Archive for July, 2010

Who rules by perjury?

July 27, 2010

Stage directors: Jossi Wieler and Sergio Morabito, Conductor: Lothar Zagrosek, Siegfried: Jon Fredric West, Mime: Heinz Göhrig, Brünnhilde: Lisa Gasteen, Wanderer: Wolfgang Schöne,  Alberich: Björn Waag, Fafner: Attila Jun, Erda: Helene Ranada, Waldvogel: Gabriela Herrera, Staatsorchester Stuttgart

After composing the score for the first two acts of Siegfried, a decade went by before Wagner completed the third act of this opera.  Acts one and two of Siegfried are a side story in the Ring cycle which tells us how one becomes a hero and a free man. A precondition to becoming a hero is fearlessness. However, in the world in which there are beings who renounced love for the sake of power it is a mortal danger for a hero to fall in love. Siegfried tells us the story of a fearless hero rising to the task and who has fallen in love.

Inserted in this narrative about the growth of a hero and his falling in love is a short but essential episode. The chief god Wotan visits Erda, the wisest women ever and the mother of Brünnhilde, for advice. Erda hopelessly laments over the state of humankind. Humankind today, two world wars, one cold war, and many civil wars later,  is in an  equally lamentable state, and we can easily recognize in Erda’s sad resignation many manifestations in our everyday experience by merely reading the headlines. If we pause to think of the state of the world today Erda’s question to Wotan can be asked on many levels and in many instances. Here are Erda’s questions in the original and  several available translations from the German language:

“Der den Trotz lehrte, straft den Trotz? Der die Tat entzündet, zürnt um die Tat? Der die Rechte wahrt, der die Eide hütet, wehret dem Recht, herscht durch Meineid?”

“How can pride’s teacher punish pride? He who urged the doing punish the deed? He who rules by right, to whom truth is sacred, scorn what is right and rule by falsehood?” [Andrew Porter]

“He who taught defiance punishes defiance? He who prompted the deed is angered by the deed? He who guards what is right and watches over all oaths  shuns what is right and rules by falsehood?” [Stuttgart’s Siegfried]

“Is he who is responsible for the deed wrathful when it is carried out?  Does he who defends the right and enforces vows strike down the right and rule by perjury?” [Weimar’s Siegfried]

“Does he who thought defiance scourge defiance? Does he who urged the deed grow wroth when it is done? Does he who safeguards rights and helps uphold sworn oaths gainsay that right and rule through perjured oaths?” [Copenhagen’s Siegfried]

It is also equally difficult today as it ever was for a free man to forge himself. Is every discourse reduced to be marginal, a mere lip service? Where is the place where the acts matter and the words bind? One wonders who a fearless hero of today may be and who would be the first to recognize him. Would he be seen as a hero or as a madman?

For the uninitiated in the Ring, the plot of this opera goes like this: Siegfried, who is Wotan’s grandson, came into existence against his grandfather’s will.  Wotan called for the death of Siegmund and Sieglinde even before Siegfried was born. That the gods devour their children is nothing new among gods. As a punishment for saving Sieglinde, who died upon giving birth to Siegfried, Wotan banished his dearest daughter Brünnhilde from Walhalla into enchanted sleep. It is very interesting that Brünnhilde has done what Wotan restrained himself from doing, although he wanted to do the same thing. Brünnhilde took the unprecedented liberty and “decided to be herself”. (Last time I heard that a semi-goddess was described as “deciding to be herself” against duty was when Mr. David Starkey, a royal historian, described the life of Princess Diana when asked to comment on her tragic and premature death.)

From that enchanted sleep Brünnhilde can be awakened only by the man who takes her as his wife.  At the end of the Valkyrie, Brünnhilde’s “not-guilty” plea does not set aside Wotan’s judgment. It is mitigated only by making it difficult for a coward to reach her.

Siegfried, a man who made himself free, a fearless hero, kills the dragon effortlessly and undergoes a transformation by acquiring the ability to understand the birds and see through evil intentions. Siegfried learns from the bird that there is a maiden, asleep, who can be awakened only by a fearless hero who can reach her by going through the fire that surrounds the rock where she is asleep. Intrigued and inspired, Siegfried goes towards Brünnhilde’s residence.

