Journal articles on the topic 'Squat Theatre (Theater group)'

The third age is an opportunity and can be used wisely. Going to university, travelling, volunteering or joining a theater group could be possibilities. The article deals with Cultural Implications, and with senior theatre forging ahead in unexpected and adventurous directions. Last not least about the situation of Senior Theatre in Graz, Austria

The Wooster Group's Poor Theater questions the state of contemporary performance by trying on the styles of a vanished group, the Polish Laboratory Theatre, dissolved in 1984; and a vanishing one, the Ballett Frankfurt, disbanded in August 2004 (half a year after Poor Theater had its first showing) and resurrected as the smaller Forsythe Company in 2005.

Identification of fundamental senses in the work “Theatre” by the outstanding British writer and playwright W.S. Maugham was an objective of this research. In the given work both the conceptual analysis and the componential analysis of the main character Julia Lambert`s sphere of concepts was used. The componential analysis of the revealed lexico-semantic group of the words representing a concept “theater” showed a microsystem of the meanings having two main ones at its core: LIE, belonging to the concept sphere of theater - TRUTH, concerning the concept sphere of reality.

We consider some issues of modern society related to the growing trend of social and emotional isolation of the individual, changes in their worldview, leading to the degradation of thinking and intellectual abilities. There is need to search for psychological and pedagogical ways, means and methods to activate the intellectual, emotional and creative development of the individual. A possible way to solve the identified social issues is the possibility of forming a person's skills for improvisation. We consider the implementation of this process in educational and creative activities of an amateur theater group as a sphere that provides ample opportunities for creative self-realization of the individual. We define the term “improvisation” as a universal ability of the individual, which is manifested in various creative processes, as well as in many other aspects of human life. An actor forms improvisational skills in an amateur theater group due to the organization and implementation of a number of pedagogical conditions, such as: creating a climate of psychological comfort that promotes the self-disclosure of individual and creative abilities of participants in an amateur theater group; using the etude method in the process of mastering the elements of acting improvisation by an amateur actor; mastering the basics of “effective thinking” through specific training exercises. The content component of the implementation of these pedagogical conditions, according to the authors, activates the course of the described process.

The article discusses the educational potential of the excursions in the auditorium of the Bolshoi Theatre for introduction to younger students the peculiarities of architecture, interior design of the theater building, initiation to understanding the creative life of the theater group. The aim of the tour is the aesthetic education of children, development of their imagination and the ability to co-creation, conscious perception of theatrical art.

The article reveals the peculiarities of playback theater as a psychodramatic technique, analyzes the current practice of using playback theater in the system of socialization and re-socialization. The author found that socialization, as a necessary process for interaction with the outside world, is manifested in the assimilation and appropriation of social experience for the purpose of productive functioning in it and to construct an image of the common and own world (as a part of the common), which allows a person to live a life while preserving individuality. and creatively influence the world. Within this provision, playback theater should be regarded as a technology of the paratheater system of dramatherapy, which is relevant at any stage of the socialization of the individual or as a means in the mechanisms of socialization. Playback theater contributes to the development of tolerance for social differences, the acceptance of another with all its features, values. Thanks to him, we learn to listen to understand others, because in the performance the main thing is the story of the viewer, the realization of which is impossible in reality without careful perception. The author has found that playback theater as a paratheater system of drama is a rather interesting and important means of socialization and re-socialization of the personality, it can be used in any group of people to solve problems of a wide range. The article describes in detail the content of the playback theater application, namely: social integration of individual subgroups into society; social and psychological adaptation of personality; social-psychological and therapeutic support for people who are in emotional and psychological state; creation of a more favorable social and psychological climate for the team; social and psychological support in complex events; development of personal qualities of children in educational institutions; social and psychological support of people in recreational activities; playback theater as a means of creating space for social networking. Prospects for further research on the topic of the article are to study the attitude of the audience to the performances of the playback theater, the search for the means of expression of the actors, the impact of playback on the children's audience.

The present article aims to propose a reflection on the concepts involved in the experience here and now treated by the Gestalt approach. To do so, based on the avant-garde proposal of Living Theater, a group founded by Julien Beck and Judith Molina in 1947, such a debate will have as an analytical device the theatrical performance methodology called happening. From a look at the experience of the theater group and the resumption of bibliographic references that address the definition and characteristics of this concept, the proposal is to assume experience here and now in its continuous processuality marked by immediate and unique human experiences. From this point of view, there is a significant relevance of certain terms, such as contact, experience, spontaneity and improvisation in dealing with the present experience.

Likening Latinx theater to many octopuses with many legs, Chantal Rodriguez reflects on the 2017 Encuentro de las Américas Festival, hosted in Los Angeles by the Latino Theater Company, which included the first international convening of the Latinx Theatre Commons. Rodriguez describes current and emerging trends in Latinx theater across the Americas as expressed over the course of two panel discussions and among small-group participants. Recounting how these geographically diverse conveners responded to questions concerning Latinx aesthetics, political activism, funding, festivals, and inclusion, Rodriguez unpacks the festival’s predominant question: “What can we do together that we can’t do alone?”

This paper examines the contribution of theatre pedagogy, implemented in the initial education of German language and literature students, to the development of teaching competencies defined in strategic documents. The target group of the research consisted of German language teachers who were members of the Academic Theater of German Students during their bachelor and master studies. A semi-structured group discussion was used as the data collection technique, while the data analysis and interpretation theater pedagogy methods, they should be integrated into the curricula of study programs dealing with the education of future foreign language teachers. were performed using a qualitative research method. The results have shown that theatre pedagogy contributes to the development of professional, psychological, didactic and mod- erational-mediational skills of future teachers of German as a foreign language. Having in mind the spectrum of teaching competencies that are developed through the application of

The theater, in which the actors are people with autism spectrum, has not yet been researched extensively. Most of the texts consider the therapeutic contexts of theatrical activity performed by people with autism spectrum, or even interventions against them using theatrical techniques. In this article, the author looks for a different perspective on the phenomenon of theater activities performed by people with autism spectrum. The presented research was aimed at showing the activities of "Authentic Artists" theater in two dimensions: personal and social. The research method used was a qualitative study of an individual case, which was the theater group of people with autism spectrum "Authentic Artists" from Łódź. The research showed that theatrical activity can be a source of personal satisfaction and fulfillment for people with autism spectrum. The theater also turned out to be a place to establish relationships and make friends. It has been shown that the activity of "Authentic Artists" has also an emancipatory potential, being a space for searching for their own forms of identity and creativity.

This research aims at investigating the effects of a drama/theater-in-education program on dealing with gender stereotypes; it also aims at creating or improving a culture of cooperation and communication among 6th grade pupils of a Greek primary school. On the premise that drama/theater promotes play, free and creative expression, we attempted to bring out the pupils’ perceptions, subconscious thoughts, prejudices, emotions and fears regarding gender, through both qualitative and quantitative tools. The sociometric test analysis, the subject analysis of the data gathered by the student group interviews, the critical friend’s comments and the researchers’ reflective journals indicate a shift in the pupils’ stereotypical perceptions on gender as well as a broadening of the social networks between boys and girls. The educational drama/theater practices of our program provided the students with a safe, free and creative environment that enabled them to talk about, negotiate and express with all senses their personal representations, values, views and gender stereotypes.

The article describes cultural life in Kielce at the threshold of independence. The local theatre played a prominent role at that time, since it was the only professional scene on which the Regency Council’s manifest was read. After this event the institution had its name changed into the Polish Theatre. The directors in those days were struggling with financial and logistical problems, lack of permanent crew, and even the outbreak of typhus. The history of the theater is described in the context of provincial, poor and clerical town, in which the intelligentsia accounted for a small percentage of the population. The audience wanted some entertainment both from the theatre and the expanding world of the cinema. Therefore, the creators were trying to meet those expectations through productions based on comedy and operetta. The local amateur theatre was the only group involved in politics, staging several patriotic plays. The conclusions of the article are based on the materials published in ”Gazeta Kielecka”, a local newspaper of that time, and collections available in the branch of National Archive in Kielce (unfortunately, no documents have been preserved in Żeromski Theater), as well as the research done by regional historians. Year 1918 turned out to be just a glimpse in the long process of changing the mentality of local community. It was just the first step to rebuild its national identity.

Through this case study of the Cornerstone Theater, Staging America sets out to explore the complexities of theatrical practices that aim to transform their audiences and enact social change, especially within the context of national identity. Cornerstone was founded in 1986 by a group of Harvard graduates interested in “bringing theater to the culturally disadvantaged,” but the company soon found itself equally transformed by the communities it served (66). With unusual theoretical depth in its use of cultural studies and ethnography, Staging America chronicles Cornerstone's changes as it attempted to become America's national theatre, traveling across the country to foster grassroots productions of classical plays. It is a fascinating journey that never quite settles on any easy conclusions, for if Cornerstone has ever come close to being a national theatre, it is only with the same unease that any single “America” can ever be staged or even defined. Kuftinec argues that this unease is Cornerstone's strength, as it constantly refigures itself in an anxious dialogue over national identity. Ultimately, she says, Cornerstone reflects America as “a matrix of continuously refigured difference.”

This research formulated as the main objective of determining the influence of the theater, as a strategy on the oral expression of first grade high school students of the I.E. Kingdom of Spain, Barranco- 2020, where theories related to oral expression were considered, in turn conceptions of oral expression and its elements, are revised concept of strategies. The study was quantitative, applied type, with quasi-experimental design, the sample was intentional non-probabilistic and consisted of two groups: Control Group of 25 students and Experimental Group also of 25 first grade high school students. The technique used was observation and the instrument an Oral Expression Observation Sheet, composed of 20 items that evaluates the three dimensions worked: verbal resources, for verbal and non-verbal. The results denote positive variation in the development of oral expression before and after the implementation of the program theatre as a strategy, which changes from 92% in process to 96% as an achievement in the post test; achieving a p-value of 000, less than α x 0.05, by using the Mann Whitney U-test, which makes it possible to conclude that the theater program influences oral expression. It is proposed to hold theatre workshops in educational institutions to improve oral expression.

Abstract This article examines the way that ethics underpin and affect audience participation in contemporary theatre, illustrated in the performance practice of British-German ensemble Gob Squad. It looks at how a proliferation of participatory practices has opened up a space for ethics to be reconfigured, and establishes that the ethics of participation may intimate that a ‘good’ performance is interchangeable with the idea of an ‘authentic’ performance. It emphasises a double dimension to the ethics of participation: the first is concerned with the self and the second is about everyone else, drawing on the corresponding theories of Nicholas Ridout (2009) and Erving Goffman (1959). Importantly, the article disentangles participation gone wrong and brings into view a new categorisation of spectator which I am calling the ‘dis-spectator,’ who deliberately challenges the structures and processes of the performance. At the centre of the discussion are a group of hecklers in the audience of Gob Squad’s War and Peace (2016), and their targeted jeering at a participant-spectator. My analysis develops a taxonomy of dis-spectatorship that outlines varying levels of transgressive behaviour from testing out the boundaries of participation to sabotaging the performance. Lastly, I call attention to a lack of consideration given to care and responsibility in participatory practices, which can leave participants in a precarious position.

International organizations are increasingly turning to theatre as a means of raising development issues, exploring options, and influencing behaviour. This paper examines some structures and techniques inherent in this type of applied theatre, analyzing two plays used to supplement AIDS education programmes in Uganda. One is a video production by a typical urban popular theatre group, while the second production analyzed exemplifies the Theatre for Development approach through its sub-genre, Campaign Theatre, used to raise awareness on health issues, hygiene, sanitation, child care, and the environment. The study analyzes the performance of the two plays and addresses some contradictions arising from the involvement and influence of external organizations. Marion Frank is a graduate of Bayreuth University in Germany, whose extensive field research has resulted in the publication of AIDS Education through Theater (Bayreuth African Studies Series, Bayreuth, 1995). Dr. Frank is currently living in the US, where as a Visiting Scholar at Duke University she is now working on a research project aiming to establish a closer link between literary/cultural studies and medicine/medical anthropology.

