In a post in September 2009 I queried various aspects of an image held in the National Library of Australia’s Pictures Collection. The image is attributed to Axel Poignant, although I indirectly questioned this attribution as the photograph appears to have been a gift to Poignant from the Dandré-Levitoff company in recognition of the work he did with them in Perth. Why, I wondered, would the company be giving back to Poignant a print of his own image?
Since September 2009 I have been pursuing research into the extensive touring schedule of the Dandré-Levitoff company and was fortunate enough to be given access to archival material belonging to the family of Anna Northcote (Severskaya). Amongst photographic material in this collection I came across the photograph reproduced below:
Final position, Prince Igor. Dandré-Levitoff Russian Ballet, 1934-1935. Anna Northcote (Severskaya), Personal Archive. Private Collection
This seems to me to be very similar, if not the same, as the image held by the National Library. Perhaps most interesting of all, however, is that a very similar image, perhaps in relation to the action of the ballet taken slightly before the one reproduced above, appeared in an advertisement in Cape Town, where the company performed between 18 May and 9 June 1934, well before arriving in Australia.
Could it be that the image in Northcote’s collection and that appearing in the Cape Town advertisement are both publicity shots taken either in Cape Town, or earlier before the company’s arrival in South Africa? Given that the South African advertisement shot is slightly different, the alternative of course is that the company did give back to Poignant a print of his image with their signatures on the back as a memento of the occasion, and that the dancers were each given a copy as well (or bought one)? If this is the case, Northcote’s archive, which contains a number of performance shots, may well include other images by Poignant.
I am still not convinced, however, that the image of the final moment of Polovtsian Dances was shot by Poignant, but I would love to be proved wrong.
I didn’t see roadkill or lawn, the previous works by Gavin Webber and Grayson Millwood shown in Australia in recent years. So I have no way of knowing how Food Chain, presented at the Sydney Festival 2011, fits in with their developing (or developed?) aesthetic. I have to say that if those previous works were like Food Chain I find it difficult to understand their apparent success.
Food Chain was episodic—not surprising given the experience of Webber and Millwood, which includes working with Meryl Tankard Australian Dance Theatre and in various situations in Germany. Billed as ‘a David Attenborough documentary in reverse’, it purported to examine the idea of animals experimenting on humans and on how much ‘animal’ was apparent in human beings. Men in bear suits changing into business suits. A woman wearing a bear head backwards or on the end of her leg. A conversation with a line-up of stuffed animals. A game of shadow play of a fairly simplistic nature that morphed into shadowy allusions to bestiality. Crude references to sexual smell. For me Food Chain just lacked any kind of sophistication of thought. Even those polar bear advertisements for Bundaberg rum we used to see on commercial television with some frequency had more to offer in my opinion.
For me Food Chain also lacked any kind of sophisticated movement. With no-one identified as choreographer perhaps this is not surprising. Take the closing scene when the cast spent some time slowly descending a large tree trunk that made up the major part of the set. Each performer would make it, eventually, to the floor and disappear only to return at the top of the trunk and make another descent. It seemed to last an age. The work was also punctuated with the spoken word. Some lines were just inaudible. Not all dancers have the ability or training to speak on stage. Very frustrating.
In the end it was difficult to understand exactly what Webber and Millwood were trying to say other than something on the most superficial of levels. I thought Food Chain was way down the chain of where dance is in the twenty-first century. At least the tickets were only $30.
28 January 2011, Sydney Theatre, Walsh Bay. Sydney Festival, 2011
Wayne McGregor’s Entity, performed by his company Random Dance as part of the 2011 Sydney Festival, begins and ends with black and white footage of a greyhound in motion. It may be or be based on the work of the nineteenth-century, British-American photographer Eadweard Muybridge, a pioneer of the physics of animal locution. It certainly recalls the work of Muybridge. To me this visual clue is of far greater import and carries much more interest for the viewer than any amount of philosophical discussion of McGregor’s research project ‘Choreography and cognition’ and his work with neuroscientists, as fascinating as those and other aspects of McGregor’s career are.
Entity shows the remarkable ability of the human body to move, bend, twist, flex, soar and travel. Like the greyhound the dancers are sleek. Their limbs extend and reach outwards. Their bodies are stretched long and lean. They use their muscles efficiently. They move with intention. In their black briefs and white T-tops, dispensed with towards the end to reveal black bra tops on the women and for the men a bare upper body, they hover on the edge of classical movement before morphing into strange new shapes. They twist and contort their bodies with one recurring motif being an arched spine with backside pushed out, the antithesis of the classically stretched spine with the head balanced perfectly at the top. Bodies are in constant dialogue with each other and the movement screams out its edginess.
