Under the Designs of Gods: Il Guarany
and Atzimba [1]
Jaime
Aldaraca Ferrao [2]
ALDARACA, Jaime. Under the Designs of Gods: Il Guarany and Atzimba. 19&20, Rio de Janeiro, v. X,
n. 1, jan./jun. 2015. https://www.doi.org/10.52913/19e20.X1.06b
[Español]
*
* *
To Mariana Rubio de los
Santos
Overture
1.
Hado for the Greeks, fatum for the Romans; “nothing
escapes the dominion of God” for the Christians; the Wheel of Fortune or
Arcane X in the Tarot; the Masonic Grand Architect of the Universe;
luck, fate, and destiny. All of them embody the supernatural and inescapable
power which, according to belief, guides human life towards an end which was
not necessarily chosen. Deus ex machina!, oh, machine of the gods!
2.
Fate
opens the curtains for the project “Unfolding Art History in Latin America”. In
order to connect and unfold Art History in the “Non-Western Traditions”
section, the proposal hereby presented consists of the analysis of two
mid-to-late 19th-century operas, the Brazilian Il Guarany (1870) and the
Mexican Atzimba (1900).[3]
3.
My
starting point is the opera’s ephemeral nature: the inevitable confrontation with
its inexistence in today’s space and time. Another difficulty is its totality:
it includes various artistic disciplines, weaving together music (orchestra,
soloists, choir director), literature (via libretto), performing arts (acting,
ballet, dance), architecture (scenery) as well as costumes. Therefore, opera
has multiple authorship.
4.
My
intention is to address the stage performance of the operas by analysing the
series of documental and visual elements that emerged for and from its
representation: novels, letterings, scripts, reviews, pictures, photographs,
scores, articles, remains of stage sets, and so on. All of them are the sort of
fragments arising directly or tangentially from the works in question and, in
turn, reveal “in such a complex reality, brief moments of a continuum
that has lasted [...] are for us -for our gaze - truth in itself, i.e., its
trace, its poor rags: that which remains”.[4]
5.
I
hereby present the opera as a site with which part of a society identifies
itself, upon which it is reflected, and in which it is enlightened and moved in
a public and immediate way. Historicizing these fragments, these clues, these
footprints, generates the retrieval of specific moments, valuable material for
a critical reflection on art history. In this specific case, we focus on how
and why mythical indigenous figures were constructed and represented in operas
from two geographically distinct regions.[5]
First Act: From
Brazil to the (Western) World: Il Guarany
6.
Based
on the novel by José de Alencar,
O Guarani (1857), Il Guarany is an “opera ballet in four acts”
with music by Carlos Gomes and
libretto by the Italians Antonio Scalvani and Carlo D’Ormeville. The opera’s
argument changes some aspects of the novel.
7.
The
action takes place around 1560 and revolves around Cecilia (a Portuguese young
woman), who is courted by Gonzales (a Spanish adventurer) and Don Alvaro (a
Portuguese nobleman). Hunters subordinated to Don Antonio (a gentleman,
Cecilia’s father) kill a young woman of the Aimoré tribe and the natives swear
revenge. On the scene comes Pery, chief of the Guarani tribe and friend of Don
Antonio’s, who warns the Portuguese about the wrath of the Aimorés. Soon after,
the action is sharply cut, which is characteristic of the opera of this period.
Cecilia’s father offers his daughter’s hand in marriage to Don Alvaro. While
the rest of the characters enter the castle, Cecilia and Pery linger in the
premises. Sheltered by luxurious nature that exceeds the dimensions of the
castle [Figure 1], they confess a wild feeling of mutual attraction;
they fall in love with each other.
8.
In the
second act, the adventurers Gonzales, Rui-Bento, and Alonso meet in a cave.