From the time his mother died Siegfried has been in the care of Mime, a dwarf character of cunning and low substance. Mime’s goal is to use Siegfried to get the magic ring which gives the power to rule the world. Fearless and equipped with his horn and the newly forged sword, Siegfried conquers the dragon and takes the hoard and the ring. From that moment on, the only goal Mime has is to take the ring from Siegfried and get rid of Siegfried, offering refreshment which is in fact an attempt to poison him and take the ring for himself. However, Siegfried kills Mime.

When Siegfried reaches the Rock he finds an armoured warrior that to his surprise turns out to be a woman. It is Brünnhilde.  This is the first time Siegfried experiences fear. It is the beginning of his unfortunate fall, which is to happen in the next and last of the operas, the Twilight of The Gods.

At the centre of this opera is the actualization of Siegfried’s potential powers through the process of inner transformation and the beginning his discovery of their limitations. Also, the roles of Mime and the Wanderer provide for any production a fertile opportunity to say in symbolic language that our times resemble the features of these characters. Of the many different productions that I have seen, each brings  more elements and it never exhausts the potentials of this story.

In the Siegfried of the Stuttgart Ring we find that Mime is depicted as an ordinary person of his time and generation. We find him in a basement household with a kitchen and dining room resembling the design of the sixties. Mime could be anywhere between mid 40s and early 60s when youth does not replenish itself and the signs of aging become visible. His home is a mirror image of such an age: it lost its lustre of newness, freshness and good maintenance, and the signs of wear and tear are visible: ragged upholstery and broken glass in the windows of this basement dwelling.

This Siegfried appears to belong to the generation of the sixties. He looks like a rebellious young man, dressed in jeans, sneakers and a T-shirt with “Siegfried” printed on the front. He resembles the generation of the post WWII western world which has yet to find its purpose in life. This young Siegfried has nothing more to learn from Mime, and Mime cannot give a satisfactory answer to his questions anymore. Siegfried finds no excitement in bringing home as a trophy the invincible Russian bear, with a military insignia upon his hat, having been finally crumbled down just a few years before the staging of this Ring.

The chief god Wotan as a wanderer comes in the appearance of a biker, the epitome of an earthly power, sovereign and impenetrable but marginal and marginalized. His strength is lacking in purpose and it does not exceed its self-serving consumerism without the potential of reaching any further than its niche scope, purpose, and territory.

The second act shows a dark, bare space divided across the stage by the infamous-looking wire fence behind which resides the dragon Fafner. In front of the fence waits Alberich. The fence has a warning of its deadly dangers. And there is a sort of traffic sign prohibiting the use of a hero’s horn. Alberich looks almost inconspicuous in his unremarkable dark suit. The only thing that betrays him as helpless is that he is barefoot. Although he can put out burning cigarettes with his bare feet, his powers are useless.

Heinz Göhrig’s Mime is portrayed as a human being, allowing thereby an interpretation of Mime as an aspect of Siegfried’s personality rather than a separate character. The scene of Mime’s masturbation, maybe the most daring thing seen on the mainstream opera stage so far, is played out  straightforwardly, honestly and thoroughly and with the dignity of the artist remaining intact. Quite a task for someone who is a singer in the first place. The quality of this scene and the way it was acted out reminds me of post WWII German currency with its solid, ever-growing market value, or the way Germans make cars or surgical equipment.

Siegfried, who already conquered and defeated the invincible Russian bear, goes to face the darkness behind the wire and fearlessly meets the world of our worst human fear. The world behind the mean-looking wire fence is a prison of sorts, or a torture chamber. Perhaps a Stasi master interrogation room? In a chair placed at the centre, with a powerful light bulb straight above it, a bottle of spirits within reach, as if taking a rest from the business of extorting a confession, with its back turned towards the audience, sits the fearful giant-dragon dressed in the same t-shirt as Siegfried. When Siegfried comes face to face with it, he finds a person dressed like himself with the mirror image of the “Sieg Fried” on the dragon’s t-shirt. Is the dragon a projected mirror image of his own self? Spiritual teachers of different denominations all agree that fear is an imaginary phantom which we project onto the outside world from our imagination. Whether generated by our own imagination or stimulated from the outside onto our mind, fear enslaves and paralyzes the human spirit like nothing else. The possibility of deliberately inducing fear from the outside for the purpose of control and manipulation is explored and documented in the fascinating book written by a fellow Canadian, Naomi Klein, “The Shock Doctrine”.

