Sunday, June 28, 2015

Big and Small


I am coming to the end of a two-month stay in Washington DC. The time has passed quickly for me, and it has been productive in terms of my work; three chapters and an introduction to my book finished, two more taking firm shape, a clear sense of how the whole thing will look in the end. But all work and no play makes Grownup Bunhead a dull girl, so I have also been drinking deep at the wells of culture. Museums, performances… even a major league baseball game. And of course, dance, doing and seeing it.

Dancing on the bar!
I had the opportunity to see the Royal Ballet perform at the Kennedy Center early in June. The program was Don Quixote, which has never been my favorite ballet, but it’s one of the RB’s signatures. This particular production featured Carlos Acosta’s take on the choreography, and on the whole, it sizzled like no production I’ve ever seen. Instead of a long, hammy prologue with endless antics by the Don and Sancho Panza, there was a lovely scene between the Don and the apparition of Dulcinea, who floated in on a beam of bluish light in her Romantic tutu with a veil over her head like a Wili. The character dancing was effortless and un-corny, a reminder of one of the things that makes the Royal one of the world’s great ballet companies; they really have fantastic specialists in this under-appreciated area of the art form.



Carlos Acosta, as Basilio, and Marianela Nuñez as Kitri were joyful and great fun to watch. I sat way, way, up in the third balcony, but even at that distance, their energy communicated, and the intricate, precise footwork carried. For the first time in my life, I got through the whole first act without feeling a bit impatient with the endless “come on, everyone, let’s dance for no particular reason” pacing of it. The best scene was in the tavern in Act III, when Basilio and Kitri danced on the tables and on the bar – Kitri and the Street Dancer did a very sensuous female pas-de-deux that spiced up what can otherwise feel like a very kitschy “peasants in a tavern” schtick.
Third balcony, a little right of center.

I walked out of the grandeur of the Kennedy Center (and into the grandeur of a truly spectacular evening on the Potomac) with a new appreciation for the scale of Don Quixote – Minkus’ score opened up hugely in that huge space, and the scale of the sets, the complexity of the lighting and scenery effects, and the BIG dancing made sense. Maybe my problem with the ballet before was that I had seen productions that wanted to make it a smaller, more intimate thing; but it has no really compelling storyline or psychological development. Like the picaresque novel from which it draws inspiration, it wanders from one spectacle to the next, from the curious to the hilarious to the outrageous to the bizarre, and you just have to go along with it, which proves easier when the production does justice to the grandiloquence of the concept.

Yes, he is holding her up one-handed.
Oh, and it helps to have some of the best dancers in the world to dance it.

On the other end of the spectrum of scale, Chamber Dance Ensemble, a seasonal company directed by Diane Coburn Bruning, resident now in DC (she started the group in New York). Coburn Bruning is a choreographer with a strong commitment to the integration of dance and music – in her pre-performance talk she made very clear that she will have nothing to do with dancing to recorded music. Her company includes six dancers and four musicians (a string quartet); thus the “chamber” in its name. They performed in the Lansburgh Theatre, a 441 seat theater that was for many years the mainstage for the Shakespeare Theater Company (they now have a larger, more modern theater as well). This small venue suited the size of the company and the chamber music well. The quartet was on stage with the dancers and the choreography had clearly taken this into consideration, since even from my seat, on the left aisle of the center block of seats, which is to say right in front of the quartet, I could see almost everything. I could certainly see the sweat fly off the male dancers when they performed barrel turns!

That's Diane Coburn Bruning on the left, and a few of her company members, including the violist!

The level of technical ability on the part of the dancers and musicians was very high – and the program was very demanding of all of them, especially the violinists. They were only offstage for the first piece, a spoken-word performance work by Ann Carlson, called Four Men in Suits (which pretty much describes the cast). But after that they played an Astor Piazzolla tango, and then the dancers came on for the first piece, which had a commissioned score by Chia Patino and choreography by a young up-and-comer named Darrell Grand Moultrie. The Wild Swans of the title were nothing like Petipa swans – no feathers, no pulsing allongé arms; men and women both, they had an angular, birdy quality that had more to do with the actual behaviors and body forms of these strange, prehistoric creatures than with a romanticized notion of their serene beauty. Not to say that the choreography ignored the whole history of balletic swanning around; there were moments when the archetypical movements surfaced, but only to splash away. The costumes were very subdued, deep violet for both men and women, and even though swans aren’t purple, somehow the color, like wild plums or wild flowers, or a summer sunset, seemed right. The music, too, had this eerie, untamed quality, lots of sighing slides and airy harmonics.