Pery hides himself. Gonzales tells the colonizers that he knows about a rich
silver mine, and promises to share it with them if they help him to kidnap
Cecilia. Pery discovers the greed and lust of the Europeans in the plans to
betray Don Antonio. Another sharp cut. In a room, Cecilia contemplates the sky
and nature from her window [Figure 2]: “Oh!, come
è bello il ciel!...Par che natura nell’ora del silenzio, arcanamente penetri dentro l’anima”.[6]
Gonzales bursts into the room and tries to kidnap her, but our mythical Guarani
hero appears on the scene to save Cecilia’s honour and, with an accurate arrow
shot, injures Gonzales’ hand. Gonzales convinces the audience that Pery was the
intruder. Meanwhile, the Aimorés prepare to attack Don Antonio’s castle [Figure
3]. The chief harangues
the warriors, who capture the couple and start getting ready to practice
anthropophagy. Pery escapes, informs Don Antonio he has been betrayed and tries
to rescue his daughter. The Guarani confesses his love for Cecilia. In order to
free her, he swears to deny his religion and proclaims loyalty to the Western
gods. While Pery saves Cecilia, the gentleman sets fire to some gunpowder
barrels in his castle so as to kill the enemies and a thunderous blast hastens
the scene: everything turns to ruins. Starting from scratch, it is clear that there
is a predominance of nature over man-made constructions, reduced to rubble and
debris [Figure 4]. Later, in the distance, from the Aimorés camp on a
hill, Cecilia sees the catastrophic state of the castle and kneels down while
Pery helps her and points his finger up to the sky.[7]
9.
The world
premiere of the opera took place on March 19th, 1870, at La Scala, in Milan.
The legend goes that Verdi, on his way out of the presentation, would have
said: “Questo
giovane comincia lá dove
finisco io”. The Brazilian
novelist Rubem Fonseca demolished the myth:
10.
Verdi was not present at the premiere of
the opera by Carlos Gomes at La Scala and could not have said such a sentence
which, actually, was said by Rossini, referring to Bellini. Verdi only saw Il
Guarany two years later, in Ferrara, when he told the Gazzetta Ferrarese:
“I attended the opera by my colleague Gomes with great satisfaction, and I can
assure it is a refined feat, revealing the fiery soul of a true musical genius”.[8]
11.
Il
Guarany premiered at the
Lyrico Fluminense Theatre on December 2nd of that same year. It found immediate
success, and was staged worldwide: the work “was presented in the main Italian
cities [...], [in] London [...] [and] Santiago de Chile, in 1872; Buenos Aires,
in 1874; Vienna, in 1875; Brussels, Barcelona, and Montevideo, in 1876; St.
Petersburg, and Moscow, in 1879; Lisbon, in 1880 [...] and New York, in 1884”.[9] In
Mexico, headlines about the opera are found in the press as from 1881. Il
Guarany was first staged at the National Theatre around 1883, where “the
three subsequent operas of universal reputation: Don Carlos by Verdi, The
Hebrew by Appoloni, The Guarany by the South American maestro, Gomez
[sic]”[10] were premiered. The company Defossez was in charge of
the staging.
Second Act: From
Michoacán to Mexico: Atzimba
12.
With
music by Ricardo Castro and libretto by Alberto Michel, Atzimba bases
its plot on the chapter called “Villadiego” from Eduardo Ruiz’s Michoacán.
Paisajes, tradiciones y legendas (Michoacán. Landscapes, traditions, and
legends).[11] The scenario is one of the many variants of the type
of conflict referred to as “sleeping with the enemy”, the type of narrative primum
mobile of stories such as Romeo and Juliet or operas such as Aida,
by Verdi, and Norma, by Bellini. Atzimba tells the story of the
requited love between a Purepecha princess called Atzimba (sister of
Tzimtzicha, the last Purepecha Calzontzin), and Jorge de Villadiego, a Spanish
captain, around 1522.
13.
The
opera begins in the king’s palace, where General Hierepan, head of the
indigenous army, talks to the Huépac lunar priest, who laments the unexpected
presence of white men. Hierepan comments that Moctezuma, the Aztec king, is a
coward who had surrendered his command to the enemy. The general harangues his
priests and warriors to counteract the invasion by the bearded white men. In
another scene, Hierepan tells Huépac that he loves Atzimba, but he has noticed
that she is in love with the Spanish captain. Huépac swears that the white man
will be killed and offered to the moon. Later on, Jorge bursts into Atzimba’s
room and, while declaring his love to the princess, apologizes for his
recklessness. The princess gives in and falls in the arms of the Spaniard.
