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In 1932, Josef Meier, a native of Luenen, Germany, brought a small company of actors to the United States to tour with a passion play. It was performed in German, destined for a limited engagement in German theaters, churches, and German-speaking communities. Political and economic conditions in Germany were already deteriorating during this time, and Meier determined to remain in America, to found a permanent home for the play. He translated the play into English, hiring American actors to replace the German-speaking cast. As he booked tours across the United States, Meier continued to seek a suitable permanent outdoor location for his production, mentioning his quest to the public in interviews across the nation. En route to the West Coast, Meier presented the Passion Play in Sioux Falls, the only town of size within South Dakota at that time. A group of businessmen from the Black Hills attended and asked Meier to examine possible sites in their area. He chose a spectacular natural location in Spearfish, and in 1939, an amphitheater was constructed and became the home of the renamed Black Hills Passion Play of America.
In 1932, Josef Meier, a native of Luenen, Germany, brought a small company of actors to the United States to tour with a passion play. It was performed in German, destined for a limited engagement in German theaters, churches, and German-speaking communities. Political and economic conditions in Germany were already deteriorating during this time, and Meier determined to remain in America, to found a permanent home for the play. He translated the play into English, hiring American actors to replace the German-speaking cast. As he booked tours across the United States, Meier continued to seek a suitable permanent outdoor location for his production, mentioning his quest to the public in interviews across the nation. En route to the West Coast, Meier presented the Passion Play in Sioux Falls, the only town of size within South Dakota at that time. A group of businessmen from the Black Hills attended and asked Meier to examine possible sites in their area. He chose a spectacular natural location in Spearfish, and in 1939, an amphitheater was constructed and became the home of the renamed Black Hills Passion Play of America.
Throughout the Americas, performances deriving from medieval European rituals, ceremonies, and festivities made up a crucial part of the cultural cargo shipped from Europe to the overseas settlements. In 1583, Sir Humphrey Gilbert sailed from Plymouth, England, to Newfoundland, bringing with him "morris dancers, hobby horses, and Maylike Conceits" for the "allurement of the savages" and the "solace of our people." His voyage closely resembled that of twelve Franciscan friars who in 1524 had arrived in what is now Mexico armed with a repertoire of miracle plays, religious processions, and other performances. These two events, although far from unique, helped shape initial encounters between Europeans and indigenous peoples; they also marked the first stages of the process that would lead—by no means smoothly—to a distinctively American culture. Ritual Imports is a groundbreaking cultural history of European performance traditions in the New World, from the sixteenth century to the present. Claire Sponsler examines the role of survivals and adaptations of medieval drama in shaping American culture from colonization through nation building and on to today's multicultural society. The book's subjects include New Mexican matachines dances and Spanish conquest drama, Albany's Pinkster festival and Afro-Dutch religious celebrations, Philadelphia's mummers and the Anglo-Saxon revival, a Brooklyn Italian American saint's play, American and German passion plays, and academic reconstructions of medieval drama. Drawing on theories of cultural appropriation, Ritual Imports makes an important contribution to medieval and American studies as well as to cultural studies and the history of theater.
Every ten years since 1634, the Bavarian village of Oberammergau has performed the world's most famous Passion Play, recounting the last days of Jesus Christ. In 2010, presenting the play for the 41st time, the village broke with tradition to offer a new interpretation for a post-millennial, international audience. Drawing on interviews with villagers and international responses, this collection of new essays provides an analysis of the play by scholars who attended. Topics include changes in response to charges of anti-Semitism, how the play defines the village, how the performance changes the audience, and a comparison of Oberammergau 2010 with American Passion Plays, Indian pilgrimage drama and other German Passion Plays.
A Study Guide for Sarah Ruhl's "Passion Play", excerpted from Gale's acclaimed Drama for Students.This concise study guide includes plot summary; character analysis; author biography; study questions; historical context; suggestions for further reading; and much more. For any literature project, trust Drama for Students for all of your research needs.
Rimmed by Crow Peak and Lookout and Spearfish Mountains, like jewels in a crown, Spearfish, the Queen City, reigns over an area of scenic beauty. Originating from the Black Hills gold rush era, Spearfish has prospered from the days of the open range, its rich agricultural valley, the surrounding mining communities, and eventually tourism. Over 200 vintage photographs document its historical past. Scenic Spearfish Canyon and the Black Hills Passion Play attract thousands of tourists annually. Spearfish is the home of Black Hills State University, which began as a normal school and now has an enrollment of 3,900 students. The diverse appeal of this Northern Hills town has been its greatest asset.
The cross is one of Christianity’s most distinctive symbols, increasingly cutting across Catholic/Protestant and other denominational divides. Although the US acknowledges no official religion, a variety of both Christian and non-Christian denominations have flourished. Crosses dot the landscape, sometimes towering over it and at other times simply marking a grave or the site of a traffic accident, or providing a place for contemplation. Courts continue to decide whether it is better to remove long-standing crosses on public property to protect the separation of church and state, or whether removing such symbols might be misinterpreted as expressing hostility towards religion. Whether marking identity, triumph, love, grief, or sacrifice, the cross remains important in American life and continues to be the subject of works of art, music, literature, and political, religious, and social rhetoric, all of which this volume addresses in an accessible A-to-Z format.
In Sensational Devotion, Jill Stevenson examines a range of evangelical performances, including contemporary Passion plays, biblical theme parks, Holy Land re-creations, creationist museums, and megachurches, to understand how they serve their evangelical audiences while shaping larger cultural and national dialogues. Such performative media support specific theologies and core beliefs by creating sensual, live experiences for believers, but the accessible, familiar forms they take and the pop culture motifs they employ also attract nonbelievers willing to “try out” these genres, even if only for curiosity’s sake. This familiarity not only helps these performances achieve their goals, but it also enables them to contribute to public dialogue about the role of religious faith in America. Stevenson shows how these genres are significant and influential cultural products that utilize sophisticated tactics in order to reach large audiences comprised of firm believers, extreme skeptics, and those in between. Using historical research coupled with personal visits to these various venues, the author not only critically examines these spaces and events within their specific religious, cultural, and national contexts, but also places them within a longer devotional tradition in order to suggest how they cultivate religious belief by generating vivid, sensual, affectively oriented, and individualized experiences.