Showing posts with label Scottish Opera. Show all posts
Showing posts with label Scottish Opera. Show all posts

Friday, July 19, 2019

Just how sexist is 'The Magic Flute'?

Scottish Opera asked me to write a piece for the programme of their production of The Magic Flute earlier this year. How sexist is it, really? There's been a lot of discussion about this, to put it mildly, so with SO's permission here is my article. Warning: it may not say what you think it's going to say. In either direction.



Julia Sitkovetsky as The Queen of the Night in Scottish Opera's production
All photos: Ken Dundas



Charges of sexism and prejudice flutter like outsize daddy-longlegs craneflies around the bright beacon of Mozart’s penultimate opera. Emanuel Schikaneder’s text - some of it - positively glitters with disparaging comments about women’s gossiping, weakness and pride. A woman must be led by a man, says the supposedly wise Sarastro. The villain-in-chief is a powerful woman – and she is vanquished. Why, then, would I still want to take Die Zauberflöte to my Desert Island in preference to almost any other piece of music, despite my supposedly feminist credentials? 

Our simplistic, reductive responses today tend to prove we haven’t evolved upwards from the Enlightenment era as much as we possibly should have. It’s problematic at best - and at worst, futile - to judge an 18th-century work by 21st-century values. Besides, the women in this enchanted Enlightenment singspiel merit a subtler, more nuanced and more thorough exploration. They are deeply bound up with the work’s structure, its symbolism, its balance, quirkiness and unexpectedness, to say nothing of its overall message about love, wisdom and enlightenment. 

The chief problem is that the source of that wisdom - Sarastro and his order of priests - is also the source of the sexist assumptions that furnish the script. Entering the Temple represents the getting of wisdom; part of this, Tamino learns, is not listening to women’s supposedly empty-headed chitterchatter. Worse, as the opera progresses, the feminine becomes associated with the forces of night and darkness, in opposition to the blaze of sunlight that brings enlightenment. 


Pamina in supplication to Sarastro...

Or so it seems. This is only part of the opera’s philosophic outlook – and it is continually subverted or positively contradicted by other elements of the drama. In the bigger picture of the magical, symbolic world Mozart and Schikaneder create, the duality of male/female, darkness/light is essential, because this, the implication goes, is how we and our world become complete. The one defines the other: without darkness, there can be no light. The opera’s mysterious unity in duality mirrors the priests’ evocation of Isis and Osiris, respectively the ancient Egyptian goddess and her brother-husband, who, let’s remember, are venerated in this temple together. 

This lends symmetry to the characters. Papageno must find a Papagena, as lively and earthy as he is; Tamino and Pamina, seekers both, are soulmates. The Queen of the Night and Sarastro form a third couple, only this time opposites in both philosophy and voice type. But they function as a pair because they want the same thing: each wishes to save Pamina from the other. There’s symmetry, too, between the groups of opposites: the spiritual questing of the prince and princess finds a merry counterpart in the copious wining, dining and planned large family of the Papagenos, while the Three Ladies who tempt Tamino and Papageno with chattering are offset by the Three Boys who light the way with wisdom. Monostatos, a wild card, could be the exception that proves the rule.

Moreover, there are women in the temple. Besides the solemn choruses for men alone, Mozart also provides full choruses in both acts including sopranos and altos. This poses a conceptual challenge to any director; widely differing solutions can be found. In Netia Jones’s staging for Garsington, the females scuttle around submissively in grey headdresses resembling those of The Handmaid’s Tale. In Simon McBurney’s for English National Opera, the women are in business dress, matching the men: perhaps here, too, the masculine has its feminine counterpart. 

Within this set-up, Mozart and Schikaneder overturn expectations time and again, with plot twists that would be hard to swallow if the characters did not - mostly - defy the fairytale-like setting by seeming so wonderfully real. The Three Ladies become harridans spreading fake news in Act II, but in Act I they save Tamino from the serpent, lust after the handsome stranger, bicker amongst themselves, then do the honourable thing and leave him in peace. Monostatos tries twice to rape Pamina, but even he receives a sympathetic aria, railing against the way others reject him for the colour of his skin. This opera’s racist element is even worse than its sexism, but these days Monostatos can usually be reconceptualised with imaginative staging and surtitling.

I'm not sure what's happening here, but it looks amazing

What of the Queen of the Night, the villain of the piece? She starts off as the most sympathetic of characters: a mother whose daughter has been kidnapped and who is desperate to rescue her. What’s more, it is she who provides the magic flute itself, and Papageno’s bells; and Mozart furnishes her with two of his most astonishing arias (designed for his virtuoso soprano sister-in-law, Josepha Weber). Sarastro has cruel words for Pamina about her, accusing the Queen of pride; if you think he’s calling her a “stupid woman”, you’re not wrong. Still, she does want to kill him. The blunt reversal of opinion that Tamino encounters as soon as he arrives at the temple – and the unquestionably sexist reasons for this provided first by the Speaker and then Sarastro – is therefore far from proven as correct. Today an increasing number of productions depict the Queen pardoned at the end and reunited with Pamina.