Jon Fredric West as Siegfried reconciled the qualities of sweeping self-confidence characteristic of adolescent daring, energy and an insecure confusion associated with the encounter with a first erotic love. His Siegfried is potentially everyman at a certain stage in life.

Wotan’s visit to Erda takes place in an underground laundry room in an advanced state of neglect and decay. While the growing of Siegfried into a fearless hero takes place in the darkness of the underground and night, his meeting with Brünnhilde takes place in a space illuminated by light.

Lothar Zagrosek, as it was pointed out already in previous reviews of the Stuttgart Ring, follows the narrative with his interpretation of the score, which is neither self-aggrandizing nor oblivious to Wagner as a storyteller. Siegfried is a story of a personal journey through life. With that understanding I find that focusing on the vocal qualities, or the lack of them, in this opera is secondary to the overall theatrical interpretation. This Siegfried digs into the mind-provoking territory of the libretto, having the form serve the substance. That is why this review ends here, as it cannot be a substitute for the first-hand experience of watching and listening to a journey every Wagner admirer must take personally while enjoing each particular production of Siegfried.

Peter Mattei sings Eugene Onegin

July 18, 2010

This Eugene Onegin was performed at the 2007 Salzburg Festival. It is an Onegin with a great cast and a staging that from time to time gets in the way of the main theme.

The story is placed in the context of the Soviet Russia of the 80’s. The stage director Andrea Breth mobilized a costume designer and choreographer to dig out as many references as can fit onto the stage, falling short only of Brezhnev portrait. The unfortunate result is that the crudity of the privileged apparatchik caste, their unrefined taste and the banality of their sensual gratification occasionally crosses from clear and intelligible into over-stimulated, cliché and caricature. The stage production’s keen enthusiasm to tell us all they know about kolkhoz and sovkhoz, gulag, politburo, etc. loses its sense of proportion and stuffs in more than can be digested along with the main narrative. The gentle thread that ties it all in place is a superb study of Filipyevna by Emma Sarkissián. Her costume and stage movements are styled and, of course, delivered exceptionally well. She is the last surviving element of the Old Russian tradition, with her ever-present silent attention concerned for the wellbeing of every member of the family.

Several other roles are superbly characterized and developed. Joseph Kaiser, a fellow Canadian if I may say, sings Lensky with genuine magnetism for a fatalistic and prematurely tragic end. His singing is emotionally charged, giving the character of Lensky a colour of honest romantic melancholy. His farewell aria, when he burns the photographs, is one of the highest points in this production.

We had the pleasure of having Ferruccio Furlanetto as Prince Gremin, with his rich, thick, deep and wide chest barrel. Unfortunately his stage appearance takes a step too far.  In a uniform with a square foot of decorations stretching over his chest and abdomen and one fist in a black leather glove, he was only a wheelchair and a pair of sunglasses away from becoming Dr. Strangelove’s spitting image. I do not believe that anyone wanted that effect, but that is what sometimes happens with overkill. Renée Morloc as Larina should have been coached to notch down a bit her body language of brawl and snarl. Her dark men’s socks are speaking volumes already. I did not pay attention but I hope that in preparation for this role she had unshaved legs and whiskers unwaxed  for a few months.

Anna Samuil has an astounding voice. It has the power of a red-hot spear point, and she can do with it effortlessly whatever she wants. The only thing is that the phrasing and emotional presence are not always there. Her voice coach should take her to Majorca or Ibiza for a prolonged bashing and dashing in night clubs and other merry places. Her Tatyana is inconsistent and stiff. Sadly Ms. Samuil couldn’t take the cues from Mr. Mattei and often projected her heartbreaking sighs into empty air while handsome, passionate and responsive Mattei waits for her to interact.

