Arts feature

When the Japanese conductor Masaaki Suzuki leads his forces in a performance of a Bach cantata, does he worry that the non-Christians in his audience will face the fires of Hell? That seems a bizarre question to ask any conductor of Bach’s music, especially one from Japan, where only one per cent of the population is Christian. But when I met Suzuki in Copenhagen last Friday I asked it, because the 61-year-old founder of the Bach Collegium Japan (BCJ) is part of that one per cent. He’s an Evangelical Protestant, like Johann Sebastian Bach himself. Indeed, he adheres to an even fiercer interpretation of the Bible than the cantor of St Thomas’s.

Religion remains a surprisingly popular subject for plays. It’s partly because there’s already a core of theatricality there, in the rituals, the dressing-up and the little shibboleths of piety. In one way or another, religion involves performing. And religion plays the role of Hogwarts in Harry Potter — an enclosed world, a game with rules. We know how a priest is meant to behave, so we can more quickly engage with a story about his or her struggles. Also, of course, big issues of moral principle and human frailty are close to the surface. But does theatre treat this subject with respect? Or does it tend to sneer at religion, to reinforce a largely secular audience’s prejudices?

‘I like ordinary people,’ says the extraordinary photographer Martin Parr, pushing a few high-concept smoked sprats around his plate at St John, the Smithfield restaurant. Parr is Britain’s best-known photographer, but he is no acolyte of celebrity. Like the Italian anti-designers, his Seventies contemporaries who wanted to dull the sheen of modernism by elevating the mundane (or valorising crap, as I would put it), he is a devotee of the ordinary. But is he celebrating the everyday or mocking it? He never quite answers, although he does say, ‘I enjoy the banal.’ Ask me and I’d say the banal is what we want to avoid. Since 2014, Martin Parr has been president of Magnum, the celebrated international photographers’ collective.

One of the more obscure winners in recent years of the Berlin film festival’s Golden Bear was a version of Shakespeare’s Julius Caesar by the esteemed Taviani brothers, Paolo and Vittorio. The film, called Caesar Must Die, consisted of prisoners staging the Roman drama in their own high-security jail in Italy. The most dedicated Shakespearean or, indeed, lover of Italian cinema will have found it quite hard to enjoy. It was a tough, depressing watch. But that’s the Berlinale all over. It favours a certain toughness and prides itself on films that engage politically, that are nakedly ‘art’ rather than obviously mainstream. Often it goes out of its way to be controversial. Berlin itself has long been controversial.

On 7 February 1506, Albrecht Dürer wrote home to his good friend Willibald Pirckheimer in Nuremberg. The great artist was having a mixed time in Venice: on the one hand, as Dürer explained, he was making lots of delightful new acquaintances, among them ‘good lute-players’ and also ‘connoisseurs in painting, men of much noble sentiment and honest virtue’. However, there was also a very different type lurking in the early 16th-century Serenissima: ‘the most faithless, lying, thievish rascals such as I scarcely believed could exist on earth’. Dürer hints that among these latter were painters, perhaps including some whose works will be seen in a forthcoming exhibition at the Royal Academy, In the Age of Giorgione.

[audioplayer src="http://rss.acast.com/viewfrom22/fightingovercrumbs-euroscepticsandtheeudeal/media.mp3" title="Stephen Bayley and Posy Metz from Historic England discuss public artwork" startat=1206] Listen [/audioplayer]There are, as adman David Ogilvy remarked, no monuments to committees. (That’s not quite true; Auguste Rodin’s ‘Burghers of Calais’ — you can find a version in Victoria Tower Gardens — is somewhat collectivist in subject matter.) But there are certainly abundant monuments to the committee mentality, the bureaucratic spirit and art-world groupthink. That is what most contemporary ‘public art’ amounts to.

‘Edvard Munch, I cannot abide,’ wrote Nikolai Astrup in a letter to his friend Arne Giverholt. ‘Everything that he does is supposed to be so brilliant that it doesn’t have to be more than merely sketched.’ Near contemporaries, Munch and Astrup were both innovative and admired painters but while Munch is today one of the few household-name artists, thanks to one misunderstood and overrated painting, Astrup has been neglected by everyone outside Norway. Happily, this is a travesty soon to be rectified by Dulwich Picture Gallery, which next month stages the first major exhibition of Astrup’s work to be held in Britain. Unlike many other Norwegian painters, Munch included, Astrup did not abandon his native land to make a career further south.

At the Louvre the other day there was a small crowd permanently gathered in front of Delacroix’s ‘Liberty Leading the People’. They constantly took photographs of the picture itself, and sometimes of themselves standing in front of it. No such attention was given to the other masterpieces of French painting hanging nearby, including many by Delacroix. This painting from 1830 — with its glamorous, bare-breasted personification of liberté, Tricolore in hand, followed by heroic representatives of the working and middle classes — has become an international shorthand for France itself.

I remember the shock, like a jolt of static electricity. One day, between taking my degree and beginning my first job, while looking through a 16th-century book about numerology that had once belonged to John Dee in the British Library, I came upon an annotation in his own neat italic hand casting up the numerical values of the letters of his name. The total he wrote down came to 666. John Dee (1527–1609) was a magus, but we must not think that this made him a loony witch. An early Fellow of Trinity College, Cambridge, teaching Greek, he acquired a reputation for learning in mathematics, navigation and astronomy. But his long pursuit was of something he knew was dangerous and which I am not convinced he always thought licit: angelic conversations.

