Festivals are one of the main contemporary forums in which Indigenous Australian public ceremony is staged, learned, shared and increasingly, revived. In this chapter we review the literature on public ceremony at Indigenous festivals, focusing on Junba at the Mowanjum festival in the Kimberley and Kun-borrk/Manyardi at the Stone Country and Mahbilil festivals in western Arnhem Land/Kakadu. We consider festivals as serving several purposes: Firstly, as a forum for cultural revival, reclamation, and maintenance, supporting language and song revival and reclamation work by local individuals, groups and Indigenous businesses. Secondly, as a forum for education and diplomacy, serving as powerful statements of Indigenous sovereignty, identity, law and diplomacy which educate the broader public. Thirdly, as a site for continuity and innovation of practice. We examine how performers in the Kimberley use Junba to transform society to address inequity and discrimination in wider Australian society, and performers in western Arnhem Land use Kun-borrk/Manyardi at festivals to support interdependence and reciprocity enacted as part of regional ceremonial practices and ideologies of being ‘different together’.

Historical revivalism has proved to be an ever-constant thread in the reception of Vaughan Williams and his contemporaries. Question of cultural heritage and national history were pressing ones during Vaughan Williams’s lifetime, both as topics of academic study and subjects of popular appeal. England in this period drew enormous pride from its literary and artistic history, and this history in turn fuelled a national image that helped create a sense of a unique national destiny. For the period’s perceived musical ‘renaissance’, similarly, the important influence of English heritage and the nation’s historical musical canon on new English works was a persistent trope.

It is important, however, to create more nuanced accounts of how historical revivalism figured in English musical modernism. In this chapter, I focus on three main elements in English musical revivalism during Vaughan Williams’s lifetime. First, I explore contemporary attitudes towards history, English musicological writing during the period, and new attitudes towards manuscripts and archival research. I then outline how the products of music historians and archival researchers created actual performances of early music via editions and concerts. Finally, I note the expansion of this ‘sounding’ early music into spaces where historical music could be marketed as an element of mass culture.

Chapter 4 addresses some of the issues that have arisen in connection with the ‘authorisation method’ that was set out in Chapter 3. It first examines some of the initial ways the Council has attempted to obtain a balance between multilaterialsm and unilateralism in the design and implementation of its resolutions which have authorised ‘all necessary means’. One issue that has not been resolved, and is apparent in many sections of this chapter, is the authority to interpret resolutions of the Security Council. In this respect, the chapter addresses the possibility of ‘reviving’ past authorisations, something that has thus far been restricted to the use of force in Iraq betweem 1991 and 2003. The chapter then examines the issue of determining the breadth and scope of an authorisation and the issues of ‘implied’ authorisation, in particular in attempts to enforce what might be perceived as the ‘collective will’ of the Council, as well as the Council providing what might be seen as retrospective or ex post facto authorisation or approval for military action. Finally, it addresses the issue of the forcible implementation of the ‘Responsibility to Protect’ concept by the Council.

In the last decade, the field of sensory history has made great strides in advancing understandings of the historical and cultural articulations of human ways of knowing. While this body of scholarship has been helpful in broadening our understanding of complex histories infused by the human senses, it nonetheless treats the continents with an uneven hand, largely ignoring the non-Western world. A preliminary ‘history through photographs’, this chapter mobilizes historical sources only recently located and digitally preserved in Mizoram to explore how upland encounters with Christianity were also encounters of the senses. The chapter is organized into six related sections of human knowing: hearing, seeing, tasting, smelling, touching, and the upland harhna (or ‘awakening’). By including a sixth ‘sense’ - the non-biological but still sensory-charged world of the historical upland harhna - we can attempt to approach the earliest Christians on their own terms, remaining attentive both to the diversity of sense broadly defined and to the potential hamfistedness of traditional Western models applied without due reflexivity to sensory cultures in other world regions. Paying special attention to the human senses in zo ram reveals a thicker and more highland-specific understanding of how Christianity in the Lushai Hills became a specifically and overwhelmingly Lushai Hills Christianity.

This chapter examines both entry into force and provisional application. A treaty enters into force in such manner and on such date as may be specified in the treaty or as the negotiating states may agree. Ways include ratification (or an analogous procedure) by all or a minimum number of negotiating states; exchange of instruments of ratification; notification by each state of the completion of domestic procedures; on the date of a reply note in the case of an exchange of notes; or on a date specified in the treaty; or on signature only by all the negotiating states. There can be more complex provisions, particularly with treaties that amend a previous treaty. The ‘date of entry into force’ is analysed. States may also provisionally apply all or part of a treaty prior to entry into force, subject to their constitutional provisions. Where a treaty has been terminated, the parties or some of them can agree to revive it.