Danced to a score by Joby Talbot followed by another from Jon Hopkins, the work is set in an enclosed space consisting of three light coloured, translucent screens, one at each side and one at the back of the stage area. Designed by Patrick Burnier they can be manipulated by a (viewable) mechanical system and lit when required. When lit (design by Lucy Carter) their internal structure is further revealed. During the second part of the work the screens rise above the dancers and are enhanced by video projections. From my position towards the back of the circle of the Sydney Theatre it was not entirely clear what the projections were other than they seemed to be various formulae. Part of the choreographer’s fascination with mathematical and engineering principles?
But in the end Entity is about McGregor’s choreography and about his attitude to how the body can move in this present day and age. It makes me long to see more of McGregor’s work, especially when danced by intensively trained ballet dancers. There are some great scenes of McGregor rehearsing Genus, his work for the Paris Opera Ballet, along with brief excerpts from the work in performance in the recent film La danse. While Random Dance performed superbly in Sydney, there is something additional in the way the dancers of the Paris Opera Ballet perform. There is a certain security in the way they move, an inherent understanding of the body, something deeply intuitive about movement, that allows McGregor’s classical references to be offset in a particular way. The mix of the classical and the restive tension of today becomes heightened and makes us see both and all more clearly.
Although this is a little simplistic, McGregor reminds me of Merce Cunningham, George Balanchine and William Forsythe rolled into one. He’s a formalist. He dispenses with fussy costumes and decorative sets. And he has a remarkable intellectual curiosity. It makes for unusual and ultimately satisfying dance, which in its essence is purely McGregor.
As the Victoria and Albert Museum’s Diaghilev exhibition is being taken down, its curator, Jane Pritchard, has made the startling discovery that there appears to be film footage of Diaghilev’s Ballets Russes in performance. And we have always thought that no such footage exists! She reports on this remarkable discovery in her latest blog post—’I eat my words’, where you can also view the footage via the website of British Pathé.
Michelle Potter, 27 January 2011
UPDATE 16 June 2020: The footage and blog post is no longer available via the link above. But the footage (lasting just 30 seconds) of a section from Les Sylphides, filmed in Montreux, Switzerland, in 1928, is below.
During my research into the year-long tour by the Dandré-Levitoff Russian Ballet between 1934 and 1935, the name Alexander Levitoff loomed large. Unlike Victor Dandré, who did not join the tour until the company had reached Java in mid September 1934, Levitoff sailed from Southampton with the Russian Ballet dancers on the R. M. S. Kenilworth Castle on 27 April 1934. His name appears on the passenger list when the KenilworthCastle arrived in Cape Town on 14 May 1934 for the beginning of the South African leg of the tour. Throughout South Africa the Russian Ballet was promoted as being presented by Levitoff, as the poster in the photograph below, taken in Durban in June 1934, indicates. Yet information about Levitoff and his activities, both during the tour and beyond it, has proved elusive, as has the exact professional relationship between him and Dandré.
Alexander Levitoff in Durban, June 1934. Anna Northcote (Severskaya), Personal Archive. Private Collection
Recently, however, information about Levitoff has come to light in files held by the National Archives of Australia, some of which were made accessible only in January 2011. Combined with some correspondence between Levitoff and the English dancer Algeranoff, and the personal archive of Anna Northcote (Severskaya), another English dancer who performed with the Dandré-Levitoff company, it is possible to begin to piece together some biographical information about Levitoff. Although some reports refer to him as ‘a native of Moscow’, documents completed by Levitoff when he arrived in Australia on a number of occasions from 1934 onwards as an ‘alien passenger’ indicate that he was born in 1891 in Tiflis (present day Tbilisi, Georgia). On these documents he gives his profession as ‘impresario’ and this description also appears on his personal stationery immediately underneath his name. The immigration documents also record, where ‘nationality’ is requested, that he was ‘stateless’ and that both his parents were born in Russia.
Levitoff lived in Paris from at least the early 1930s at 5 rue de Boudreau. It was from Paris that he issued Northcote (and presumably other dancers) with a contract for the Dandré-Levitoff tour. But he appears to have led a peripatetic life as an impresario following the Dandré-Levitoff tour, working between the northern and southern hemispheres. His personal stationery during the 1940s and early 1950s gives his address as ‘formerly 5 rue de Boudreau’ and lists his places of business as ‘Sydney, Auckland, Paris’. He brought a number of artists and companies to Australia and New Zealand during the late 1930s and into the 1940s including the Don Cossack Choir, pianist Isador Goodman, and soprano Ninon Vallin. He announced many other theatrical plans although a significant proportion of those plans appear not to have been realised. In the mid 1940s he was involved in a legal dispute with a Sydney sponsor and was eventually ordered to repay monies advanced to him.
