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Dido


Dido represents the mythical body of Africa, conquered, enjoyed and abandoned by the Western hero Aeneas, founder of Rome and the new empire. And Carthage itself, the city founded by Dido, is according to myth, defined and circumscribed by animal skin, thin and vulnerable. Skin, body, skin, they blush with passions, tremors and pains under the longing gaze of Aeneas' senescent Latinity.

The project


With Dido the long performative and visual project inspired by the works of Ovid was completed: after Radical Change, Chaos and Exilium, free creations taken from The Metamorphoses and the Tristia, Lenz Rifrazioni grafted his visionary poetics onto the Epistulae heroidum, to artistically rework the figure of Dido, the suicidal queen, a classical icon of sentimental extremism exalted in the works of Guido Reni, Rubens, Tiepolo, Vouet, Lorrain and protagonist of the work of Henry Purcell “Dido & Aeneas”, a musical masterpiece of the Baroque. Ovid dedicates to her one of the twenty-one imaginary love letters that make up the Heroides in which the queen writes to Aeneas –indicated by the gods as the future founder of Rome – in a vain attempt to convince him not to abandon her. The escape of Aeneas, who abandons Dido, ripping out her soul and driving her to suicide, seems to prelude the future horrors that Fascist Italy will bring to Africa with the conquest of Ethiopia in 1936. It is no coincidence, in fact, in the years ‘30 within the reappropriation of the myth of the Roman Empire for the use of Mussolini's rhetoric, Dido was demonized as a woman symbol of the continent prey.

Introduzione


Dido represents the mythical body of Africa, conquered, enjoyed and abandoned by the Western hero Aeneas, founder of Rome and the new empire. And Carthage itself, the city founded by Dido, is according to myth, defined and circumscribed by animal skin, thin and vulnerable. Skin, body, skin, they blush with passions, tremors and pains under the longing gaze of Aeneas' senescent Latinity.

Dido's installation project puts the relationship between the performing subjects, a woman-child and an old man-male, at the center of the creation. On her body the child founds a sentimental city governed by skin laws, not conditioned by authoritative acts, exclusively ordered by the epidermal norm of affection. The body of the old man, a physicist at the civic-ideological hospice of the West, a residual somatic of classicism, heroizes itself in the epic pomp of the pius, respectful of divine will, laws and duties towards the State, in the face of which the need of the individual disappears.

Ovid's text, intertwined with references from Christopher Marlowe's The Tragedy of Dido, Queen of Carthage, Georg Büchner's Leonce und Lena and Dante Alighieri's Canto V of the Inferno, takes shape through a layered, layered film score, created in the archaeological site of Carthage in Tunisia and in Cartagena in Spain, which returns geographical-emotional maps, poetic visions that dilate the performative action and invade the scenic space, refracting the primary dramaturgical nuclei of the tragic myth.


Images write verses.

The images recreate the geography of the world,

the sails sway from passion to reason following the waves of time and Dido is reborn, as the new Phoenix, from the ashes of the stake.

Dido of today, painted black, a painting of the present that reflects the past, recent history and a beautiful story, a pregnant woman committed suicide by her lover who fled for the manly task. Fertilize a new homeland that gives birth to empire, the new boundary of the global world and individual thought. The images bounce, like pinball balls, hitting sonic targets of things that happened, present and future. Youth, youth: the makeup covers the black that stood on the white in white, the black that was once black in black. The empty skulls of the infernal hosts, the flying skulls, remind us that lost ages and loves never again emerge from the sea.

Mediterranean, in the middle of the lands

to founder promises, farewells, returns.

Credits

from Epistulae Heroidum by Publius Ovidius Naso

The Tragedy of Dido, Queen of Carthage by Christopher Marlowe

Leonce und Lena by Georg Büchner

Inferno (Divine Comedy) by Dante Alighieri

creation | Maria Federica Maestri | Francesco Pititto

translation | dramaturgy | imagoturgy | Francesco Pititto

installation | plastic elements | direction | Maria Federica Maestri

music | Andrea Azzali_Monophon

interpreters | Valentina Barbarini | Giuseppe Barigazzi

lights | Davide Cavandoli

production | Lenz Rifrazioni

project in residence at the Párraga Center in Murcia (Spain)

Media

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Press

Gazzetta di Parma


Valeria Ottolenghi

Left by Aeneas in despair: «Dido» as l’ Africa


It inspired poets, painters, sculptors, musicians Dido, queen abandoned by the Trojan hero whom fate called elsewhere, she committed suicide in the fire while the sails carried her beloved away. But in Lenz's «Dido», inspired by Ovid, with other poetic fragments – including Dante – this female figure, the dark-coloured skin, ends up representing the entire African continent and Aeneas the white conqueror (many precise references to Mussolini and the colonial enterprise), albeit in a more complex dialectic of metamorphosis and exchanges. Bodies are confronted, often in their exposed nudity, also by age, he is older, and by color, in complex games of multiple reflections.

Preview of Lenz's new creation, now presented in Parma as part of Parmapoesia, «Dido» – by Maria Federica Maestri and Francesco Pititto, starring Valentina Barbarini and Giuseppe Barigazzi, music by Andrea Azzali – traverses time and history, with films that also show ports and cities of the present.

High transparent walls. She plays with a tire. The images –always of a special preciousness– show fragility, she evoking the lost gaze of the resigned desolation in African poverty, he the years that have passed, so many decades that the body remembers. Some of her postures are particularly beautiful, as she appears almost sculptural in the shots, her body as if elongated.

Disguises. And sexuality is also a reason for mirroring, for exchanging identities. She will smear herself with white powder and kiss him, her lips red, who in the meantime had painted his hair black: metamorphoses possible? There doesn't seem to be a psychological dimension but a planetary one.

The videos also scroll multiplied on the ground. She will have a book in her hand as the presence of fire is felt. Cities to build with colored blocks. Finally, the woman, with the bull's head, will not recognize that pile of green plastic as food. They are/ we are inextricably linked men and women, past and present, black and white, states and continents, young and old: and with «Dido» in Lenz it seemed to feel intense the dark feeling of despair.


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