Ms. Samuil looked quite comfortable in her awful, white, petty, fur coat and loud make-up as the wife of Gremin, which is not where Tatyana belongs. She holds back in her emotional expression, and her final scene with Onegin needs to be rehearsed much more and toned down into something lot more subtle. Both of them are capable of that.

Peter Mattei takes his Onegin through at least three different stages in developing this character. Appearing as a self-confident, arrogant, attractive man he draws attention to himself without doing much more than wearing his sunglasses or fiddling with the keys of his “Moskvich“ convertible. He then develops into a heartless, unscrupulous scoundrel to whom nothing is sacred. And at the end he becomes a “relentless apparition” [OT: I couldn’t resist but to quote this gorgeous phrase from the brochure]. Mr. Mattei inhabits each of those stages of his character with full, conscious presence, sticking to his natural talent for acting and delivering his Onegin with a passionate surrender. As the tragic end draws nearer, the edges of the curves in his phrasing expand into a snarl of desperation. Bravo, Mattei, you are the Boss.

There is a magnificent scene at the beginning of Act 3 in which Onegin arrives at the ball in this stage of  mental and physical  “relentless apparition”. He grabs the attention of a janitor to tell a reluctant listener the story of his life. Begging and bribing a man with a mop to listen to him, we see the depth of sorrow of Onegin’s barren, loveless, wasted life. Describing the subtleties of this scene cannot do justice to it. It has to be seen. (It will be here as soon as I learn how to clip this from the DVD into this comment. Sadly no one on Youtube find this fragment worthy of posting.)

The extras in this production are dressed and choreographed with excessive attention to detail which from time to time makes unnecessary, elaborate digressions into the territory of the vices, corruption and crudeness of the people who failed at the attempt to make the world a better place. With the benefit of a short-term historical memory we all may agree that the host country of this Onegin does not have much credit or clout mocking anyone’s attempt at making this world  a better place. I agree that this is a bird’s-eye-view comment and may not have much to do with the review of Eugene Onegin, but still. . .

Let me not forget to mention Sergio Morabito as the dramaturge who may be partially responsible for a few exaggerations. The mayor of Salzburg should inaugurate a Festspiele award for special achievements in theatrical poetry. For 2007 the lucky recipient should be the one who came up with the idea that puddles of water cover the floor of the banquet hall. Simply brilliant! I recommend that the award consist of a fresh sachertorte and a bottle of good champagne for demonstrating an ability for a subtle and subdued voice in speaking the theatrical language.

Maestro Barenboim may be at par with Valery Gergiev but not equal to the subtlety of Gennady Rozhdestvensky  (see earlier post ” Eugene Onegin: New York vs. Baden-Baden ”). Occasionally   the singers are toppled, and in general a little more elegiac tone would suit rather than a pompous, overly dramatized crescendos.

Shock and Awe of Regietheater

July 14, 2010

Stage director: Christoph Nel, Conductor: Lothar Zagrosek, Siegmund: Robert Gambill, Sieglinde: Angela Denoke, Wotan: Jan-Hendrik Rootering, Brünnhilde: Renate Behle, Hunding: Attila Jun, Fricka: Tichina Vaughn, Gerhilde: Eva-Maria Westbroek, Ortlinde: Wiebke Göetjes, Waltraute: Stella Kleindienst, Schwertleite: Helene Ranada,  Helmwige: Magdalena Schäfer, Siegrune: Nidia Palacios, Grimgerde: Maria Theresa Ullrich, Rossweisse: Margit Diefenthal,  Staatsorchester Stuttgart

Those Wagnerians who also happen to be enemies of Regietheater may find themselves in distress watching this production. It may be advisable that the DVD be labeled with a yellow alert (the orange or amber alert being saved for Siegfried). Implementation of crude materials in the production of this Valkyrie include, inter alia, industrial plastic sheets, veneer plywood panels, a conveyor belt and an air mattress. Despite coarse “packaging” the substance delivered within comes across as gentle and refined, (unless your senses and mental faculties are stuffed with brittle prejudice, in which case a mind/sense cleansing treatment may be beneficial).

