Verbier's 20th anniversary: a festival of encounters and collisions

The Swiss Verbier Festival does epic, polyphonous music well - but it's real gift is for intimate chamber recitals.

To stand in Verbier’s central square in July is to experience a Charles Ives piece composed live as you listen. From under a brightly-coloured tent a band strikes up a Django Reinhardt-inspired “hot jazz” number – infectious, but not quite enough to draw the ear away from the Schumann string quartet that is filtering out from a hotel dining room. Then there’s the singing: surges of Rossini from the local cinema, and later, as evening falls, the persistent wail of karaoke coming from one of the many bars. It would take a brave man indeed to describe the Swiss Alps as “hills” but, during festival season there’s no denying that they come alive with music.

The Verbier Festival has become a fixture of summer here, transforming an off-season resort to peak activity and energy for just over two weeks each year. The creation of Martin Engstroem, one-time Vice President of A & R at Deutsche Grammophon and before that a major classical agent, the festival has the glossiest little black book in the business and a roster that rivals its setting for glamour.

This year’s performers included not only up-and-comers such as pianists Yuja Wang, Khatia Buniatishvili and Daniil Trifonov, violinists Vilde Frang and Renaud Capucon and cellist and Gauthier Capucon, but also the established old-guard. Evgeny Kissin jostled for programme-space with Emmanuel Ax, Mischa Maisky, Yuri Bashmet and even the elusive Mikhail Pletnev, making a return to the piano after so many years away. It’s a musical feast to sustain visitors all the way through to the next year.

But big though festival celebrations always are, Verbier’s 20th birthday was always going to yield something special. And it doesn’t get much bigger than Mahler’s Symphony No. 3 with its sprawling six-movement structure and cast of hundreds. Conducted here by Andres Orozco-Estrada it was a performance that charmed as well as awed though, that found the intimate colouristic details and narratives among the long musical arcs.

Much of this was down to the young musicians of Verbier’s Festival Orchestra. If you peel back the layers of international soloists, coaches and visiting ensembles that make up the festival company, at the core of Verbier is its resident orchestra. Made up of the most talented young performers from across the world it’s a musical finishing school for tomorrow’s superstars. Indeed many of the festival’s headline performers have graduated up through the ranks themselves. Grouped together into a single ensemble, what’s striking is the willingness of these precocious instrumentalists to exchange centre-stage attention for a corporate identity, blending and dissolving their sound into a larger musical fabric rather than setting themselves apart.

It’s an attitude that’s crucial to the success of Mahler’s polyphonous symphony, which relies on such a careful calibration between its many components if it’s not to topple under its own weight. From the two clarinets, pointing skywards, who here heralded the arrival of summer, to the impossibly sustained and demanding posthorn solo in the third movement, the miraculously hushed web of strings that beckoned us into the final Langsam and the bright pipings of the children’s choir, Orozco-Estrada kept all his elements in balance. We revelled in the landscape of Mahler’s musical mountains (echoed outside the Salle des Combins by the Alps themselves), but remained safely grounded by the sardonic little sallies from the brass and the strings with their brisk march. Soloist Lilli Paasikivi joined this performance in the same textural spirit as her colleagues – amplifying rather than dominating the fourth movement with Nietzsche’s evocative text.

While there’s no denying that Verbier does epic well, the festival is perhaps most synonymous with the intimacy of chamber music. These smaller events – the lunchtime and late-night recitals up in Verbier’s angular contemporary church – bring major performers together in unfamiliar ensembles, allowing them to explore new repertoire alongside new musical relationships. It was one of these events that brought pianist-du-jour Daniil Trifonov together with violinist Renaud Capucon for a programme roaming across centuries from Bach to Franck. Both these young performers have become festival regulars, but seeing them as a duo promised some interesting negotiation between Trifonov’s exuberant virtuosity and Capucon’s precision.

On a stormy, grey day in mountains lost among cloud the subdued melancholy of Bach’s Sonata for Violin and Keyboard No. 3 was the only choice. It’s rare in London’s early-music-dominated scene to hear these performed live with piano rather than a more authentic keyboard instrument, but Bach’s architecture can easily carry the extra sonority and it throws up different shadows and angles on a familiar work. The breezy Allegro was Bach as performed in a 19th-century salon – urbane and always beautiful, with Capucon in particular rounding the rougher edges of period performance. The final movement Allegro, with its athletic accompaniment, had more than a whiff of the Chopin that Trifonov would later perform in his own solo recital, and was none the worse for that, giving us richness as well as dazzle.

Schubert’s Wanderer Fantasy silhouetted virtuosity against restraint with skill, but it was Franck’s Sonata in A that saw both performers at their finest. This French 20th-century repertoire is where Capucon really comes into his own, daring Trifonov on to greater and greater simplicity in the opening Allegro before casting it all aside in fiery release in the second movement. The Recitativo is a tricky section, digesting fragments from various movements into an always-shifting mood, but Capucon led us through without ever losing his hold on the narrative thread through the maze.

