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 Passionist Party (AVNPP) and its allies to initiate the March on Saint Yazdoikakh 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, theory, and terminology
Raes Khosravi is considered the founding ideologist of the revivalist movement due in part to her chairmanship of the All-Velorenkan National Passionist Party and later as the Supreme Leader of the Reborn Velorenkan Arekh. During the Troubled Years of the Veloren Republic Khosravi rose to chair of the

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 and leading to the stagnation of society. 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.

Philosophical foundations
Raes Khosravi credited that the forebearers of national revivalism were "the stoic shepherds of peasantry advancement by the early readers of Aldetir" and the "those workers who spurned their comrades to action in the syndicates to strike". Before Khosravi rose to prominence within the National Passionist

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 "passionarnost" made him a prominent speaker among both Pan-Velorenkan and even republican movements during the latter half of the 19th 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 passionarnost would later posthumously be known as passionaritism, and influence the basis of nationalist thought championed by Lazh Khosravi and the AVNPP.

Aldetir 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. Aldetir 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.

Aldetir 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 Aldetir 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.

To describe the dynamic factors that influence an ethnos Aldetir introduced the term passionarnost. In his own words passionarnost is the "drive for great efforts". To Aldetir there were three different categorizations that an individual could fall into given their aptitude for passionarnost. Those being passionaries, harmonics, and sub-passionaries.

Passionaries are those whose drive and will for accomplishment supersede their own instincts of self-preservation. Their feats and goals can vary significantly, as can their physical prowess or intelligence. A passionary can be either morally upstanding, deplorable, or ambiguous. Aldetir classified both the virtuous saints of the Velorenkan religion and the greatest tyrants of the Imperial Period as passionaries. The only constant across history for passionaries is their unending pursuit of a higher goal and willingness to sacrifice. To Aldetir, "indifference and idle hands are the greatest foe to the passionary, who seeks to place themselves at the apex of history". To Aldetir passionaries are the major change of force for an ethnos and claimed that only was this a social concept, but a biological one. In biochemical terms passionarnost is a form of energy that directly affects human psychology and behavior. His theorization was then that passionarnost psychologically transforms impulses for action, overrides ideas of self-preservation, and spurs an individual's drive for accomplishing great feats. When passionaries reside then in sufficient number within an ethnos the capability for greatness, progress, and dynamic change is possible.

Harmonics are those people whose drive towards greater achievement is curtailed by their own sense of self-security and preservation. For all intents and purposes they are the "everyman". People whose major considerations are the upbringing of children and fulfilling the basic needs and pleasures of life. By no means are they dredges to society nor inferior to the passionary, being fully intelligent, articulate, and dutiful bound persons capable of agency. Yet Harmonics lack the inherent courage and superior drive of the passionaries. Harmonics always constitute the majority in any ethnos and therefore may contribute to it's static state due to their predisposition towards self-preservation.

The last level of passionarnost an individual may reside in is the sub-passionary. Such persons are incapable of maintaining social bonds or contributing meaningfully to society. The sub-passionary cares only to fulfill their self desires, leading to either extreme excess or deficiencies at the consequence of others. To Aldetir the sub-passionary were those aristocrats of the Empire who lacked a concept of labor due to their luxurious upbringing and vagabonds or criminals disinterested with the world. In Aldetir's own words "sub-passionaries neither strive to create their own path like passionaries, nor preserve their stake like a Harmonic, but instead leach off of others". When an ethnos becomes either politically dominated or socially slides into a sub-passionary majority, it begins to stagnate and decline.

Vanguard cadre
Oftentimes revivalists believe it is necessary for the establishment of a vanguard party comprised of passionaries whose self-sacrificial drive and dedication may enable the effective leadership and mobilization of an ethnos in revolution. According to Khosravi the explicit purpose of the vanguard party is to shepherd the national revival of an ethnos and see to the transformation of power from sub-passionaries to the people. The party exists as the central organ and conduit from which the means of national revival begin and maintains the ideological and passionarnost purity of revivalism. Following the success of revolution and national rebirth, Khosravi believed that the purpose of the vanguard party diminished as "the character and drive for ambition innate to passionaries necessitates the conflict of platform and disagreement".

In regards to Velorenkya the All-Velorenkan National Peoples Party and its National Revolutionary Army spearheaded the coup that overthrew the Federative Republic, though it could count among the support of several other syndicalist or nationalist parties and paramilitaries that shared their sentiments or goals. Though these other parties were never banned, the AVNPP (later renamed to the Party of Velorenkan National Rebirth) remained the dominant political party until the death of Khosravi.