Slightly creepy, very cool.
That music, so shimmery and rustling, flowed right into the next piece, by Arvo Pärt, with Coburn Bruning’s choreography on the three women. Dulcinea’s white veil was diaphanous – even from the third balcony I could see the ballerina’s face vaguely through it. In “Arranged” the women wore much heavier lace veils, white leotards, and nothing else. They sat on a row of seven or eight spindly white chairs placed at an angle across the stage, their bare feet covered by a mound of rose petals. I can’t quite describe what made this such a fascinating piece to watch – they didn’t actually do a lot of movement and the movement they did was very small, very controlled, most of the time. One woman spent probably five minutes holding a modified boat pose (!) while sifting through rose petals with her fingers as the other two did a strange, winding pas-de-deux downstage. But like the music, in which the second violin played the same double-stopped drone the entire time, the restraint of the movement was what kept me interested – the smallest gestures seemed significant.

The second half of the program was as varied and challenging for the performers as the first; a “structured improvisation” for the dancers was matched with an exercise in which the quartet were given a piece of music to play which they had not played together before, or seen until they walked out on stage and were handed the score. Then the two violinists performed a movement from Prokofiev’s Sonata for Two Violins, and the final piece, also by Coburn Bruning, was an homage to her teacher, set to Baroque music, and wonderfully athletic and playful. It reminded me of Balanchine with some of the strings cut loose, a little bit of Twyla-Tharpish zing thrown in. One leitmotif was what I guess you'd have to call the "en pointe slide" -- a dancer would literally skate on the tips of her shoes, like a kid sliding in her socks on a polished floor. Only on pointe. On pointe!

Big ballet, small ballet – they both have their appeal. I think, however, that it is the Chamber Dance Project I will continue to reflect on and draw inspiration from for longer. I will never be a Kitri, nor do I have any desire even to try to accomplish the level of athleticism of the CDP dancers, but there is something in the way that the contemporary choreography embraces the music, the way the dancers, on stage, make eye contact with the musicians, as well as with the audience, that makes me think this is really the future of the art form. Which is funny of course, because it is the past of the art form as well – when Louis XIV danced at court, he did so with his orchestra in the arena with him, not hidden away in a pit. But there will always be an audience, too, for the big ballets – when they’re good, their like a four-course meal with flights of wine for each course, heady and delicious.

Sunday, June 7, 2015

Le roi danse


If one knows anything at all about the history of classical ballet, one knows that it began, more or less, with the court dances of the Ancien Régime, in France. In particular, Louis XIV, the brilliant young “Sun King” while a still a teenager raised the art form from polite entertainment to a shock-and-awe spectacle that made manifest his divine election. In 1653, at the connivance of his Italian chief minister, Cardinal Mazarin, he appeared in a suite of dances called Le Ballet de la Nuit, with music by Lully, culminating (as the night generally does) with the break of day, when the king, dressed in golden armor of the Roman style and sporting a corona of golden rays, “rose” from beneath the dancing floor, in the persona of Apollo. 

Gérard Corbiau’s film, Le roi danse, from 2000 is hard to get hold of in the US, but you can at least watch his reconstruction of the thrilling moment on YouTube:  https://www.youtube.com/watch?v=BMvpvDjFvHA. Aside from the slight whiff of fromage it provides quite a convincing picture of how impressive this apotheosis would have been. 

Vaux-le-Vicomte: a pocket Versailles
(for those with deep pockets)
And Louis took dance very seriously; in 1661 he actually arrested (and subsequently imprisoned for life) his finance minister, in part because of a ballet. Nicolas Fouquet had commissioned a work from the great dramatist Molière, Les Fâcheux (“The Unfortunates” or "The Annoying Ones" – a cruelly apt title given what became of its patron). It was performed on a hot August evening in the gardens of his magnificent castle at Vaux-le-Vicomte, and tout le monde attended. The King was the guest of honor. He applauded Molière’s accomplishment, but he was not amused by the pretense of his CFO. Fouquet had dared to rival the king as a patron of both architecture and ballet – the means by which Louis perceived his divine prerogative should be made manifest.
 
But why dance?  It all has to do with power and message. The dancer’s body speaks persuasively, viscerally, and that means that whatever message it conveys exercises persuasive force. An absolute monarch absolutely must control the messages that bodies in motion express. Mark Franko, a dance historian, writes, “In 1661, court ballet was still a vast metaphor for social interaction. In order to exert control over the medium of dance, which was indirectly a control over his courtiers, he (Louis) institutionalized dance by founding a Royal Academy of Dancing.” [Franko, 2015]. 

He's got legs and he knows how to use them.
Louis was the Dancing King, and the King of Dance as well (and he had the gams to prove it, as his famous portrait by Hycinthe Rigaud shows). Ballet would not be the same without him. But he was not the only monarch to stake his power on dance performance. 

Today I went to Dumbarton Oaks, a small museum that specializes in Byzantine and Pre-Columbian art. The collection was assembled by Robert Woods Bliss and Mildred Barnes Bliss, a wealthy diplomatic couple, who gave their house (which they had designed with an eye to its future existence as a museum), collections, and gardens to Harvard University in 1940 as “a home for the humanities.” It is a little corner of Paradise in Georgetown. 

