I came in, as Mrs. Higgins, along with our Eliza and Professor Higgins.  It was then revived here in Cologne a couple of years ago, and now here we are again, this time with a new Colonel Pickering and Alfred P. Doolittle.

 

Here’s me outside the Royal Opera House Muscat

Feeling the energy between the performers change with the cast changes has been fascinating. You instinctively react differently to a new cast member, who is giving their own interpretation of the role, even when you’re constrained by it being a revival, and therefore they have to stick to the “way it was done before”.  Speaking of which, the original German version was full of details which our Muscat cast rebelled at as being unspeakable for English high society at the time.  I thought I was going to be sacked fifteen minutes into my first rehearsal, as they said that Mrs. Higgins came out of her house and fell into the gutter, drunk.  I flat-out refused, saying no lady in that era would ever do such a thing; luckily, I was joined in my strike by the fabulous Colonel Pickering, and then by other soloists.  We fought like tigers to get rid of such vulgarities and reintroduce a bit of charm, and I have to say that (mostly), we won.  We’d all liked each other from the start, and that shared experience forged us into a very close-knit group, which I think is something which boosts the energy overall.  Everyone I have interacted with since getting here has said how delighted they are that “My Fair Lady” is back, from the costume department to prompter to the extras.  We have even been able to relax and hone our respective roles (within limits) during rehearsals; it’s been great fun and very instructive.

We have a new conductor for this revival, too, which is engendering yet another layer of changed energy.  Both the energy between the conductor and the singers, and the relationship between the conductor and the orchestra, make a huge difference to a piece.  Put it this way; the members of the orchestra are apparently competing between themselves for the fun of playing in it!

En route to rehearsal in Cologne this morning

Those are the bits you can play around with in the rehearsal period, to a point.  A couple of other aspects can play with the energy balance fundamentally, though, and those are the environment, and the audience.

Out in Muscat, we were in their state-of-the-art (and utterly gorgeous) opera house; back in Cologne, we’re in the Staatenhaus.  This is an extremely odd space in which to perform, being pretty much totally unsuited to performances on stage and with an orchestra (let’s just gloss over the problems the city is having renovating its opera house).  They were learning how to minimise technical challenges last time, and this time is better, but it’s interesting to note the difference a venue can make (we flew out to Oman with *everything* – set, costumes and technicians, so can assess on that individual variable).

And the audience?  Well, that’s something that can never be predicted!  It varies, of course, from one performance to another, so even if all else is equal, some nights will dance and some drag.  We live for the nights where they take wing and sail off into greatness, but can never predict when that will happen.  All we can do is allow them to be possible; the rest is up to fate.  We’ve done our best in rehearsals; if you are able to get to Cologne and would like to be part of the audience, adding your particular energy to the mix, please do come along and see this production (details of dates and tickets here).  I could be biased here, but I think it’s going to be FABULOUS!

Mrs Higgins disapproves of your moral stance…
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