In Sydney, at least for part of 1939, he lived in what Tamara Tchinarova Finch describes in her memoirs as ‘chic poverty in a small back room of the Hotel Australia’. Finch also records that Levitoff persuaded her and some of her colleagues who had remained in Australia in 1939 at the end of the tour by the Covent Garden Russian Ballet to give some matinee performances in the city of Newcastle, north of Sydney. She writes:
‘He made an agreement with us that he would pay us each ten pounds a performance and keep the rest of the box-office himself. It was a roaring success; the theatre was chock-a-block with wide-eyed youngsters. At the end of the three days, Levitoff, now a few hundred pounds richer, was easily able to pay off his pressing bills.’
He may also have had connections with Ballet nationale, a company founded in Sydney in the late 1930s by Leon Kellaway, another dancer with the Dandré-Levitoff company. Kellaway joined the Dandré-Levitoff company when they arrived in Brisbane in October 1934 and danced under the name Jan Kowsky (Kowskiy). He remained in Australia when the company left for Ceylon in January 1935.
By 1942, however, Levitoff had moved to Melbourne where he lived in the salubrious suburb of Toorak. Between 1942 and 1945 he worked as Canteen Manager with the Department of Munitions at the High Explosives and Ordnance Factory, Marybrynong, and in 1945 he applied for, and was granted, Australian (Commonwealth) citizenship. In one document he intimated that, as a stateless person, travelling overseas was not easy and that having citizenship would allow him to travel more easily in the ‘Dominions’. In support of his citizenship application he noted his good character while working at Marybrynong and noted that as an impresario it was his practice to require the artists whom he engaged to give two charity concerts for some worthy cause. A clipping from an unidentified New Zealand newspaper notes that a concert by Isador Goodman in Wellington raised £1020 for the Metropolitan Patriotic Fund.
Levitoff was still at his Toorak address in May 1950 but by the mid 1950s he was back in Paris where he died in 1957. His obituary in Dance News notes that he was survived by his wife about whom I have as yet been unable to find information.
Program notes for My bicycle loves you, the 2011 Sydney Festival production from Legs on the Wall, promote the show as a day in the life of seven characters inhabiting the same apartment building. They also explain that the show features archival footage sourced from the National Film and Sound Archive, rare footage dating to the early twentieth century as used by the Corrick family of vaudeville entertainers.
The footage is fascinating and is a mix of travelogue, chase, and fantasy scenes, with some trick photography and early use of tinted film. It has been beautifully manipulated for the show by video artist Mic Gruchy. Whether projected onto screens—sometimes large, sometimes small—used as shadow play, or mixed with contemporary footage of the artists of Legs on the Wall, it rarely loses its fascination.
But as on so many occasions when footage or projections of some kind are used as an integral part of a theatre performance, especially one where movement is the central mode of expression, the movement becomes a secondary partner. Without an exceptional collaborative aesthetic at work, the visual imagery always dominates. And this is what happened in My bicycle loves you. It was only when the very skilful artists of Legs on the Wall were performing against a static backdrop (which was not often) did they command the attention they deserve.
The eclectic movement style of Legs on the Wall, dubbed ‘physical theatre’, often appears to me to lack focus at the best of times. The mind tends to wander and wonder whether the mixture of circus acrobatics, street dance, stunts and other varieties of dancing and movement, is able to convey a narrative, even a surreal or episodic one. It is worse when something else takes the attention away from the physicality on display. Bouquets, however, to the four musicians in the pit, especially for their five minute or so jam at the end of the show.
Jane Pritchard’s record of the itinerary of Diaghilev’s Ballets Russes from 1909 to 1929, published in two parts in Dance Research 27, issues 1 and 2 (2009), is an absolutely indispensable resource and it was remiss of me not to have recalled its publication in my previous post and comments. From her listing I have extracted the Diaghilev performance history of Le Dieu bleu.
Paris: Théâtre du Châtelet, 6 performances 1912 (13, 15, 17, 18 May, 5, 7 June)
London: Royal Opera House, 3 performances 1913 (27 February, 1, 6 March)
Monte Carlo: Opera House, 3 performances 1913 (22, 26 April, 2 May)
Buenos Aires: Teatro Colón, 3 performances 1913 (20, 24, 28 September)
Rio de Janeiro: Teatro Municipal, 1 performance 1913 (29 October)
Berlin: Teater am Nollendorfplatz, 2 performances 1914 (11, 13 March)
18 performances in total according to the current state of knowledge.
