This chapter examines how movable renderings of animals contributed to sociopolitical experience in Minoan Crete, with close attention to zoomorphic vessels. Beginning in the Prepalatial period, we examine a group of clay body-form vessels that could stand independently. While typically labelled “anthropomorphic,” the vessels’ identities are more complex: their forms do not neatly suggest a particular species, and their affordances as objects are integral to what they are and how they are experienced. Through analysis of their unique corporeal characters and depositional circumstances, I argue that these figures could have been experienced as distinct productive agents, who participated in cultivating community space between Prepalatial tombs and settlements. Next, looking forward, we consider how animalian vessels continued to contribute to Cretan social venues, while subtle changes to how they embodied animals could imply profound shifts in their presence and performance. From the late Protopalatial, we see rhyta rendered as bodiless animal heads, most bovine. Unlike the Prepalatial vessels, these appeared dramatically dependent on living people to become productive, placing emphasis on human action. I contextualize these rhyta with a problematization of palatial-era politico-environmental developments and changes in social performance and “cattle culture.”

This chapter makes an argument that two of the most successful Victorian novelists, Charles Dickens and R. S. Surtees, those new men of the 1830s (Surtees was twenty-five when he begins Jorrocks’s Jaunts and Jollities; Dickens twenty-four at the conception of the Pickwick Papers), were both marked deeply by what came before in the late Georgian period’s popular-cultural print culture, notably its sporting comicalities. Though they took that tradition in very different paths – Surtees stayed in the sporting groove throughout his career, while Dickens very soon abandoned it – both were fashioned by it, and both initially positioned themselves within it. Both joined the key post-Napoleonic tradition of picaresque evident in the work of ‘Cockney’ humourists, in the fiction of Pierce Egan, and, indeed, in the poetry of Lord Byron. The chapter reads both men’s early writing against the wider context of late-Georgian print culture, addressing their relationship to the Romantic-era popular-cultural literary forms that inform their early work. The chapter brings to light this vibrant culture, focussing on Dickens and Surtees but also addressing such figures as Pierce Egan, Robert Seymour, and Thomas Hood.

The introductory chapter is framed by the story of Ergoteles, a major Panhellenic victor and the only athlete whose epinikian ode and epigram have survived to the present day. The differences and similarities in the characterization of Ergoteles in each medium prompt the book’s main question: how does place, performance mode, and genre affect the representation of athletic identity? The bulk of the introduction outlines the angelia, the proclamation of victory by a herald at an athletic event. By stressing our – and ancient audiences – inability to access the actual speech-act, the chapter reinterprets the angelia as it persists in epinikian and epigram as an allusive representation, the modification and manipulation of which lies at the core of the verse celebration of athletic victory.

While the figure of herald and the actual angelia at the athletic site sit at the beginning of athletic praise, these real figures and actual proclamations are not the only heralds and messages that find their way into epinikian song and inscribed epigram. Rather, explicit and implicit references to the figure of the herald and the angelia are frequent in both genres. This chapter examines implicit and explicit heralds and messages across epinikian song and inscribed epigram. It focuses on the figure of the herald and the message and their ability to authenticate what are, in fact, secondary and elaborated speech-acts. By attaching themselves to the voice of the herald at the Games, epinikian songs and epigrams demand that audiences take their praise seriously, as if it were the voice of herald itself in the sacred landscape of a Panhellenic sanctuary.

This chapter examines a series of athletic dedications to trace both the evolution of the epigrammatic representation of the angelia - the herald’s proclamation of victory at an athletic festival - and to define the particular characteristics of the epigram as an athletic dedication. While a continuity exists between modes of athletic verse, epigrams – as inscriptions – and epinikian songs – as choral performances – function differently and interact with different audiences. Epigrams do not, for example, use large-scale mythic narratives to bestow glory on their patrons, but they do circumscribe the movements and voices of their audiences and use the religiously and culturally important sites of their dedication to add to their meaning.