Bertolt Brecht stated in Schriften zum Theater: Über eine Nichtaristotelische Dramatik (Writings on Theatre: On Anti-Aristotelian Drama) that a high quality didactic (and politi­cal) theatre should be an entertaining theatre. The Norwegian theatre company Håloga­land Teater used Brecht’s statement as their leading motive when creating their political performances together with the communities in Northern Norway. The Oslo-based theatre group, Tramteatret, on the other hand, synthesised their political mes­sages with the revue format, and by such attempted to make a contemporaneous red revue inspired by Norwegian Workers’ Theatre (Tramgjengere) in the 1930s. Håloga­land Teater and Tramteatret termed themselves as both ‘popular’ and ‘political’, but what was the reasoning behind their aesthetic choices? In this article I will look closer at Hålogaland Teater’s folk comedy, Det er her æ høre tel (This is where I belong) from 1973, together with Tramteatret’s performance, Deep Sea Thriller, to compare how they utilized ideas of socialist populism, popular culture, and folk in their productions. When looking into the polemics around political aesthetics in the late 1960s and the 1970s, especially lead by the Frankfurter School, there is a distinct criticism of popular culture. How did the theatre group’s definitions of popular culture correspond with the Frankfurter School’s criticism?

It was in the mid-twentieth century that the independent theatrical form based entirely on improvisation, known now as improvisational/improvised theatre, impro or improv, came into existence and took shape. Viola Spolin, the intellectual and the logician behind the improvisational movement, first used her improvised games as a WPA worker running theater classes for underprivileged youth in Chicago in 1939. But it was not until 1955 that her son, Paul Sills, together with a college theater group, the Compass Players, used Spolin’s games on stage. In the 1970s Sills made the format famous with his other project, the Second City. Since the emergence of improv in the US coincides with the renaissance of improvisation in theater, in this paper, I will look back at what may have prepared and propelled the emergence of improvised theater in the United States. Hence, this article is an attempt to look at the use of improvisation in theater and performing arts in the United States in the second half of the 20th century in order to highlight the various roles and functions of improvisation in the experimental theater of the day by analyzing how some of the most influential experimental theaters used improvisation as a means of play development, a component of actor training and an important element of the rehearsal process.

Christoph Schlingensief (1960–2010) was a filmmaker, theatre director, and performance artist. In his Hamlet at the Schauspielhaus in Zürich in 2001 – his only staging of a classic – Schlingensief deployed the strategies of intervention typical of his whole work. In this article Thomas Irmer focuses on the actors' troupe in the play, performed by former neo-Nazis. Schlingensief was asking whether an audience would accept the reintegration of people who were determined to leave this extremist group with the support of the German government. At the same time, Schlingensief referred to a historical performance of Hamlet by Gustaf Gründgens, whose career in Nazi and post-war Germany is played in counterpoint against the neo-Nazi outsiders potentially to be reintegrated. Schlingensief's ambivalence here challenged ready-made opinions about overlap between political and aesthetic experience. Thomas Irmer is a scholar, theatre critic, and co-director of four documentary films on theatre, including Die Bühnenrepublik: Theatre in the GDR (2003) and Heiner Müller: a Biographical Portrait (2009). He teaches American theatre at the John F. Kennedy Institute for North American Studies at the Freie Universität in Berlin. He is a regular contributor to Theater Heute, editor of the book Castorf's Volksbühne (2003), and author of the forthcoming Life and Times of Andrzej T. Wirth.

When American metaphysical religion appears onstage, it most often manifests in the subject matter and dramaturgies of experimental theater. In the artistic ferment of the 1960s and 1970s counterculture, theater-makers looked both to alternative dramaturgies and alternative religions to create radical works of political, social, and spiritual transformation. While the ritual experiments of European avant-garde artists like Artaud and Grotowski informed their work, American theater-makers also found inspiration in the dramas of Gertrude Stein, and many of these companies (the Living Theatre and the Wooster Group, most notably) either staged her work or claimed a direct influence (like Richard Foreman). Stein herself, though not a practitioner of metaphysical religion, spent formative years in Cambridge, Massachusetts, at Radcliffe under the tutelage of William James. Cambridge, at the turn of the twentieth century, was a hotbed of spiritualism, theosophy, alternative healing modalities, and James, in addition to running the psychology lab in which Stein studied, ran a multitude of investigations on extrasensory and paranormal phenomena. This article traces a web of associations connecting Ralph Waldo Emerson, Transcendentalism, and liberal Protestantism to Gertrude Stein and landscape dramaturgy to the midcentury avant-garde, the countercultural religious seeking of the 1960s and 1970s, and the Off-Off-Broadway movement.

By Mabel Rowland's public accounting, the Institute of the Woman's Theatre helped hundreds of so-called stagestruck girls realize their ambitions by providing a safety net for the pitfalls of the commercial theatre. The organization, officially established in 1926 and in operation until roughly 1930, was said to have begun years earlier, “the outgrowth of a group which was formed in 1910 and used to meet in the Fitzgerald Building.” As president, Rowland—a press agent, well-known comedic monologist, and all-around theatre factotum—was supported by society women and a cadre of famous female writers and performers, including Florence Reed, who served as Vice President, and charter members Julia Arthur, Irene Castle, Rachel Crothers, Helen Hayes, Violet Heming, Elsie Janis, Anita Loos, Mary Pickford, and Mary Shaw, plus about a dozen more. At the time of its official founding, the institute announced that it would undertake three activities. First, it sought to establish aprofessionalBroadway theatre as exclusively a women's operation, employing female playwrights, designers, directors, managers, producers, box-office staff, and so forth: “The only men who will be connected with the enterprise … are the actors and stagehands.” Second and third, the institute would give “aid and advice to girls from out of town who think they have something to offer the theater, read scripts and give opinions thereon, and in other ways labor in behalf of the feminine side of the stage.” The institute's goal of a theatre in tandem with discovering talented women looked to create a meaningful shift in women's inclusion and power within commercial theatre.

Please note that this is a slightly edited version of the group discussion. Scenario wishes to acknowledge the vital contribution of Josephine Rutz by expressly thanking her for the transcription of the discussion. MS: Welcome everyone to this afternoon’s group discussion as part of the 4th SCENARIO FORUM Symposium. As you have read in the Symposium programme the German professional association Bundesarbeitsgemeinschaft (BAG) Spiel & Theater e.V. aims to develop an international glossary of key terms in the area of applied drama and theatre and has invited professionals from outside Germany to become involved in this project. Thank you for coming along to this session which is the first brainstorming session on the topic of an international glossary in the area of Performative Arts and Pedagogy. The participants in today’s group discussion are based at institutions in English speaking countries. I wish to thank especially our guests from abroad for their contributions to the Symposium: Barbara Schmenk from Canada, University of Waterloo; Katja Frimberger from Britain, Brunel University, London and Mike Fleming, University of Durham; and, of course, also a big thanks to my university colleagues Róisín O’Gorman and Bernadette Cronin, based in the Department of Drama and Theatre Studies ...

Direct and bloody violence has a long history on stage. In recent years, a different mode of violence can be distinguished in the work of prominent American playwrights – less direct than indirect, more covert than overt, and likely to affect a group rather than individuals. In this article Russell Vandenbroucke applies concepts from Norwegian sociologist and Peace Studies scholar Johan Galtung to examine structural and cultural violence in Suzan-Lori Parks's Father Comes Home from the Wars (Parts 1, 2, & 3) and traces similar representations of violence in Anna Deavere Smith's Fires in the Mirror, Tony Kushner's Angels in America, Lynn Nottage's Ruined, Ayad Aktar's Disgraced, The Laramie Project by Moisés Kauffman and the Tectonic Theater Project, and Tim Robbins's adaptation of Dead Man Walking by Sr Helen Prejean. These writers have in common the status of traditional outsiders – black, female, gay, Muslim – and this informs their engagement in the social and political vitality of the stage. The shift in focus of these plays from direct violence echoes observations in Steven Pinker's recent The Better Angels of Our Nature: Why Violence Has Declined. Russell Vandenbroucke is Professor of Theatre Arts at the University of Louisville and Director of its Peace, Justice, and Conflict Transformation programme. He previously served as Artistic Director of Chicago's Northlight Theatre. His publications include Truths the Hand Can Touch: the Theatre of Athol Fugard and numerous articles on South African theatre.

Abstrak: Rachman Sabur adalah salah seorang sutradara teater dari kelompok Teater Payung Hitam Bandung. Sejak kecil ia sudah mulai suka menonton berbagai pertunjukan seperti sandiwara sunda, tari, wayang dan reog. Proses kreatif Rachman Sabur menyutradarai drama verbal dan teater non verbal mendapat pujian dari berbagai tokoh teater dan mempunyai banyak penonton. Penelitian ini menggunakan pendekatan proses kreatif Graham Wallas yang dikemukakan oleh Irma Damayanti dalam buku Psikologi Seni (2006) yang meliputi Preparation (persiapan), Incubation (pengeraman), Ilumination (ilham, inspirasi), verification (pembuktian atau pengujian). Metode yang digunakan adalah deskritif analisis, dengan teknik pengumpulan data melalui wawancara dengan Rachman Sabur, para pemeran, para pendukung dan pengamat teater dari Bandung. Selain itu juga data diambil dari berbagai ulasan tentang karya-karya penyutradaraannya, ulasan dari surat kabar dan Website dari para pengulas pertunjukan teater yang terpercaya. Dari pendekatan dan metode tersebut akan terurai proses kreatif Rachman Sabur dalam melahirkan karya-karyanya. Kata kunci: Proses Kreatif, Rachman Sabur, Teater Payung Hitam, Graham Wallas Abstract: Rachman Sabur is one of the theater directors of the Bandung Black Payung Theater group. Since childhood, he has started to like watching various performances such as Sundanese plays, dance, wayang and reog. Sabur's creative process in directing verbal dramas and non-verbal theaters has received praise from various theater figures and has a large audience. This study uses the creative process approach of Graham Wallas proposed by Irma Damayanti in the book Psychology of Art (2006) which includes Preparation (preparation), Incubation (incubation), Illumination (inspiration, inspiration), verification (proof or testing). The method used is descriptive analysis, with data collection techniques through interviews with Rachman Sabur, actors, supporters and theater observers from Bandung. In addition, data is also taken from various reviews of his directing works, reviews from newspapers and websites from trusted reviewers of theater performances. From these approaches and methods, Sabur's creative process in producing his works will be unravelled. Keywords: Creative Process, Rachman Sabur, Payung Hitam Theatre, Graham Wallas

Palazzo del Bo is an impressive historical building that hosts part of the University of Padua. At the Bo, you may walk through the huge Sala dei Quaranta [Room of the Forty], so called because of the portraits of forty famous foreign students, such as Copernicus, who attended courses at this prestigious university. Then, you can stop before the podium from which Galileo Galilei used to teach math and physics between 1592 and 1610. Finally, you may enter the Teatro anatomico [Anatomic theater], the first place in the world where students of medicine could carry out research on dissected bodies: the anatomic table is still there, surrounded by six circular wooden tiers of three hundred seats. This was the spectacular scenario of the international seminar Plot me no plots: theatre in university language teaching (Padua, October 14-15, 2011),1 an inspiring opportunity to compare research findings, methods, and pedagogical perspectives with a very special group of colleagues teaching foreign languages through drama and theater in a number of countries across the world. 2 The materials presented were varied as the audience had the opportunity to listen to lectures, watch clips in several languages from actual play productions, and discuss or practice ...

Andegna (The First) was developed and performed during the fall and winter of 2009–10 in Addis Ababa, Ethiopia. This article examines the complex social, political, and cultural contexts that informed the training, workshops, and process of creating an ensemble and performance in a time of national transformation. Urbanization and the crossing currents of Africa, Islam, Christian Orthodoxy, capitalism, the West, and technology prompted the re-conceptualization of performance, its function, and expression. In this article Thomas Riccio highlights the methodologies of reinventing an indigenous performance that is respectful of local traditions yet contemporary and accessible. He discusses how performance provides a forum for revealing social, political, and cultural trauma, and itself becomes an act of affirmation – an assertion of protest and healing that makes visible, immediate, and tactile the histories and unresolved issues haunting modern Ethiopia. Thomas Riccio, is Professor of Performance and Aesthetic Studies at the University of Texas at Dallas, having previously been Professor of Theatre at the University of Alaska Fairbanks, Artistic Director of Chicago's Organic Theater Company, Resident Director and Dramaturg, the Cleveland Play House, Assistant Literary Director at the American Repertory Theatre, Visiting Professor at the University of Dar es Salaam and the Korean National University for the Arts, and Artistic Director of Tuma Theatre, an Alaska Native performance group. He has worked extensively in the area of indigenous performance, ritual, and shamanism, conducting workshops, research, and devising numerous performances in Africa, Russia, Siberia, Korea, China, Vietnam, and Alaska. He was declared a ‘Cultural Hero’ of the Sakha Republic in central Siberia.