Noises are heard, Atzimba infers the presence of a spy and asks her lover to
flee. Huépac finds the princess and threatens her, saying he knows about her
secret affair with the enemy. Atzimba reveals her feelings for the foreigner
and her hatred towards the Tarascan warrior. Huépac insults the damsel, calling
her indecent and lustful, to which Atzimba retorts that he should not forget
his place in the hierarchy, for he is speaking to a princess. After numerous
plot twists, typical of the operatic scripts of the time, once defeated, the
Spanish captain is sacrificed. The opera ends with Atzimba, desperate with the
misfortune of her beloved, taking the dagger away from Huépac and committing
suicide. This action is an echo of the “take this dagger and kill me” from the
legend of Cuauhtémoc.
14.
Atzimba premiered on January 20th, 1900, at the Arbeu Theatre
by a zarzuela company. The review praised Castro’s and Michel’s work, but
criticized the limited performance of the company: “Great, frank, spontaneous,
huge, and noisy describe last night’s triumph achieved by the authors of Atzimba.
The enthusiasm of the public overflowed from the beginning [...] However, the
interpretation was poor [...] Luján was cold, out of tune, and didn’t know a
single word of his role [...] Parra, monstrously ignorant, and Valdivieso,
bland and lanky, had the worst performances of the evening”.[12] With
the triumph of Atzimba, critics predicted a bright future for the
musician:
15.
Castro is a musician with a great future
ahead of himself; but he needs to be saved from floxera [sic], [from the]
habits of the triumphant genius, who meets friends, wears a crossed frock coat,
gets inspired by the green muse of Musset, lets his mane grow and fattens
thanks to the influences of fermented barley [...] Castro is not one of those -
he has worked hard to present his first work, has inspired a legitimate
admiration, and certainly will continue to do so.[13]
16.
On
February 1st and April 23rd Atzimba was staged again at the
Arbeu Theatre. In order to be executed by the Italian Company
Sieni-Pizzorni-López and gain a greater international projection, the
libretto was arranged and translated into Italian. On November 10th the “final
premiere” was staged at the Principal Theatre. Despite its apparent success,
the work remained untouched for 28 years until, on September 16th, 1928,
director José F. Vasquez restaged it at the Palacio de Bellas Artes. It was
staged again on August 3rd, 1935, at the same place. Condemned to oblivion, Atzimba
was performed for the last time in 1952:
17.
one of the reasons why Atzimba was not
staged again is that the second act got lost under circumstances that remain
unknown [...] at the time, there were political reasons that motivated someone
to secure the score for themselves. At that time, Carlos Chávez was the
director of the INBA and all the music of Romanticism [...] was rejected.[14]
18.
On
February 7th, 2014, as part of the celebration of the 150th anniversary of the
birth of the author, the opera was restaged in the Ricardo Castro de Durango
Theatre.[15] The composer Arturo Márquez was in charge of orchestrating
the lost fragments and passages based on piano-vocal score with accompaniment
reductions.
Third Act:
Counterpoint to the constructs of mythical indigenous figures
19.
In the
19th century world, the civilizing function of the opera was one of its important
features; theatres and opera houses were both socialization places for those
with aristocratic pretensions and places of artistic creation where the arts
converged. Nevertheless, they also assumed a political and ideological role in
the construction of a national identity. A case in point is the Italian opera,
imposed as the favourite genre by supporters of the Risorgimento who
hawked and cheered: Viva Verdi! –an acronym of the Viva Vittorio Emmanuelle
Re D’Italia!
20.
The
American continent was no exception and, in order to achieve cohesion, a model
was required which would be convincing for most of the population: a
foundational myth persuading them of a common origin, with a common history and
a common direction, distinct from that of other geographical areas and
cultures. Whereas this quest for an identity was crystallized in Brazil in the
late fifties with José de Alencar and his O Guarani - the first novel of
an indigenous trilogy followed in the sixties by the sequels Iracema and
Ubirajara -, in Mexico, Ignacio Ramirez, the Necromancer, proposed in
the 1860s to “collect, explain, and publish all traces before the conquest of
America; national wisdom must be built on an indigenous base”.[16]
21.
