Just recently I was sent some images from a production of A Midsummer Night’s Dream choreographed by Gray Veredon and performed in Gdansk, Poland, by the Ballet of the Baltic Opera Danzig. I recall with pleasure a visit in 2018 to La Mirande en Ardèche in the French Alps where Veredon lives. There he and I had several conversations about the work he had done with Royal New Zealand Ballet and Wellington City Opera for which Kristian Fredrikson had created sets and costumes. Later, I had had the opportunity to watch, on film, Veredon’s 1989 production of A Servant of Two Masters for Royal New Zealand Ballet and had been interested in the strength and unusual aspects of his choreographic approach, and in the way in which he integrated sets and costumes into the movement.
One of the remarks he made during our conversations in France was that he regarded the visual contributions to a work—sets in particular—as an integral player in the production. He said:
Scenery for me is not just there to be looked at for the next half an hour. It has to move and underline acting areas, character and musicality.
What was also striking for me about Veredon’s productions was the manner in which he transformed narratives from the ‘given’ to something decidedly thought-provoking and arresting. He said of his production of The Firebird, made for the New Zealand Ballet in 1982 (before the company had received its royal charter):
Basically, my version of Firebird was about the spirit of freedom breaking away from boundaries … the Firebird brought hope. That feeling grew and grew until it was strong enough to make freedom a possibility.
Unfortunately I didn’t have an opportunity to see his Midsummer Night’s Dream, which was actually created, Veredon tells me, some years ago and danced by a pick-up company called Ballet de France. I found a review by a Los Angeles critic, which you can read at this link. It gives you an idea of what I have mentioned above re Veredon’s choreography and approach to storyline. Veredon also tells me that the Ballet de France experience introduced him to Eric Languet, whom Veredon then invited to New Zealand where, amongst other things, he danced Truffaldino in A Servant of Two Masters.
Here are two images from the Gdansk production. Costumes were by Zuzanna Markiewicz, sets by Katarrzyna Zawistowska.
12 & 13 March 2020. Circa Theatre, Wellington reviewed by Jennifer Shennan
Choreographer/dancer Lucy Marinkovich and composer/saxophonist Lucien Johnson combined to produce Strasbourg 1518, a fusion of dance, music and story into theatre. Their take on that specific historic outbreak of dancing mania is given psychological and political context using tropes of religion, rationality, visual art and literature. The work does not stay quaintly back in earlier centuries however, but alludes to 20th and 21st century dance marathons, protests and populist movements, epidemics and pandemics. Art as protest, as revolution, is their call.
Whoa! Isn’t that a heady mix with too much
libretto already? (We’ve all seen from time to time a choreography top-heavy
with content, though in my experience we are far more often shown dance that
has no tangible content whatsoever … as in program notes that claim, for
example ‘My choreography is about the
turbulent uncertainties of the human experience’ or ‘I’m a female choreographer and this prop is a metaphor of my gendered
existence but audiences are welcome to interpret it in any way they like’ or
‘Look at what I can do with my body if I
just keep trying harder to point my foot like a raven’s claw’ etc. etc.
etc.). Strasbourg 1518 is a danse macabre that remains accessible
through a string of riveting scenarios of times and places beyond the reference
of its title. It’s as chilling and wild, and as beautiful, as you want dance in
the theatre to be.
A show like this will have taken between two and five years to prepare, shape and produce. It is about choreomania, a series of dance epidemics in Europe recurring through different periods of 14th through 16th centuries, as well as closer to our time. Some of the best dance literature is written around the topic of dance and emotion co-existing—by Backman, Meerloo, Bourguignon, de Zoete, Lange, Schiefflin—but this work does not simply reproduce known material. As we arrive at the theatre, couples are already quietly mooning in close dancing, slow motion, in the foyer. In the auditorium we find the stage filled with more couples, in a nod to the exhausting dance marathons of 1920s and 30s. A special couple emerges from among—Michael Parmenter and Lucy Marinkovich, a.k.a. Fred Astaire and Ginger Rogers, a.k.a. Death and the Maiden.
Johnson is a central presence onstage throughout, playing saxophone brilliantly (so what if the instrument was invented in mid-19th century?) and driving all the music that shapes the show. Marinkovich is luminous as The Maiden, veteran dancer Parmenter plays Death with an assuring calm and alluring equanimity. There’s a cast of six wild Choreomaniacs (Jana Castillo, Sean MacDonald, Xin Ji, Katie Rudd, Emanuelle Reynaud and Hannah Tasker-Poland) who dance their pants off, more or less literally, and their relentless moving demands a stamina that itself verges on the insane. France Hervé is stunning as The Rational Man narrating the commentary, but by the end has mystically transformed into a kind and loving Woman.