En la década de 1990, el campo teatral argentino se encuentra determinado por la aparición de una heterogeneidad de formas agrupadas por la crítica bajo el título “Nuevo teatro argentino”. Estas formas evidencian la tensión entre una concepción idealista de la escena que había dominado el teatro independiente hasta la década de 1980 y una perspectiva materialista que se había ido desarrollando subrepticiamente en tensión con los modos en que la primera planteaba las relaciones de la escena con la historia, de los sujetos con los objetos, de las palabras con las cosas y, como correlato, en tensión con el modo en el que el teatro se pensaba a sí mismo como dispositivo de memoria.En ese contexto surge y se fortalece el Periférico de Objetos. Analizaré aquí la producción de este grupo entendiendo que entre las innovaciones que propone se encuentra la exploración, a partir del procedimiento de la manipulación, de objetos y cuerpos como dispositivos de memoria involuntaria. Con el objetivo de señalar que la productividad de la relación manipulación/memoria no se limita al teatro de objetos sino que se expande también a la producción dramatúrgica, analizo dos obras dramáticas que Daniel Veronese escribe en esa misma década, en paralelo a su actividad como integrante de este grupo. In the 1990s, Argentine theater field is determined by the emergence of a heterogeneity of forms grouped by critics under the title “New Argentine Theater.” These forms put in evidence the tension between an idealistic conception of the scene that had dominated independent theater until the 1980s and a materialist perspective that had developed surreptitiously in clear tension with the ways in which idealism conceive the relations between scene and history, subjects and objects, words and things but also in tension with the ways in which theater had thought itself as a memory device.In this context, El Periférico de Objetos arises and become stronger. I will analyze the production of this group, understanding that among the innovations it proposes from the manipulation procedure, is the exploration of objects and bodies as involuntary memory devices. With the aim of demonstrating that the productivity of the relationship between manipulation and memory is not limited to object theatre but also expands to dramaturgical production, I analyze two dramatic works that Daniel Veronese wrote in that same decade, in parallel to his activity as member of this group.

Resumen: Desde hace unos años el teatro breve se ha convertido en unfenómeno empresarial con unas características particulares en las quese establece una relación de consumo mucho más cercana, espontáneae informal con un tipo de espectador que generalmente huye de losmontajes y los espacios tradicionales del teatro. Este artículo da cuenta deldenominado Teatro Mínimo, bajo el que se engloban un grupo de actores,directores y dramaturgos de Sevilla que, durante las temporadas que vandel año 2012 al año 2014, desarrollaron un proyecto teatral innovador ymuy comprometido con las circunstancias socioeconómicas y políticas delos años clave de la crisis global en España. Abstract: Short Theater has become a drama enterprise phenomenonwith noteworthy characteristics. The relationships of consumption aremuch more close, spontaneous and informal. It attracts a type of spectatorwho usually shuns traditional spaces. This article gives account of the socalledMinimum Theatre, which encompasses a group of actors, directorsand playwrights in Seville, between 2012 and 2014. They developed aninnovative drama project and were very committed to delve into the socioeconomicand political circumstances of the main years of the last largescalecrisis in Spain.

Studies on missile defense, both in Russia and abroad, have been tradition- ally focused either on capabilities of the US national missile defense system to parry Russian or Chinese strategic nuclear forces, or on regional deter- rence of North Korea and Iran by means of regional missile defense (theater missile defense, TMD). However, the 2019 Missile Defense Review (MDR) emphasized the role of the TMD systems in the regional deterrence of the Russian Federation and China. So far this issue has received little attention and this paper aims to fill that gap. The first section identifies the key points of the MDR concerning the capabilities of regional missile defense for regional deterrence of the major nuclear powers. The author also examines the views of different represen- tatives of the US Department of Defense on this issue, and concludes that the US military-political leadership has a generally positive assessment of the capabilities of the TMD systems to contain Russia and China in case of a regional crisis. In particular, planners emphasize the role of the regional missile defense in countering the ‘anti-access/access-denial’ capabilities and the concept of ‘escalate to de-escalate’ ascribed to Russia. At the same time, US policymakers express in that regard serious concerns about Russia’s and China’s progress in the development of hypersonic missile systems. The second section examines the ongoing debates in Western expert so- ciety on the role of the regional missile defense in terms of deterring Russia and China. The author concludes that in this respect experts can provisionally be divided into two groups. The first group generally supports the arguments of the US military-political leadership and is optimistic about TMD capabili- ties for regional deterrence of Russia and China. The second group is more critical of these capabilities. They point out the lack of accurate data on the combat capabilities of such systems in active warfare and criticize question- able theoretical assumptions of their opponents. The third section provides a critical analysis of the arguments presented in this debate. The author concludes that the current concepts of deterrence based on the use of regional missile defense systems do not fully address possible implications for regional security and strategic stability. The Russian Federation and China possess significant nuclear arsenals, which already make nuclear escalation involving these countries and the United States possible. Adding yet another variable (TMD) into this equation only aggravates the situation.

En este artículo reflexiono sobre las relaciones entre el teatro y la etnografía, a partir de un trabajo realizado con la agrupación Teatro Línea de Sombra entre migrantes centroamericanos, en la frontera sur de México. Mi interés no es describir etnográficamente lo acontecido, sino pensar el encuentro y entrecruzamiento de dos formas de documentación —la teatral y la etnográfica— y sus relaciones con un proceso poético de lectura y reconfiguración de una realidad que abordan en conjunto. Utilizo la noción de límite para trazar un eje de tensión entre las aproximaciones y miradas de ambas disciplinas.Figures at the Limit: Documents, Ethnography and TheatreAbstractIn this article, I reflect on the relationship between theater and ethnography, with focus on a creative collaboration with the group Teatro Línea de Sombra (Shadow Line Theatre) and Central American migrants on the southern border of Mexico. The article aims to address the encounter and intertwining of two different forms of documentation —theatrical and ethnographic— and how they simultaneously relate with a poetic process that ‘reads’ a specific social reality. I use the concept of limit to create a tension between the approaches and perspectives of these two disciplines.Recibido: 01 de septiembre de 2017Aceptado: 29 de enero de 2018

In this paper, the current practices and discourses surrounding the Alevisemahare analysed in a peculiar reflexive and embodied manner. The semah is comprehended here as a “dynamic structured body system,” which is differently recognized asibadet(devotional practice),dans(dance), ormeditasyon(meditation), and whose practice is alleged to support ideals of inter-religious peace and gender equity. Its analysis resorts to data collected during an intensive fieldwork that was carried out between 2008 and 2011 by following the experimental theater piece with the titleSamah—Kardeşlik Töreni(Samah—the Ritual of Brotherhood) of the Ankara Deneme Sahnesi amateur group based in Ankara (Turkey). This play is the result of a re-elaboration of ethnographic data that were collected throughout the Anatolian peninsula since the early 1980s by a team of students and researchers affiliated with the Theatre Department of Ankara University. In this process of re-adaptation for the stage, the semah was singled out of its religious source (theAyin-i Cemritual) for which it started to display a mirror image offering a condensed exposition of the Alevi rituals to an audience. This paper contextualizes these formal adaptations on the stage into the frame of the abrupt history of migration and urbanization in late twentieth century Turkey. Such historical processes played a major role in the current circulation of the semah in Turkey as well as abroad, resulting also in its perspective inscription as world intangible heritage.

Resumen Entre 1965 y 1975 se produjo en Italia un debate muy intenso en torno a la arquitectura teatral, el edificio del teatro y su papel urbano, social y político. Se articuló alrededor de tres términos que suponen tres modos de relación entre el edificio teatral y la ciudad: el templo, la máquina y la caravana. Aquel debate, de una riqueza inusitada, quedó completamente al margen de la historiografía de la arquitectura italiana y europea, a pesar de su intensidad y de la importancia de todos sus protagonistas para la cultura arquitectónica del siglo XX. Muchos de los arquitectos, críticos e historiadores del momento intervinieron en este debate con propuestas de concurso no construidas, opiniones o análisis rigurosos. Uno de los más activos fue Guido Canella, con una amplia carrera como arquitecto de teatros y erudito de la cultura teatral, que además organizó en 1965 un curso de proyectos en el Politecnico di Milano, acompañado de conferencias, mesas de debate y actuaciones de grupos de la vanguardia internacional. Todo este material fue reunido en una publicación que inauguró este debate, y a la que todos sus protagonistas se refirieron en algún momento. Además de Guido Canella, otras personalidades como Bruno Zevi, Maurizio Sacripanti, Constantino Dardi, Mario Manieri-Elia y Manfredo Tafuri, intervinieron marcando un filón cultural que sigue estando completamente olvidado hoy día.AbstractBetween 1965 and 1975 there was a very intense debate in Italy about the theatrical architecture, the theatre building and its urban, social and political role. It was articulated around three terms that assume three ways of relation between the theatrical building and the city: the temple, the machine and the caravan. That debate, of an unusual wealth, was completely absent from the official historiography of Italian and European architecture, despite its intensity and the importance of all its protagonists for the architectural culture of the twentieth century. Many of the most prominent architects, critics and historians intervened in this debate with unbuilt competition proposals, opinions or rigorous analysis. One of the most active was Guido Canella, with a broad career as theatre architect and a scholar of theater culture himself. He organized a design studio at the Politecnico di Milano in 1965, accompanied by lectures, panel discussions and group performances by international avant-garde artists. All this material was gathered in a publication edited by Guido Canella that inaugurated this debate, called The Theatrical System in Milan, and to which all protagonists referred at some point of their respective interventions. In addition to Guido Canella, other personalities such as Bruno Zevi, Maurizio Sacripanti, Constantino Dardi, Mario Manieri-Elia and Manfredo Tafuri, intervened marking a cultural reef that remains widely forgotten today.

In the article, the author reveals fragments of the study about repressions of the 1920s and 1930s against the churches, as an institution of society, against the clergy, church services, active parishioners of one of the settlements in Sumy Region(Dubovichi village). Self-identification and peaceful living under the laws of honor in the socialist regime led to the destruction of employed citizens and clergy who lived by vocation and by traditional moral principles. After all, it was they - conscious citizens, intellectuals, who "threaten" the terrorist plot of the Bolshevik authorities on the territory of Ukraine. Special attention was to the citizens who supported Tikhonovsk and Ukrainian autocephalous Orthodox churches. The parishioners of these churches were in principle affirmative. "Tikhonovtsi" decided religious uncompromising, "autocephalous" were nationalistic. Those and others did not perceive the Bolsheviks. Both opposed the political regime. Everyone who was in contact or was attached to these groups was prosecuted and arrested with special severity. Under the repressions were relatives and neighbors. Blackmail of single persons and family, voluminous and falsification documents, taking hostages. That was happening with all who was not controlled during the formation of the Soviet power. Over the 50 people from Dubovichi village and their families fell under the pressure of repressions. Most of them were sentenced to death. Just few of them returned from exile and settled in distant places from their native village. Dubovichi village has a centuries-long history. Best known it is in the religious environment through the icon of Dubovytsi's Mother of God. The miraculous image of the Virgin was discovered in the middle of the 17th century. And the glory about it spread far beyond the then Russian empire. Church leaders from Kiev, from Chernigov gathered at the procession during the celebrations of 1861. The pilgrimage to the icon in Dubovich was round-the-year. Copies from the list of the Virgin Mary Dubovitskaya were in the St. Sophia Cathedral of Kyiv. Information about the icon was printed in church calendars and metropolitan directories of pilgrims. The grand stone church of the Nativity of the Virgin in 1777 in the center of the village, it was the pease of architectural art that was rare in the countryside. As evidenced by foreign sources, the parish church was kind of fortress. It was surrounded by a brick fence with four towers in corners. The entrance to the churchyard was through the gates that were under the bell. There were burials around the temple. Marble monuments were raised on the graves. Icons in the temple were in different kyots, precious stones. Church property included a number of priest clothing, silverware. In the village there were three temples. This provided the opportunity for the parish to have six priests, several clerks and psalms in the state. All were destroyed until 1940, despite the architectural value of the builders and the ancients. Dubovichi parish numbered more than three thousand people at the beginning of the twentieth century. It was glorified by the numerous, beautiful choir, active citizens. The church library was more than 2000 volumes. The priests performed not only the need. Archpriest Gusakovsky was the head of refuge. The village choir numbered more than 60 people. There was a spiritual orchestra, a theater group, a hut-reading room, a rural school and a parochial school, and a folk school in the village. Also there was paramedic station, veterinarian, pharmacy. The hospital unit numbered up to 10 beds. Tolerance and high moral consciousness were typical for the people of Dubovichi. Not only Orthodox lived in the village . Archival documents indicate that the daughter of the priest was offended with the Catholic. Jews lived in Dubovichi. The social group was represented. There were Gypsies among the participants of the school. Those were posterity of that who survived and took good place in life of theatre. Able to analyze falsifications of the campaign to destroy the Dubovichi parish, the destruction of church buildings- works of architectural art. Information from directories, archival documents and old people's buildings allows us to reconstruct conditionally events of those times. The author for the first time highlights this page of the Dubovichi life. As well as information from recently declassified documents from archives of higher authorities on the repressed residents of Dubovichi village. Human losses, disadvantaged families, tales of reletives about Soviet Union. All this make a mosaic of the historical stratum of our country. The coverage of this problem somehow outlines the massive crimes of Soviet politics in the 1920's and 1930's. It is a tribute to those who sacredly keep memories of the repressed.

