Tag Archives: Performers

Šalâpin and Diaghilev

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In 1906, at the age of 34, Serge Diaghilev made his first impact on Western Europe with a widely acclaimed exhibition of Russian art in Paris; he followed this success with well-received concerts of Russian music in 1907 and 1908, which included the Western European debut of the celebrated Russian bass Fëdor Ivanovič Šalâpin.

Even these achievements were overshadowed by the rapturous reception of the newly formed Ballets Russes in 1909, which performed the entire second act of Borodin’s Knâz’  Igor’ (Prince Igor), featuring the singing of Šalâpin and the dancing of the now-famous Poloveckie plâski (Polovtsian dances).

In 1913 Diaghilev produced performances featuring Šalâpin in both Paris and London. An archival document from that year records Šalâpin’s payment for an extra performance of Musorgskij’s Boris Godunov in London; at the bottom one can see the singer’s handwritten note: Finito!

This according to “Diaghilev, Chaliapine, and their contracts” by Cecil Hopkinson (The music review XXV/2 [May 1964] pp. 149–53). The article also includes full English translations of Šalâpin’s contracts with Diaghilev for the 1909 and 1913 seasons.

Above, Šalâpin with a different associate in 1929; below, a performance of a scene from Godunov in 1927.

Related article: Rahmaninov and Tolstoj

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Big Joe Williams nails it

big joe williams 1972

Today, on Big Joe Williams’s 110th birthday, let’s recall how he won over an audience of jaded rockers in 1965:

“Sandwiched in between the two sets, perhaps as an afterthought, was the bluesman Big Joe Williams…

“He looked terrible. He had a big bulbous aneuristic protrusion bulging out of his forehead. He was equipped with a beat up old acoustic guitar which I think had nine strings and sundry homemade attachments and a wire hanger contraption around his neck fashioned to hold a kazoo while keeping his hands free to play the guitar. Needless to say, he was a big letdown after the folk rockers. My date and I exchanged pained looks in empathy for what was being done [to] this Delta blues man who was ruefully out of place.”

“After three or four songs the unseen announcer came on the p.a. system and said ‘Lets have a big hand for Big Joe Williams, ladies and gentlemen; thank you, Big Joe.’ But Big Joe wasn’t finished. He hadn’t given up on the audience, and he ignored the announcer. He continued his set and after each song the announcer came over the p.a. and tried to politely but firmly get Big Joe off the stage.”

“Big Joe was having none of it, and he continued his set with his nine-string acoustic and his kazoo. Long about the sixth or seventh song he got into his groove and started to wail with raggedy slide guitar riffs, powerful voice, as well as intense percussion on the guitar and its various accoutrements. By the end of the set he had that audience of jaded ‘60s rockers on their feet cheering and applauding vociferously. Our initial pity for him was replaced by wondrous respect. He knew he had it in him to move that audience, and he knew that thousands of watts and hundreds of decibels do not change one iota the basic power of a song.”

This according to “Big Joe Blues” by Marc Miller (Blues for peace, 2005). Above, Williams in Hamburg in 1972; below, a close-up performance with his celebrated nine-string guitar.

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Cholly Atkins and American vernacular dance

 

Charles “Cholly” Atkins was a tap dancing star before the bottom dropped out for the genre in the 1940s.

In 1953 he was hired to coach the Cadillacs on their stage presentation, and he was so successful that he was given a steady job at Motown Records in the early 1960s; he went on to coach and choreograph for their top groups, including The Supremes, The Temptations, and Gladys Knight and the Pips, almost single-handedly keeping much of American vernacular dance alive for a new generation.

This according to “‘Let the punishment fit the crime’: The vocal choreography of Cholly Atkins” by Jacqui Malone (Dance research journal XX/1 [summer 1988] pp. 11–18).

Today is Atkins’s 100th birthday! Below, rehearsing with The Temptations in 1986.

BONUS: The celebrated duo Coles & Atkins (Atkins is on the right).

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Isadora Duncan and nature

Isadora

Even as she evoked a utopian vision of classicism, Isadora Duncan was creating a new image of the stage dancer as a noble-spirited woman, bold yet pliant, freely using her imagination and her body as she wished.

Duncan emphasized nature and the connectedness of body and soul, countering the effects of the Industrial Revolution and Victorian prudery; she championed simplicity and organic design in the face of the public’s taste for elaboration in both design and decorum; and she made herself into an emblem of freedom from conventions, particularly those of dance and femininity.

This according to “Images of Isadora: The search for motion” by Deborah Jowitt (Dance research journal XVII–XVIII [fall–spring 1985–86] pp. 21–29. Below, a reconstruction of one of Duncan’s dances.

Related article: St. Denis and Radha

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Hank Williams’s subversive narratives

 

The extraordinary popularity of Hank Williams’s songs in the late 1940s and early 1950s played a crucial role in transforming country music from a regional and class-bound genre to a staple of mass popular culture.

