Paula Rego and Edvard Munch: Dance

Today I present two paintings on a theme that has inspired two of my favourite painters: Paula Rego and Edvard Munch.

The theme is “Dance”. The idea came to me after I visited Munch’s “Dance of Life” in the Oslo National Gallery.

I will present each painting first, and then attempt to compare and contrast them.

Paula Rego’s: “The Dance” 1988

Rego was born in Lisbon, Portugal, in 1935. Today she lives in London, and she continues to paint.

Paula Rego: The Dance
Paula Rego: The Dance. Tate Gallery, London

Paula Rego painted her “Dance” in 1988., after her husband Victor died, of multiple sclerosis.

It is a large painting, 2126 x 2740 mm.

Tate Gallery of London acquired the painting in 1989.

Paula Rego: Drawing for 'The Dance' 1988
Paula Rego: Drawing for ‘The Dance’ 1988

The painter had prepared eleven drawings for the composition.

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Paula Rego: The Dance. Tate Gallery, London (detail)

When looking at the painting, at first one notices the female figure on the left. She is out of proportion with the rest of the people on the painting.

A young woman who appears to be and at the same time not be in the dance. Pensive, ambivalent, awkward as she does not belong.

Paula Rego: The Dance. Tate Gallery, London (detail)
Paula Rego: The Dance. Tate Gallery, London (detail)

Then the spectator’s gaze turns to the trio of women who form a circle.

A girl, in the middle of the circle drwas the attention of a young woman, most likely her mother, and an older woman, most likely her grandmother.

The trio exhumes strength and joy.

Paula Rego: The Dance. Tate Gallery, London (detail)
Paula Rego: The Dance. Tate Gallery, London (detail)

The couple at the centre of the painting is happy. They are young, appear to be in love, and enjoy life.

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Paula Rego: The Dance. Tate Gallery, London (detail)

Finally, there is another couple, also enjoying their dance, but their anticipation is clear in their movement. The woman is pregnant, so it is not just a couple, it is the couple and the fetus in the womb.

Having “seen” all the dancers, let us now return to the woman on the left. Could it be that it is Rego looking at the stages of her life? Or of a woman’s life? If this is the case, what she sees does not fill her with joy. At best she is contemplative.

Edvard Munch: “Dance of Life” 1899-1900

Edvard Munch: Dance of Life, 1899-1900. National Gallery, Oslo.
Edvard Munch: Dance of Life, 1899-1900. National Gallery, Oslo.

Edvard Munch painted the “Dance of Life” at the turn of the 19th century (1899-1900). It is part of a series of paintings he created, called “The Frieze of Life”.

munch_dance11

In a framework provided by a moonlit summer night, Munch included in the painting the three stages of a woman’s life.

munch_dance2
Edvard Munch: Dance of Life, 1899-1900. National Gallery, Oslo. (detail)

On the left a young woman reaches for a flower. She is dressed in a yellow white dress, seems to be smiling, and does not really care for the dance as such.

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Edvard Munch: Dance of Life, 1899-1900. National Gallery, Oslo. (detail)

At the right, a woman dressed in black appears to be contemplating. She is sad, her gaze is heavy, she almost looks down. Her body is “frozen”, there is not even a hint of motion. This woman is so tired, so exhausted, that she does not have the emotional energy to be desperate. She has gone beyond desperation, to a state of nothingness. Which anticipates death.

munch_dance4
Edvard Munch: Dance of Life, 1899-1900. National Gallery, Oslo. (detail)

In the middle a woman in full bloom dances with her partner. She is dressed in red, and looks at her partner, who looks back at her. They both look young. There is some tension between them. This is not a care free dance, it is a dance that reveals or suspects the eternal conflict of the sexes.

Edvard Munch: Study for the Dance of Life 1899
Edvard Munch: Study for the Dance of Life 1899

Comparing and contrasting the paintings

The paintings have some features in common.

To begin with, they are paintings about women. Forget that there are men shown, they exist only because the women are there. The presence of men is “derived” from the presence of the women.