Further information is in Jane’s comments originally posted on part one of this discussion but now also reproduced below as part one has become a little unwieldy to read. In addition, the illustrations from the The Sphere, mentioned in Jane’s comments, are also reproduced below (again with thanks to Jane).
From Jane Pritchard, 31 December 2010:
Oh dear thousands of comments to make and not much time at present. Let’s not get into the changing evolution of Schéhérazade and Zobéïde’s costumes yet – Bakst must have redesigned this to flatter each of his dancers.
1. The original costume for Ida Rubinstein 1910; 2. The Karsavina/Astafieva version for autumn 1911 (I don’t know what Roshanara who also dance the role this season at the ROH wore) This is the Karsavina version currently on display at the V&A; 3. The Karsavina version for 1912; 4. The Vera Fokina version originally for performances for Royal Swedish Ballet in 1913 and then worn with Diaghilev’s Ballets Russes in 1914; 5. Schéhérazade was redesigned in 1915 (see credit in programme). This is when the Flora Revalles version comes in; 6. This is modified for Lubov Tchernicheva (and since she continues to dance the role it settles down as the costume);
What this alerts us to is that there is often not a fixed version of one characters costume in a successful ballet—and do critics ever alert audiences to changes?
And on the subject of Fokine & Fokina photos in The Ballets Russes and the Art of Design many were actually taken in Stockholm when Fokine mounted Cléopâtre, Les Sylphides, Le Spectre de la rose, Le Carnaval and Schéhérazade there when spurned by Diaghilev, 1913–14.
But to the challenges of Le Dieu bleu, a ballet full of questions and one for which a contemporary viewer (A. E. Johnson) commented that the published programme synopsis was not the action realised on stage. I recall once having an argument with a significant choreographer when his synopsis was clearly not what happened in performance but he insisted it was published none the less—what a disservice to his audience and posterity.
Whatever one thinks about Herbert Ross’ film Nijinsky it contains a wonderful scene in which we see a dress parade of the costumes for Le Dieu bleu followed by a petulant Fokine (played by a young Jeremy Irons) complain to Léon Bakst that Bakst is trying to ruin the ballet by over-designing it. This may not be an historically accurate meeting but there is a real truth to it. Le Dieu bleu to me appears to be such an old fashioned production drowning in display. I find it fascinating that when the French start contributing to the Ballets Russes productions it takes them a while from them to break away from their balletic past. Much of Le Dieu bleu was procession and mime Beaumont described the one performance he saw as having ‘dull’ music, ‘uninspired’ choreography and containing ‘too much miming and posing, too many processions’. The demons and reptiles were ‘reminiscent of a Christmas pantomime’ and comic. Gosh aren’t I excited that I’ll be able to see Wayne Eagling’s new version of this ballet at the London Coliseum in April!
But to sort out some facts. Le Dieu bleu did not receive a large number of performances but it was presented in Paris (1912), London, Monte Carlo, Buenos Aires and Rio de Janiero (all 1913) and all these performances featured Nijinsky in the title role. It was also given two performances in Berlin in 1914 when Nijinsky was no longer in the company thus the title role was performed by Fokine and his wife, Vera was the Goddess (a role created by Nelidova).
I found it extremely valuable when told I was mounting a Ballets Russes to compile a day-to-day itinerary for the Company so that I understood which productions were performed where and how often. And on the subject of itineraries, just as we say in Britain you wait ages for a bus and then three come along—the same happened with the Ballets Russes performances. Sarah Woodcock published her version in The Dancing Times; the Paris Opéra’s exhibition book Les ballets russes included a version by Boris Courrège and team and my own (the most complete for which I happily acknowledge assistance from Roland John Wiley, Andrew Foster and others) was in Dance Research Volume 27 (2009) which is available through JSTOR on line.
There appear to be two sets of photographs for Le Dieu bleu—those taken in a Parisian studio by Walery at the time of the 1912 premiere in Paris. These were initially reproduced in the souvenir programme (produced by Comœdia Illustré) and serve to document the creators of the ballet in their costumes—I feel certain many of these photos were taken to show Bakst’s magnificent costumes rather than the dancers.