All the performers are stellar and deliver
way beyond the call of duty, though the character edge is held by Castillo as
Frau Troffea who led the mania, by MacDonald as The Bishop, and by
Tasker-Poland as a reluctant lunatic. Politicians cried out ‘Stop dancing, it
is forbidden’, Rich Men cried out ‘Keep dancing so we can tax you and fine you’,
Doctors cried out ‘Only increased physical activity will cure this illness of
the boiling blood, so dance more and dance faster’. Small wonder people went
mad.
Slogans on banners shout out the pain and confusion of those who protest, who suffer, who do not understand, or who understand all too well—’Feral pigs steal food’; ‘Collection of firewood is illegal’; ‘We deeply distrust landlords’; ‘All my friends are sick. Is it infectious?’; ‘We all have syphilis’; ‘We are burdened with taxes’; “Je danse donc je suis’.
We feel a frisson of recognition whenever images of European paintings are evoked—Breugel and Bosch are there, the blind leading the blind, Dürer and Rembrandt are there, the body beautiful and the body ill. Are we in El Prado? or a novel by Saramago? A shaft of respite eventually enters when Death and the Maiden bring a trolley of gifts to ease the pain and despair—a pair of red shoes for each dancer. O dear, we know the dancing will not stop after this chord, this cord, connects a motif from old folktale to modern film…condemned to dance until dead.
But it’s become a different dancing now—not
old so much as timeless. Now come movements borrowed from the linked lines of farandole archways, the beat of estampie, a swaying branle, a folding reprise
and conversion from basse danse, a cheerful path of tordion, an uplifting saltarello. These are dances for life
not for death, for a community of friends on Earth, not for those out of
control on a slippery path to a fake Heaven or a real Hell.
No-one in the team could have anticipated
how the premiere season here would play out. Lucky me, I saw the first two
performances but also planned to see the remaining two since there’s a lot in
such a show to think and write about. Unfortunately the third and fourth
performances were cancelled minutes before curtain-up, and confusion around how
that was communicated by management could have come straight from the
choreographic libretto itself. Eventually it transpired it was a covid-19 health-related
issue though no one in authority would say so when it mattered, as the audience
continued to assemble in the foyer. That weekend was also the first anniversary
of the brutal mass attack on Christchurch mosques, 15 March 2019, so although
citizens went about their weekend calmly here, there was always an eye being
kept on the rear-vision mirror wherever you were.
Lucy, devastated by the course of events that sabotaged their season, begged me to write about the work and not the cancellations. Sorry Lucy, they belong together, and your show is the stronger for that. Life will move on, some things will change but some will not. I imagine you and Lucien will use your filming of the work to create a prelude to the prologue and a postlude to the epilogue. There will be a return season, and your work will come to earn the recognition it deserves. It evokes for me Martha Clarke’s The Garden of Earthly Delights, and that’s high praise.
Lyon Opera Ballet’s Trois Grandes Fugues is a program of three separate works each set
to Beethoven’s Die Grosse Fuge, opus
133. Any dance can offer access into its music. Might three distinct
choreographies set to the same music enhance that experience threefold?
Originally composed for string quartet this
is dense and passionate music. Here, to different recordings, are set the works
of choreographers Lucinda Childs, Anne Teresa De Keersmaeker, Maguy Marin.
Would Beethoven have accepted them all? withheld copyright? encouraged the
endeavour? been flattered? had preferences, maybe even a favourite? How about
you? Is there any purpose to rhetorical questions? (Of course there is. I ask
them all the time and like the fact that they invite but don’t insist on
answers).
Childs’ dance was calm, analytical (she had opted for an orchestral version with its larger merged sound, very different from the distinct instrumental voices in the quartet used by the other two choreographers). Here the music score moved the dancers, six couples, through many combinations and permutations, torsos and limbs, verticals and diagonals, within the theme and variations, but chose not to transition the performers into a human, social, dramatic or poetic space. They danced to us.
(It made me long to see a revival of the
similarly abstract yet highly resonant Prismatic
Variations, choreographed by Poul Gnatt and Russell Kerr, from our own national ballet company
repertoire).
In real contrast, De Keersmaeker’s choreography was energized by its dancers, six men and two women, excited and committed performers, occasionally stepping back for a breather or to adjust their clothing—then up and at it again, full tilt, every move delivered with clarity and light. They danced for us.
Marin’s piece opened to music only, in the dark. What a powerful reminder of her extraordinary MayB, brought to an earlier festival here. That work distilled her encounters with Samuel Beckett and all the characters in all his plays—opening with a long strain of Schubert played in the pitch dark. (‘I’ve forgotten half my life, but I still remember this’—that’s Leonard Cohen in posthumous song lyrics). Then came the dancers, a quartet of women in dark red dresses, one dancer per instrument, absorbed into Beethoven’s emotion. They were occasionally airborne in galvanised elevation but only as attempt to escape, not to celebrate. At one point they moved forward and sat at the front of the stage, as if to explain something. They danced inside us.
