Examining rescue during 1940–1945, this chapter asks what possibilities of self-help were available and what strategies were developed to take action? Could Jewish organizations continue to operate under the Nazi regime? What forms of cooperation were forged with non-Jewish organizations and individuals, such as members of the Christian churches, and did these raise chances of survival?

This chapter briefly surveys the Australian Electronic Dance Music (EDM) scene throughout the 1990s. It examines the impact of financial investments from major labels and how this provided a fertile ground for specialist EDM labels to create scenes that connected back to the techno, rave, and club communities. Brief histories of Sydney, Melbourne, Canberra, Brisbane, and Adelaide are provided, noting their different characteristics and prominent players in the field. Links between the post-punk electronic music scene and how they impacted the first wave of EDM creatives are also discussed. As one-half of Sydney techno band Itch-E & Scratch-E, the author (aka Paul Mac) provides a personal, practice-based, lived history of the period.

Contemporary perceptions and discourses of Arctic mining are linked to concerns of local and global futures, especially in relation to climate change and its diverse ramifications for the Arctic and the world. Both the far North and the subterranean world have been imagined as mysterious and enchanted in European mindscapes. This chapter explores how extractive industries in the Arctic, and more generally, are entwined with such beyond-the-rational conceptualizations and the associated long-running fears and dreams linked to otherworldliness and danger but also treasure and a better future. These ideas and perceptions have a substantial affective potential, which is evident in historical and contemporary discourses of mining and the North. We propose that the controversies around and affective qualities of contemporary mines and mining are entangled with the broader cultural ideas and perceptions of the subterranean. The emotional and affective power of mines and mining – their ability to elicit responses such as fear, excitement, and fascination – must be accounted for in order to unravel our complex historically and culturally mediated relationship with the world underneath.

This chapter traces the influence of paperback books on American literary subcultures after World War II. Cheap, handy, and accessible for most readers, the mass-market paperback format at once democratized the culture of letters and exploited stereotypes for profit. When it came to race relations, paperbacks’ capacity for disrepute collided with African Americans’ struggle for civil rights in a subgenre called “black sleaze.” In the 1940s and 1950s, books that tackled racial violence were repackaged with prurient covers that emphasized the taboo of interracial sex. This set the stage for the 1960s, when direct-to-paperback books bracketed social upheaval in the real world for sexual hedonism in fantasy. White readers’ problematic consumption of black sleaze was epitomized by the release of Iceberg Slim’s autobiographical novel Pimp in 1967 by the white-owned, tabloid-oriented Holloway House. However, after seeing the racial composition of its readership change in the 1970s, Holloway House sidelined sleaze for black pulp fiction formula stories by black authors for black readers. The switch may have appeared to vanquish sleaze, but elements of it remained embedded in this masculinist subgenre of books, which went on to inspire key figures in rap and hip-hop culture.

Chapter 5, “Information Wars,” is the opening case study of four intelligentsia-built resistance systems, which consider how the intelligentsia responded to Nazi persecution with projects bent on maintaining national traditions and rebuilding a Polish state. It examines the one that undergirds the rest: underground information creation and trafficking that kept the elite connected and funneled news into and out of the city. In response to the closure of Polish-language press, radio bookstores, and libraries, a number of educated Poles created an underground world of secret newsletters and journals to keep the city informed about occupier behavior and the circumstances of the wider war. This project involved entangled networks of individuals who were brutally punished if caught, and the work of writing, editing, couriering, and reading underground press initiated many Varsovians into anti-Nazi “conspiracies.” Information sourced in the occupied city was not merely for local consumption but was painstakingly smuggled out by a sprawling network of Polish and international couriers toting encrypted information to the states of the Grand Alliance. This chapter argues that the ability of Poles in Warsaw to counter Nazi propaganda narratives with their own information was essential to all later successful opposition.

Chapter 7, “Matters of Faith: Catholic Intelligentsia and the Church,” asks how Catholics behaved in Warsaw and why. Roman Catholicism was the religion of the majority of Varsovians and had played an important role in the development of the Polish national project. In the absence of a Polish government, the Church provided a potential locus of authority for Poles. Warsaw’s priests drew particular negative attention from the Nazi occupation for their potential influence and they were viciously persecuted, imprisoned, and often sent to the concentration camp at Dachau. Nevertheless, leaders of the Church, from the pope in Rome to local bishops, were hesitant to provide guidance, support Nazi occupation, or encourage opposition to it. Despite the lack of a top-down Catholic policy, this chapter argues that individual priests and lay Catholic leaders were motivated by their religious faith to form everything from charities to a postwar clerical state. Crucial among Catholics was the question of the developing Holocaust and the role of Polish Jews in Polish Catholic society, which sharply divided them.

Chapter 6, “School of Hard Knocks: Illegal Education,” considers the second great intelligentsia occupation success: illegal underground education. From fall 1939, the Nazi General Government administration closed schools, universities, seminaries, and conservatories that served Polish students, arresting and imprisoning teachers and professors. This was a deliberate German attempt to control Poles in the long term and ensure German control over Lebensraum in the Polish space, since Nazi plans intended to utilize Poles as unskilled laborers and wanted to deprive them of education and the opportunity for social advancement. Warsaw University and city high schools re-formed underground, and “illegal” education taught pupils from childhood into their twenties. Studying initiated young people into underground political conspiracy, exposing them to great danger. It also kept teachers and professors employed and trained a new Polish intelligentsia to replace those killed in the genocidal campaigns of 1939-1940. As occupation continued, teaching and studying increasingly became the purview of Polish women as more and more Polish men turned to violent resistance. Despite draconian punishments, underground education was one of the most important successes of the occupation.

“The Search for Social Power” considers the development of radical movements after the crisis year of 1968, showing how revolutionary tactics were adjusted even as new concerns and actors came to the fore. Exploring how activists responded to the danger of “recuperation”—the act by which consumer capitalism packaged rebellion and sold it back to its constituents—the chapter examines the rise of political undergrounds determined to live authentically even while searching for new avenues in the political struggle. While numerous small new communist parties emerged demanding a return to Marxist-Leninist basics alongside small cells dedicated to armed struggle, new movements such as second wave feminism emerged to challenge the usually male-dominated politics of militant struggle in favor of attempts to reshape the experience of daily life. In every case, the post-1968 moment was shaped by the attempt to achieve “social power,” that is, to find workable strategies for producing real change in the world.

This chapter explains how the Beat sensibility emerged from the New York underground in the mid- to late 1940s.