Verbier is a festival for encounters and collisions. You won’t find soloists touting their big-hits recital programmes here, but you will find something better. In an industry increasingly obsessed with digital perfection and polish, with achieving a definitive interpretation, Verbier throws wide the door to experimentation and risk. Disguised as a festival, this is really a laboratory for music-making, generating the combustible reactions between music and musicians that release real heat in the concert hall and studio.

The Verbier Festival celebrated its 20th anniversary this year. Photograph: Nicholas Brodard.
Nicola Snothum / Millenium Images
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The end of solitude: in a hyperconnected world, are we losing the art of being alone?

In the end, Solitude feels a bit like an amiable cop-out. 

Michael Harris is a Canadian writer who lives in a big city and whose life is defined and circumscribed, as so many Western lives are now, by digital technologies. He finds it hard to leave his phone at home in case he misses anything. He worries about his social media reputation. He uses apps and plays games, and relies on the internet hive mind to tell him which films to watch or where to eat. Here is what happens when he goes on holiday to Paris:

Disembarking from the train from London, I invited a friendly app to guide me to a hotel near the Pompidou . . . The next morning, Yelp guided me towards a charming café in the Marais. There, wizard-like, I held my phone over the menu and waited for Google Translate to melt the words into English. When the waiter arrived, I spoke into my phone and had it repeat my words to the grinning garçon in a soft, robotic French. Later, at the Louvre, I allowed a Nintendo-sponsored guidance system to track my steps up the centuries-old Daru staircase as I squinted confusedly at its glowing blue you-are-here dot . . .

Terrifying, isn’t it? Well, I thought so as I read it, and Harris thought so afterwards. It was situations like this, during which he realised that his life was controlled, confined and monitored by distancing technologies, that led him to wonder whether solitude – the act and the art of being alone – was in danger of disappearing.

Harris has an intuition that being alone with ourselves, paying attention to inner silence and being able to experience outer silence, is an essential part of being human. He can remember how it felt to do this, before the internet brought its social anxiety and addiction into his life. “I began to remember,” he writes, “a calm separateness, a sureness I once could live inside for an easy hour at a time.”

What happens when that calm separateness is destroyed by the internet of everything, by big-city living, by the relentless compulsion to be with others, in touch, all the time? Plenty of people know the answer already, or would do if they were paying attention to the question. Nearly half of all Americans, Harris tells us, now sleep with their smartphones on their bedside table, and 80 per cent are on their phone within 15 minutes of waking up. Three-quarters of adults use social networking sites regularly. But this is peanuts compared to the galloping development of the so-called Internet of Things. Within the next few years, anything from 30 to 50 billion objects, from cars to shirts to bottles of shampoo, will be connected to the net. The internet will be all around you, whether you want it or not, and you will be caught in its mesh like a fly. It’s not called the web for nothing.

I may not be the ideal reader for this book. By page 20, after a few more facts of this sort, I had already found myself scrawling “Kill everyone!” in the margins. This is not really the author’s fault. I often start behaving like this whenever I’m forced to read a list of ways in which digital technology is wrecking human existence. There are lots of lists like this around at the moment, because the galloping, thoughtless, ongoing rush to connect everything to the web has overcome our society like a disease. Did you know that cows are now connected to the internet? On page 20, Harris tells us that some Swiss dairy cows, sim cards implanted in their necks, send text messages to their farmers when they are on heat and ready to be inseminated. If this doesn’t bring out your inner Unabomber, you’re probably beyond help. Or maybe I am.

What is the problem here? Why does this bother me, and why does it bother Harris? The answer is that all of these things intrude upon, and threaten to destroy, something ancient and hard to define, which is also the source of much of our creativity and the essence of our humanity. “Solitude,” Harris writes, “is a resource.” He likens it to an ecological niche, within which grow new ideas, an understanding of the self and therefore an understanding of others.

The book is full of examples of the genius that springs from silent and solitary moments. Beethoven, Dostoevsky, Kafka, Einstein, Newton – all developed their ideas and approach by withdrawing from the crowd. Peter Higgs, the Nobel ­Prizewinner who discovered the Higgs boson particle, did his best work in peace and solitude in the 1960s. He suggests that what he did then would be impossible today, because it is now virtually impossible to find such solitude in the field of science.

Collaboration, not individuality, is fetishised today, in business as in science and the arts, but Harris warns that collaboration often results in conformism. In the company of others, most of us succumb to pressure to go with the crowd. Alone, we have more chance to be thoughtful, to see differently, to enter a place where we feel free from the mob to moderate our unique experience of the world. Without solitude, he writes, genius – which ultimately springs from different ways of thinking and seeing – becomes impossible. If Thoreau’s cabin in the woods had had wifi, we would never have got Walden.