Then there are the Berlin photographs taken in 1914 which were reproduced as postcards and reproduced as a full page spread in The Sphere, London 23 May 1914. I think these are taken posed on stage and what we are seeing is the Lotus pool and the golden staircase of the set. I think our god and goddess are on their plinths on which they rose from the pool (Fokine’s lower right leg is hidden) to make their first appearance. The review in the Observer, 2 March 1913, p.8 refers to ‘the Lotus flower that dreams in a large basin. From its petals the Goddess arises; at her side the blue god who proceeds to charm the denizens of the den to tameness. The tunes of his pipe and his elaborate dance play the part of Orpheus with considerable effect.’ At the end of the ballet the ‘Goddess returns to the heart of the Lotus and the blue god goes in another direction to the Indian Walhalla, with the assistance of a golden staircase that conveniently appears behind the opened rocks’. I would actually suggest that the best published description of the ballet appears in A.E. Johnson’s book The Russian Ballet (with illustrations by René Bull) London: Constable, 1913. pp. 163-177
But to return to the costume as seen in the photos . Nijinsky and Fokine are not wearing identical head dresses—once again, as with the shoes it is Fokine whose head dress is closest to the Bakst design note the drop ‘pearl’ decorations like ear-rings hanging from it.
I agree that of the two known extant versions of costumes for the Blue God—the Canberra version matches the tunic in both sets of photographs. Please note it was never in the V&A’s collection we did not de-accession it. The Canberra costume appeared on the cover of the catalogue for first major Ballets Russes Sale 13 June 1967 when according to the published list of Prices and Buyers’ Names it sold for £900 to a Mrs Gibson—incidently the costume can be glimpsed in the background of the photo of Marie Rambert in Lubov Tchernicheva’s Pas d’acier jackets at a preview of the sale on p.167 of our exhibition book. The Canberra version was on display in the amphitheatre foyer at the Royal Opera House for years so I am amazed that it is still in such good condition.
The British version is extremely fragile and was one of the two last costumes worked on, the other being one of Matisse’s costumes for Le Chant du Rossignol. Both demanded very long hours of work and were not ready to be photographed for our book (not catalogue) to accompany the exhibition. The old photo of it as reproduced in Shead is horrid. I’ll get together more specific material on our version of the Blue God costume and get back to you on this. We also have a lot of other costumes for this production.
Adrian’s suggestion about new costumes for the USA tour is an interesting speculation— I just wish I knew how many of their costumes the Ballets Russes had access to when they re-formed in 1915–all the productions that year are described as being ‘redesigned’. I would love it if that also made sense of the mystery concerning the two versions of Le Festin costumes but it does not. So over New Year I’ll have to do some more thinking about the costumes.
I’ll finish these ramblings by including the copy on the labels for our four Dieu bleu objects in the exhibition; the painting of the set, a costume design (in the Bakst section) and two costumes (in the Nijinsky case).
Le Dieu bleu 1912
Diaghilev never let concerns over authenticity override artistic impact. Le Dieu bleu (‘The Blue God’ or Krishna) was designed by a Russian in a vaguely Indian setting, with a score by a Venezuelan composer for a French audience. Bakst’s designs mixed elements from various south Asian cultures. The faces on the stone cliff resemble those on the Bayon Temple of Angkor Thom in Cambodia.
Oil on canvas, Léon Bakst (1866–1924). Private collection
Costume design for a young Rajah in Le Dieu bleu 1912
Bakst’s designs for Le Dieu bleu were among his most elaborate, but the ballet was old-fashioned in its emphasis on design at the expense of dancing. His costume for a young Rajah, a character not individually named in the programmes, shows fantastic detail in the feathered turban, pearl decoration and stylised shoes. Pencil, watercolour and gouache, Léon Bakst (1866–1924). V&A: S.338-1981
Costume worn for Le Dieu bleu 1912–14
The Blue God (1912), a ballet based on Krishna, was created for Nijinsky. His solo included poses inspired by Hindu sculpture, and his costume featured a closed lotus flower among sunrays on the appliquéd torso. Nijinsky and Fokine, who took over the role, were each photographed wearing different versions of the costume. The example here is more richly decorated. Watered silk, inset with satin and embroidered with mother-of-pearl
Designed by Léon Bakst (1866–1924). V&A: S.547-1978
Costume for a Little God in Le Dieu bleu 1912
Léon Bakst’s lavish costumes emphasised design over choreography in The Blue God. A child performer wore this costume, whose tall headdress reveals the influence of Cambodia in its pyramid shape and sculptural forms. Gold knit, satin and gold-painted decorations
Designed by Léon Bakst (1866–1924). V&A: S.613 to B-1980
In the very glamorous exhibition, Ballets Russes: the art of costume, currently showing until late March 2011 at the National Gallery of Australia in Canberra, one of the most discussed items is the tunic from the costume for the Blue God from the ballet of the same name—in its French form Le Dieu bleu.