The most ardent contradiction of the opera’s sexist element is Pamina herself. Contrast her with Tamino. He can seem oddly passive. First the Ladies have to save him from the serpent; next he obeys the Queen of the Night; then he decides he got everything wrong and obeys Sarastro instead. But it is Pamina who makes the brave, independent decisions: to seek her freedom; to reject Monostatos’s advances, despite death threats; refusing to commit murder, however forceful her mother’s demand; and she would certainly have the gumption to take her own life were it not for the intervention of the Three Boys. She is supportive to Papageno - she even sings an abstracted love duet with him. And it is she who tells Tamino that his magic flute will protect them, and she who voluntarily stands by him and undergoes the life-threatening trials – not because she has to, but because she chooses to. Ultimately she is initiated into the Order alongside him. 

Now, the Masonic references in Die Zauberflöte are reputedly so lavish that theories existed that the Freemasons murdered Mozart in revenge for revealing their secrets. This notion has been debunked. But as far as I’m aware, the Freemasons still do not admit women, even in 2019. And what, in wider society, of equal pay and equal boardroom presence? Don’t get me started. Perhaps we shouldn’t judge Mozart and Schikaneder too harshly when their vision is more progressive than the organisation that inspired them, and when our world still has so much to remedy. 

This opera ultimately suggests that the path of wisdom is open to everybody, if we are willing to learn our life lessons the hard way. And in the end it is about love. A devoted couple undergoes ferocious attack by the elements; the joint powers of their love and their music see them through. Emerging, they sing together, as equals. If that isn’t the ideal partnership - for any persuasion of human relationship - then I don’t know what is. 

A few sexist priests can’t take that away from us. Yes, there is sexism aplenty in Die Zauberflöte. But that is no reason not to let this work’s heavenly music and message of love and wisdom into our lives – my Desert Island included.


Sunday, March 18, 2012

No word from Tom...

No word from Tom... he has been sent to perdition by the devil in disguise.



"Love hears, Love knows, Love answers him across the silent miles and goes..."

But as Scottish Opera stages The Rake's Progress for the first time in 40 years (opening night was yesterday), I had a bit of a ponder about why operatic rakes are so damned irresistible. Short version in The Independent the other day. Full-length director's cut below.



Things do not look good for Anne Truelove. “No word from Tom,” she sings, while her beloved vanishes to London, led astray by the sinister Nick Shadow. That is just the start of her problems. Stravinsky’s neoclassical masterpiece, The Rake’s Progress, concludes with a heartbreaking scene in which Anne sings her Tom a lullaby as he dies by inches in the lunatic asylum of Bedlam.

What does Anne see in this wastrel anyway? David McVicar’s new production for Scottish Opera – the company’s first staging of the work for 40 years – will no doubt offer insights of its own. But in general, women in operas do love their rakes too much. And so do we. From Monteverdi’s Renaissance glories onwards, through centuries of operatic drama, it’s not the devil who gets the best tunes: it’s the cads, the bounders, the nogoodniks. 

They cause heartbreak at best, multiple deaths at worst. Some redeem themselves musically, like Monteverdi’s Nero in L’incoronazione di Poppea. Having murdered and executed in order to secure a throne for his mistress, he finally sings with her such a heavenly duet that we forgive them everything.

Others get their come-uppance. Mozart’s Don Giovanni is dragged away to hell by a ghost, and good riddance to him. Puccini’s Lieutenant Pinkerton has to witness the suicide of his former beloved, Madame Butterfly. Perhaps we enjoy their punishments vicariously, for in real life there is usually no such satisfaction, unless it lies in watching news reports of the fall of Silvio Berlusconi. 

But even in opera it doesn’t always happen. The Duke of Mantua in Rigoletto is awarded one of Verdi’s most memorable melodies – and he gets away with everything, blithely unaware that the heroine has given her life to save his, while he sashays on towards his next victim. Typical tenor, some would say.

Yes, the good guys are left standing while the rakes loop the loop around our hearts. Don Ottavio, the kind, upstanding fiancé of Donna Anna and possessor of a pair of fine arias, is a wimp of the first order beside Don Giovanni and his sidekick Leporello; he is way too nice to be interesting.

Tom Rakewell manages to remain hero rather than villain, since his fate is not really his fault: Nick Shadow – the devil in disguise – has planned it all. Tom’s decline and fall is not punishment, but tragedy. His secret is nevertheless quite clear. He is that great operatic rarity, a well-rounded character.
That may explain the appeal of those stage rakes: we see more sides of them, especially their human frailties, and perhaps that inspires their composers to greater heights than a bland, single-facet ‘hero’ could. 

Wotan of Wagner’s Ring Cycle is the ultimate example. If it were not for his philandering and the punishment meted out for it in Die Walküre by his wife, the rest of the saga would not happen at all.
Wotan is the most fascinating figure of the Ring, his tortured self-questioning making him more human than superhuman. His anguished farewell to his daughter as he puts her to sleep in a circle of fire is, IMHO, the most beautiful passage in all four operas. Meanwhile, Siegfried, touted as a great hero, is a brawny dolt whom it is hard to empathise with, let alone like.

But in the end, this is all about human nature. Many are the women who have fallen for the irresistible rogue rather than his sensible brother with a faithful heart and a proper job. It’s always been that way and probably always will; and if opera reflects this, that makes it all the more true to life. 

Bring on the Rake, then – and the great music that goes with him.

The Rake’s Progress, Scottish Opera, opens at the Theatre Royal, Glasgow, on 17 March.  Box office: 0844 871 7677