The opening scene of Act 1 starts with the shadows of Sieglinde and Siegmund projected onto the wall, which depicts Siegmund in a position suggesting a thrusting resolute motion although in fact he stands frozen, while Sieglinde is sitting on the table with her bent legs resting on the chair a few steps in front of him. Their shadows projected onto the wall resemble an image of a pair, she as an invalid missing her legs from the knees down, and he assuming a sturdy and resolute pose. The door through which Siegmund entered the home of Hunding closes behind the pair, forming the dark enclosed space, a cocoon of sorts, outside of which and along the seams of  its structural plates the piercing light shines in, forming a cage of bright vertical lines. Within this space reverberates the erotically charged process amidst the casual but fatal encounter between two semi-gods: Siegmund and Sieglinde.

The transformation starts from the chance encounter to the bonding, into a solid unity where the two of them as two lost and missing parts become united into the one whole. Breaking the walls of this cocoon is breaking the shell of the container through which they step up and out of it, landing on an elevated level in a pose of monolithic counterpoint.

This process depicts the mystery of the birth of a new man who creates himself, where two seeds connect to form a new one which grows. Siegmund’s outfit hints at a male gene, a chromosome or a spermatozoid. He wears a white hoodie and short white pants with a blue jacket tied around his waist, sleeves knotted and hanging over his crotch.

As he awakens to recognize his other half, his outfit gradually changes into a black wrestling shirt conveying the athletic spirit of a man who is ready for whatever is ahead of him, wearing his blue jacket zipped half-way up.

The result of this pro-creation, in which Siegmund and Sieglinde become one being, happens in breach of bonds under Fricka’s jurisdiction. As in Rheingold, Wotan is again facing an impossible choice—this time either to destroy his children or to overrule the will of his loveless wife Fricka. Wotan’s fatal mistake here is in upholding the form that Fricka is protecting: the form and bond of involuntary marriage. Wotan sides with Fricka with no regard that the marriage of Sieglinde and Hunding is conceived through forceful submission. It is the same as in our modern-time justice: once the form is created the substance within it gains legitimacy, and the question of validity of its coming into existence becomes irrelevant. How can the marriage of Hunding and Sieglinde be guarded by a god if there was no free will when it was formed? Why does Wotan defer to Fricka? What order is Wotan upholding by allowing that the man who created himself, a free man, his own lost son Siegmund, has to die? What bond did Siegmund breach?

Much to Wotan’s resentment his choice is that Fricka’s verdict remain in effect and Siegmund/Sieglinde’s life stands no chance. In the world of Wotan’s authority, power prevails in struggle with love.

Jan-Hendrik Rootering delivers Wotan’s famous monologue in Scene 2 of Act 2 with genuine resignation and melancholy that has the rare quality of being sincere. While he talks to Brünnhilde it feels as we are witnessing, almost overhearing, a very private and authentic confession. It was this production, more than any other that I have seen, that brought up this monologue in its full human dimension.  The way Jan-Hendrik Rootering acted it equals the quality seen only in the best of actors.

Singing of Robert Gambill has a nasal streak which turns out to be an asset in this role giving his Siegmund a fine sentimental quality maintaining throughout remarkable vocal depth and width.  Angela Denoke gave her Sieglinde a voice rich in gently curvy phrasing  and a gem stone clarity and density. They both demonstrated vocal and acting capacity to rendering their respective characters with the corresponding energy,  intelligible phrasing, shaped up in a coherent unit that conveys the meaning.

Atilla Jun as Hunding although endowed with a good voice came across blunt in phrasing and lacking sensibility for character shaping dynamism.

Tichina Vaughn as Fricka, although impressive vocally, was not equally precise in acting this role.

Renate Behle was perhaps a somewhat unfortunate choice for the role of Brünnhilde. Her voice is lacking the strength and authority one would expect to hear in Brünnhilde.

