Was there more to comedy than Chaucer, the Second Shepherds’ Play, or Shakespeare? Of course! But, for a real taste of medieval and Renaissance humor and in-your-face slapstick, one must cross the Channel to France, where over two hundred extant farces regularly dazzled crowds with blistering satires. Dwarfing all other contemporaneous theatrical repertoires, the boisterous French corpus is populated by lawyers, lawyers everywhere. No surprise there. The lion’s share of mostly anonymous farces was written by barristers, law students, and legal apprentices. Famous for skewering unjust judges and irreligious ecclesiastics, they belonged to a 10,000-member legal society known as the Basoche, which flourished between 1450 and 1550. What is more, their dramatic send-ups of real and fictional court cases were still going strong on the eve of Molière, resilient against those who sought to censor and repress them. The suspenseful wait to see justice done has always made for high drama or, in this case, low drama. But, for centuries, the scripts for these outrageous shows were available only in French editions gathered from scattered print and manuscript sources. In Trial by Farce, prize-winning theater historian Jody Enders brings twelve of the funniest legal farces to English-speaking audiences in a refreshingly uncensored but philologically faithful vernacular. Newly conceived as much for scholars as for students and theater practitioners, this repertoire and its familiar stock characters come vividly to life as they struggle to negotiate the limits of power, politics, class, gender, and, above all, justice. Through the distinctive blend of wit, social critique, and breathless boisterousness that is farce, we gain a new understanding of comedy itself as form of political correction. In ways presciently modern and even postmodern, farce paints a different cultural picture of the notoriously authoritarian Middle Ages with its own vision of liberty and justice for all. Theater eternally offers ways for new generations to raise their voices and act.

The Trial of God (as it was held on February 25, 1649, in Shamgorod) A Play by Elie Wiesel Translated by Marion Wiesel Introduction by Robert McAfee Brown Afterword by Matthew Fox Where is God when innocent human beings suffer? This drama lays bare the most vexing questions confronting the moral imagination. Set in a Ukranian village in the year 1649, this haunting play takes place in the aftermath of a pogrom. Only two Jews, Berish the innkeeper and his daughter Hannah, have survived the brutal Cossack raids. When three itinerant actors arrive in town to perform a Purim play, Berish demands that they stage a mock trial of God instead, indicting Him for His silence in the face of evil. Berish, a latter-day Job, is ready to take on the role of prosecutor. But who will defend God? A mysterious stranger named Sam, who seems oddly familiar to everyone present, shows up just in time to volunteer. The idea for this play came from an event that Elie Wiesel witnessed as a boy in Auschwitz: “Three rabbis—all erudite and pious men—decided one evening to indict God for allowing His children to be massacred. I remember: I was there, and I felt like crying. But there nobody cried.” Inspired and challenged by this play, Christian theologians Robert McAfee Brown and Matthew Fox, in a new Introduction and Afterword, join Elie Wiesel in the search for faith in a world where God is silent.

South Africa's Truth and Reconciliation Commissions helped to end apartheid by providing a forum that exposed the nation's gross human rights abuses, provided amnesty and reparations to selected individuals, and eventually promoted national unity and healing. The success or failure of these commissions has been widely debated, but this is the first book to view the truth commission as public ritual and national theater. Catherine M. Cole brings an ethnographer's ear, a stage director's eye, and a historian's judgment to understand the vocabulary and practices of theater that mattered to the South Africans who participated in the reconciliation process. Cole looks closely at the record of the commissions, and sees their tortured expressiveness as a medium for performing evidence and truth to legitimize a new South Africa.

Fifty years before his death in 2013, Nelson Mandela stood before Justice de Wet in Pretoria's Palace of Justice and delivered one of the most spectacular and liberating statements ever made from a dock. In what came to be regarded as "the trial that changed South Africa", Mandela summed up the spirit of the liberation struggle and the moral basis for the post-Apartheid society. In this blistering critique of Apartheid and its perversion of justice, Mandela transforms the law into a sword and shield. He invokes it while undermining it, uses it while subverting it, and claims it while defeating it. Wise and strategic, Mandela skilfully reimagines the courtroom as a site of visibility and hearing, opening up a political space within the legal. This volume returns to the Rivonia courtroom to engage with Mandela's masterful performance of resistance and the dramatic core of that transformative event. Cutting across a wide-range of critical theories and discourses, contributors reflect on the personal, spatial, temporal, performative, and literary dimensions of that constitutive event. By redefining the spaces, institutions and discourses of law, contributors present a fresh perspective that re-sets the margins of what can be thought and said in the courtroom.

Cases argued and determined in the Supreme Court of North Carolina.

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