Léon Baskt, Tunic from costume for the Blue God, c 1912, from Le Dieu Bleu National Gallery of Australia, Canberra, purchased 1987
Its popular appeal rests largely on the fact that the tunic was worn by Vaslav Nijinsky, creator of the role of the Blue God and dancer and choreographer with Serge Diaghilev’s Ballets Russes. Not only was the costume worn by Nijinsky and as far as we know by no-one else, but traces of the make-up Nijinsky wore as the Blue God can still be found as marks on the inside the costume.
But we also know that the ballet was not a major success and was given very few performances after its 1912 premiere and quickly disappeared from the repertoire. That there were only a few performances of the ballet is both a blessing and a curse.
From a positive point of view it means that the costume, designed by Léon Bakst one of Diaghilev’s best known designers, is in excellent condition. While this situation reflects in part the exemplary conservation that has been carried out by the National Gallery’s conservation staff, it also reflects the fact that despite that the fact that the tunic is almost 100 years old it has not suffered from the wear and tear that constant use has on the fabric, decoration and stitching of dance costumes. Its excellent condition may also relate to the fact that it was made by two of the top Parisian costumiers of the time, M. Landoff and Marie Muelle. Madame Muelle in particular is known to have insisted that only the best quality fabrics be used and that decorative elements be appliquéd or embroidered rather than stencilled onto the fabric. She was also said to have had a secret metal thread that never tarnished.
A close-up look at the costume reveals that it encapsulates many of the principles that Bakst used throughout his design career, in particular a use of different textures in the one costume and daringly juxtaposed patterns and colours. He always made his interests, which included his understanding that dance was about movement, very clear in his designs on paper.
Léon Baskt, Design for tunic for the Blue God, c 1912, from Le Dieu Bleu National Gallery of Australia, Canberra, purchased 1987
The costume is largely made from silk, satin, velvet ribbon, braid and embroidery thread, although set against the luxury silken fabrics are panels made from a simpler cotton or rayon material patterned with a floral, lotus-inspired design. The tunic’s dominant colours are pink, blue, gold and green and black and triangular and diamond patterns sit beside curves and half circles. Emerald green jewel-like sequins spill down strips of olive green braid.
Some parts of the tunic have been machine stitched. Others have been sewn by hand. The faux mother of pearl decorations along the hem of the tunic, for example, were hand sewn onto the fabric and the tacking stitches joining them together in a row can be seen where some of the decorations, now extremely fragile, have fallen off. The tunic has a row of metal fasteners, hooks and eyes, running right down the back—no zips, no Velcro in those days. Nijinsky would have simply held out his arms as the tunic was slipped on by his dresser, who would then have hooked him into the costume.
The Gallery’s collection also includes the gold headdress for the costume. It is equally as fascinating to study close up. Its double row of decorative points attached to a tight fitting skull cap is made of metallic gauze stitched by hand onto a wire frame with metallic thread—perhaps even with Mme Muelle’s untarnishable secret thread?
But in a more negative vein, because the work was performed on such a small number of occasions, what do we know about the choreography? Probably very little really. However, a number of historians have noted that Bakst and Michel Fokine, Le Dieu bleu‘s choreographer, had been deeply impressed by performances given in St Petersburg in 1900 by the dancers of the Royal Siamese Court and had incorporated choreographic and visual ideas from these performances into several Ballets Russes productions on which they worked, including Le Dieu bleu. Still photographs of Nijinsky show that static poses rather than a fluid and expressionistic form of movement may have been dominant, recalling the dance style of the Siamese dancers.
But another dance troupe from the other side of the world probably had just as much influence on the creation of Le Dieu bleu as did the dancers of the Royal Siamese Court. In 1906 the Royal Cambodian Ballet came to France for the Colonial Exhibition staged in Marseille, Cambodia being at that stage a protectorate of France. The Cambodians gave several performances in Paris in July of that year, just as Diaghilev was in Paris preparing for his major exhibition of Russian paintings, which was presented a little later that year at the Salon d’automne. It is hard to imagine that Diaghilev and his team would have been unaware of the Cambodians. They caused a sensation in Paris and had a major influence on a number of French artists, including the sculptor Auguste Rodin who followed the company to Marseille and executed a major series of drawings of the dancers. Many newspapers, including the Parisian daily Le Petit Journal and the influential Le Petit Parisien, carried news of and advertisements for the Cambodians and most carried drawings and posters of the dancers against a background of Cambodian temples.
Cover of Le Petit Journal, 24 June 1906
Bakst appears to have drawn on these printed sources for his backcloth, which features a huge rock face carved with faces of gods. It clearly recalls the posters in Parisian newspapers, which in turn recall the huge faces carved into the rock at the gateways to the Angkor Thom temple in Siem Reap, Cambodia.