In his monologue Jan-Hendrik Rootering brought to life the deeply concealed quality of life of those human beings who rise in power to a point above and beyond the competitive and transient. This quality may be experienced by monarchs or individuals whose riches are beyond quantifiable measurements. The loneliness and isolation which happens at that level is unimaginable for ordinary mortals. It is from the highest point of this loneliness that Wotan speaks of his sorrowful optionless ‘choice’ to demand Siegmund’s life. And from the mindspinning heights of his might what is it that he fears most? He fears the one whom he tricked with fraudulent pretense, a powerless Alberich. So we see that compromised integrity always turns out to be a fatal crack leading to inevitable doom in the lives of gods and humans alike.

The dead bodies of the fallen heroes are delivered  to the Valkyries’ quarters as  mannequins in crouching positions carried on the conveyor belt, the  ash tree sword  appears as a projected light in the shape of a sword, the paper wings of Valkyries, are some of the props in this production, which serve it well, blending in with its functional purpose.

This Valkyrie tells us that anything built on a foundation which came into existence by breaching a bond, through force, fraud and false pretense remains corrupt and is doomed to failure. It is then only a matter of time until the structure resting on such ground will collapse.

Christoph Nel as stage director and Karl Kneidl as stage and costume designer produced an environment consistent with their reading of the Valkyrie, occasionally brazen and provocative but thoroughly contemplated in detail to aid an interpretation of the Valkyrie which parallels the world of the gods with the world of humans perhaps not so much on the contemporary and actual plane but rather along the questions of ontology and esoteric conundrums. The symbols they utilize are witty, humorous, and liberal and show enviable artistic courage without crossing the line into a territory of prank or blunder. Their stage and costumes are esthetically unflattering, which is consistent with the modern theatrical German view of theatre as a field where the freedom of expression is constantly pushed forward and may include “shock and awe”, as opposed to a view of theatre as a business model where the forces of marketing, PR, advertising and headhunting join in utilizing opera and theatre to advance national prestige and seduce the benefactors into writing fat endowment cheques.

The orchestra supports and complements singing without overriding it demonstrating a great deal of subtlety under the control of Lothar Zagrosek and bringing up the quality of Wagner’s music which complements visual and performing aspect of his opus.

Rheingold and Realpolitik

July 1, 2010

Stage director Joachim Schlömer, Conductor Lothar Zagrosek, Wotan: Wolfgang Probst, Donner: Motti Kastón, Froh: Bernhard Schneider, Loge: Robert Künzli, Alberich: Esa Ruuttunen, Mime: Eberhard Francesco Lorenz, Fasolt: Roland Bracht, Fafner: Phillip Ens, Fricka: Michaela Schuster, Freia: Helga Rós Indridadóttir, Erda: Mette Ejsing, Woglinde: Catriona Smith, Wellgunde: Maria Theresa Ullrich, Flosshilde: Margarete Joswig, Staatsorchester Stuttgart

Stuttgart Rheingold is a one-act opera, with the same set throughout. It takes place in the  atrium of a building resembling the style of the Thirties. It may be a bank or a big corporation. The vertical symmetry of the two-level space hints at a rigid and conservative spirit.  In the centre of the floor area is a large fountain.  On the bottom of the fountain is the Rheingold, the glittering metal gold in different but familiar forms such as goblets, plates, chains, jewellery, etc. The rheinmaidens are three  joyful,  gracious young women hairstyled and made up in the loose and liberated fashion of the early post-WWII period, dressed in navy blue track pants and blouses of navy style. They are reminiscent of the look of the young American women captured in the documentary photographs kissing and hugging with the navy officers returning home after WWII. 

Wotan, the god of contracts, and his little pantheon of the guardians of the covenants and seals, holders of the keys and commanders of fire, know the magical power of gold. They know the power of glittering appearance through which the chaos of the world is tamed into submission. But the magic is illusion insofar as appearance is often misleading. So what appears as conquered and tamed in fact demands constant patrolling and the whip, or else entrophy creeps in and the chaos is back sooner than expected.