Both
operas are set in the 16th century and develop their arguments at a time of
mutual recognition and collision between Europe and America. Both works revolve
around an antagonistic love affair. Although Cecilia and Pery get to stay
together and have the opportunity to build a life in the future, Pery must
first deny his gods and acknowledge Western faith: “Gl’idoli dei Guarany
rinnego; alla tua fede iniziami, prostrato al suol te n’prego”[17];
Atzimba’s and Jorge’s fate is different, their tragic outcome is death: the
princess commits suicide and the Spanish captain is sacrificed to the moon
goddess.
22.
On a
musical level, both compositions imprinted local colour to their operas. Gomes
included syncopated rhythms, counterpoints and triplets, typical of the
“modinhas” (the first genre of Brazilian popular music), for example, when the
Aimorés approach and attack the castle at the end of the second act or when a
tribal dance is performed while the Aimoré chief holds Cecilia and Pery in
captivity in the third act. Castro, in his turn, included native instruments in
the instrumentation of the Tarascan Dance and the Warrior Dance:
4 seashell horns in B flat (Bb), and teponaxtlis (wooden slit-drums).[18]
23.
On the
cover of the score of Il Guarany [Figure
5] three different layers
coexist. In the foreground, one can see the title of the opera and the name of
the author in capital letters written over bountiful nature and an awning with
the lettering “Opera Ballo in 4 atti”.
In the centre of the image, a second layer shows the opera stars strolling in
the rainforest. Their clothes reveal differences: while Pery is wearing his
bronze skin and a kind of toga over his shoulders; Cecilia, holding on to
Pery’s arm, is wearing a black long tail dress which covers most of her white
skin. Framing them, a forest of banana trees, ferns and exotic flowers. In the
background, crowning the cover,[19] a third layer figures a peak that resembles the Dedo
de Deus (God’s Finger) rock formation in the Serra dos Órgãos National Park. Both the libretto by
Scalvani and D’Ormeville and the designs of the sets by Carlo Ferrario [Figure
1, Figure 3 and Figure 4], privilege nature over man-made constructions:
opulent trees, luscious plants and paradisiacal landscapes surpass buildings
and ruins in size and prominence. In the specific case of interiors, for
instance, in Cecilia’s room [Figure 2][20],
despite not being present in the set, the sky and landscape are cited and
praised by the leading role, a distinctive feature of the literature of
Romanticism. The front cover of Il Guarany could represent the end of
the first act, when Cecilia and Pery confess mutual love.
24.
On the
front cover of the music score for Atzimba [Figure 6][21], grey
stone ruins featuring a red decorative border with white fretwork that
resembles Mitla designs frame some information about the score, with the title
of the work crowning the centre. These elements are in front of a second layer
that figures a lake, probably Lake Pátzcuaro.[22] On
the front cover of Atzimba, which somehow resembles the frontispiece of Mexico
a través de los siglos (Mexico throughout the centuries), the ruins
constitute the main protagonist of the image, as opposed to the exuberant
nature that figures on the cover of Il Guarany, alluding to a contrast:
different stages of cultural development. While the Guarani and Aimoré indians
are more connected with nature, the Purepechas relate to cities where they live
and on which they depend. This characteristic was also reflected in the two
approaches to solving the stage design[23]: as
previously mentioned, in the watercolours by Ferrario for Il Guarany,
the fertile nature overshadows the buildings. In contrast, in Atzimba’s
stage decors, authored by a Mr. Méndez [Figure
7], a heterogeneous
architecture prevails and stands out. We can see columns modelled after the
second body of the base of the monument to Cuauhtemoc, by the engineer
Francisco M. Jiménez [Figure 8]. Also, there is a throne on the stage [Figure
9], figuring a synthesis
of Western and non-Western elements: a mix of a canopied throne with a tepotzoicpalli[24]
attached to it. The scenography may have been inspired by the painting El
descubrimiento del pulque (The discovery of the pulque, 1869) [Figure
10], since it also figures
a cross-shaped ornament and a similar decoration on the canopy. Likewise, in
the painting by Isidro Martinez, Los informantes de Moctezuma
(Moctezuma’s informants, 1895) [Figure 11], an Atlantean column in the background bears a strong
resemblance to Mr. Méndez’s proposal for interior spaces.
25.