It is common for income tax systems around the world to contain a broad range of exemptions. From a policy perspective, there are many reasons why governments provide exemptions. The most obvious is to grant concessional treatment to certain ‘deserving’ entities. Tax exemptions may be total or partial and are usually provided because the relevant entities serve some social, community or philanthropic purpose that the government wishes to support. By providing particular entities with tax exemptions, the government delivers support to them indirectly (ie via tax expenditures) rather than directly (ie via grants or subsidies). Clearly, providing tax exemptions comes at a cost, since governments do not collect revenue from the benefiting entities. However, this needs to be balanced against the fact that many of these entities provide important services to the community, which governments might otherwise feel they would have to provide themselves. By supporting such entities under their tax systems, governments can relieve themselves (either wholly or partly) from having to directly provide certain services that may, in any case, be best delivered through the private sector.

William Fitzstephen wrote a vivid description of London in the 1170s, as the prologue to his biography of Thomas Becket. He describes the churches, the schools and above all the life of the people in the city, such as their festivities and sports, including skating.

The two main political parties formed in the early 1940s, the Jamaica Labour Party and the People’s National Party, soon dominated electoral politics. Norman Manley and Alexander Bustamante were founder-leaders of these parties, both serving as prime minister. A West Indian Federation movement in the late 1950s and 1960s collapsed on the eve of Jamaican independence in 1962. Jamaica’s political development since independence has been beset by the seemingly intractable problems of operating a successful economy and combating deprivation, poverty, violence and drugs. Polarised political, economic and social policies dominated the 1970s, under Prime Ministers Michael Manley and Edward Seaga. Relative political stability returned to Jamaica with Prime Minister P J. Patterson between 1992 and 2006.

Poverty, neglect and crime are still extensive, but Jamaica has achieved many positive objectives since the Second World War. Educational opportunities have increased rapidly. The creative arts have made their local and international imprint in music, art, dance and literature. Jamaica has become a notable contributor to different sports. Comparing 2021 with 1945, Jamaica has assumed a greater position globally with diasporic migration creating strong networks between Jamaicans in Anglophone countries, sustained pride in independent nationhood and as a magnet for large flows of tourists.

The chapter continues the analysis of social structure in the transition from the CAPE to the modern era, but looking at the institutions that emerged within the transition period itself. It looks at the synergies and contradictions within the unfolding institutional structure of modernity, and contrasts this turbulence with the relative harmony in the institutional structure of the CAPE era. Each institution is analysed for how it works across the three domains: interhuman, transnational and interpolity/state.

The chapter continues the look into the near future by surveying the whole range of social institutions in play. It discusses the robustness of the institutions that define and legitimise the state; the ongoing strength of religion in the face of challenges from science and secular ideologies; the fluctuating fortunes of the market in relation to economic nationalism; the rather partial victory of human equality over inequality; and the rising importance within the social structure of humankind of environmental stewardship in relation to other institutions.

This chapter investigates the potential and limitations of corporate social responsibility (CSR) as an inventive interventionist tool for indirect regulation of transnational non-governmental organisations (NGOs). It proceeds on the basis that transnational CSR discourse has moved on from exclusively focusing on multinational enterprises to include other business, sport, cultural and entertainment organisations. The chapter shows that CSR can be used to plug regulatory and governance gaps in international law and overcome obstructive solidarity and relational signals which will, in turn, facilitate national regulation of transnational NGOs.

Chapter 8 articulates a conception of culture, and examines competition as a system of beliefs and practices legitimating the social order. I emphasise the prominent roles of science, games, and sports in formalising and naturalising competition in daily life, thereby legitimating distributions of social power. I push this argument about legitimation further by exploring competition as a form of ritual. While we often think of the modern period as one in which the role of ritual has weakened in social life, domesticated competition in its myriad forms exhibits many of the core features of ritual, such as liturgical form, specialist practitioners, and dramatization of the social order. Understood this way, the systematisation of competition in modern liberal societies suggests a society still legitimated by ritual, albeit of a secular form.