This volume gathers contributions from a range of international scholars and geopolitical contexts to explore why people organise themselves into performance communities in sites of crisis and how performance - social and aesthetic, sanctioned and underground - is employed as a mechanism for survival. The chapters treat a wide range of what can be considered 'survival', ranging from sheer physical survival, to the survival of a social group with its own unique culture and values, to the survival of the very possibility of agency and dissent. Performance as a form of political resistance and protest plays a large part in many of the essays, but performance does more than that: it enables societies in crisis to continue to define themselves. By maintaining identities that are based on their own chosen affiliations and not defined solely in opposition to their oppressors, individuals and groups prepare themselves for a post-crisis future by keeping alive their own notions of who they are and who they hope to be.

A meticulously researched book that collects sixteen playscripts written by European Jews imprisoned in the Terezín ghetto in the Czech Republic during the Holocaust.   The concentration camp and Jewish ghetto at Terezín, or Theresienstadt, in what is now the Czech Republic, was a site of enormous suffering, fear, and death. But amid this horrific period, there was also a thriving and desperately vibrant cultural life. While the children’s drawings and musical pieces created in the ghetto have become justly famous, the prisoners’ theatrical works, though a lesser-known aspect of their artistic endeavors, deserves serious attention as well.   Performing Captivity, Performing Escape collects eleven theatrical texts—cabaret songs and sketches, historical and verse dramas, puppet plays, and a Purim play—written by Czech and Austrian Jews. Together these works reveal the wide range of ways in which the prisoners engaged with and escaped from life in the ghetto through performance. The anthology opens with an insightful prologue by novelist Ivan Klíma, who was interned in the ghetto as a child and contains a detailed introduction by editor Lisa Peschel about the pre-war theatrical influences and wartime conditions that inspired the theater of the ghetto. The array of theatrical forms collected in this anthology speaks of the prisoners’ persistence of hope in a harrowing time and will be a moving read for students and scholars of the Holocaust.  

EIHWAZ the yew, URUZ the wild ox, KENAZ the hearth fire. Created by the Nordic and Germanic tribes of northern Europe, the runes began as a magickal system of pictographs representing the forces and objects in nature. With over 200,000 sold, this guidebook will help you discover the oracular nature of the runes and how to use them as a magickal tool for insight, protection, and luck. Practical and concise, this book includes: Complete descriptions of the twenty-four runes of the Elder Futhark, plus WYRD, the blank rune The differences between bindrunes and runescripts Four rune layouts and detailed rune interpretations, including reversed position meanings How to carve runes and create talismans Meanings and uses of the runes in magick

This volume gathers contributions from a range of international scholars and geopolitical contexts to explore why people organise themselves into performance communities in sites of crisis and how performance - social and aesthetic, sanctioned and underground - is employed as a mechanism for survival. The chapters treat a wide range of what can be considered 'survival', ranging from sheer physical survival, to the survival of a social group with its own unique culture and values, to the survival of the very possibility of agency and dissent. Performance as a form of political resistance and protest plays a large part in many of the essays, but performance does more than that: it enables societies in crisis to continue to define themselves. By maintaining identities that are based on their own chosen affiliations and not defined solely in opposition to their oppressors, individuals and groups prepare themselves for a post-crisis future by keeping alive their own notions of who they are and who they hope to be.