Opera Batak is one of theatre in Indonesia. This research about dramaturgy of Opera Batak. The Dramaturgy of Opera Batak Perempuan di Pinggir Danau, PLOt production at North Sumatera, begins with understanding the staging of more than understanding a written text by using the theoretical basis of theater dramaturgy by Euginio Barba and research of qualitative methods. This research has been doing for two month at Pematang Siantar, North Sumatera district where Batak Opera originally come from. This research aims to dig about structure and tecstur, and the theatre elements from the performance. Opera Batak PLOt production in the group play Perempuan di Pinggir Danau that the form of theater based on traditional Batak area for the Batak society as a medium of entertainment and messaging truths of life.Keywords: theatre; dramaturgy; Opera Batak

Isaak Douvan-Tortsov, an actor and director of Karaite origin, was one of the leading figures in Russian theater at the beginning of the 20th century. Like many other representatives of Russian culture, Douvan-Tortsov emigrated following the Civil War, spending time in many countries both in Europe and elsewhere. In the 1920s, Douvan had the opportunity, via the Moscow Art Theater Prague Group, to travel to Czechoslovakia, where he spent several months and devoted himself to theater work. Isaak Douvan-Tortsov spent time in Prague at the end of 1925 and the beginning of 1926, primarily in the Vinohrady Municipal Theatre, but he also visited other cities in what was then Czechoslovakia for MAT (MAAT) performances, as was mentioned in news stories from the time. The text deals predominantly with this thus far unknown period of Douvan’s life.

Abstract፡ This article aims to describe about the techniques of make understanding for the space of audience or target group in the satire drama in the stage. The researcher would watch the theater in YouTube and in the stage and also read the script which written by Bereket Belayneh in the type of satire drama, its function in terms of political and social issues. In the addition to the above mentioned these script and play must show the use of satire for political and social criticism for the audience clearly with easy understanding. The other thing that plays show transmitted of the message to the higher officials in the comic entertaining way to the audience of the satire drama. Besides techniques, purpose and different features of satire has investigated from the relevant references. Its researcher mainly has shown the technique of making understand for the audience that have been watched the satire theater on the stage. Bereket Belayneh and Girum Zenebe Eyayu fenges Ethiopian Satire Theater focusing on political satire to find the satire and comic elements used in the humor in order to ridicule the political evils and suggest solutions with in artistically color. The primary sources of this article are Bereket Belayneh and Girum zenebe Eyayu fenges Ethiopian Satire Theater. It’s have used as methodology a qualitative descriptive analysis and have use the document study which is that in library, research digital media sites and the relative relevant materials.

Purpose: The purpose of this article is to share descriptions of the personal impact for cross-national youth actors (Japanese, American) who performed With Their Voices Raised ( Voices), a documentary theater script that shares the stories of Pearl Harbor and Hiroshima survivors who lived through the bombings of December 7, 1941, and August 6, 1945, respectively. Design/Methods: This was a descriptive exploratory focus group study conducted immediately after student-actors from Funairi High School in Hiroshima ( n = 15) and Farrington High School in Oahu, Hawaii ( n = 8), performed Voices. Data were content analyzed by a cross-national research team to address the question “What was the personal impact of performing Voices for Japanese and American youth actors?” Findings: There were three themes that crossed national boundaries: sense of power of the message from real-life people, new cross-national awareness, and moving beyond familiar history to engage and learn. The fourth theme distinguished the youth groups: for Japanese youth, performing Voices inspired an awareness of their local focus; for American youth, it enlivened youth-to-youth engagement as a learning approach. Conclusions: Documentary theater script is a creative, holistic approach with the potential to bridge divisiveness and promote cross-national understanding.

Tujuan penelitian ini memahami konsep dan proses kreatif Teater Garasi Yogyakarta (TGY). TGY merupakan salah satu kelompok teater kontemporer Indonesia yang cukup fenomenal. Puluhan karya TGY telah disajikan dihadapan penonton baik di tingkat lokal maupun nasional. Penelitian difokuskan pada faktor-faktor internal dan eksternal yang mempengaruhi situasi kondusif bagi pertumbuhan dan perkembangan kelompok TGY. Teori kreativitas, perbandingan seni, semiotika dan manajemen seni digunakan untuk membedah permasalahan yang diajukan. Hasil penelitian menunjukkan bahwa TGY berada dalam lingkungan perteateran Yogyakarta yang syarat dengan teater tradisional melakukan ‘pemberontakan’ artistik. Sebagai organisasi seni teater kontemporer, TGY memiliki visi dan misi yang jelas. Melalui ‘laboratorium penciptaan teater’ TGY mampu menghasilkan satu maha karya pertunjukan lakon Waktu Batu (WB). Pertunjukan lakon WB terdiri tiga sub judul: ‘Waktu Batu 1, Kisah-kisah yang Bertemu di Ruang Tunggu’; ‘Waktu Batu 2, Ritus Seratus Kecemasan dan Wajah Siapa yang Terbelah’; dan ‘Waktu Batu 3, Deus ex Machina dan Perasaan-perasaan Padamu’. Karya ini inspiratif karena memakan waktu empat tahun proses kreatifnya, digerakkan oleh insan-insan muda dan dipentaskan road show di berbagai kota di Indonesia dan Singapura.Kata kunci: Teater Garasi, kesenian Yogyakarta, Waktu Batu.ABSTRACTThe Creative Process of Garasi Theater Yogyakarta for the Story of Waktu Batu. The aims of this research is to understand the creative concept and process of Garasi Theater Yogyakarta. It is one of the phenomenal Indonesian contemporary groups of theater. Some of its works have already been performed in front of local and national audiences as well. This research mainly focuses on the internal and external factors which have influnced the condusive situation towards the development and popularity of Garasi Theater Yogyakarta. In order to solve the problems formulated in the research, the theory of creativity and the comparison between semiotic and management arts were actively used. The result of the research showed that Garasi Theater Yogyakarta has a traditional characteristic developed in a theater community of Yogyakarta and soon afterwards it has carried out such an artistic rebellion. The Garasi Theater Yogyakarta is as a group of contemporary theatre which has very clear vision and mission. By doing the creative work through a laboratory of theatrical production, Garasi Theater Yogyakarta was able to create a masterpiece of a performance entitled Waktu Batu. The performance of Waktu Batu consists of three sub-titles, namely: ‘Waktu Batu 1, Kisah-kisah yang Bertemu di Ruang Tunggu’; ‘Waktu Batu 2, Ritus Seratus Kecemasan dan Wajah Siapa yang Terbelah’; dan ‘Waktu Batu 3, Deus ex Machina dan Perasaan-perasaan Padamu’. This theatrical work can be said as an inspirative work in which it took four years in its creative process, had been activated by youngsters, and had been performed by means of a road-show program through some cities in Indonesia and Singapore.Keywords: Garasi Theater, Yogyakarta arts, Waktu Batu

Este relato busca refletir acerca do processo de construção dramatúrgica da peça Inimigos na Casa de Bonecas, escrita e encenada em 2018 pelo coletivo Projeto GOMPA, em Porto Alegre, baseada nas obras Uma Casa de Bonecas e Um Inimigo do Povo, de Henrik Ibsen. Nossa análise está centrada nos mecanismos dramatúrgicos utilizados neste processo de escritura, tais como a oscilação de enunciadores em uma mesma voz atoral, o trânsito temporal do discurso e a criação de monólogos a partir de relatos, testemunhos e entrevistas. Foram adotados procedimentos do teatro de testemunho, em consonância com algumas ferramentas da dramaturgia contemporânea, afim de operar na construção de uma dramaturgia que destacasse o contexto brasileiro contemporâneo, a partir das potencialidades já presentes na obra ibseniana.Palavras-chave: Inimigos na Casa de Bonecas. Uma Casa de Bonecas. Henrik Ibsen. Dramaturgia contemporânea. Teatro contemporâneo. Enemies in a Doll’s House - dramaturgical construction from Ibsen plays and the testimony of the actorsAbstract: This report seeks to reflect on the process of dramaturgical construction of the play Enemies in a Doll’s House, written and staged in 2018 by the theatre group GOMPA Project, in Porto Alegre, based on the works A Doll’s House and An Enemy of the People, by Henrik Ibsen . Our analysis is centered on the dramaturgical mechanisms used in this writing process, such as the oscillation of enunciators in the same voice, the temporal transit of discourse and the creation of monologues from reports, testimonies and interviews. Procedures of the theater of testimony were adopted, in consonance with some tools of contemporary drama, in order to operate in the construction of a dramaturgy that would highlight the contemporary Brazilian context, based on the potentialities already present in the Ibsenian work. Keywords: Enemies in a Doll’s House. A Doll’s House. Henrik Ibsen. Contemporary drama. Contemporary theater.

Abstract Background During the worldwide COVID-19 pandemic, the quality of surgical education experiences sudden major restrictions. Students’ presence in the operating theater and on wards is reduced to a bare minimum and face-to-face teaching is diminished. Aim of this study was therefore to evaluate alternative but feasible educational concepts, such as an online-only-platform for undergraduates. Objective A new online platform for undergraduate surgical education was implemented. A virtual curriculum for online-only education was designed. Methods A video-based online platform was designed. Following this, a cohort of medical students participating in a (voluntary) surgical course was randomized into a test and control group. Prior to conducting a written exam, students in the test group prepared using the video platform. Students in the control group prepared with standard surgical text books. Results of the exam were used to compare educational means. Results Students in the test group preparing through the video-based online platform reached significantly higher scores in the written exams (p = 0.0001) than students of the control group. A trend towards reduced preparation time that did not reach statistical significance was detectable in the test group (p = 0.090). Scores of “perceived workload” and “desire to become a surgeon” offered no differences between the groups. (p = 0.474 and 1.000). Conclusions An online-only, virtual curriculum proved feasible for surgical education in undergraduates. While blended learning concepts were applied in both groups, only the test group had access to case-based videos of surgical procedures and scored significantly better in the written exams. Thus, video-based virtual education offers a realistic alternative to face-to-face teaching or conventional text books in times of restricted access to the operating theatre.

Surgical site infections (SSI) are important complication of Veterinary surgery. Pre, intra-, and post-surgical procedures are considered to be associated with SSI. An attempt to characterize veterinary SSI in small animal surgery practical was made. 15 dogs were grouped into 5 groups (with each group consisting of 3 dogs), in which skin-defect correction, caudectomy, cystotomy, orchidectomy, or ovariohysterectomy were performed by veterinary students under the guidance of qualified surgeons. Blood samples were obtained pre- and post-surgery. 120 swabs were taken from the following sites; students’ or surgeons’ hands (pre-/post-scrubbing), surgical tables, dog skin, random areas on surgical packs, kennels, and floors of surgical theatre. The microorganisms isolated were as follows; Staphylococcus aureus, Klebsiella spp, Micrococcus luteus, Enterobacter spp, and Bacillus subtilis, with Klebsiella being the highest. Leukocytosis, neutrophilia, monocytosis, increased bands, leukocytopenia, neutropenia, and lymphopenia were observed, with all being signs of infection. This study showed that the sources of SSI were numerous, including the followings; the dogs’ skin microflora, the students’ hands, surgical theater, surgical team, and the kennel. Proper scrubbing techniques should be adopted and maintained. The sterile field created should be kept and proper disinfection of the kennel should be ensured before returning the dogs after surgery.