One of the stranger disputes of the past few weeks has concerned a Victorian figure that has occupied a niche in the centre of Oxford for more than a century without, for the most part, attracting any attention at all. Now, of course, the Rhodes Must Fall campaign is demanding that the sculpture — its subject having been posthumously found guilty of racism and imperialism — should be taken down from the façade of Oriel College. The controversy is a reminder of the fact, sometimes forgotten by the British, that public statues are intensely political. This was clear — until quite recently, at least — when one drove into the Syrian city of Hama. There, dominating a roundabout, was a large bronze representation of the late President Hafez al-Assad.

Until a decade and a half ago, we had no national museum of modern art at all. Indeed, the stuff was not regarded as being of much interest to the British; now Tate Modern is about to expand vastly and bills itself as the most popular such institution in the world. The opening of the new, enlarged version on 17 June — with apparently 60 per cent more room for display — will be one of the art world events of the year. But, like all jumbo galleries, it will face the question: what on earth to put in all that space? Essentially, there are two answers to that conundrum. Give the public what they want, or — alternatively — what you think they ought to see.

A young Polynesian woman lies outstretched on sheets of a soft lemon yellow. She is wrapped in deep blue cloth, decorated with a golden star. Beside her bed sits a hooded figure, apparently an older woman, holding a baby. In the background is a huddle of resting cows, suggesting that the setting is a barn or stable. There is something familiar about the set-up — baby, young mother, farm animals — but it may take a while to notice certain details. The head of the woman on the bed is encircled by an area of darker yellow, which forms a sort of halo, and the baby’s head is similarly ringed with green. A subsidiary figure standing in the shadows has an odd protuberance, which looks a little like a wing.

In the basement of a busy café in Hockley, Nottingham, which may not have known exactly what it was letting itself in for, a young woman is loudly dissecting an unsatisfactory lunch: ‘Deep in my heart I know I love chips.’ In another basement a few hundred yards away, lit by a single floor lamp, another woman is detailing the process of a man’s decline with tear-jerking, understated tenderness. For today only, both women are going by the name Bryan. They are among 60 volunteer performers in But I Know This City!, a unique adaptation of B.S. Johnson’s strange and sometimes wonderful 1969 novel The Unfortunates.

It’s extraordinary that it took civilisation so very long to discover the benefits of putting little wheels on suitcases. We knew how to fly before we realised it was no longer necessary to huff-and-puff baggage by hand. Even odder, steam and electricity were well understood before anyone got around to developing the ingeniously simple pedal-and-crank mechanism, an invention of decisive importance, which turned the ludicrous, wobbly old hobbyhorse into today’s smooth and sensible bicycle. Its eventual triumph over all our sensibilities can be seen today when, at some practical cost to the general mobility of the capital, London is being effortfully retrofitted with cycle lanes while oil-fired traffic is perpetually stalled in a noxious smog of its own making.

One day Julia Margaret Cameron was showing John Ruskin a portfolio of her photographic portraits. The critic grew more and more impatient until he came to a study of the scientist Sir John Herschel in which the subject’s hair stood up ‘like a halo of fireworks’. At this point, Ruskin slammed the portfolio shut and Cameron thumped him violently on the back, exclaiming, ‘John Ruskin, you are not worthy of photographs!’ He was indeed smackingly wrong to dismiss her work, as visitors to an exhibition at the V&A celebrating the 200th anniversary of her birth will be able to see for themselves. There are multiple ironies underlying this spat (they happily made up by lunchtime). Ruskin disapproved — officially speaking, at least — of photography.

They’ve already found a cure for the common cold. It’s called Technicolor. My first dose of it came during the Christmas holidays when I was about 12. There I was, ailing and miserable, when The Adventures of Robin Hood (1938) came on the television at the end of my bed. Nothing had prepared me for this. A Sherwood Forest that was aflame with green. Clothes that shimmered purple and blue. Olivia de Havilland’s oh-so-cherry lips. Under two hours later I cast off the duvet and leapt from the fug. The sickness had gone. I now know that this medicine, Three-strip Technicolor, was a revolutionary process, the first to properly mix the three primary colours of light — red, green and blue — so that film could capture all of the colours in nature.

In a drab residential street in foggy, damp Minsk, four students are at work in a squat white building that was once a garage. They vocalise sequences of letters, clap their hands, throw their arms in the air, discuss their actions. Each — three girls, one boy — is elegant, light of limb, fiercely concentrated. The room they are in is about 20 feet by 20, with two blacked-out windows and four square lights on the ceiling. It’s not certain that all the bulbs are functioning. Down a tiny corridor is a bedraggled kitchen full of empty bottles that are, in fact, props. Upstairs there is a tiny rehearsal space, with a ballet-style mirror. The modest complex feels like a cross between an abandoned cricket pavilion and a bicycle shed.

Over the stupefyingly long course of Egyptian history, gods have been born and they have died. Some 4,000 years ago, amid the chaos that marked the fragmentation of the original pharaonic state, an incantation was inscribed on the side of a coffin. It imagined a time when there had been nothing in existence save a single divine Creator. ‘I was alone in the emptiness,’ the god proclaimed, ‘and could find no place to stand.’ Nevertheless, beside him, he could feel the gods that were yet to exist. ‘They were with me, these deities waiting to be born. I came into being and Becoming became.’ The gods emerged, to reign first on earth and then in the heavens, and history began.