Revivalism

Revivalism, also referred to as National Revivalism or National Rejuvenation, is a  that arose out of the revolutionary circumstances present during the tail end of the Velorenkan Ancien Regime. The collapse of the old monarchy and social agitation, economic hardships, and perceived incapability of the Velorenkan Federative Republic allowed the All-Velorenkan National Peoples Party and its allies to initiate the Great May National Revolution and proclaim the the Reborn Velorenkan Arekh, the first national revivalist state.

It is a movement characterized by its support for hardline blue concepts such as, or , while also retaining  qualities such as a  and the preference for a  to mobilize and guide society. A mixed economy heavily influenced by or Noyonist models are supported to varying degrees at both the political and economical levels to achieve economic equality, spur modernism, and reach some level of. Though heavy handed confiscatory policies with regards to is typically avoided by revivalists in addition to state recognition of private enterprises within. As an ideology National Revivalism is opposed to both extreme economic practices and the internationalist solidarism characterized by other Deep Blue ideologies.

National revivalists often invoke esoteric concepts regarding culture that may manifest itself as that demonizes cultural groups that have not adopted a revivalist form of government or are considered to be threats to the nation or incompatible with the ruling ethnocultural class.

Revivalism as an ideology is based off the writings and theories of Velorenkan intellectual Bazhel Aldetir, revolutionary Makhsom Starik, and the first Lazh of the Velorenkan Arekh, Raes Khosravi. The Revivalist ideology seeks a and subsequent  of culture, values, and society by adhering to principles of, syndicalism, passionartism, and.



Definition
Raes Khosravi is considered the founding ideologue of the Revivalist movement due in part to her chairmanship of the All-Velorenkan National Peoples Party (AVNPP) and later as the Supreme Leader of the Reborn Velorenkan Arekh. Besides her other notable contributors include AVNPP chairman Starik for the Staint Yazdoikakh Commune, and Bazhel Aldetir, who preceded both and laid the philosophical foundations of Passionism and Pan-Velorenkan thought.

As the first leader of a Revivalist State, the ideology largely resembled the personal views and goals of Khosravi until her death in 1951. During the time at the head of the AVNPP Revivalism rejected the conservativism of the ruling aristocracy prevalent within pre-revolutionary Velorenkya, in addition to the liberalism of the shaky republic by embracing romantic ideals as, , , and action. She saw both  and  as outdated and incompatible with the Velorenkan people. Khosravi held that progress, modernity, and equity could then only be achieved through a revolution of the Velorenkan nation by overthrowing the old institution and ruling classes and replacing them with a state shepherded by Passionaries.

From its founding Revivalism was organic to modern Pan-Velorenkan nationalism and is thus considered a more nationalistic, militant, and esoteric alternative to the ideologically similar Noyonism.

Passionartism
Passionartism is the sociological philosophy of Velorenkan, , , and Pan-Velorenkan nationalist Bazhel K. Aldetir. While he never officially joined a political party, his theories for ethnos, ethnogenesis, and what he came to coin "passionarity" made him a prominent speaker among both Pan-Velorenkan and even republican movements during the latter half of the Nineteenth Century. Writings he penned such as For Want of a New Beginning and The Steppe and the New Age also popularized the image and prevalence of Vadhariusan, Meryakh, and other minority steppe and mountain cultures within the Pan-Velorenkan movement. His ideas regarding the nature of cultures and passionarity would later posthumously be known as passionaritism, and influence the basis of nationalist thought championed by Lazh Khosravi and the AVNPP.

Ethnogenesis
Khosravi saw national peoples as residing in several different categories: subethnos, ethnos, and superethnos. A culture's placement into these categories is subjective to the significant achievements it makes in regards to science and the humanities and the influence exerted upon or assimilation of surrounding cultures. Khosravi examined the Sedic Confederation and saw it as a prime example of the superethnos. While during its existence it exerted major ascendancy over the Alutran continent through conquest and submission, its influence would last long after its collapse. The common traits that were adopted or hybridized by the subordinate nations of the Ancient Ordish within the Sedic Confederation led to its creation as a superethnos. A uniquely Sedic identity that while heavily influenced by the Ancient Ordish, was altered by the inclusion and inter-mixing of the other ethnos led to the preeminence of the Sedic superethnos. Those traditions that remained organic to subordinate ethnos, including the Ordish, maintained those ethnos as unique and distinct but under the hegemony of the superethnos.

Khosravi believed that the cultural traits that fashion and influence an ethnic group are a combination of two factors: static and dynamic considerations. Static factors are the traditional ideas that social, political, technological, geographical modifications influence the interactions and traditions of a people. Being especially drawn to nature Khosravi would stress especially that geography constituted the major of the four in regards to it's influence on an ethnos. This being partially drawn from concepts to a degree that were especially prevalent during his time. As different nations inevitably migrate across land or climate alters the landscape, so too does a people's way of life change to better survive. Thus so does their culture alter in order to maintain compatibility with the surroundings.