Введение. Дополнительное образование обладает высоким потенциалом влияния на музыкально-творческое развитие детей. Одной из интегративных форм образовательной деятельности является школьный театр, в рамках которого актуализируются разносторонние творческие способности обучающихся: музыкальные (вокальные, инструментальные), танцевальные, пластические, актерские, словесно-драматические и др. Цель – рассмотреть теоретико-методические основания развития музыкально-творческих способностей детей младшего школьного возраста в процессе театрализованной деятельности, осуществляемой в условиях дополнительного образования. Материал и методы. Для выявления состояния проблемы музыкально-творческого развития детей в условиях дополнительного образования и ее решения использовался метод анализа психолого-педагогической и методической литературы, позволивший разработать творческие задания для участников музыкально-театрального кружка. Результаты и обсуждение. В ходе исследования уточнены содержательные и структурные компоненты понятия «музыкально-творческие способности», включающие в себя общемузыкальные, специальные музыкальные (познавательные, исполнительские, творческие) и индивидуально-творческие способности детей (эмпатийность, артистизм, эмоциональность, образный характер мышления и др.). Подчеркивается, что музыкально-творческие способности – это комплекс личностных особенностей (мотивационной, эмоциональной, волевой, интеллектуальной и креативно-творческой сфер) и специальных способностей, необходимых для занятий искусством музыки. Методические рекомендации для педагогов описывают поэтапную организацию занятий в школьном театре (мотивационный, содержательный и процессуальный компоненты), наиболее эффективные методы музыкально-творческого развития обучающихся, исходя из возрастных и индивидуальных особенностей младших школьников, а также согласуясь с синтетической природой музыкально-театрального жанра и коллективной формой сотворчества педагога и учащихся. Заключение. Развитие музыкально-творческих способностей у учащихся начальных классов средствами школьного театра зависит от организации учебного процесса, основанной на комплексном применении творческих заданий, направленных на формирование отдельно каждой структурной составляющей данных способностей, а также на их синтез. Эффективной формой проведения занятий в школьном театре в условиях дополнительного образования детей являются репетиции музыкально-театрализованных представлений, в ходе которых происходит не только музыкально-творческое, но и общекультурное развитие личности обучающихся, становление коллектива единомышленников.Introduction. Additional education has a high potential to influence the musical and creative development of children. One of the integrative forms of educational activity is the school theater, in which the versatile creative abilities of students are updated: musical (vocal, instrumental), dance, plastic, acting, verbal and dramatic, etc. The purpose of the article is to consider the theoretical and methodological grounds for the development of musical and creative abilities of children of primary school age in the process of theatrical activities carried out in the conditions of additional education. Material and methods. To identify the status of the problem of musical-creative development of children in terms of further education and its solution used the method of analysis of psycho-pedagogical and methodological literature and empirical methods, allowing to develop and test creative task for the participants of the musical-theatre group. Results and discussion. The study clarifies the content and structural components of the concept of “musical and creative abilities”, including General musical, special musical (cognitive, performing, creative) and individual creative abilities of children (empathy, artistry, emotionality, imaginative nature of thinking, etc.). Methodical recommendations for teachers describe the phased organization of classes in the school theater (motivational, content and procedural components), the most effective methods of musical and creative development of students, based on the age and individual characteristics of younger students, as well as consistent with the synthetic nature of the musical theater genre and the collective form of co-creation of the teacher and students. Conclusion. The development of musical and creative abilities of primary school students by means of school theater depends on the organization of the educational process, based on the complex application of creative tasks aimed at the formation of each structural component of these abilities separately, as well as their synthesis. An effective form of instruction in school theater from the point of view of additional education of children is rehearsal of musical and theatrical performances, in which not only the musical, creative and cultural development of the personality of students takes place, the formation of a group of like-minded people.