The clean, the engaged, the deep? the
morning, the evening, the night? air, water, earth? cerebral, social, wild?
skin, flesh and blood? reveal, illuminate, absorb? Which would you remember the
longest? Which would you prefer? You can of course say yes to everything if you
don’t want to judge or to choose.
For this Festival season the artistic
director invited three artists to take a week each in a lightly defined
curatorial role, to guide us in anticipating and accessing their take on the
forthcoming program highlights.
I accepted this as a personal invitation to curate my own Festival (which we all do to some degree anyway, depending on family responsibilities and other constraints)—so my curated version of Trois Grandes Fugues opens with New Zealand String Quartet sitting centre-stage playing the Beethoven through, first as music alone. (It’s in their repertoire, actually now in their dna, and they performed it here in recital only a few weeks ago. The players are second to none in the world so how ironic to have been sitting beside them in the audience). After all, musicians in a string quartet move in a kind of miniature ballet all their own—sustaining urgent eye contact, exchanging taut gestural signals and cues among themselves, not sending communication just one way towards a conductor who is controlling an orchestral ensemble. I’d have asked them to play it again for each of the three choreographies. Then as a sublime and anchoring epilogue, we’d have sat, audience and musicians, in total pitch darkness, while they played it all again a fifth and final time. That way we’d have come to know the music in live renditions (I don’t believe audiences listen with care to recordings …) and the middle slow movement, searching among sadness for some hope, might have become ours to have and to hold forever
When you circle the date in your diary for a show choreographed by Michael Keegan-Dolan and his company Teaċ Daṁsa (House of Dance), you expect a wild ride with infusions of Gaelic spirit, memory and vocabulary. There will be stunning movers, musicians onstage, a choreographed mosaic of themes that may be light on narrative yet teeming with ideas, atmospheric lighting design and a visual epilogue of staggering proportions. So how does Mám deliver?
The New Zealand Festival of Arts invited a Wellington residency a year ago for Keegan-Dolan and Teaċ Daṁsa to kickstart the making of Mám, subsequently developed in tandem with Dublin Theatre Festival and Sadler’s Wells London. (At least one of the local dancers involved made it through to the final cast. The printed program gives space to ads for other Festival shows in town, for non-Festival shows and for a restaurant, yet, disappointingly, no profiles of tonight’s performers, so no highlighting is made of that local involvement. One of my absolutely favourite dancers in the world was in the workshop but isn’t in this cast. Where is he, I wonder?)
For Mám we are in the TSB Arena, a vast dark cavern of a venue, possibly the ugliest in Wellington, named for a bank. You’ve been to shows here before—David Byrne, Leonard Cohen, Bob Dylan, Patti Smith, Robert Lepage’s Seven Streams of the River Ota, once to WOW (World of Wearable Art), and some years to the Indian Festival of Light, Diwali. All of which has nothing to do with Mám, or perhaps something, or perhaps everything, if you believe in the resonant memories of place, which I do.
Keegan-Dolan’s first Wellington season in the 2008 festival, with his then Fabulous Beast Dance Theatre, was a visionary, heartbreaking Giselle, in the adjacent venue, Shed 6. Based on that season, some of us went to Melbourne in 2013 to see his riveting takes on Petrouchka and The Rite of Spring. He returned to Wellington for the 2014 festival to stage a throbbing Rian, and for 2018 his breathtaking masterpiece, Swan Lake—Loch na h’Eala, both of those at St.James Theatre. Each of his works has invoked memories of the others. The Bull we only know by reputation here, but some claim it was his finest.
The word Mám is Gaelic for mountain pass, yoke, threshold, handful. The work is all of these, and is less and more than these. The opening image is of a giant-headed ram sitting centre stage, vaping smoke and playing concertina. Is he the Devil of Old Ireland, or God’s Jester? Will he be shorn for wool to knit a giant-sized Aran sweater to clothe the world? Is the choreography all just a knitting pattern for that cosmic garment? He removes his mask so these questions now become rhetorical. Downstage of the musician is a young girl wearing a white (Communion?) dress and lying on a table, her feet towards the audience.
The dancers in Teaċ Daṁsa present as a community, not a tiered hierarchy but a large group of people moving in sync, though, refreshingly, not in unison. Individuals alternate in a series of striking cameo solos. When one of them staggers to fall, a swift response from others catches him just in time. When one urgently seeks comfort, embraces are offered to her. The young girl is peripatetic among them though often seems isolated, and a number of her encounters with adults have an ambiguous aspect. The dancers fill the space with a myriad of moves at high speed yet no crashes ensue. There is much wild whirling and there’s watchful standing still. There’s opportunity on the dance floor for a couple of couples to waltz closely but only briefly, so don’t blink. There are chairs used as supports, for sitting, for planking, as dervish sleeves, or as shields and weapons of war. You might interpret these motifs and messages as literal or metaphorical, political or personal, or all of these, but there’s no doubt about the skill with which they are executed.