Another similarity, is that both paintings depict people dancing in a moonlit summer night.

A third similarity is that the paintings do not depict a large group of people intermingling, but discrete groups, couples, solitary figures. The discrete units of the painting are alone and at the same time they part of the painting.

Edvard Munch painting
Edvard Munch painting

Let us now consider some differences.

First of all, the style of the painters is distinctly different. Rego draws and then adds color. Munch does not draw, he just paints.

Then we have a difference of perspective.

Munch was a man, and a man whose relationships with women gave him a lot of problems, to say the least. His painting is a bleak one. There is a dark determinacy looming over the lives of the women depicted. The care free state of the young woman on the left will be succeeded by the erotic tension and battles of the couple in the middle, ending with the emptiness of the woman in black. The painting is “closed”, there is no way out.

Paula Rego
Paula Rego

Rego on the other hand is not exactly delirious with joy, but her picture is a tribute to the strength of women, and their way of making it through life. Making it may not be wonderful may not be easy, but Rego’s women are tough and robust and they make it, no matter what. It is their consitution, and also their relationships. In my mind the key to Rego’s painting is the cicrle of the girl, her mother and the grandmother. This is the bedrock of the family, and the bedrock of society. In this sense, Rego’s painting is “open”.  There will be problems, there will be pain, there will be death, but there will also be life.

 

 

 

 

 

Butoh Dance: "Not thinking, only soul"

As a tribute to Japan, which is in the middle of a huge disaster, today I present butoh dance.

Butoh loosely translated means stomp dance, or earth dance.

Bu = dance, toh = stomp

Kazuo Ohno

Its founders were a young rebellious modern dancer named Tatsumi Hijikata (1928 -1986), and his partner Kazuo Ohno (1906 – 2010).

“The best thing someone can say to me is that while watching my performance they began to cry. It is not important to understand what I am doing; perhaps it is better if they don’t understand, but just respond to the dance.” -Kazuo Ohno


As Don McLeod observes, Hijikata believed that by distorting the body, and by moving slowly on bent legs he could get away from the traditional idea of the beautiful body, and return to a more organic natural beauty. The beauty of an old woman bent against a sharp wind, as she struggles home with a basket of rice on her back. Or the beauty of a lone child splashing about in a mud puddle – this was the natural movement Hijikata wanted to explore. Hijikata grew up in the harsh climate of Northern Japan in an area known as Tohoku. The grown-ups he watched worked long hours in the rice fields, and as a result, their bodies were often bent and twisted from the ravages of the physical labor.

These were the bodies that resonated with Hijikata. Not the “perfect” upright bodies of western dance, or the consciously controlled movements of Noh and Kabuki. He sought a truthful, ritualistic and primal earthdance. One that allowed the performer to make discoveries as she/he created/was created by the dance.

If you like the dance you saw in the clip above, you can investigate further in the page of Greylodge podcasting.

In the Guardian’s obituary to Kazuo Ohno, Antony Hegarty notes:

“In 1938, Ohno had been drafted into the Japanese army as an intelligence officer. He spent nine years in China and New Guinea, and was held for two years as a prisoner of war. Ohno presented his first solo performance, Jellyfish Dance, in Tokyo in 1949. The performance was thought to be a meditation on the burials at sea that he had observed on board a vessel bearing captives to be repatriated to Japan. The young artist Tatsumi Hijikata was hypnotised by Ohno’s performance that night, and their destinies became entwined. With Ohno as his muse, Hijikata spent the next several years developing Ankoku Butoh-ha – “the dance of utter darkness”.

Using memories of maternal love and the archetype of the divine child as the basis for much of his tender expression, Ohno frequently reduced his audience to tears. Traversing the stage in a hypnotic reverie, he would gesture skyward with his long, curling hands. He was a masterful and exacting improviser, and performed in schools, gardens and hospitals, as well as avant-garde institutions around the world.”

Ohno’s stage career lasted more than five decades after an unusually late start: His first performance was in 1949 when he was 43. His most acclaimed work was a 1977 homage to noted flamenco dancer Antonia Merc called Admiring La Argentina – he was inspired to begin his own dance training after seeing a Merc performance in Tokyo in 1929.