I remember the first time I saw a dead body. I spawned just before dawn; around me engines were clattering into life, the dim silhouettes of tanks beginning to move out in a steady grinding rumble. I could dimly make out a few other people, the anonymity of their shadowy outlines belied by the names hanging over their heads in a comforting blue. Suddenly, a stream of tracers arced across the sky; explosions sounded nearby, then closer still; a tank ahead of me stopped, turned sluggishly, and fired off a couple of rounds, rocking slightly against the recoil. The radio was filled with talk of Germans in the town, but I couldn’t even see the town. I ran toward what looked like the shattered hulk of a building and dived into what I hoped was a doorway. It was already occupied by another Tommy and together we waited for it to get lighter, listening to the rattle of machine guns, the sharp ping as shells ricocheted off steel, the sickening, indescribable, but immediately recognisable sound when they didn’t. Eventually, the other soldier moved out, but I waited for the sun to peek over the nearby hills. Once I was able to see where I was going, I made straight for the command post on the edge of town, and came across a group of allied soldiers standing in a circle. In the centre of the circle lay a dead German soldier, face up. “Well I’ll be damned,” I said aloud; no one else said anything, and the body abruptly faded. I remember the first time I killed someone. I had barely got the Spit V up to 4000 feet when out of the corner of my eye I caught a glimpse of something below me. I dropped the left wing and saw a Stuka making a bee-line for the base. I made a hash of the turn, almost stalling, but he obviously had no idea I was there. I saddled-up on his six, dropping down low to avoid fire from his gunner, and opened up on him. I must have hit him at perfect convergence because he disintegrated, pieces of dismembered airframe raining down on the field below. I circled the field, putting all my concentration into making the landing that would make the kill count, then switched off the engine and sat in the cockpit for a moment, heart pounding. As you can tell, I’ve been in the wars lately. The first example is drawn from the launch of Cornered Rat Software’s WWII Online: Blitzkrieg (2001) while the second is based on a short stint playing Warbirds 3 (2002). Both games are examples of one of the most interesting recent developments in computer and video gaming: the increasing popularity and range of Massively Multiplayer Online Games (MMOGs); other notable examples of historical combat simulation MMOGs include HiTech Creations Aces High (2002) and Jaleco Entertainment’s Fighter Ace 3.5 (2002). For a variety of technical reasons, most popular multiplayer games—particularly first-person shooter (FPS) games such as Doom, Quake, and more recently Medal of Honor: Allied Assault (2002) and Return to Castle Wolfenstein (2001)—are played on player-organised servers that are usually limited to 32 or fewer players; terrain maps are small and rotated every couple of hours on average. MMOGs, by contrast, feature anywhere from hundreds to tens of thousands of players hosted on a handful of company-run servers. The shared virtual geography of these worlds is huge, extending across tens of thousands of square miles; these worlds are also persistent in that they respond dynamically to the actions of players and continue to do so while individual players are offline. As my opening anecdotes demonstrate, the experience of dealing and receiving virtual death is central to massively multiplayer simulations as it is to so many forms of computer games. Yet for an experience is that is so ubiquitous in computer games (and, some would say, even constitutes their experiential core) death is under-theorised. Mainstream culture tends to see computer and console game mayhem according to a rigid desensitisation argument: the experience of repeatedly killing other players online leads to a gradual erosion of the individual moral sense which makes players more likely to countenance killing people in the real world. Nowhere was this argument more in evidence that in the wake of the murder of fifteen students by Dylan Klebold and Eric Harris at Columbine High School in Littleton, Colorado on April 20, 1999. The discovery that the two boys were enthusiastic players of Id Software’s Doom and Quake resulted in an avalanche of hysterical news stories that charged computer games with a number of evils: eroding kids’ ability to distinguish fantasy from reality, encouraging them to imitate the actions represented in the games, and immuring them to the real-world consequences of violence. These claims were hardly new, and had in fact been directed at any number of violent popular entertainment genres over the years. What was new was the claim that the interactive nature of FPS games rendered them a form of simulated weapons training. What was also striking about the discourse surrounding the Littleton shooting was just how little the journalists covering the story knew about computer, console and arcade games. Nevertheless, their approach to the issue encouraged readers to see games as having real life analogs. Media discussion of the event also reinforced the notion of a connection with military training techniques, making extensive use of Lt. Col. (ret) David Grossman, a former Army ranger and psychologist who led the charge in claiming that games were “mass-murder simulators” (Gittrich, AA06). This controversy over the role of violent computer games in the Columbine murders is part of a larger cultural discourse that adopts the logical fallacy characteristic of moral panics: coincidence equals causation. Yet the impoverished discussion of online death and destruction is also due in no small measure to an entrenched hostility toward popular entertainment as a whole, a hostility that is evident even in the work of some academic critics who study popular culture. Andrew Darley, for example, argues that, never has the flattening of meaning or depth in the traditional aesthetic sense of these words been so pronounced as in the action-simulation genres of the computer game: here, aesthetic experience is tied directly to the purely sensational and allied to tests of physical dexterity (143). In this view, the repeated experience of death is merely a part of the overall texture of a form characterised not so much by narrative as by compulsive repetition. More generally, computer games are seen by many critics as the pernicious, paradigmatic instance of the colonisation of individual consciousness by cultural spectacle. According to this Frankfurt school-influenced critique (most frequently associated with the work of Guy Debord), spectacle serves both to mystify and pacify its audience: The more the technology opens up narrative possibilities, the less there is for the audience to do. [. . .]. When the spectacle conceals the practice of the artists who create it, it [announces]…itself as an expression of a universe beyond human volition and effort (Filewood 24). In supposedly sapping its audience’s critical faculties by bombarding them with a technological assault whose only purpose is to instantiate a deterministic worldview, spectacle is seen by its critics as exemplifying the work of capitalist ideology which teaches people not to question the world around them by establishing, in Althusser’s famous phrase, an “imaginary relationship of individuals to their real conditions of their existence” (162). The desensitisation thesis is thus part of a larger discourse that considers computer games paradoxically to be both escapist and as having real-world effects. With regard to online death, neo-Marxism meets neo-Freudianism: players are seen as hooked on the thrill not only of destroying others but also of self-destruction. Death is thus considered the terminus of all narrative possibility, and the participation of individuals in fantasy-death and mayhem is seen to lead inevitably to several kinds of cultural death: the death of “family values,” the death of community, the death of individual responsibility, and—given the characterisation of FPS games in particular as lacking in plot and characterisation—the death of storytelling. However, it is less productive to approach computer, arcade and console games as vehicles for force-feeding content with pre-determined cultural effects than it is to understand them as venues within and around which players stage a variety of theatrical performances. Thus even the bêtes noire of the mainstream media, first-person shooters, serve as vehicles for a variety of interactions ranging from the design of new sounds, graphics and levels, new “skins” for player characters, the formation of “tribes” or “clans” that fight and socialise together, and the creation of elaborate fan fictions. This idea that narrative does not simply “happen” within the immediate experience of playing the game, but is in fact produced by a dynamic interplay of interactions for which the game serves as a focus, also suggests a very different way of looking at the role of death online. Far from being the logical endpoint, the inevitable terminus of all narrative possibility, death becomes the indispensable starting point for narrative. In single-player games, for example, the existence of the simple “save game” function—differing from simply putting the game board to one side in that the save function allows the preservation of the game world in multiple temporal states—generates much of the narrative and dramatic range of computer games. Generally a player saves the game because he or she is facing an obstacle that may result in death; saving the game at that point allows the player to investigate alternatives. Thus, the ever-present possibility of death in the game world becomes the origin of all narratives based on forward investigation. In multiplayer and MMOG environments, where the players have no control over the save game state, it is nevertheless the possibility of a mode of forward projection that gives the experience its dramatic intensity. Flight simulation games in particular are notoriously difficult to master; the experience of serial death, therefore, becomes the necessary condition for honing your flying skills, trying out different tactics in a variety of combat situations, trying similar tactics in different aircraft, and so on. The experience of online death creates a powerful narrative impulse, and not only in those situations where death is serialised and guaranteed. A sizable proportion of the flight sim communities of both Warbirds and Aces High participate in specially designed scenario events that replicate a specific historical air combat event (the Battle of Britain, the Coral Sea, USAAF bomber operations in Europe, etc.) as closely as possible. What makes these scenarios so compelling for many players is that they are generally “one life” events: once the player is dead, they are out for the rest of the event and this creates an intense experience that is completely unlike flying in the everyday free-for-all arenas. The desensitisation thesis notwithstanding, there is little evidence that this narrative investment in death produces a more casual attitude toward real-life death amongst MMOG players. For example, when real-world death intrudes, simulation players often reach for the same rituals of comfort and acknowledgement that are employed offline. Recently, when an Aces High player died unexpectedly of heart failure at the age of 35, his squadron held an elaborate memorial event in his honor. Over a hundred players bailed out over an aerodrome—bailing out is the only way that a player in Aces High can acquire a virtual human body—and lined the edges of the runway as members of the dead player’s squad flew the missing man formation overhead (GrimmCAF). The insistence upon bodily presence in the context of a classic military ceremony marking irrecoverable absence suggests the way in which the connections between real and virtual worlds are experienced by players: as tensions, but also as points where identities are negotiated. This example does not seem to indicate that everyday familiarity with virtual death has dulled the players’ sensibilities to the sorrow and loss accompanying death in the real world. I began this article talking about death in simulation MMOGs for a number of reasons. In the first place, MMOGs are more commonly identified with their role-playing examples (MMORPGs) such as Ultima Online and Everquest, games that focus on virtual community-building and exploration in addition to violence and conquest. By contrast, simulation games tend to be seen as having more in common with first-person shooters like Quake, in the way in which they foreground the experience of serial death. Secondly, it is precisely the connection between simulation and death that makes games in general (as I demonstrated in relation to the media coverage of the Columbine murders) so problematic. In response, I would argue that one of the most interesting aspects of computer games recently has been the degree to which generic distinctions have been breaking down. MMORPGs, which had their roots in the Dungeons and Dragons gaming world, and the text-based world of MUDs and MOOs have since developed sophisticated third-person and even first-person representational styles to facilitate both peaceful character interactions and combat. Likewise, first-person shooters have begun to add role-playing elements (see, for example, Looking Glass Studios’ superb System Shock 2 (1999) or Lucasarts' Jedi Knight series). This trend has also been incorporated into simulation MMOGs: World War II Online includes a rudimentary set of character-tracking features, and Aces High has just announced a more ambitious expansion whose major focus will be the incorporation of role-playing elements. I feel that MMOGs in particular are all evolving towards a state that I would describe as “simulance:” simulations that, while they may be associated with a nominal representational reality, are increasingly about exploring the narrative possibilities, the mechanisms of theatrical engagement for self and community of simulation itself. Increasingly, none of the terms "simulation,” "role-playing" or indeed “game” quite captures the texture of these evolving experiences. In their complex engagement with both scripted and extemporaneous narrative, the players have more in common with period re-enactors; the immersive power of a well-designed flight simulator scenario produces a feeling in players akin to the “period rush” experienced by battlefield re-enactors, the frisson between awareness of playing a role and surrendering completely to the momentary power of its illusory reality. What troubles critics about simulations (and what also blinds them to the narrative complexity in other forms of computer games) is that they are indeed not simply examples of re-enactment —a re-staging of supposedly real events—but a generative form of narrative enactment. Computer games, particularly large-scale online games, provide a powerful set of theatrical tools with which players and player communities can help shape narratives and deepen their own narrative investment. Obviously, they are not isolated from real-world cultural factors that shape and constrain narrative possibility. However, we are starting to see the way in which the games use the idea of virtual death as the generative force for new storytelling frameworks based, in Filewood’s terms, on forward investigation. As games begin to move out of their incunabular state, they may contribute to the re-shaping of culture and consciousness, as other narrative platforms have done. Far from causing the downfall of civilisation, game-based narratives may bring with them a greater cultural awareness of simultaneous narrative possibility, of the past as sets of contingent phenomena, and a greater attention to practical, hands-on experimental problem-solving. It would be ironic, but no great surprise, if a form built around the creative possibilities inherent in serial death in fact made us more attentive to the rich alternative possibilities of living. Works Cited Aces High. HiTech Creations, 2002. http://www.bartleby.com/201/1.html Althusser, Louis. “Ideology and Ideological State Apparatuses (Notes Toward an Investigation).” Lenin and Philosophy and Other Essays. By Louis Althusser, trans. Ben Brewster. New York, 1971. 127-86. Barry, Ellen. “Games Feared as Youths’ Basic Training; Industry, Valued as Aid to Soldiers, on Defensive.” The Boston Globe 29 Apr 1999: A1. LexisNexis. Feb. 7, 2003. Cornered Rat Software. World War II Online: Blitzkrieg. Strategy First, 2001. http://www.wwiionline.com/ Darley, Andrew. Visual Digital Culture: Surface Play and Spectacle in New Media Genres. London: Routledge, 2000. Debord, Guy. The Society of the Spectacle. Donald Nicholson-Smith. New York: Zone Books, 1994. 1967. Der Derian, James. “The Simulation Syndrome: From War Games to Game Wars.” Social Text 8.2 (1990): 187-92. Filewood, Alan. “C:\Games\Dramaturgy: The Cybertheatre of Computer Games.” Canadian Theatre Review 81 (Winter 1994): 24-28. Gittrich, Greg. “Expert Differs with Kids over Video Game Effects.” The Denver Post 27 Apr 1999: AA-06. LexisNexis. Feb. 7 2003. GrimmCAF. “MojoCAF’s Memorial Flight.” Aces High BB, 13 Dec. 2002. http://www.hitechcreations.com/forums/sh... IEntertainment Network. Warbirds III. Simon and Schuster Interactive, 2002.http://www.totalsims.com/index.php?url=w... Jenkins, Henry, comp. “Voices from the Combat Zone: Game Grrlz Talk Back.” From Barbie to Mortal Kombat: Gender and Computer Games. Ed. Justine Cassell and Henry Jenkins. Cambridge, Massachusetts: MIT P, 1998. 328-41. Lieberman, Joseph I. “The Social Impact of Music Violence.” Statement Before the Governmental Affairs Committee Subcommittee on Oversight, 1997. http://www.senate.gov/member/ct/lieberma... Feb. 7 2003. Murray, Janet H. Hamlet on the Holodeck: The Future of Narrative in Cyberspace. New York: Free, 1997. Poole, Steven. Trigger Happy: Videogames and the Entertainment Revolution. New York: Arcade Publishing, 2000. Pyro. “AH2 FAQ.” Aces High BB, 29 Jan. 2003. Internet. http://www.hitechcreations.com/forums/sh... Feb. 8 2003. Links http://www.wwiionline.com/ http://www.idsoftware.com/games/doom/ http://www.hitechcreations.com/ http://www.totalsims.com/index.php?url=wbiii/content_home.php http://www.hitechcreations.com/forums/showthread.php?s=&amp;amp;amp;amp;amp;threadid=77265 http://www.senate.gov/member/ct/lieberman/releases/r110697c.html http://www.idsoftware.com/games/wolfenstein http://www.idsoftware.com/games/quake/ http://www.ea.com/eagames/official/moh_alliedassault/home.jsp http://www.jaleco.com/fighterace/index.html http://www.bartleby.com/201/1.html http://www.hitechcreations.com/forums/showthread.php?s=&amp;amp;amp;amp;amp;threadid=72560 Citation reference for this article Substitute your date of access for Dn Month Year etc... MLA Style Mullen, Mark. "It Was Not Death for I Stood Up…and Fragged the Dumb-Ass MoFo Who'd Wasted Me" M/C: A Journal of Media and Culture 6.1 (2003). Dn Month Year < http://www.media-culture.org.au/0302/03-itwasnotdeath.php>. APA Style Mullen, M., (2003, Feb 26). It Was Not Death for I Stood Up…and Fragged the Dumb-Ass MoFo Who'd Wasted Me. M/C: A Journal of Media and Culture, 6,(1). Retrieved Month Dn, Year, from http://www.media-culture.org.au/0302/03-itwasnotdeath.html