Within the Reborn Velorenkan Arekh the principles of vanguardism and the oversight of passionaries is maintained via the Senate of the Arekh and the of the Arekh; the Lazh. The Senate of the Arekh is comprised of elder statesmen who are elected via nation wide direct vote every eight years. It's purpose as a deliberative body is the appointment, supervision, and dismissal of the Lazh. As enshrined by the constitution the Senate of the Arekh reviews candidates for the office of the Lazh that meet the criteria of "strict adherence to virtuous living, right social and political perspicacity, dedication to the ideals of justice, liberty, and revivalist thought, audacious and courageous leadership, and selfless service to All Velorenkans". In short, the Senate seeks out a passionary for the position of Supreme Leader who acts as the largely ceremonial head of state for the Reborn Velorenkan Arekh.

Nationalism
Nationalism in the context of revivalism focuses on the concepts presented by Bazhel Aldetir and passionartism. Revivalists view that a nation enters stagnation when sub passionaries, a label used to describe everything from autocratic monarchs, the, or traditional liberal republican parties, come to exert considerable influence upon the ethnos or superethnos. A palingenetic rebirth via revolution to unite the nation around the ideals of progress, modernity, and liberty is needed to revitalize and emancipate the people. It is then the duty of passionaries and harmonics alike to maintain the success of the revolution and spur development to fully realize the national reawaking.

The revivalist notion of a nation can either represent a single ethnic group sharing the same language, culture, and customs, or be a greater patch work of peoples united by common traits yet each group retaining their own unique traditions. Velorenkan revivalists see the Arekh as being a superethnos that while constituting a Veloren majority, is made strong and capable only by the other minorities which contribute to the superethnos. Federal provinces within the Arekh are based around historical, tribal, and culturally significant geographical communes and provinces to best represent the ethnos. The Noyonist principle of horizontal democracy is often seen by revivalists as the more perfect form of government for exemplifying democracy at all levels, representing historical realizations, and maximizing industrial efficiency.

Other revivalist movements often celebrate and encourage interracial marriages and pregnancies among it's people to transcend the unique traits of the different ethnic groups that comprise the nation and create a single ethnicity representative of the superethnos. Certain radical and influenced revivalists have used the philosophy of passionartism to support their racist or supremacist centric viewpoints in regards tp the inferiority of ethnos or sub-ethnos. This was especially true of the National Velorenkan Democratic Workers Party, whose anti-Meryakh views and Veloren chauvinism led to their scrutiny and later banning by the Arekh government.

Economy
Raes Khosravi both subscribed to the philosophy of passionartism and was dedicated to certain syndicalist principles. She saw the class conflict divide between workers and the bourgeoise and the many critiques of capitalism to be evidence of an ethnos in decline. However her view was that workers were just a group within the greater Velorenkan superethnos, albeit one of the more important ones. To that end the AVNPP believed industrialists who mistreated their workers, provided harsh working conditions, and collected mass amounts of capital to be sub-passionaries and a major causation of the Arekh's consternation. Likewise the same applied to those members of the aristocracy who continued to enjoy the riches of their estates and wealthy landowners under the republican government.

Khosravi held syndicalism as the means by which national rebirth can be secured in the economic sector. The uniting and organizing of workers into syndicates or unions and the formation of labor councils would "cultivate a new generation of passionary labor leaders" and spur modernization and growth. To revivalists, syndicalist economic practices is the solution for the liberation of society from the bondage of sub-passionaries, bring about equity within an ethnos, and encourage individual agency.

Within Velorenkya this led to the subordination of the to trade unions which were legislatively organized into the Assembly of Syndicates, comprised of peoples' deputies representing specific sectors of the economy. Land reform and confiscation of large estates was also pursued in order to organize rural and tribal peasants into both syndicate operated farms or community cooperatives to maximize efficiency and local democracy.



Apex tradition
Revivalism as an ideology emphasizes the principles of (national rebirth) and  at its core. The explicit nature of the ideology calls for a rebirth of the ethnos to purge itself of perceived decadence caused by sub-passionaries. The philosophy of passionartism that is so central to Revivalism views passionaries as the dynamic factors of change within the ethnos and by extension the nation-state. Revivalists believe that a country experiences decline when sub-passionaries achieve a monopoly on the means of production and political rule via parliamentary democracy or aristocratic monarchism. The outdated values of these sub-passionaries then seep into the greater masses that inhabit the ethnos and prevent the cultivation of passionaries and success of harmonics. As such revivalist view the "rebirth of all social, economic, and political thought within the ethnos is central to it's victory over all other competing national-ethnic identities" as Lazh Khosravi penned in What Should Be Done as the first steps an ethnos can take to achieving progress.

Revivalists revered prior to and at the outset of the creation of the Reborn Velorenkan Arekh for its association with speed, power and violence. Major revivalist leaders like Starik championed a rejuvenated society that rejected the sub-passionary traditions of liberal bourgeoisie states for their perceived backwardness by embracing modernity, technological innovations, and syndicalist practices. In rejecting tradition and forging a new identity for an ethnos revivalist believe these principles of modernity and industrial syndicalism lead to the strengthening of the newly militarized harmonic masses. The glorification of the passionary and their embodiment of ideals like bravery and heroism are additional traits that are seen as central to the Revivalist identity.

