Travels in the underworld

Two new productions - The Minotaur and L’Orfeo - offer fresh takes on mythical tales.

The Minotaur/L’Orfeo
Royal Opera House/Silent Opera

Journeys to the Underworld take many forms. But whether it’s Orpheus’ quest to Hades to rescue his beloved Euridice, or the Athenians sent into the Minotaur’s labyrinth, each is a voyage beyond hope and humanity – a trial of psychological as much as spiritual mettle. This week’s opera saw the return of two of the repertoire’s most vivid mythological retellings. Birtwistle’s The Minotaur may post-date Monteverdi’s L’Orfeo by over 400 years, but the core of each is the same: a complicated portrait of a man’s struggle to retain his goodness as he descends into the darkness of violence and temptation.

Premiered at the Royal Opera in 2008, Birtwistle’s opera may only now be receiving its first revival, but is already part of the essential fabric of English opera. Resist it though he may, Birtwistle’s stage-music is drunk on the tradition of Britten and Tippett – more brutal, more inscrutable perhaps, but a natural extension of their dramatic language. Lyrical urges suppressed in his chamber music break out in his stage works, harking back to the start of his career at the National Theatre.

The Minotaur’s is a classic tale, and designer Alison Chitty and director Stephen Langridge do well to keep things simple, allowing the myth’s own angular symbolism (edgily drawn in David Harsent’s libretto) to dominate. Black spaces are carved out of air to form the maze’s oppressive passageways; the mast of a ship taunts the Innocents perpetually with the thwarted hope of escape; masked figures are judge, jury and an eager audience for the execution of the luckless Athenians, as they stare down onto the bull-ring. Video blends with and blurs live action, giving all-too convincing life to the Minotaur’s human Other, and reminding us of the sea that toils and writhes like the hide of some ghastly creature, churning inexorably in Birtwistle’s extended brass and percussion.

These orchestral toccatas that punctuate the action are no interludes, they are the dramatic pulse of a work that lives in its accompaniment. Vocal lines guide us like Ariadne’s string through the harmonic maze of the opera, but let your ear rest on them and turn your attention to the musical landscape around, because that is where the beauty is. Conductor Ryan Wigglesworth offers plenty of time to enjoy the richness of Birtwistle’s score, calibrating his expanded forces carefully without overpowering the cast.

Reprising her hardened, pragmatist of an Ariadne is the ever-excellent Christine Rice and Elisabeth Meister’s flesh-eating Ker is no less poised in her ferocity. Alan Oke and Andrew Watts are luxury casting in two cameos, but the evening is all about John Tomlinson – celebrating 35 years at Covent Garden with this production, and still bringing such raw pathos to the man-beast Asterios.

Some seven miles and a world of context separate the Royal Opera House and Trinity Buoy Wharf, home to Silent Opera’s latest production. This young ensemble may tick all the fashionable boxes of democratising the genre, and taking it out of the opera house and into the community, but they do so with rather more intelligence than most.

Their signature trick, to combine live performance (efficiently directed by Christopher Bucknall) with pre-recorded elements delivered on individual sets of headphones is a clever one, and allows them to take full advantage of the flexibility of an unconventional space without the usual acoustic issues. Pre-recording the full orchestra also addresses part of the budgetary problem that sees so many fringe shows stripped-back in an attempt to make a virtue of necessity. Listening to the stylish strings and virtuosic brass of the English Cornett and Sackbutt Ensemble and there’s no doubt that this is full-fat Monteverdi, and all the better for it.

Only a few audio glitches and interference mar an elegant concept that uses technology to bring us closer in rather than awe us into ever greater distance from the drama. Singers despair or delight directly into our ears, and with a cast of this calibre it’s rather effective to expose the voices to such close scrutiny, showing up the smudges, nicks and scratches that Monteverdi leaves truthfully exposed in the writing of such heightened emotions. William Berger’s Orfeo is lived-in and loved-in – a mature passion rather than a giddy romance, and urgently delivered – and matched at every turn by Anna Dennis’s Proserpina. Emilie Renard and Caroline MacPhie lead a strong supporting cast.

Katherine Heath’s designs are elegant, with the best touches exposed gradually through our trip to the Underworld. But promenading can easily feel wearisome – post-Punchdrunk it really has to be special – and there were some moments of conceptual laziness from director Daisy Evans.

There is so much to like here and much more, I suspect, to come from a company who clearly love opera, get opera, and have all the tools to persuade others to do so too.