Introduction The counterculture that arose during the 1960s and 1970s left lasting social and political reverberations in developed nations. This was a time of increasing affluence and liberalisation which opened up remarkable political opportunities for social change. Within this context, an array of new social movements were a vital ingredient of the ferment that saw existing norms challenged and the establishment of new rights for many oppressed groups. An expanding arena of concerns included the environmental damage caused by 200 years of industrial capitalism. This article examines one aspect of a current environment movement in Australia, the anti-Coal Seam Gas (CSG) movement, and the part played by participants. In particular, the focus is upon one action that emerged during the recent Bentley Blockade, which was a regional mobilisation against proposed unconventional gas mining (UGM) near Lismore, NSW. Over the course of the blockade, the conventional ritual of waving at passers-by was transformed into a mechanism for garnering broad community support. Arguably, this was a crucial factor in the eventual outcome. In this case, we contend that the wave, rather than a countercultural artefact being appropriated by the mainstream, represents an everyday behaviour that builds social solidarity, which is subverted to become an effective part of the repertoire of the movement. At a more general level, this article examines how counterculture and mainstream interact via the subversion of “ordinary” citizens and the role of certain cultural understandings for that purpose. We will begin by examining the nature of the counterculture and its relationship to social movements before discussing the character of the anti-CSG movement in general and the Bentley Blockade in particular, using the personal experience of one of the writers. We will then be able to explore our thesis in detail and make some concluding remarks. The Counterculture and Social Movements In this article, we follow Cox’s understanding of the counterculture as a kind of meta-movement within which specific social movements are situated. For Cox (105), the counterculture that flourished during the 1960s and 1970s was an overarching movement in which existing social relations—in particular the family—were rejected by a younger generation, who succeeded in effectively fusing previously separate political and cultural spheres of dissent into one. Cox (103-04) points out that the precondition for such a phenomenon is “free space”—conditions under which counter-hegemonic activity can occur—for example, being liberated from the constraints of working to subsist, something which the unprecedented prosperity of the post WWII years allowed. Hence, in the 1960s and 1970s, as the counterculture emerged, a wave of activism arose in the western world which later came to be referred to as new social movements. These included the civil rights movement, women’s liberation, pacifism and the anti-nuclear and environment movements. The new movements rejected established power and organisational structures and tended, some scholars argued, to cross class lines, basing their claims on non-material issues. Della Porta and Diani claim this wave of movements is characterised by: a critical ideology in relation to modernism and progress; decentralized and participatory organizational structures; defense of interpersonal solidarity against the great bureaucracies; and the reclamation of autonomous spaces, rather than material advantages. (9) This depiction clearly announces the countercultural nature of the new social movements. As Carter (91) avers, these movements attempted to bypass the state and instead mobilise civil society, employing a range of innovative tactics and strategies—the repertoire of action—which may involve breaking laws. It should be noted that over time, some of these movements did shift towards accommodation of existing power structures and became more reformist in nature, to the point of forming political parties in the case of the Greens. However, inasmuch as the counterculture represented a merging of distinctively non-mainstream ways of life with the practice of actively challenging social arrangements at a political level (Cox 18–19; Grossberg 15–18;), the tactic of mobilising civil society to join social movements demonstrates in fact a reverse direction: large numbers of people are transfigured in radical ways by their involvement in social movements. One important principle underlying much of the repertoire of action of these new movements was non-violence. Again, this signals countercultural norms of the period. As Sharp (583–86) wrote at the time, non-violence is crucial in that it denies the aggressor their rationale for violent repression. This principle is founded on the liberal notion, whose legacy goes back to Locke, that the legitimacy of the government rests upon the consent of the governed—that is, the people can withdraw their consent (Locke in Ball & Dagger 92). Ghandi also relied upon this idea when formulating his non-violent approach to conflict, satyagraha (Sharp 83–84). Thus an idea that upholds the modern state is adopted by the counterculture in order to undermine it (the state), again demonstrating an instance of counterflow from the mainstream. Non-violence does not mean non-resistance. In fact, it usually involves non-compliance with a government or other authority and when practised in large numbers, can be very effective, as Ghandi and those in the civil rights movement showed. The result will be either that the government enters into negotiation with the protestors, or they can engage in violence to suppress them, which generally alienates the wider population, leading to a loss of support (Finley & Soifer 104–105). Tarrow (88) makes the important point that the less threatening an action, the harder it is to repress. As a result, democratic states have generally modified their response towards the “strategic weapon of nonviolent protest and even moved towards accommodation and recognition of this tactic as legitimate” (Tarrow 172). Nevertheless, the potential for state violence remains, and the freedom to protest is proscribed by various laws. One of the key figures to emerge from the new social movements that formed an integral part of the counterculture was Bill Moyer, who, in conjunction with colleagues produced a seminal text for theorising and organising social movements (Moyer et al.). Many contemporary social movements have been significantly influenced by Moyer’s Movement Action Plan (MAP), which describes not only key theoretical concepts but is also a practical guide to movement building and achieving aims. Moyer’s model was utilised in training the Northern Rivers community in the anti-CSG movement in conjunction with the non-violent direct action (NVDA) model developed by the North-East Forest Alliance (NEFA) that resisted logging in the forests of north-eastern NSW during the late 1980s and 1990s (Ricketts 138–40). Indeed, the Northern Rivers region of NSW—dubbed the Rainbow Region—is celebrated, as a “‘meeting place’ of countercultures and for the articulation of social and environmental ideals that challenge mainstream practice” (Ward and van Vuuren 63). As Bible (6–7) outlines, the Northern Rivers’ place in countercultural history is cemented by the holding of the Aquarius Festival in Nimbin in 1973 and the consequent decision of many attendees to stay on and settle in the region. They formed new kinds of communities based on an alternative ethics that eschewed a consumerist, individualist agenda in favour of modes of existence that emphasised living in harmony with the environment. The Terania Creek campaign of the late 1970s made the region famous for its environmental activism, when the new settlers resisted the logging of Nightcap National Park using nonviolent methods (Bible 5). It was also instrumental in developing an array of ingenious actions that were used in subsequent campaigns such as the Franklin Dam blockade in Tasmania in the early 1980s (Kelly 116). Indeed, many of these earlier activists were key figures in the anti-CSG movement that has developed in the Rainbow Region over the last few years. The Anti-CSG Movement Despite opposition to other forms of UGM, such as tight sands and shale oil extraction techniques, the term anti-CSG is used here, as it still seems to attract wide recognition. Unconventional gas extraction usually involves a process called fracking, which is the injection at high pressure of water, sand and a number of highly toxic chemicals underground to release the gas that is trapped in rock formations. Among the risks attributed to fracking are contamination of aquifers, air pollution from fugitive emissions and exposure to radioactive particles with resultant threats to human and animal health, as well as an increased risk of earthquakes (Ellsworth; Hand 13; Sovacool 254–260). Additionally, the vast amount of water that is extracted in the fracking process is saline and may contain residues of the fracking chemicals, heavy metals and radioactive matter. This produced water must either be stored or treated (Howarth 273–73; Sovacool 255). Further, there is potential for accidents and incidents and there are many reports—particularly in the United States where the practice is well established—of adverse events such as compressors exploding, leaks and spills, and water from taps catching fire (Sovacool 255–257). Despite an abundance of anecdotal evidence, until recently authorities and academics believed there was not enough “rigorous evidence” to make a definitive judgment of harm to animal and human health as a result of fracking (Mitka 2135). For example, in Australia, the Queensland Government was unable to find a clear link between fracking and health complaints in the Tara gasfield (Thompson 56), even though it is known that there are fugitive emissions from these gasfields (Tait et al. 3099-103). It is within this context that grassroots opposition to UGM began in Australia. The largest and most sustained challenge has come from the Northern Rivers of New South Wales, where a company called Metgasco has been attempting to engage in UGM for a number of years. Stiff community opposition has developed over this time, with activists training, co-ordinating and organising using the principles of Moyer’s MAP and NEFA’s NVDA. Numerous community and affinity groups opposing UGM sprang up including the Lock the Gate Alliance (LTG), a grassroots organisation opposing coal and gas mining, which formed in 2010 (Lock the Gate Alliance online). The movement put up sustained resistance to Metgasco’s attempts to establish wells at Glenugie, near Grafton and Doubtful Creek, near Kyogle in 2012 and 2013, despite the use of a substantial police presence at both locations. In the event, neither site was used for production despite exploratory wells being sunk (ABC News; Dobney). Metgasco announced it would be withdrawing its operations following new Federal and State government regulations at the time of the Doubtful Creek blockade. However it returned to the fray with a formal announcement in February 2014 (Metgasco), that it would drill at Bentley, 12 kilometres west of Lismore. It was widely believed this would occur with a view to production on an industrial scale should initial exploration prove fruitful. The Bentley Blockade It was known well before the formal announcement that Metgasco planned to drill at Bentley and community actions such as flash mobs, media releases and planning meetings were part of the build-up to direct action at the site. One of the authors of this article was actively involved in the movement and participated in a variety of these actions. By the end of January 2014 it was decided to hold an ongoing vigil at the site, which was still entirely undeveloped. Participants, including one author, volunteered for four-hour shifts which began at 5 a.m. each day and before long, were lasting into the night. The purpose of a vigil is to bear witness, maintain a presence and express a point of view. It thus accords well with the principle of non-violence. Eventually the site mushroomed into a tent village with three gates being blockaded. The main gate, Gate A, sprouted a variety of poles, tripods and other installations together with colourful tents and shelters, peopled by protesters on a 24-hour basis. The vigils persisted on all three gates for the duration of the blockade. As the number of blockaders swelled, popular support grew, lending weight to the notion that countercultural ideas and practices were spreading throughout the community. In response, Metgasco called on the State Government to provide police to coincide with the arrival of equipment. It was rumoured that 200 police would be drafted to defend the site in late April. When alerts were sent out to the community warning of imminent police action, an estimated crowd of 2000 people attended in the early hours of the morning and the police called off their operation (Feliu). As the weeks wore on, training was stepped up, attendees were educated in non-violent resistance and protestors willing to act as police liaison persons were placed on a rotating roster. In May, the State Government was preparing to send up to 800 police and the Riot Squad to break the blockade (NSW Hansard in Buckingham). Local farmers (now a part of the movement) and activist leaders had gone to Sydney in an effort to find a political solution in order to avoid what threatened to be a clash that would involve police violence. A confluence of events, such as: the sudden resignation of the Premier; revelations via the Independent Commission against Corruption about nefarious dealings and undue influence of the coal industry upon the government; a radio interview with locals by a popular broadcaster in Sydney; and the reputed hesitation of the police themselves in engaging with a group of possibly 7,000 to 10,000 protestors, resulted in the Office for Coal Seam Gas suspending Metgasco’s drilling licence on 15 May (NSW Department of Resources & Energy). The grounds were that the company had not adequately fulfilled its obligations to consult with the community. At the date of writing, the suspension still holds. The Wave The repertoire of contention at the Bentley Blockade was expansive, comprising most of the standard actions and strategies developed in earlier environmental struggles. These included direct blocking tactics in addition to the use of more carnivalesque actions like music and theatre, as well as the use of various media to reach a broader public. Non-violence was at the core of all actions, but we would tentatively suggest that Bentley may have provided a novel addition to the repertoire, stemming originally from the vigil, which brought the first protestors to the site. At the beginning of the vigil, which was initially held near the entrance to the proposed drilling site atop a cutting, occupants of passing vehicles below would demonstrate their support by sounding their horns and/or waving to the vigil-keepers, who at first were few in number. There was a precedent for this behaviour in the campaign leading up to the blockade. Activist groups such as the Knitting Nannas against Gas had encouraged vehicles to show support by sounding their horns. So when the motorists tooted spontaneously at Bentley, we waved back. Occupants of other vehicles would show disapproval by means of rude gestures and/or yelling and we would wave to them as well. After some weeks, as a presence began to be established at the site, it became routine for vigil keepers to smile and wave at all passing vehicles. This often elicited a positive response. After the first mass call-out discussed above, a number of us migrated to another gate, where numbers were much sparser and there was a perceived need for a greater presence. At this point, the participating writer had begun to act as a police liaison person, but the practice of waving routinely was continued. Those protecting this gate usually included protestors ready to block access, the police liaison person, a legal observer, vigil-keepers and a passing parade of visitors. Because this location was directly on the road, it was possible to see the drivers of vehicles and make eye contact more easily. Certain vehicles became familiar, passing at regular times, on the way to work or school, for example. As time passed, most of those protecting the gate also joined the waving ritual to the point where it became like a game to try to prise a signal of acknowledgement from the passing motorists, or even to win over a disapprover. Police vehicles, some of which passed at set intervals, were included in this game. Mostly they waved cheerfully. There were some we never managed to win over, but waving and making direct eye contact with regular motorists over time created a sense of community and an acknowledgement of the work we were doing, as they increasingly responded in kind. Motorists could hardly feel threatened when they encountered smiling, waving protestors. By including the disapprovers, we acted inclusively and our determined good humour seemed to de-escalate demonstrated hostility. Locals who did not want drilling to go ahead but who were nevertheless unwilling to join a direct action were thus able to participate in the resistance in a way that may have felt safe for them. Some of them even stopped and visited the site, voicing their support. Standing on the side of the road and waving to passers-by may seem peripheral to the “real” action, even trivial. But we would argue it is a valuable adjunct to a blockade (which is situated near a road) when one of the strategies of the overall campaign is to win popular backing. Hence waving, whilst not a completely new part of the repertoire, constitutes what Tilly (41–45) would call innovation at the margins, something he asserts is necessary to maintain the effectiveness and vitality of contentious action. In this case, it is arguable that the sheer size of community support probably helped to concentrate the minds of the state government politicians in Sydney, particularly as they contemplated initiating a massive, taxpayer-funded police action against the people for the benefit of a commercial operation. Waving is a symbolic gesture indicating acknowledgement and goodwill. It fits well within a repertoire based on the principle of non-violence. Moreover, it is a conventional social norm and everyday behaviour that is so innocuous that it is difficult to see how it could be suppressed by police or other authorities. Therein lies its subversiveness. For in communicating our common humanity in a spirit of friendliness, we drew attention to the fact that we were without rancour and tacitly invited others to join us and to explore our concerns. In this way, the counterculture drew upon a mainstream custom to develop and extend upon a new form of dissent. This constitutes a reversal of the more usual phenomenon of countercultural artefacts—such as “hippie clothing”—being appropriated or co-opted by the prevailing culture (see Reading). But it also fits with the more general phenomenon that we have argued was occurring; that of enticing ordinary residents into joining together in countercultural activity, via the pathway of a social movement. Conclusion The anti-CSG movement in the Northern Rivers was developed and organised by countercultural participants of previous contentious challenges. It was highly effective in building popular support whilst at the same time forging a loose coalition of various activist groups. We have surveyed one practice—the wave—that evolved out of mainstream culture over the course of the Bentley Blockade and suggested it may come to be seen as part of the repertoire of actions that can be beneficially employed under suitable conditions. Waving to passers-by invites them to become part of the movement in a non-threatening and inclusive way. It thus envelops supporters and non-supporters alike, and its very innocuousness makes it difficult to suppress. We have argued that this instance can be referenced to a similar reverse movement at a broader level—that of co-opting liberal notions and involving the general populace in new practices and activities that undermine the status quo. The ability of the counterculture in general and environment movements in particular to innovate in the quest to challenge and change what it perceives as damaging or unethical practices demonstrates its ingenuity and spirit. This movement is testament to its dynamic nature. References ABC News. Metgasco Has No CSG Extraction Plans for Glenugie. 