The
operas in question display two different approaches to dressing the indigenous
characters. In the various representations in Il Guarany, a prevailing
feature is the nude torso - their only ornaments were necklaces, a feathered
headdress and a wrap skirt. Even though the costume of Pery, represented by
tenor Ludovico Giraud in 1880 [Figure 12], is made up of a wrap skirt that goes below the knees
and a long-sleeved top and gloves, the fabric of the top simulates the
Guarani’s tanned skin. Therefore, the scanty clothing of the indigenous
characters ranges from a skirt to a robe. This feature becomes a constant
presence in future representations [Figure 13, Figure 14 and Figure 15]. The creation of this imaginary Brazilian indian,
almost naked, is based on the paintings A primeira missa no Brasil (The
First Mass in Brazil, 1860) [Figure 16] and
Moema (1866) [Figure 17],
by Victor
Meirelles; Iracema (1881) [Figure 18], by
José Maria
de Medeiros; and O úlimo
Tamoio (The Last Tamoio, 1883) [Figure 19],
by Rodolfo
Amoedo.[25] In Atzimba,
in contrast, a different way of representing their clothing is proposed: the
body of the warrior Hierepan is covered by a robe and a cloak [Figure
20]. It makes a blatant
reference to Moctezuma [Figure 21], by the sculptor Manuel Vilar. The higher degree of
nudity can be interpreted as being in tune with the notion of wildness; hence,
this concept is of no effect in Atzimba’s indian.
26.
In short,
two ways of conceiving and appropriating the indigenous people are observed. In
both of them, to think, build and represent the indigenous people was a task
delegated to the Creoles. The Brazilian case proposes a whole system of
representations ranging from the natural to the noble savage who, once having
gone through religious conversion, lays the roots of the nation.[26] This
view is crystallized in the backdrop of the Municipal Theatre of Rio de Janeiro
[Figure 22],
in which the painter Eliseu
Visconti places Gomes, Alencar
and even Pery among the constellation of personalities of Western history that
share the canvas with 19th century thinkers. However, we must not forget that
in order to be an active part in this process, O Guarani had to pass
through the sieve of Western morality. Furthermore, the future fruit of
Cecilia’s womb would be “whitened” by means of its mother tongue, Portuguese.
The Mexican case is different: it is based on a chapter of their regional
history, the main characters die and for many years the opera is buried in
oblivion. The way the argument unravels seems to suggest the tragedy of
miscegenation and the rejection of all things Spanish.[27] With
the same content and set in the same geographical area, ten years after the
premiere of Atzimba emerges La Leyenda de los volcanes (The
legend of the volcanoes) by Saturnino Herran [Figure
23]: a pictorial narrative
that shows the love between a “white princess” and an “indigenous prince”. As
in Atzimba, the outcome is fatal. The indigenous theme and the
miscegenation, accepted at that time, were passed through a decadent fin de
siècle filter, in which love affairs and eroticism are ill-fated, charged
with guilt, joyless: erotic freedom was punished with fruitless love.
27.
Although
the two operas construct an image of the mythical indian, they were conceived
at different times: while the love affair of Il Guarany is watered by
romantic literature, Atzimba’s
tragic affair is forged in Symbolism, in the union of Eros and Thanatos. Both
operas propose two decorous outcomes for forbidden love: while in the Brazilian
opera purification is carried out through whitening and Westernization, in the
Mexican one, it was achieved through the death of the main characters. At the
end of the day, both in Il Guarany and in Atzimba, a divine
design unfolds in both arguments: while the Guarani is under the command of
Christian gods, Atzimba’s
lovers subject themselves to the Purepecha divinity. Fatum Fatis ego perea:
may fate take its course even though I will perish.
References
BIART, Lucien. La princesse Atzimba et le
capitaine Villadiégo. Revue des Deux Mondes, tomo 117.
CARMONA, Gloria. Álbum de Ricardo Castro.
Investigación iconográfica y documental. México: CONACULTA, 2009, p. 147.
DIDI-HUBERMAN, Georges. Imágenes pese a todo.
Memoria Visual del Holocausto. Barcelona: Paidós, 2004.
FLORESCANO, Enrique (coord.). Espejo
mexicano. México: CONACULTA/FCE, 2002.
FONSECA, Rubem. El salvaje de la ópera.
México: Cal y arena, 2009.