Yet it is not only geniuses who have a problem: ordinary minds like yours and mine are threatened by the hypersocial nature of always-on urbanity. A ­civilisation can be judged by the quality of its daydreams, Harris suggests. Who daydreams now? Instead of staring out of the window on a train, heads are buried in smartphones, or wired to the audio of a streaming film. Instead of idling at the bus stop, people are loading up entertainment: mobile games from King, the maker of Candy Crush, were played by 1.6 billion times every day in the first quarter of 2015 alone.

If you’ve ever wondered at the behaviour of those lines of people at the train station or in the street or in the café, heads buried in their phones like zombies, unable or unwilling to look up, Harris confirms your worst fears. The developers of apps and games and social media sites are dedicated to trapping us in what are called ludic loops. These are short cycles of repeated actions which feed our brain’s desire for reward. Every point you score, every candy you crush, every retweet you get gives your brain a dopamine hit that keeps you coming back for more. You’re not having a bit of harmless fun: you are an addict. A tech corporation has taken your solitude and monetised it. It’s not the game that is being played – it’s you.

So, what is to be done about all this? That’s the multibillion-dollar question, but it is one the book cannot answer. Harris spends many pages putting together a case for the importance of solitude and examining the forces that splinter it today. Yet he also seems torn in determining how much of it he wants and can cope with. He can see the damage being done by the always-on world but he lives in the heart of it, all his friends are part of it, and he doesn’t want to stray too far away. He understands the value of being alone but doesn’t like it much, or want to experience it too often. He’ll stop checking his Twitter analytics but he won’t close down his account.

At the end of the book, Harris retreats, Thoreau-like, to a cabin in the woods for a week. As I read this brief last chapter, I found myself wishing it was the first, that he had spent more time in the cabin, that he had been starker and more exploratory, that he had gone further. Who will write a Walden for the Internet Age? This book is thick with fact and argument and some fine writing, but there is a depth that the author seems afraid to plumb. Perhaps he is afraid of what he might find down there.

In the end, Solitude feels a bit like an amiable cop-out. After 200 pages of increasingly disturbing facts about the impact of technology and crowded city living on everything from our reading habits to our ability to form friendships, and after warning us on the very last page that we risk making “an Easter Island of the mind”, the author goes back home to Vancouver, tells his boyfriend that he missed him, and then . . . well, then what? We don’t know. The book just ends. We are left with the impression that the pile-up of evidence leads to a conclusion too vast for the author, and perhaps his readers, to take in, because to do that would be to challenge everything.

In this, Solitude mirrors the structure of many other books of its type: the Non-Fiction Warning Book (NFWB), we might call it. It takes a subject – disappearing childhood; disappearing solitude; disappearing wilderness; disappearing anything, there’s so much to choose from – trots us through several hundred pages of anecdotes, science,
interviews and stories, all of which build up to the inescapable conclusion that everything is screwed . . . and then pulls back. It’s like being teased by an expert hustler. Yes, technology is undermining our sense of self and creating havoc for our relationships with others, but the solution is not to stop using it, just to moderate it. Yes, overcrowded cities are destroying our minds and Planet Earth, but the solution is not to get out of the cities: it’s to moderate them in some way, somehow.

Moderation is always the demand of the NFWB, aimed as it is at mainstream readers who would like things to get better but who don’t really want to change much – or don’t know how to. This is not to condemn Harris, or his argument: most of us don’t want to change much or know how to. What books of this kind are dealing with is the problem of modernity, which is intractable and not open to moderation. Have a week away from your screen if you like, but the theft of human freedom by the machine will continue without you. The poet Robinson Jeffers once wrote about sitting on a mountain and looking down on the lights of a city, and being put in mind of a purse seine net, in which sardines swim unwittingly into a giant bag, which is then drawn tightly around them. “I thought, We have geared the machines and locked all together into interdependence; we have built the great cities; now/There is no escape,” he wrote. “The circle is closed, and the net/Is being hauled in.”

Under the circumstances – and these are our circumstances – the only honest conclusion to draw is that the problem, which is caused primarily by the technological direction of our society, is going to get worse. There is no credible scenario in which we can continue in the same direction and not see the problem of solitude, or lack of it, continue to deepen.

Knowing this, how can Harris just go home after a week away, drop off his bag and settle back into his hyperconnected city life? Does he not have a duty to rebel, and to tell us to rebel? Perhaps. The problem for this author is our shared problem, however, at a time in history when the dystopian predictions of Brave New World are already looking antiquated. Even if Harris wanted to rebel, he wouldn’t know how, because none of us would. Short of a collapse so severe that the electricity goes off permanently, there is no escape from what the tech corporations and their tame hive mind have planned for us. The circle is closed, and the net is being hauled in. May as well play another round of Candy Crush while we wait to be dragged up on to the deck. 

Paul Kingsnorth's latest book, “Confessions of a Recovering Environmentalist” (Faber & Faber)

This article first appeared in the 20 April 2017 issue of the New Statesman, May's gamble

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