2013. 30 July 2014 ‹http://www.abc.net.au/news/2013-01-22/metgasco-says-no-csg-extraction-planned-for-glenugie/4477652›. Bible, Vanessa. 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This paper explores South African hip-hop activist Emile YX?'s work to suggest that he presents an alternative take on mainstream US and South African hip-hop. While it is arguable that a great deal of mainstream hip-hop is commercially co-opted, it is clear that a significant amount of US hip-hop (by Angel Haze or Talib Kweli, for example) and hip-hop beyond the US (by Positive Black Soul, Godessa, Black Noise or Prophets of da City, for example) present alternatives to its co-option. Emile YX? pushes for an alternative to mainstream hip-hop's aesthetics and politics. Foregoing what Prophets of da City call “mindless topics” (Prophets of da City “Cape Crusader”), he employs hip-hop to engage audiences critically about social and political issues, including language and racial identity politics. Significantly, he embraces AfriKaaps, which is a challenge to the hegemonic speech variety of Afrikaans. From Emile's perspective, AfriKaaps preceded Afrikaans because it was spoken by slaves during the Cape colonial era and was later culturally appropriated by Afrikaner Nationalists in the apartheid era to construct white, Afrikaner identity as pure and bounded. AfriKaaps in hip-hop therefore presents an alternative to mainstream US-centric hip-hop in South Africa (via AKA or Cassper Nyovest, for example) as well as Afrikaner Nationalist representations of Afrikaans and race by promoting multilingual hip-hop aesthetics, which was initially advanced by Prophets of da City in the early '90s.Pursuing Alternative TrajectoriesEmile YX?, a former school teacher, started out with the Black Consciousness-aligned hip-hop crew, Black Noise, as a b-boy in the late 1980s before becoming an MC. Black Noise went through a number of iterations, eventually being led by YX? (aka Emile Jansen) after he persuaded the crew not to pursue a mainstream record deal in favour of plotting a career path as independent artists. The crew’s strategy has been to fund the production and distribution of their albums independently and to combine their work as recording and performing artists with their activism. They therefore arranged community workshops at schools and, initially, their local library in the township, Grassy Park, before touring nationally and internationally. By the late 1990s, Jansen established an NGO, Heal the Hood, in order to facilitate collaborative projects with European and South African partners. These partnerships, not only allowed Black Noise crew members to continue working as hip-hip activists, but also created a network through which they could distribute their music and secure further bookings for performances locally and internationally.Jansen’s solo work continued along this trajectory and he has gone on to work on collaborative projects, such as the hip-hop theatre show Afrikaaps, which looks critically at the history of Afrikaans and identity politics, and Mixed Mense, a b-boy show that celebrates African dance traditions and performed at One Mic Festival at the Kennedy Center in Washington DC in 2014 (48 Hours). This artist’s decision not to pursue a mainstream record deal in the early 1990s probably saved Black Noise from being a short-lived pop sensation in favour of pursuing a route that ensured that Cape hip-hop retained its alternative, Black Consciousness-inspired subcultural edge.The activism of Black Noise and Heal the Hood is an example of activists’ efforts to employ hip-hop as a means of engaging youth critically about social and political issues (Haupt, Stealing Empire 158-165). Hence, despite arguments that the seeds for subcultures’ commercial co-option lie in the fact that they speak through commodities (Hebdige 95; Haupt, Stealing Empire 144–45), there is evidence of agency despite the global reach of US cultural imperialism. H. Samy Alim’s concept of translocal style communities is useful in this regard. The concept focuses on the “transportability of mobile matrices – sets of styles, aesthetics, knowledges, and ideologies that travel across localities and cross-cut modalities” (Alim 104-105). Alim makes the case for agency when he contends, “Although global style communities may indeed grow out of particular sociohistoric originating moments, or moments in which cultural agents take on the project of creating ‘an origin’ (in this case, Afrodiasporic youth in the United States in the 1970s), it is important to note that a global style community is far from a threatening, homogenizing force” (Alim 107).Drawing on Arjun Appadurai’s concepts of ethnoscapes, financescapes, ideoscapes and mediascapes, Alim argues that the “persistent dialectical interplay between the local and the global gives rise to the creative linguistic styles that are central to the formation of translocal style communities, and leads into theorizing about glocal stylizations and style as glocal distinctiveness” (Appadurai; Alim 107). His view of globalisation thus accommodates considerations of the extent to which subjects on both the local and global levels are able to exercise agency to produce new or alternative meanings and stylistic practices.Hip-Hop's Translanguaging Challenge to HegemonyJansen’s “Mix en Meng It Op” [“Mix and Blend It / Mix It Up”] offers an example of translocal style by employing translanguaging, code mixing and codeswitching practices. The song’s first verse speaks to the politics of race and language by challenging apartheid-era thinking about purity and mixing:In South Africa is ek coloured and African means black raceFace it, all mense kom van Africa in the first placeErase all trace of race and our tribal divisionEk’s siek en sat van all our land’s racist decisionsMy mission’s om te expose onse behoort aan een rasHou vas, ras is las, watch hoe ons die bubble barsPlus the mixture that mixed here is not fixed, sirStir daai potjie want ons wietie wattie mixtures wereThis illusion of race and tribe is rotten to the coreWhat’s more the lie of purity shouldn’t exist anymoreLook at Shaka Zulu, who mixed all those tribes togetherMixed conquered tribes now Amazulu foreverHave you ever considered all this mixture before?Xhosa comes from Khoe khoe, do you wanna know more?Xhosa means angry looking man in Khoe KhoeSoe hulle moet gemix het om daai clicks to employ(Emile YX? “Mix en Meng It Op”; my emphasis)[In South Africa I am coloured and African means black raceFace it, all people come from Africa in the first placeErase all trace of race and our tribal divisionI’m sick and tired of all our land’s racist decisionsMy mission’s to expose the fact that we belong top one raceHold on, race is a burden, watch as we burst the bubble Plus the mixture that mixed here is not fixed, sirStir that pot because we don’t know what the mixtures wereThis illusion of race and tribe is rotten to the coreWhat’s more the lie of purity shouldn’t exist anymoreLook at Shaka Zulu, who mixed all those tribes togetherMixed conquered tribes now Amazulu foreverHave you ever considered all this mixture before?Xhosa comes from Khoe khoe, do you wanna know more?Xhosa means angry looking man in Khoe KhoeSo they must have mixed to employ those clicks]The MC does more than codeswitch or code mix in this verse. The syntax switches from that of English to Afrikaans interchangeably and he is doing more than merely borrowing words and phrases from one language and incorporating it into the other language. In certain instances, he opts to pronounce certain English words and phrases as if they were Afrikaans (for example, “My” and “land’s”). Suresh Canagarajah explains that codeswitching was traditionally “distinguished from code mixing” because it was assumed that codeswitching required “bilingual competence” in order to “switch between [the languages] in fairly contextually appropriate ways with rhetorical and social significance”, while code mixing merely involved “borrowings which are appropriated into one’s language so that using them doesn't require bilingual competence” (Canagarajah, Translingual Practice 10). However, he argues that both of these translingual practices do not require “full or perfect competence” in the languages being mixed and that “these models of hybridity can be socially and rhetorically significant” (Canagarajah, Translingual Practice 10). However, the artist is clearly competent in both English and Afrikaans; in fact, he is also departing from the hegemonic speech varieties of English and Afrikaans in attempts to affirm black modes of speech, which have been negated during apartheid (cf. Haupt “Black Thing”).What the artist seems to be doing is closer to translanguaging, which Canagarajah defines as “the ability of multilingual speakers to shuttle between languages, treating the diverse languages that form their repertoire as an integrated system” (Canagarajah, “Codemeshing in Academic Writing” 401). The mix or blend of English and Afrikaans syntax become integrated, thereby performing the very point that Jansen makes about what he calls “the lie of purity” by asserting that the “mixture that mixed here is not fixed, sir” (Emile XY? “Mix en Meng It Op”). This approach is significant because Canagarajah points out that while research shows that translanguaging is “a naturally occurring phenomenon”, it “occurs surreptitiously behind the backs of the teachers in classes that proscribe language mixing” (Canagarajah, “Codemeshing in Academic Writing” 401). Jansen’s performance of translanguaging and challenge to notions of linguistic and racial purity should be read in relation to South Africa’s history of racial segregation during apartheid. Remixing Race/ism and Notions of PurityLegislated apartheid relied on biologically essentialist understandings of race as bounded and fixed and, hence, the categories black and white were treated as polar opposites with those classified as coloured being seen as racially mixed and, therefore, defiled – marked with the shame of miscegenation (Erasmus 16; Haupt, “Black Thing” 176-178). Apart from the negative political and economic consequences of being classified as either black or coloured by the apartheid state (Salo 363; McDonald 11), the internalisation of processes of racial interpellation was arguably damaging to the psyche of black subjects (in the broad inclusive sense) (cf. Fanon; Du Bois). The work of early hip-hop artists like Black Noise and Prophets of da City (POC) was therefore crucial to pointing to alternative modes of speech and self-conception for young people of colour – regardless of whether they self-identified as black or coloured. In the early 1990s, POC lead the way by embracing black modes of speech that employed codeswitching, code mixing and translanguaging as a precursor to the emergence of music genres, such as kwaito, which mixed urban black speech varieties with elements of house music and hip-hop. POC called their performances of Cape Flats speech varieties of English and Afrikaans gamtaal [gam language], which is an appropriation of the term gam, a reference to the curse of Ham and justifications for slavery (Adhikari 95; Haupt Stealing Empire 237). POC’s appropriation of the term gam in celebration of Cape Flats speech varieties challenge the shame attached to coloured identity and the linguistic practices of subjects classified as coloured. On a track called “Gamtaal” off Phunk Phlow, the crew samples an assortment of recordings from Cape Flats speech communities and capture ordinary people speaking in public and domestic spaces (Prophets of da City “Gamtaal”). In one audio snippet we hear an older woman saying apologetically, “Onse praatie suiwer Afrikaan nie. Onse praat kombius Afrikaans” (Prophets of da City “Gamtaal”).It is this shame for black modes of speech that POC challenges on this celebratory track and Jansen takes this further by both making an argument against notions of racial and linguistic purity and performing an example of translanguaging. This is important in light of research that suggests that dominant research on the creole history of Afrikaans – specifically, the Cape Muslim contribution to Afrikaans – has been overlooked (Davids 15). This oversight effectively amounted to cultural appropriation as the construction of Afrikaans as a ‘pure’ language with Dutch origins served the Afrikaner Nationalist project when the National Party came into power in 1948 and began to justify its plans to implement legislated apartheid. POC’s act of appropriating the denigrated term gamtaal in service of a Black Consciousness-inspired affirmation of colouredness, which they position as part of the black experience, thus points to alternative ways in which people of colour cand both express and define themselves in defiance of apartheid.Jansen’s work with the hip-hop theater project Afrikaaps reconceptualised gamtaal as Afrikaaps, a combination of the term Afrikaans and Kaaps. Kaaps means from the Cape – as in Cape Town (the city) or the Cape Flats, which is where many people classified as coloured were forcibly relocated under the Group Areas Act under apartheid (cf. McDonald; Salo; Alim and Haupt). Taking its cue from POC and Brasse vannie Kaap’s Mr FAT, who asserted that “gamtaal is legal” (Haupt, “Black Thing” 176), the Afrikaaps cast sang, “Afrikaaps is legal” (Afrikaaps). Conclusion: Agency and the Transportability of Mobile MatricesJansen pursues this line of thought by contending that the construction of Shaka Zulu’s kingdom involved mixing many tribes (Emile YX? “Mix en Meng It Op”), thereby alluding to arguments that narratives about Shaka Zulu were developed in service of Zulu nationalism to construct Zulu identity as bounded and fixed (Harries 105). Such constructions were essential to the apartheid state's justifications for establishing Bantustans, separate homelands established along the lines of clearly defined and differentiated ethnic identities (Harries 105). Writing about the use of myths and symbols during apartheid, Patrick Harries argues that in Kwazulu, “the governing Inkatha Freedom Party ... created a vivid and sophisticated vision of the Zulu past” (Harries 105). Likewise, Emile YX? contends that isiXhosa’s clicks come from the Khoi (Emile YX? “Mix en Meng It Op”; Afrikaaps). Hence, the idea of the Khoi San’s lineage and history as being separate from that of other African communities in Southern Africa is challenged. He thus challenges the idea of pure Zulu or Xhosa identities and drives the point home by sampling traditional Zulu music, as opposed to conventional hip-hop beats.Effectively, colonial strategies of tribalisation as a divide and rule strategy through the reification of linguistic and cultural practices are challenged, thereby reminding us of the “transportability of mobile matrices” and “fluidity of identities” (Alim 104, 105). In short, identities as well as cultural and linguistic practices were never bounded and static, but always-already hybrid, being constantly made and remade in a series of negotiations. This perspective is in line with research that demonstrates that race is socially and politically constructed and discredits biologically essentialist understandings of race (Yudell 13-14; Tattersall and De Salle 3). 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