GIRON, Nicole. La idea de cultura nacional en
el siglo XIX: Altamirano y Ramírez. In: AGUILAR CAMIN, Héctor et al. En torno a la
cultura nacional. México: Instituto Nacional Indigenista, 1976.
GRUZINSKI, Serge; ZÁRATE, Verónica. Ópera,
imaginación y sociedad. México y Brasil, siglo XIX. Historias conectadas:
Ildegonda de Melesio Morales e Il Guarany de Carlos Gomes. Historia Mexicana,
vol. LVIII, núm. 2, oct-dic, México: COLMEX, 2008.
PIÑÓN, Alida. El
Universal, May 30th , 2013. On-line version in: <http://www.eluniversal.com.mx/cultura/71919.html>,
last seen in September 18th, 2013.
El País, January 21st, 1900.
La Patria, January 23rd, 1900.
Monitor
republicano, Distrito
Federal, October 8th, 1882.
English translation by Elena O´Neill
______________________________
[1] I would like to
publicly acknowledge the teachers and fellow-collegues of the Getty project Unfolding
Art History in Latin America, “Non-Western Traditions” section, specially
the researchers Fausto Ramirez, Laura Malosetti, Hugo Arciniega, Deborah
Dorotinsky, Roberto Conduru, María José Esparza, Elaine Dias, and Consuelo Carredano.
Their comments, contributions, analyses and suggestions enriched my perspective
and helped me turn this paper into a respectable work. To all of you: thank you
very much!
[2] UNAM,
Facultad de Filosofía y Letras, IIE.
[3] Although the
time-lapse between the two releases is 30 years, the selection was made on
purpose. Both operas shared two characteristics: indigenous themes and a love
story concerning otherness. Thus, I discarded the comparison with Guatimotzin
(1871) by Aniceto Ortega and El reypoeta (1901) by Gustavo Campa.
The case of Ecuador’s opera Cumandá, by Luis Humberto Salgado, based on
the novel by Juan León Mera (1879), shares the characteristics of love story
and indigenous theme, however its premiere was in 1940. For the same reason, I
excluded the poem Tabaré (1888) of the Uruguayan writer Juan Zorrilla de
San Martín, which has as its theme the love affair of the Indian Tabaré and the
Spanish woman Blanca in the context of the war between Charrúas and Spaniards
in the 16th century. Up to the second half of the 20th century, the work of the
Uruguayan poet generated five operatic versions (the adaptations of Alfonso
Broqua, Arturo Cosgaya, Heliodoro Oseguera, Tomás Luis Alfredo Breton and
Schiuma).
[4] DIDI-HUBERMAN, Georges.
Imágenes pese a todo. Memoria Visual del Holocausto. Barcelona:
Paidós, 2004, p. 65.
[5] Warning: I do not
intend to make a musicological study, but only to sketch some lines so as to
"unfold Art History”.
[6] “Oh! What a beautiful
sky! It seems that in moments of silence, nature mysteriously penetrates the
soul” [From the Spanish translation by Jaime AldaracaFerrao]
[7] The opera’s authors
took the freedom to change the ending of Alencar's work. While the novel's
denouement consists in a palm tree that disappears in the horizon due to the
water that destroys everything, and Cecilia’s promise to meet Pery again in
heaven, in the afterlife, the open ending of the opera allows the main
characters to build a future in the world of the living, here and now.
[8] FONSECA, Rubem. El salvaje de la ópera. México: Cal y arena, 2009,
p. 107.
[9]GRUZINSKI, Serge; ZÁRATE, Verónica. Ópera, imaginación y sociedad. México y
Brasil, siglo XIX. Historias conectadas: Ildegonda de Melesio Morales e Il
Guarany de Carlos Gomes. In: Historia Mexicana, vol. LVIII, núm.
2, oct-dic, México: COLMEX, 2008, p. 818.
[10] Monitor republicano, Distrito Federal,
08-09-1882, p. 3.
[11] I
would like to highlight the “Biart-Ruiz controversy”: towards 1893 (two years
after Ruiz’s publication), “La princesseAtzimba et le capitaine Villadiégo” was
published in the Revue des Deux Mondes (vol. 117), work signed by the
Frenchman Lucien Biart who, although making reference to Ruiz, moves between plagiarism and an almost identical phrasing.