John Tomlinson as The Minotaur (Credit: ROH/Bill Cooper)
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The “Yolocaust” project conflates hate with foolish but innocent acts of joy

A montage of selfies taken at Berlin’s Holocaust Memorial layered above images of concentration camps risks shutting visitors out of respectful commemoration.

Ten years ago I visited Berlin for the first time. It was a cold and overcast day – the kind of grey that encourages melancholy. When my friends and I came across the city’s Holocaust Memorial, with its maze of over 2,000 concrete slabs, we refrained from taking photos of each other exploring the site. “Might it be disrespectful?” asked one of my non-Jewish (and usually outrageously extroverted) friends. Yes, probably, a bit, we concluded, and moved softly and slowly on through the Memorial’s narrow alleys.

But not all days are gloomy, even in Berlin. And not all visitors to the Memorial had the same reaction as us.

A photo project called “Yolocaust” has collected together images of the Memorial and selfies taken there that young people from around the world have posted to Facebook, Instagram, Tinder and Grindr. In the 12 photos featured on the website, one man juggles pink balls, a girl does yoga atop a pillar, another practises a handstand against a slab’s base. The last of these is tagged “#flexiblegirl #circus #summer”.

Most of the images seem more brainless than abusive. But the implication seems to be that such behaviour risks sliding into insult – a fear all too painfully embodied in the first image of the series: a shot of two guys leaping between pillars with the tag-line: “Jumping on dead Jews @ Holocaust Memorial.”

Grim doesn’t begin to cover it, but the artist who collated the photos has thought up a clever device for retribution. As your cursor scrolls or hovers over each photo, a second image is then revealed beneath. These hidden black-and-white photographs of the Holocaust show countless emaciated bodies laid out in mass graves, or piled up against walls.

Even though they are familiar for those who learned about the Nazi concentration camps at school, these historic scenes are still too terrible and I cannot look at them for more than a few seconds before something in my chest seizes up. In fact, it’s only on second glance that I see the artist has also super-imposed the jumping men into the dead bodies – so that their sickening metaphor “jumping on dead Jews” is now made to appear actual.

The result is a powerful montage, and its message is an important one: that goofy, ill-considered behaviour at such sites is disrespectful, if not worse. Just take the woman who urinated on a British war memorial, or the attack on a Holocaust memorial in Hungary.

But while desecration and hate should not be tolerated anywhere, especially not at memorials, does juggling fall into the same category?

I can’t help but feel that the Yolocaust project is unfair to many of the contemporary subjects featured. After all, this is not Auschwitz but the centre of a modern city. If public-space memorials are intended to be inhabited, then surely they invite use not just as places for contemplation, grieving and reflection but also for being thankful for your life and your city on a sunny day?

The Memorial in Berlin is clearly designed to be walked in and around.  Even the architect, Peter Eisenman, has been reported saying he wants visitors to behave freely at the site – with children playing between the pillars and families picnicking on its fringes.

So how do we determine what is offensive behaviour and what is not?

A section at the bottom of the Yolocaust website also suggests (in rather sarcastic tones) that there are no prescriptions on how visitors should behave, “at a site that marks the death of 6 million people”. Though in fact a code of conduct on the memorial’s website lists the following as not permitted: loud noise, jumping from slab to slab, dogs or pets, bicycles, smoking and alcohol.

Only one of Yolocaust’s 12 photos breaks this code: the first and only explicitly insulting image of the jumping men. Another six show people climbing or sitting atop the pillars but most of these are a world away in tone from the jumpers.

The blurb at the bottom of the webpage says that the project intends to explore “our commemorative culture”. But by treating the image of the yoga performer – with an accompanying montage of her balancing amid dead bodies – in the same way as the jumping men, the artist seems to conflate the two.

In fact, the girl practising a yoga balance could be seen as a hopeful – if overtly cutesy and hipster – act of reverence. “Yoga is connection with everything around us,” says her tag beneath. And even if climbing the slabs is frowned upon by some, it could also be read as an act of joy, something to cherish when faced with such a dark history.

In an era when populist German politicians are using the past – and sentiment towards Holocaust memorials themselves – to rev up anti-immigrant, nationalist feeling, the need for careful and inclusive readings of the role of memorials in our society has never been greater.

Yolocaust may have intended to provide a space for reflection on our commemorative behaviour but the result feels worryingly sensationalist, if not censorious. Instead of inviting others in to the act of respectful commemoration, has it risked shutting people out?

India Bourke is an environment writer and editorial assistant at the New Statesman.