Costumes for subsidiary characters in the ballet as held by the Victoria and Albert Museum and on display in their London exhibition, Diaghilev and the golden age of the Ballets Russes 1909–1929, confirm that Bakst was indeed influenced by the interest in Cambodia that was generated in 1906. In particular the costume for a Little God, illustrated on p. 79 of the Victoria and Albert Museum’s catalogue, shows a towering headdress with four god-like faces smiling beatifically out to the potential auditorium. The headdress looks totally unlike anything a Cambodian dancer would have worn (or currently wears). The faces look a little more like Western-style putti than anything else and one can’t help but wonder whether Bakst only ever saw the cover of French magazines of the time and never the dancers themselves. However, the Cambodian influence is clearly there.
But the tunic for the Blue God will always evoke the man who created the role and who caused so many scandals for the Ballets Russes of Serge Diaghilev, that is Vaslav Nijinsky. The power of his name, like that of Anna Pavlova, will always make anything associated with him appealing to a wide spectrum of the population. One of Nijinsky’s colleagues, the ballerina Lydia Sokolova, has described in her memoirs the first sight the audience would have had of Nijinsky as the Blue God. She writes that he was seen ‘at the top of a flight of wide steps at the back of the stage, seated on a throne with legs crossed, holding a flower’. He was wearing the tunic now on display in Ballets Russes: the art of costume.
Unknown photographer, M Waslaw Nijinski (Le Dieu), p 36 in Comœdia Illustré, special edition, no 16, 15 May 1912. National Gallery of Australia, Canberra
This post is an amplified and enhanced version of my article ‘Homage to the Blue God’ first published by The Canberra Times on 18 December 2010.
The website for the National Gallery’s exhibition is at this link.
BIBLIOGRAPHY
Bell, Robert (ed.). Ballets Russes: the art of costume (Canberra: National Gallery of Australia 2010)
Buckle, Richard (ed). Dancing for Diaghilev. The memoirs of Lydia Sokolova. Paperback edition (San Francisco: Mercury House, 1989)
Misler, Nicoletta. ‘Siamese dancing and the Ballets Russes’ in Nancy van Norman Baer (ed.), The art of enchantment: the Ballets Russes 1909–1929 (San Francisco: Fine Arts Museums of San Francisco, 1988), pp. 78–83
Musée Rodin. Rodin and the Cambodian dancers: his final passion (Paris: Editions du Musée Rodin, 2006)
Pritchard, Jane (ed.). Diaghilev and the golden age of the Ballets Russes 1909–1929 (V & A Publishing, 2010)
Comments on this post are now closed. The discussion continues on part two.
There was a time when Christmas in Sydney without a production of The Nutcracker was unimaginable. The ballet attracts a festive audience, there is no doubt about it. So it is hardly a surprise that the Australian Ballet’s staging of Peter Wright’s Nutcracker as its final offering for the 2010 Sydney season was a total sell-out.
This Nutcracker does not strive too hard for psychological explanations or modernisations and the production has a clear and very welcome logic to it. Nothing happens in the transformation scene, when the Christmas tree grows, mice (rats I think in this production?) emerge and engage in a fight in which they are ultimately the losers, and Clara’s Christmas gift of a nutcracker doll turns into a handsome prince, which is not prefigured in some way in the party scene. The second act too has more logic than usual. Clara’s involvement with the dances is a welcome addition, as is her transformation—she is an aspiring dancer in this production—into the Sugar Plum Fairy. While the ballet still of course requires suspension of belief, there is a coherence that is unusual in a staging that does not diverge markedly from the traditional storyline.
The production was also pleasing from a technical point of view. And by this I mean that for once there were no loud bangs and crashes from backstage as scenery was moved in and out. I have winced more than once throughout the 2010 season at noises off stage that were never meant to be heard in the auditorium.
There was also some great dancing, and what a treat that is! A total standout was Madeleine Eastoe as the Sugar Plum Fairy. She was technically assured, her feet sparkled and there was such a delicious flow of movement in her torso as her spine stretched upwards through to her beautifully poised head. She gave such light and shade to the choreography with some unexpected changes of pace in her movements. She was every inch the ballerina—commanding but never overbearingly so. And what a magnificent, beautifully placed and perfectly executed diagonal of fouettés at the beginning of the coda!
As for her partner, Yosvani Ramos, he was sadly encumbered by a jacket in a startling shade of lolly pink—very unbecoming I thought. And to make matters worse the neckline seemed quite stiff and much too high for him. It made him look as though he had an incredibly short neck—not good when he is not the tallest of dancers in the first place. It quite detracted from some really nice dancing on his part.