 

Ohno’s other best-known works are My Mother (1981), a solo honouring his mother and their relationship, and The Dead Sea(1985), which, as its title suggests, is a meditation on death and spirituality. Two other significant works, Flowers-Birds-Wind-Moon (1990) and Water Lilies (1987), were inspired by Ohno’s travels to Italy.

Sankai Juku is a Tokyo-based butoh group. Back in October they performed in Chicago Ushio Amagatsu’s signature work Hibiki: Resonance from Far Away. Here is an excerpt of a review:

“…. and the experience was unsettling, maddening, hypnotic and beautiful. I realize that’s a wide range of descriptors, but it’s true. The ghost-white, bald male dancers weaved around a stage dusted in fine sand, while shallow glass bowls resembling giant contact lenses collected water dripping slowly from urns above. An eclectic score — flipping from simple, repetitive piano cords and wind chimes to distressing electronic landscapes — set the eerie and unsettling tone. We were transported from birth, to life, to death, and ultimately: rebirth.”

I owe the discovery of butoh to “Cherry Blossoms”, a film by Doris Dorrie. Try to see it, it is worth it!

In the movie the butoh dance is set in the context of the blossoming cherries. A homeless street performer induces a middle aged German man to the meaning of butoh.

Beheading of St John the Baptist – Ο αποκεφαλισμος του Βαπτιστη Ιωαννη

The itinerant John the Baptist has baptized Christ. In the Gospels, John announces the coming of Jesus and is therefore considered the “forerunner”. He died a cruel death by beheading. One of the variants of the story is that his death was the result of the wish of Herod’s stepdaughter, Salome.

There have been many renderings of the beheading of St John the Baptist by Salome.

In my view the best is the interpretation by the sublime brush of Caravaggio.

Salome looks away, although she is carrying the tray with the motionless head. The sword-man contemplates the fate of humans, while the servant observes in silence. This is a silent motionless picture full of tension.

There have also been a few “staged” photos. Frantisek Dritkol’s black and white photo shows an ecstatic Salome, delirious with joy, holding the head to her chest.

Finally, in prints Aubrey Beardsley’s depiction is minimal, but in my view highly effective.

Umayyad Mosque in Damascus Syria, built on the Christian Basilica dedicated to St John the Baptist, is one of the places claiming to have St John’s head.

Umayyad Mosque: St John's Shrine

The mosque holds a shrine which still today may contain the head of John the Baptist(Yahya), honored as a prophet by both Christians and Muslims alike. (Source wikipedia).

There is no better end to such a quick tour of the macabre end to the story, than Salome’s dance as interpreted by Karita Mattila. to the music of Richard Strauss’s opera “Salome”.

The opera is based on a the Oscar Wilde’s play “Salome”.

“In Salome, Oscar Wilde expresses a dangerous relationship between sight and sexual desire that leads to death.  The play depicts a night in a royal court on which Herod, the Tetrarch of Judea, and his wife, Herodias, hold a dinner party for some Jewish officials.  Herodias’s daughter Salome leaves the party and occupies the terrace, where she attracts the gaze of other male characters, while she herself becomes attracted to the prophet, Iokanaan.  Her carnal desire for Iokanaan leads to his beheading, an act that brings her sexual gratification and leads her to kiss the lips of his severed head.  Similarly, Herod comes to desire his step-daughter Salome, and, after persuading her to dance a highly sexualized dance, he is disgusted when she kisses Iokanaan’s lips and orders his soldiers to kill her.”

More on the play in the excellent article by Leland Tabares, which is the source of the above summary.

Birgit Nilsson as Salome

“A scherzo with a fatal conclusion” was Richard Strauss’ own tongue-in-cheek description of Salome. Upon hearing the freshly composed score played at the keyboard, his father—a famous musician himself—declared that it conjured the feeling of countless bugs crawling inside his pants. (From Washington National Opera’s feature article on Salome).