This chapter examines the fate of Molière’s plays in the years immediately following the author’s death as first the Hôtel Guénégaud company (1673–80) and then the Comédie-Française (from 1680) battled to capitalise on their Molière inheritance and make the most of plays with which the public was becoming increasingly tired. Strategies employed included ‘resting’ plays and then reviving them, digging deep into the Molière stockpile to produce plays that had not been seen for some time, and increasing the number of double bills given so as to enhance the diversity of their programmes. By these and other means, the Guénégaud company and the Comédie-Française actually succeeded in growing the number of Molière plays in the repertoire and in so doing began the process of turning Molière into the cornerstone of the French national canon. An analysis of statistical information from the company account books enables us to see how successful these strategies were at the box office, at the same time as revealing which of Molière’s plays were most popular in this period.

The centrality of congregational singing to nonconformist religious practice in Wales since the eighteenth century has afforded hymnody a significant place in scholarly and popular understandings not only of religion in Wales but also of the place of music in Welsh cultural life more broadly. This chapter examines the influence of both the musical practices and repertoire of Welsh nonconformity. Taking the Aber valley in south Wales as a case study, it explores how diverse influences such as industry, demographics, denominational affiliation and theology shaped the development of nonconformist hymnody from the eighteenth century onwards. It considers the extent to which chapels functioned as a focal point for communal activity, and the prominence of music within the activities that took place, especially the cymanfa ganu and revival meetings. In terms of repertoire, it assesses the musical characteristics of a body of tunes that emerged a century or more later than the period in which Welsh hymn writing flourished in the work of Williams Pantycelyn, Ann Griffiths and others. It considers how these tunes and the texts with which they have been paired have influenced perceptions of Welsh musicality and religious identity within and beyond Welsh nonconformity and beyond the borders of Wales.

This chapter tells the remarkable story of how, in the late nineteenth century, Gentili was revived and presented as a challenger to Grotius for the broad title of “true founder of international law.” While in the end he did not become as famous as Grotius – and later Vitoria – across the literature on the history of international law, he was pushed to center stage by a group of prominent individuals who claimed he was potentially the true founder of international law, and on this basis, he eventually came to occupy a newly important place in the history of international law, particularly within histories of the laws of war.

The previous chapter outlined the personal, institutional, and political dynamics that played a part in Alberico Gentili’s nineteenth-century revival, in particular the emergence of the academic discipline of international law and the crafting of a historical narrative about its past. What we have yet to uncover is the specific story that emerged about Gentili’s greatness in his nineteenth-century context. In Chapter 3, we saw that in the aftermath of his death, Gentili had been remembered primarily for his absolutist writings. Two and a half centuries later, what story did his revivers tell to justify celebrating him as a founder of international law? This chapter argues that nineteenth-century international lawyers painted Gentili as the man who had invented the modern definition of war. In doing so, they gave us a popular narrative about the history of the laws of war that has prevented us from appreciating the profound changes that occurred in the regulation of war in course of the nineteenth century.

This chapter demonstrates forms of belonging to place in Irish-language poetry and prose.Louis De Paor utilizes Mike Cronin’s term “denizen” to understand alternative forms of belonging in place and notes the military advantages for Irish nationalist fighters traversing the Irish landscape that arose from being able to access local folklore. The essay suggests that “The extent to which intimate knowledge of the local terrain facilitated the kind of guerrilla warfare prosecuted so successfully by Ó hAnnracháin and his comrades (of the Gaelic League) is evident in a significant body of writing in Irish by veterans of the Irish revolution.” This essay spans a wealth of Irish-language writers – from Máirtín Ó Cadhain and Máirtín Ó Direáin (1910–88), to Cathal Ó Searcaigh (1955–), Colm Breathnach (1961–), and many others. De Paor suggests that the aim of reclaiming “a more secure sense of belonging, of being at home in a place where landscape, language, history and community are fully integrated” is the defining characteristic of Irish-language revival.

Evangelical revivalism was the first purely American worship tradition and has been the single largest Protestant movement in America since the 1700s. Liturgical practices that developed during the early American evangelical revival period have affected the worship piety of nearly every American Protestant tradition and movement since, and the revivalist worship piety of evangelicalism has by and large remained consistent and prevalent in American Protestantism to the current day. The chapter provides a broad survey of the worship customs and mindsets that developed in America over the past 300 years through the agency of the evangelical revival movement, identifying significant factors that influenced American evangelical worship practice and piety.