Yet Williams’s narratives exuded a fatalism and despair about personal relationships, resisted romantic optimism, and avoided the kinds of closure and transcendence historically associated with male subjectivity.

His refusal to embrace dominant cultural narratives gave an individual voice to collective fears and hopes about the body, romance, gender roles, and the family.

This according to “‘Everybody’s lonesome for somebody’: Age, the body and experience in the music of Hank Williams” by Richard D. Leppert and George Lipsitz (Popular music IX/3 [October 1990] pp. 259–274).

Today is Williams’s 90th birthday! Below, a live recording of his classic expression of male vulnerability.

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Wayne Shorter’s punishment

 

In a 2012 interview, Wayne Shorter described a life-changing incident.

One day when he was in high school, Shorter, who was not a musician at the time, was called to the vice-principal’s office, “and there’s my mother and father, and they had all the forged letters I wrote, signing a doctor’s name, my parent’s name, and everything like that.”

“I was put in the music [theory] class because I played hooky, and the teacher was a disciplinarian—when people were talking in the back of the room, he took the chalk and threw it at them.”

“This teacher said that music could take form in three avenues. He had a record of a lady from Peru named Yma Sumac; she had that range—high octaves and all that stuff. Then he brought out another record, Igor Stravinsky’s The rite of spring, which is happenin’. The third record he pulled out was Charlie Parker. And then, when he was talking, I was thinking of a movie unfolding. And I was like, ‘I want to be in that movie.’”

This from “Moment to moment: A conversation with the Wayne Shorter Quartet” by Renee Rosnes (JazzTimes XLIII/2 [March 2013] pp. 22–27).

Today is Shorter’s 80th birthday! Below, performing in 1986.

 

 

 

 

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St. Denis and Radha

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Presenting a hyperbolization of categories of otherness through mapping markers of race, Orientalism, and sexuality onto the white middle-class female body, Ruth St. Denis’s Radha functions as a site of the condensation and displacement of desire.

In this work, St. Denis achieved a combination of Delsartism’s transcendent spirituality with the Oriental orgasmic in the spectacle of a goddess delirious with her own sexuality who chooses to renounce the powerful pleasure of her body for a chaste union with the transcendent.

This according to “Dancing out the difference: Cultural imperialism and Ruth St. Denis’s Radha of 1906” by Jane C. Desmond (Signs: Journal of women in culture and society XVII/1 [fall-winter 1991] pp. 28–49; reprinted in Moving history/dancing cultures: A dance history reader [Middletown: Wesleyan University press, 2001] pp. 256–270.

Above, St. Denis performing Radha in 1908; below, a documentary contextualizes the work in her career and influences.

Related post: Ted Shawn and Native American dance

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Fanny Elssler and desire

fanny elssler

When Fanny Elssler (1810–84) left the Paris Opéra to tour the U.S. between 1840 and 1842, adoring critics there were faced—apparently for the first time—with the dilemma of writing approvingly about a woman making herself an object of desire.

Recurring descriptions of her being a divinity or an enchantress evince the process of assuaging guilt over this desire, and assumptions that male dancers were homosexuals enabled the suspension of jealousy over her dancing partners.

This according to “The personification of desire: Fanny Elssler and American audiences” by Maureen Needham Costonis (Dance chronicle XII/1 [1990] pp. 47–67).

Above, an image used for her U.S. tour of Elssler performing her signature La cachucha; below, a recreation performed by Carla Fracci.

Related article: The postmodern ballerina

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Ted Shawn and Native American dance

ted shawn

Ted Shawn was the first choreographer to introduce carefully researched interpretations of Native American dance to audiences in North America, Europe, and Asia.

Beginning in the 1910s, when prominent dance critics were utterly dismissive of Native American dance, Shawn formed a high opinion of it—a view that was confirmed when he witnessed a complete Hopi ceremony in 1924.

This according to “The American Indian imagery of Ted Shawn” by Jane Sherman (Dance chronicle XII/3 [1989] pp. 366–382). Below, archival footage of some of Shawn’s work.

Related post: St. Denis and Radha

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The postmodern ballerina

Ballerina

Alternately stiff and pliable, the ballerina demonstrates that which is desired, while her partner embodies the forces that pursue, guide, and manipulate the desired object.

An understanding of the ballerina-as-phallus may allow her to reconfigure her power, so that she can sustain her charisma even as she begins to determine her own fate; it may also reclaim for ballet a sensual and even sexual potency.

This according to “The ballerina’s phallic pointe” by Susan Leigh Foster, an essay included in Corporealities: Dancing knowledge, culture, and power (London: Routledge, 1996 pp. 1–24). You can see her inimitable performance of the paper here.

Below, a day in the life of a ballerina.

Related article: Ballerinas and honeybees

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