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Theater and (trans)gender in contemporary Brazil

During the 2000s, various minoritized groups in Brazil achieved unprecedented levels of self-representation and political visibility, attracting increasing attention from mainstream society. Nevertheless, legal recognition of transgender identities remains constrained. In Brazil, transgender individuals can only obtain official recognition of their gender identity upon reaching the age of 18. Moreover, despite the diversity of transgender experiences and identities present in everyday life, state institutions and public policies continue to rely largely on the concept of transsexuality. This framework, inherited from the previous century, tends to define a legitimate transgender person as someone who has undergone–or intends to undergo–some form of bodily modification. Some contemporary works in Brazilian teatra address these issues and the challenges faced by transgender people in everyday life.

Ofélia, a travesti gorda (Ophelia, the fat transsexual, 2018) presents a transgender reinterpretation of Shakespeare’s Ophelia. Through the protagonist’s journey, the play explores how a sense of belonging and self-recognition emerges for a transgender person within a society structured by exclusionary norms. Fat trans individuals experience a form of double marginalization, confronting both cisnormative expectations and dominant ideals of thinness. In this context, the play challenges conventional assumptions about who is entitled to embody certain identities and roles. A thin cisgender boy, for instance, is portrayed as fundamentally unsuited to the role of Ophelia–not only within the fictional universe of the play but also in relation to its broader social commentary. The work advances a radical critique of cisnormativity, framing it as a mechanism of coloniality that regulates bodies, identities, and social belonging. Through a narrative of self-discovery, the dramaturgy traces the social construction of gender while drawing explicit connections between the protagonist’s gender transition and the pressures imposed by beauty standards that privilege thinness.

The Brazilian artist and philosopher Magô Tonhon performs as Ophelia in Ofélia, a travesti gorda. Photo courtesy of Lenise Pinheiro.

Another example is As 3 uiaras de SP City, a play written by trans playwright Ave Terrena Alves and performed by trans actresses Verónica Valenttino and Danna Lisboa. The work stages the struggle for civil rights by proposing a reinterpretation of the past through the lens of issues that continue to affect trans people in contemporary Brazil. Alves suggests that historical forms of exclusion and violence persist in the present, and that meaningful social transformation depends on confronting these enduring legacies. In doing so, As 3 uiaras exposes the racist social structures that sustain the oppressive logic of transphobia, revealing what may be understood as an ethno-cis-centric order. This configuration can be seen as a direct consequence of the colonial foundations of cisnormativity.

Verónica Valenttino performs in As 3 uiaras de SP City. Photograph courtesy of Renato Mangolin.

The play also invites reflection on the relationship of Christianity and colonialism in Brazil, highlighting how Christian institutions and discourses have historically functioned as mechanisms of domination and social control. This critique is not unique to Alves’s work; the impact of Christian colonialism on Brazilian society has become a recurring theme in the artistic production of prominent Afro-Brazilian trans artists, including Ventura Profana, Castiel Vitorino Brasileiro, Alice Guél, and Linn da Quebrada. Through their diverse practices, these artists examine the intersections of race, gender, religion, and coloniality, contributing to broader critiques of normative structures in Brazilian societies.

This according to “Gender in danger: Transdanger people in performing arts in Brazil” by Dodi T.B. Leal (Theatre research international 46/3 [2021] 398–406; RILM Abstracts of Music Literature, 2021-12171).

The first image in the post is of the singer and actor Danna Lisboa, performing in As 3 uiaras de SP City. Photo courtesy of Renato Mangolin.

Related Bibliolore posts:

https://bibliolore.org/2021/12/23/queer-musicology-an-annotated-bibliography/

https://bibliolore.org/2024/05/07/laura-jane-grace-sings-the-gender-dysphoria-blues/

https://bibliolore.org/2017/07/03/the-dancing-queens-of-mumbai/

https://bibliolore.org/2024/06/14/microaggressions-and-mental-health-risks-faced-by-lgbtq-music-teachers/

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Filed under Black studies, Dramatic arts, Gender and sexuality, Performers, Politics, South America

The Orpheus theme in opera

The Orpheus saga marked the birth of a new operatic genre and became a model for significant compositional reform. Raniero de Calzabigi, librettist for Christoph Willibald Gluck, stripped the myth to its essential narrative, discarding subplots and intrigues. This shift redirected opera from opera seria toward azione teatrale, emphasizing theatrical action and emotional immediacy. Gluck reflected this evolution by largely abandoning the elaborate arias and coloratura typical of opera seria, favoring instead simple melodies, choral passages, and accompanied recitatives. In 1774, Gluck substantially revised the work for its Paris debut–particularly the recitatives–infusing it with heightened drama and aligning it more closely with the tragédie lyrique tradition of French opera. Later, in 1791, Joseph Haydn’s final opera, L’anima del filosofo ossia Orfeo ed Euridice, offered a humanist interpretation of the myth. Here, Orpheus emerged as a philosophical figure, resonating with Enlightenment ideals.

Poster promoting Jacques Offenbach’s Orphée aux enfers.