The drama of Rheingold revolves around the trouble of Wotan on the pay-day for the  contract with the giants for building the Walhalla castle. Wotan, the supreme authority and guardian of the sanctity of contracts, appears as a businessman on one side of the deal.  The two giants as the other party keen on specific performance are actualized in this production as a builder/mason, maybe mortgage lender, and his muscle man, a Mafioso.

Wotan has to make an impossible choice, compromising the supremeness of his authority either by refusing to fulfill the contract, or by allowing the giants to take Freia away. Instead of Freia he offers a sacred object, the Rheingold, which is, after all, just gold. Wotan, on the advice of  Loge, decides that the stolen Rheingold will not be returned to its lawful holders.  Instead, Wotan will keep it and use it to settle the claim with the giants and prevent the payment in flesh by obtaining the release of Freia, the goddess of youth. This is where the demise of the gods begins.

The speciality of this Rheingold is that all the characters are on the stage most of the time. This intervention of the director allows for a deeper exploration of the characters of this drama, out of which a new reading emerges.

The key figure in this Rheingold is Loge, a dealmaker, facilitator, and special envoy.  He is assisting Wotan through the contract with the giants, facilitating the alteration of its terms and arrival at the final settlement. It appears that Alberich’s theft of the Rheingold was  masterminded by Loge, who awaited Alberich to do the dirty work, all with Wotan’s blessing. Robert Künzli, who sings and plays Loge, resembles the Godfather strikingly well.

Although the references to the Mafia and the Godfather are popular and eloquent in their many qualities for associative and analogous parallel, if we watch this Rheingold from the presentday perspective we can see that the role of Loge in Walhalla may be better paralleled with the role of Richard Holbrooke in global politics and the Wall Street. (The New Yorker magazine of 28 Sept. 2009, also presents Holbrooke’s profile, but does not mention his 19 years on the board of directors in Lehman Brothers and  AIG. Both bankrupt.) Consistent with the overall theme of this Ring as distinctly German, it is a curious coincidence that at the time this DVD was coming into existence, Richard Holbrooke, formerly the US ambassador to Germany, was receiving a nugget of  German gold, the Grand Cross of the Order of Merit, probably as a special token of gratitude for making it possible for Germany to participate for the first time after WWII in an act of war on European territory.

Back to the Rheinmaidens. While Alberich is stealing the Rheingold, Loge is silently watching the crime in progress from the background. As soon as Alberich is gone Loge is the first to offer humanitarian aid by comforting the Rheinmaidens with warm military blankets. And while the distressed Rheinmaidens are being cared for, Froh Donner and Mime storm to scavenge the leftovers after Alberich has run away with the main loot.  

To this Rheingold, choreography and lighting are the key elements. The same setting remains throughout this opera, which limits the visual associative effect but provides the opportunity to amplify the relationship dynamics among the characters. No wonder that the director Joachim Schlömer happens to be an accomplished choreographer, a former dancer and a prolific creative leader of many ballet troupes, including his own. Since the Nineties his work has been shaping theatre and opera productions in Germany and abroad and enriching the performing arts with his studied and disciplined stage movements.

With minimal but very effective devices the opening stage space of neat apperance transforms itself into gradual decay and chaos. Winds blow dirt through the cracks, and the edifice, once solid, crumbles down into a semi-ruin. The world of Wotan is shattered forever. With the change of light and the air blowing in from several different points, chaos is created in an instant, preparing the scene for Erda’s appearance. They capture this ominous, dark moment and the complete change of atmosphere quite effectively.

Lothar Zagrosek leads the orchestra towards a strong and pronounced tone which tells its own story, while keeping the decisive and firm sound throughout. The key point of this production is that it maintains a good balance among different elements of performance. Singing does not override the visual dramatization and the sound of the orchestra, but rather blends in. All singers range more or less between good and very good, with the few notable exceptions approaching excellence, such as  Esa Ruuttunen as Alberich,  Robert Künzli as Loge, and Eberhard Francesco Lorenz as Mime. The Crisp and clear Rheinmaidens deserve special mention: Woglinde: Catriona Smith, Wellgunde: Maria Theresa Ullrich, and Flosshilde: Margarete Joswig.