There are no star performers but the planet among them is concertina virtuoso, Cormac Bagley, who coaxes the history of the world out of his trio of pitched instruments. Stargaze, an unconventional ensemble of remarkable musicians, arrives in the second half.
There is a token sharing of food and drink—not breaking bread, nor any elegant afternoon tea, just a few small packets of crisps (made from potatoes of course) and a can of beer or fizzy drink, today’s Last Supper? An item of clothing is removed, a jacket say, or shoes, then replaced. It’s not organized into ritual, yet some of the repeated moves suggest gestures with early religious connotation, such as hands in prayer, a sign of the cross, a genuflection, on your knees. Some of the footwork might later grow into a jig or a reel but Riverdance would be unlikely to recognise that.
Vast curtains—black, then white, then blue—are rent asunder as though an era has passed, a layer peeled away, a temple destroyed. Is this a take on history, or are we being drawn towards some inner space or sanctum, a denouement, apotheosis, apparition, prayer, hope—all, or none, of the above?
The rhythms shaping all these moves are as clear and precise as life at the level of physics. At a social level, the numerous encounters between performers might seem random yet are in fact all tightly choreographed. It makes for an unpredictable 90mins of riveting performance which ricochets around the audience leaving some thrilled, some confronted, some admiring, some bemused, some on their feet, some unengaged, some planning to come back for another viewing.
A million moves are matched to as many notes in the music. My abiding memory of the evening will be those occasional moments where percussive, precise, swift, strong movements of pulsing and heartbeating are slowed to half tempo, and a sinewy adagio of limb, head or torso is allowed to move at its own safe pace, of breathing and savouring, which is to say a language of love and compassion. Such transitions slay me, every time, even if the overall choreographic development does not transport me as totally as the poetry and pathos within other works by Keegan-Dolan have.
In various public venues in Wellington, even in churches before funerals, a show these days starts with the announcement, a legal requirement from OSH—(Occupational Safety & Health) of an earthquake warning to drop, cover and hold. Sometimes this is delivered with a coy humour that rarks an audience up so as to then deflate nervousness. Other times, as here, it was ignored—and fair enough because the show itself is earthquake enough in its implications and suggestions. A quiet walk home afterwards, along Wellington’s waterfront, city lights reflecting in the harbour, calm now though the air is still freezing from the earlier southerly, a gibbous moon in a clear sky, the same moon that shines on us and on Ireland. Ngā hau e whā.
Portrait of Elizabeth Cameron Dalman by Anthea da Silva, charcoal and oil on canvas, 2019. National Portrait Gallery
The winner of the Inaugural Darling Portrait Prize is Anthea da Silva with a portrait of Dr Elizabeth Cameron Dalman, OAM. The prize is a new national award for portrait painting. It honours Gordon Darling, AC, CMG, whose philanthropy was responsible for the establishment of the National Portrait Gallery in Canberra.
Dalman is well-known throughout the dance community. She was founding artistic director of Australian Dance Theatre in Adelaide, which she led from 1965 to 1975, and 30 years ago founded Mirramu Creative Arts Centre and Mirramu Dance Company located at Lake George, near Bungendore, NSW. Her energy seems inexhaustible, an aspect of her personality which was recognised by da Silva in her portrait, and commented on by Karen Quinlan, director of the Portrait Gallery:
Anthea da Silva’s Elizabeth 2019 is a gentle, beguiling portrait that reveals the fragile, fluid nature of the human body. Here is a woman who has spent her life moving and while she is captured here sitting, she looks ready to leap.We were struck by the deliberate power of the seemingly unfinished elements of the work because, like Elizabeth, the complete picture is yet to be filled in—there is much yet for her to do.
Elizabeth Dalman and Anthea da Silva at the National Portrait Gallery, 2020. Photo: National Portrait Gallery
Dalman was Canberra City News Artist of the Year in 2015 and her recent performances in Michael Keegan-Dolan’s acclaimed Loch nahEala/Swan Lake between 2016 and 2019 attest to her determination to take every opportunity at every stage of one’s life.
Anthea da Silva, who lives and works in Griffith, New South Wales, received her $75,000 award from Marilyn Darling, AM, founding patron of the National Portrait Gallery.
Featured image: (anti-clockwise from top left) Anthea da Silva, Elizabeth Cameron Dalman, Marilyn Darling, and Karen Quinlan. National Portrait Gallery, 2020. Photo: National Portrait Gallery
