This collection provides a comprehensive overview of the Oberammergau Passion play and its history from the 19th century onwards. Specialists in theatre and performance studies, comparative literature, theology, political studies, history, and ethnology initiate an interdisciplinary discussion of how Oberammergau has built a trademark from tradition. A typological and historical outline of this development is followed by detailed analyses of the blending of spaces, temporalities, and cultures, through which Oberammergau as an institution is stabilized while at the same time remaining open to the dynamics of historical change. The authors comprise the formation of a theatrical public sphere, literary imaginations, and layers of authenticity in modern practices of distributed communication that culminate in the notion of tradition as trademark. This collection is analysed from a wide spectrum of cultural historical perspectives, ranging from literary studies, theatre and performance studies to theology, political studies, and ethnology.

In her study of Oberammergau, the Bavarian village famous for its decennial passion play, Helena Waddy argues against the traditional image of the village as a Nazi stronghold. She uses Oberammergau's unique history to explain why and how genuinely some villagers chose to become Nazis, while others rejected Party membership and defended their Catholic lifestyle. She explores the reasons for which both local Nazis and their opponents fought to protect the village's cherished identity against the Third Reich's many intrusive demands. She also shows that the play mirrored the Gospel-based anti-Semitism endemic to Western culture.

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.

The Bavarian village of Oberammergau has staged the trial, crucifixion, and resurrection of Christ nearly every decade since 1634. Each production of the Passion Play attracts hundreds of thousands, many drawn by the spiritual benefits it promises. Yet Hitler called it a convincing portrayal of the menace of Jewry, and in 1970 a group of international luminaries boycotted the play for its anti-Semitism. As the production for the year 2000 drew near, James Shapiro was there to document the newest wave of obstacles that faced the determined Bavarian villagers. Erudite and judicious, Oberammergau is a fascinating and important look at the unpredictable and sometimes tragic relationship between art and society, belief and tolerance, religion and politics.