By the 19th century, interest in Orpheus-themed operas had waned, giving way to a broader exploration of the myth across other musical forms such as symphonies, cantatas, and operettas. As early as 1689, an Orpheus parody appeared, and by the late 18th and 19th centuries, additional satirical operettas followed. The most renowned of these is Jacques Offenbach’s Orphée aux enfers (1858), which helped inaugurate the French operetta tradition. In the 20th century, opera composers rediscovered the Orpheus myth with renewed interest. Darius Milhaud’s Les Malheurs d’Orphée (1926), a deliberate break from grand Romantic opera, sets the myth in a pastoral landscape, portraying Orpheus as a humble farmer and miraculous healer who is tragically powerless to save his wife Eurydice from a mysterious illness. This evolving view of Orpheus–as an allegory for the artist–had gained prominence since the late 19th century and is echoed in Oskar Kokoschka and Ernst Křenek’s 1926 play Orpheus and Eurydice. Here, the myth becomes a metaphor not only for the struggle between the sexes–Eurydice, now allied with Hades, refuses to return to Orpheus and ultimately kills him to reclaim her autonomy–but also for the artist’s torment in striving to hold on to their creative muse.

This according to the entry on Orpheus by Britta Schilling-Wang in MGG Online.

A scene from Orpheus in der Unterwelt (based on the operetta by Jacques Offenbach) directed by Spymonkey, the U.K.’s leading company for physical comedy. In this version, Orpheus is a bored music teacher and his wife Eurydice is constantly annoyed by him.

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Filed under Dramatic arts, Literature, Opera, Reception

Montréal’s rich musical and intellectual life

As the capital of Québec, Montréal is home to around 40% of the province’s population—approximately 2 million people, as of 2021. The city was originally settled by the Iroquois along the Saint Lawrence River before being established as Ville-Marie in 1642 by Catholic missionaries. Nearly a century earlier, in 1535, Jacques Cartier documented his visit to the Indigenous village of Hochelaga, a thriving community of around 1,500 inhabitants at the foot of Mount Royal. However, by the time the missionaries arrived, no trace of Hochelaga remained. Montréal’s location, at the confluence of the Saint Lawrence and Outaouais Rivers in southwestern Québec, was ideal for settlement due to its access to natural resources.

Aerial view of Montréal in 1930. Photo courtesy of Archives de la Ville de Montréal.

Montréal’s Jacques Cartier Square, circa 1900. Photo courtesy of the Library of Congress.
Cartier Square today. Photo credit: Taylor McIntyre

By the late 18th century, Montréal’s cultural landscape had begun to flourish with the construction of theaters, organized tours, and a growing concert-going audience. In 1789, composer and poet Joseph Quesnel, along with painter Louis Dulongpré, established the Théâtre de Société, where Quesnel premiered Colas et Colinette, recognized as the first Canadian opera, in 1790. The city’s theatrical development continued in 1825 with the opening of the Théâtre Royal, located on the site of today’s Marché Bonsecours, which attracted talented singers from Europe and the United States.

Since the 19th century, Montréal’s vibrant musical scene has thrived through clubs and organizations dedicated to enriching public performances. The Ladies’ Morning Musical Club, established in 1892, welcomed legendary performers such as Vladimir Horowitz, Arthur Rubinstein, Glenn Gould, Isaac Stern, Jean-Pierre Rampal, and Pierrette Alarie. In 1919, Elizabeth Griswold Waycott founded the Delphic Study Club, which hosted an annual music week from 1923 to 1937, featuring free concerts in theaters, shops, schools, churches, and other public spaces. Another significant contribution came in 1948 with the founding of Société Pro Musica by Gertrude Constant Gendreau, known for its diverse programming of local and international musicians.

Ernest Lavigne and his Orchestra, Sohmer Park, Montreal.

Beginning in 1979, the Prix Gertrude Gendreau has recognized outstanding Montréal students, while several major music institutions have made the city their home–including Youth and Music Canada (since 1949), the Canadian Music Center’s Quebec branch (since 1973), the Quebec Music Council (since 1987), and the World Musicians’ Centre (since 2017). From 1965 to 1980, the Montréal International Music Competition awarded a special prize for the best interpretation of a compulsory piece composed by a Canadian artist.  

The Bibliothèque et Archives nationales du Québec (Quebec National Library and Archives) in Montréal.

Montréal has hosted major international events, including the 1967 World’s Fair (Expo 67) and the 1976 Summer Olympics, further cementing its reputation as a global cultural hub. Today, the city is home to four universities and numerous research centers, as well as key institutions like the Bibliothèque et Archives nationales du Québec (Quebec National Library and Archives) and the Radio-Canada Museum. Montreal’s rich arts scene includes a network of cultural centers, theaters, event spaces, and museums. The city also boasts two symphony orchestras and a prestigious opera house, reinforcing its status as a thriving center for artistic and intellectual life.

This according to MGG Online’s featured article of the month by Ariane Couture, entitled Montréal.

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Filed under Geography, Musicology, North America, Opera, Performers