[12] El País, January 21st, 1900, p. 2.
[13] La Patria, January 23, 1900, p.1.
[14] PIÑÓN, Alida. El
Universal, May 30th, 2013. On-line version available at: <http://www.eluniversal.com.mx/cultura/71919.html>.
Accessed on September 18th, 2013.
[15] On April 10th and
April 13th 2014, the staging of Atzimba returns to the Palacio de Bellas
Artes. I had the opportunity to attend the presentation on Sunday 13th and I
consider its staging very unfortunate: the costumes for the Michoacan Indians
were more like the Sufis’, the scenery of the pyramids resembled vol-au-vents,
unjustified nudes appeared and during the instrumental interlude, an arbitrary
and peep-show choreography of Atzimba and her ladies was exhibited which, in
addition to being indecorous, lacked any sense. Perhaps this last judgment
sounds morally shallow; however, until today I cannot explain the reason for
choreographing the company’s ladies as pole dancers.
[16] FLORESCANO, Enrique (coord.). Espejo mexicano. México:
CONACULTA/FCE, 2002, p. 37, apud GIRON,
Nicole. “La idea de cultura nacional en el siglo XIX: Altamirano y
Ramírez”. In: AGUILAR CAMIN, Héctor et al. En torno a la
cultura nacional. México: Instituto Nacional Indigenista,
1976, pp. 51-83.
[17] “To the idols of the
Guaranis I renounce; to your faith initiate me, prostrated on the floor I beg
you”. Third scene, Fourth Act. For the complete text in Italian, see www.librettidopera.it
[18] CARMONA, Gloria. Álbum de Ricardo Castro. Investigación iconográfica
y documental. México: CONACULTA, 2009, p. 147.
[19] It is not unreasonable
to think that the peak in the background is the Dedo de Deus (God's
Finger), considering that in the final scene of Il Guarany, the notes on
the script mention that Pery addita il cielo, points to the sky.
[20] I consider relevant to point out other “Non-Western” elements in the
watercolors for the sets of Il Guarany. Carlo Ferrario solved Cecilia’s
room by resorting to a set of exotica: a Moorish coffered ceiling, geometric
designs and stylized canopy columns that are strongly reminiscent of
Neoegiptian decorations. This “search for the otherness” in the opera is also
crystallized in Verdi’s Aida, opera premiered a year after the Il
Guarany (1871), recreating the plot in Ancient Egypt.
[21] The cover corresponds
to the piano reduction of the “Lyrical drama in three acts”, which is located
in the reserve of the library of the National School of Music, UNAM. It should
be noted that the document itself does not qualify Castro’s musical work as
opera.
[22] This graphic
composition principle is found throughout the 19th century. An example is the
frontispiece of the work of Casimiro Castro, Mexico y sus alrededores,
in which we find a trail surrounded by nature. Unlike the one in Mexico y
sus alrededores, Atzimba’s
trail is shifted to the right.
[23] It is relevant to
point out to the reader the spatial differences between the two theaters where
the premieres took place: the dimensions of La Scala in Milan exceed by far the
meager stage of the Arbeu Theatre.
[24] The tepotzoicpalli
was a seat made with woven sedges with a high backrest and covered with jaguar skins.
It was intended only for the leaders and was a symbol of power of the tlatoani.
[25] It is pertinent to
mention that the foundation of the iconography of an almost-naked-indian is
located in the representations of Theodor De Bry and the allegory of America
by Ripa. Despite the temporal distance, the constant per secula
seculorum is the emphasis on an unblemished nature.
[26] In relation to this,
Dr. Elaine Dias commented that the Brazilian Empire gave the indigenous peoples
an extreme importance during the 1860s and 1870s, when the gaze was diverted
towards the war against Paraguay.
[27] As well as the tragedy
of miscegenation and whitening-Westernization there exists another condition
born out of the clash between America and Europe, “the malaise”. In the 19th
century history and arts of the River Plate, “the malaise of miscegenation” is
embodied in Lucia Miranda, “la cautiva”,
who was held captive by wild indigenous people. In the Argentine case, studied
by Laura Malosetti and Cristina Iglesia, the indigenous people are deprived of
nobility and stigmatized as evil and negative, which justifies their
extermination.