As revivalist ideology and the Reborn Velorenkan Arekh matured, so too did its views on progress. The everchanging nature of the circumstances of social, economic, and political activities meant that Revivalists had to adapt. The Second Velorenkan Revival of the 1970's saw widespread political reforms in addition to a new understanding of progress within the ideology. As a reaction to the perceived fetishization of Revivalists within Velorenkya adopted the. The bravery and heroism of the ethnos had been solidified by the victory of national revivalism over the forces of tradition. But a permeant rejuvenation was deemed necessary to spur modernity and refocus the attention of the Arekh from commodities and objects to the social interaction between individuals.

Raes Khosravi and the AVNP saw that the Velorenkan superethnos and by extension those ethnos that constitute it had entered a period of stagnation and decline. Velorenkan society had been in a depression due to the "plague of aristocrats and later robber barons whose excess and destructive habits are only fueled by the labor of the people". The AVNP saw that the economic decline, social agitation, and weakness of the parliamentary republic that succeeded the empire was evidence of superethnos deterioration due to it's domination by sub passionaries.

Age and gender roles
The AVNP and Raes Khosravi viewed the youth as the crux of an ethnos future development. To that end the ideology stresses youthfulness and believes that instilling the values of Revivalism and passionartism within the younger generations is paramount to spurring the constant rejuvenation of the state through the leadership of passionaries. This principle of youthfulness manifested in several ways within the Arekh. Makhsom Starik before the Revivalist Revolution of 1921 believed that the youth of the nation "should be organized into a Legion to collectively provide for the service of a country's gardens, sanitation, and other lower matters". His belief was that an early introduction of service to community would instill a greater sense of duty within young Velorenkans and thus "cultivate in their growing a brain a growing sense of honor and drive towards passion". Furthermore, drawing from his prior experience as a fur trapper, he stated in a ANVP party congress that "All young Velorenkans should know their origins. Any adult when they enter the work force should already be competent in the knife and comfortable in our wilderness. Any worker or peasant who can't sustain themselves in our wilderness cannot sustain their family". To that end the Arekh formed the All-Velorenkan Pioneer Scouts a boys and girls youth organization meant to educate young persons in Revivalist doctrine and citizenship through outdoors, educational, and community service orientated programs.

In the 1930's Velorenkan Revivalism pursued a platform of what it called "Moral Liberation" and rejected traditional values on sexuality. Homosexual marriage was officially recognized in all provinces and communes of the Arekh by 1932. Furthermore, sex without the purpose of procreation was glorified as an expression of "passionary vitality" and the pre-existing imperial bans on sexual contraceptives (with the exception of abortion) were lifted by the 1920's. As part of the campaign for "Moral Liberation" prostitution was recognized as a legitimate form of labor and sex workers were encouraged (and oftentimes forced) to form their own syndicates. An aggressive campaign was pursued by the AVNP to target rapists and other deviants who abused women or younger children for their "inherent sub-passionary characteristics". This culminated in the passing of an Arekh wide law that saw major sex criminals to be considered and subject to the  in accordance with preserving the general commonwealth of the Arekh. Revivalist ideology joins with other blue philosophies by seeing the segregated distinction between men and women as unjust and unequal. Adopting the worldview of passionartism, revivalists believe that gender roles are the inherent result of sub-passionary thought. To that end the abolition of gender roles and the full rights and responsibilities to all genders is critical to a state in order to "further the cultivation of passionate action amongst the masses". Within the Arekh this saw the gradual abolition of all gender segregated jobs by 1947, with the inclusion of women within the combat arms branches of the Arekh Military Establishment.

Raes Khosravi however outlined one critical caveat to the abolition of gender roles. In her capacity as Supreme Leader of the Arekh she made the distinction that "the simple fact remains that a woman of Velorenkya can give birth to a new Velorenkan and a man cannot". Lazh Khosravi didn't view that the role of women should primarily be focused on the raising of children but "the creation of a new generation of Velorenkans is the only task that a patriotic woman can fulfill and a man cannot". By that she believed that a woman's pregnancy should be support and the primary goal of new families be the rearing of new children. However revivalist doctrine does not hold the primary goal of the mother in the raising of children. That task is left to the parents as a whole and the community in accordance with Starik's views on "collective communal action in rearing a new generation of dutiful bound passionate youths". Within Velorenkya, revivalists see that the premier special duty of women is the birthing of a new generation of revivalist patriots yet the act of raising children is a collective effort amongst the parents, imminent family, and community. Lazh Khosravi stressed that "By all means the woman is in a special position. Their duties as a patriot exist in labor and defense of the Motherland. Yet as Mothers they have a special duty that our very ideals and liberties cannot ignore".