This chapter examines how the title of founder of the law of nations was bestowed upon Grotius and how the liberal internationalist interpretation of the existence of a Grotian tradition in international law came into being. It also reviews the extent to which both historical constructs have been challenged by new historical research and contemporary re-interpretations of Grotius’ works and figure. The first part accompanies the reception of Grotius by international lawyers from the discovery of his De Jure Praedae in 1864 to the establishment of the Grotius Society during WWI. The second part examines the revivals of Grotius among international lawyers in the aftermaths of both world wars and considers a number of Grotius-related historiographical developments during the Cold War period. The third part examines how, in recent decades, on the one hand Grotius has become further institutionalised as a global symbol of international law while on the other hand his reputation has suffered from him being labelled a handmaiden of European colonialism and exploitation. The conclusion reflects on the lasting fame of the ‘miracle of Holland’ among international lawyers and suggests that the history of international law as a research field should take a break from Hugo Grotius.

Chapter two details existing explanations for the surprising resilience of charismatic movements rooted in the logic of routinization and presents my alternative theory of personalistic revival. First, I discuss the logic of routinization and illustrate why this theory fails to account for the persistence of Peronism and Chavismo. Specifically, I argue that routinization overstates the ephemerality of citizens’ emotional ties to the charismatic founder and minimizes the immense difficulty of transforming the founder’s authority into a depersonalized party organization. Next, I present my theory of charismatic movement revival, in which I argue that followers’ charismatic bonds can turn into a resilient, affective identity that outlives the founder. Under sporadically occurring conditions, namely the eruption of a crisis, new leaders who portray themselves as heirs of the founder have the potential to reactivate the followers’ charismatic identity, garner support, and restore the movement to political predominance. Thus, charismatic movements can survive during periods of poor leadership and reemerge in personalistic form under more favorable circumstances. This pattern generates a cycle of political volatility that perpetuates personalistic leadership and undermines party system institutionalization.

Chapter one introduces the puzzle of charismatic movement survival and proposes the explanation I advance in this book. First, I summarize the conventional wisdom, which suggests that charismatic movements must transform into institutionalized parties. Next, I present my alternative theory – that these movements can survive by sustaining, rather than discarding, their personalistic core – and argue that this new explanation better accounts for the spasmodic, stubbornly personalistic trajectories of Peronism and Chavismo. Subsequently, I introduce the multi-method research design this book uses to analyze the persistence and revival of charismatic movements in Argentina and Venezuela, which incorporates public opinion data, focus groups, and survey experiments with movement followers; interviews with leaders and political analysts; and archival research documenting each movement’s history. I then clarify and discuss the relationship between three concepts central to this book: charisma, populism, and charismatic movement. Finally, I justify my selection of the two cases of Peronism and Chavismo and lay out the organization of the book.

Greek-rite monasticism in the Holy Land and Syria experienced difficulties arising from external conditions in the first millennium, including invasion and conquest, poverty and loss of contact with the political centre of the Byzantine Empire. Nevertheless, monasticism continued to function in some important centres. Before the time of the First Crusade, a revival had already begun, especially in northern Syria and Cyprus. The establishment of the Latin Church as a result of the First Crusade both enhanced and challenged this revival, in ways that are exploredin this survey chapter of Orthodox monasteries in the Crusader States.

This chapter explores the place of the Welsh language in the life of the Church in Wales. Prior to disestablishment, though the Bible and Prayer Book had been translated into Welsh in the sixteenth century, within the established Church of England there was a general contempt for the Welsh language and the church was alienated from Welsh speaking communities. In the years after 1920, the story of the language in the church may be best understood in its social and political contexts: there was no equality of status as between English and Welsh in the life of the church - English dominated. 1947-1967 witnessed both rejuvenation as well as scandal, paerticularly surrounding the election of Welsh-speaking bishops. Then followed years of turbulence, with political campaigns in secular society and politics for greater protection and promotion of the language. These impacted on the church. From the 1970s we see the translation into Welsh of such texts as the constitution and forms of service. The Welsh Language Act 1993, the devolution legislation of 1998, and native Welsh law resulting from it, has consolidated the principle of the equality of Welsh and English in the church. But the church still faces issues in implementing the values embodied in these political and legal changes in many aspects of its life and ministry.

This chapter traces the long history of the church in Wales. From the time of the so-called Celtic Church, it discusses the Age of the Saints and the distinctive character of Welsh Christianity, which predates that of English Christianity after the arrival of Augustine at Canterbury in 597. The Normans instituted a more formal diocesan structure which developed over the medieval period resulting in absorption of the Welsh dioceses into the Province of Canterbury. The Reformation saw the establishment of the Church of England in Wales and such developments as the translation of the Bible into Welsh. The Restoration affected the church in subtle ways after which followed a revival of Christianity and the rise of dissenting denominations eventually leading, in the Victorian age, to calls for the disestablishment of the Church of England in Wales.