The Johnson Pavilion
After spending a very long time ogling the exquisite objects in the Byzantine collection (oh, the jewelry!), I wandered into the new part of the building (the original house is a Federal-style brick mansion); this addition was built by Philip Johnson in the early 1960s, and it is, in true Johnson fashion, more glass and light and air than anything else. It takes the form of a ring of domed pavilions encircling a simple fountain. I overheard a woman saying, “Ah, still more beauty!” as she looked about.

In the pavilion dedicated to the Maya, I eavesdropped while an erudite man explained to his companion the differences between alphabets, syllabaries, and ideographic systems. It turns out that when paleographers are trying to decipher an ancient form of writing, they use basic statistical analysis to begin to understand whether they’re looking at an alphabetical system in which each character corresponds to a single sound, a syllabary, in which character represents a syllable (consonant/vowel grouping), or a pictographic or ideographic system, in which the characters represent whole words. It turns out (according to Mr. Smarty Pants, who sounded pretty credible to me) that if there are about 20-40 frequently repeated characters, you are looking at an alphabet, 40-70, a syllabary, and over 70, usually over 100, an ideographic system. 

When he had moved on I walked over to see what had prompted his little disquisition; and it was a limestone panel, about six feet tall, dense, yes, with Mayan glyphs (which are a combination of logograms and syllabic characters, as it happens). But at the center, almost life size, stands a figure. Or rather, not stands, but dances. His body faces front, though he turns his head sharply to the left, so his face appears in full profile.
Panel
For a zoomable hi-res image go here
Young, lithe, and slim as any Greek kouros, he also shares their suspension between aristocratic detachment and action. 

He lifts one heel off the ground, cocking his knee and raising his hip and shoulder on that side. His corresponding arm also rises, his elbow just a little lower than his shoulder, his hand held up at the height of his head, his fingers curled around the slender, serpentine handle of his very nasty looking axe (I had just been checking out the evil-yet-beautiful jade axe blades in the neighboring vitrine). On the other side, he holds his hand low, by his hip, and in it he clutches some kind of handled pot and a docile-looking viper. According to the museum’s wall label, this little bucket is labeled “darkness” and symbolizes a massive, light-killing thunderstorm.

The glyphs give us his name –  K’an Joy Chitam – and inform those who can read them that here he performs a dance in which he becomes Chaak, the Mayan god of bad weather and blood sacrifice. His parents kneel to either side of him, as the panel has some kind of genealogical significance. 

He wears an elaborate costume. His head-dress, ear-ornaments, necklace, and pectoral seem to be made up of serpents’ coils, turtle shells, and beads. He wears cuffs with inlaid patterns that look a great deal like the flashy golden arm-rings embedded with precious stones that I saw in a case a few yards away. Then he has this pleated kilt of sorts, high-waisted, falling just to the tops of his thighs, and close fitting, showing off the trim line of his waist and the swell of his thigh muscles. Over this he wears a belt with two enormous strap-work bosses over the hips and a long, long, sash hanging down right in the center, pinched between two enormous beads between his thighs, and then descending to the space between his ankles in their striated cuffs. 

I would guess that originally the panel belonged to some tomb or temple complex built in honor of this short-lived king, and that it would have been painted brightly (I’ve watched my share of documentaries on Nova); but even isolated and bare, it conveys a sense of this muscular, lithe, young deity in human form, using his rigorously disciplined body to bridge the gap between this world and that of the gods.

Dance, like other art forms, is instrumental; that is, it enacts, rather than just relates, knowledge, states of being, and power.  Matthew Looper explains the function of dance in rituals of kingship in the Classic Maya world thus, “Such displays did not merely represent rulers’ control over divine forces, but actualized this power, making it real through aesthetically grounded experience” (Looper, 2009).

That the human brain has some intrinsic aesthetic capability, similar and perhaps related to the capability for spoken language, has emerged from recent neuroscientific research, so that perhaps now people will begin to take seriously what humanists have been insisting ever since Kant (at least), namely that aesthetic experience is substantive, real and powerful. Although I cringe at any universalizing theory that seeks to put all humanity in one tidy explanatory box, I would like to think that K’an Joy Chitam and Louis XIV would have recognized themselves in one another despite the vast gulf of time, space, and culture between them. For both, the body of the king in all its youthful virility, its splendidly costumed pomp, its skillful, technical command of precise movement, made real and present their special relationship to their respective deities.

Perhaps Merce Cunningham said it best: “If a dancer dances – which is not the same as having theories about dancing or wishing to dance or trying to dance or remembering in his body someone else’s dance – but if the dancer dances, everything is there. . . Our ecstasy in dance comes from the possible gift of freedom, the exhilarating moment that this exposing of the bare energy can give us. What is meant is not license, but freedom.” So maybe that is why the king must lead the dance... otherwise, people might think that freedom belongs to them!

To read more about the Dumbarton Oaks dancer:
Matthew Looper, To Be Like Gods: Dance in Ancient Maya Civilization, University of Texas Press, 2009

For more on Louis XIV and ballet:
Jennifer Homans, Apollo’s Angels: A History of Ballet, Random House, 2011
Mark Franko, Dance as Text: Ideologies of the Baroque Body, Oxford University Press, 2015