Reiko Hombo danced the role of Clara and acquitted herself well showing absolute engagement with the role. Leanne Stojmenov as the Rose Fairy could scarcely put a foot wrong. The choreography here demands a dancer with a strong sense of classical order and in such situations Stojmenov always displays a natural ability and an exceptional level of expertise. Daniel Gaudiello had a small role in the first act as Drosselmeyer’s assistant. With his ability to realise a character, his powerful presence on stage and his technical prowess, especially when it comes to beaten steps and steps of elevation, Gaudiello turned this role into something exceptional and quite idiosyncratic. There were also fine performances from Andrew Killian as Drosselmeyer and Tzu-Chao Chou as the Jack-in-the-Box
There were moments when I found the costume and set design by John F. Macfarlane overbearing and fussy. Apart from wishing that the Prince’s pink jacket was not quite so inelegant, I also craved a little more subtlety in the set for Act II, which suffered in my opinion from a surfeit of colourful motifs including two different kinds of very large flowers, a stylised (anthropomorphised) sun and a bunch of swirly ribbons. But this Nutcracker is a Christmas treat to delight young and old alike and closed the Australian Ballet’s 2010 season on a high note.
I have been curious for some time about an alleged visit to Bali by the dancers of the Dandré-Levitoff Russian Ballet following their departure from Surabaya on 28 September 1934 bound for Brisbane. Anton Dolin in The Sleeping Ballerina records that in Bali ‘there was time for Olga [Spessivtseva] to visit the many temples and see the dances of Bali, which interested her profoundly’. But hard evidence of this visit has seemed non-existent, until now.
English dancer Anna Northcote had been part of this touring company from its beginnings early in 1934 when the dancers assembled in Paris to rehearse parts of their repertoire with Alexandra Fedorova and Mikhail Fokine. She records her experiences in Paris in an article written in the magazine MOVE in 1970. But it is her photograph album that is of particular interest in the Balinese context. It shows quite clearly that the dancers did indeed visit Bali—Northcote gives the date as 29 September 1934—and were present at one or more performances of Balinese dance. Her album contains several pages of photographs from Bali, most of which record an outdoor performance under the shade of a large banyan tree. In some Spessivtseva can be seen in the background, dressed in white with her dark hair parted in the middle and pulled back in its signature style, absorbed in taking photographs herself.
Olga Spessivtseva taking photographs of a Balinese dance performance for the Dandré-Levitoff Russian Ballet, 1934. Personal Archive, Anna Northcote (Severskaya), Private Collection
The exact location of these photographs is hard to pinpoint. The London Illustrated News for 21 March 1931 contains images taken in what appears to be the same location and notes that the performance recorded in the magazine’s photographs took place ‘in the village of Kedaton’. This is more than likely an error as kedaton is a variant spelling of kraton meaning ‘palace’ and both the performance in The London Illustrated News and that photographed by Northcote probably took place in the temple courtyard of a royal palace somewhere on the northern coastline of Bali, probably Singaraja.
At the time the dancers visited Bali, the town of Singaraja was the Dutch colonial administrative centre for Bali and the Lesser Sunda Islands. It was the port of arrival for most visitors who, if they visited the southern region, usually did so by road. Moreover, the Dandré-Levitoff Russian Ballet travelled to Brisbane on the Nieuw Holland a ship of the Dutch KPM line. It was the KPM line that initiated the first tourist passages to Bali initially on its cargo ships, which regularly visited Singaraja anchoring at its port of Buleleng.*
Northcote’s album also contains an image of three Legong dancers taken in what seems to be a different location suggesting that the dancers may well have seen more than one performance.
Legong dancers. Personal Archive, Anna Northcote (Severskaya), Private Collection
The Balinese interlude continues to invite questions and needs further research. But now it is certain that the dancers called at Bali after boarding the Nieuw Holland in Surabaya.
Featured image: Balinese dance performance. Personal Archive, Anna Northcote (Severskaya), Private Collection
*Colin McPhee in his book A House in Bali (1947) mentions a village called Kedaton in the Den Pasar region. But it does not seem likely that the dancers would have had time to take the then arduous road trip from Singaraja to Den Pasar and back, given Bali was a stopover rather than a final destination for the ship (and assuming that the Nieuw Holland was following its usual route and anchored in Buleleng harbour).
The dancers did, however, visit part of Bali beyond the coastline as Northcote’s album again indicates. Her photograph entitled ‘Valleys and volcanoes’, with its steeply terraced rice fields, is typical of the countryside immediately to the south of the northern Balinese coastline.
‘Valleys and volcanoes’, 1934. Personal Archive, Anna Northcote (Severskaya), Private Collection
