Paradata is a concept that is very much in the making. Its significance is not given and it can matter in different ways depending on context and how the notion itself is operationalised in use. Paradata complements earlier metainformation concepts for knowledge organisation in how it can facilitate systematising and making the complexity of data, practices and processes visible. As a mindset, paradata underlines the importance of being involved both in the theory and practice of how data is constantly being made and remade. There are, however, practical and ethical limits to what paradata can do and how far, and where are the limits of what is desirable to do with it. Ultimately, mastering the use of paradata and making it matter is also a question of literacy, tightly interwoven in the intricate meshwork of the social reality of the domains where it is put to work.

Chapter 4 is in part an examination of a Mycenaean divine Potnia, one affiliated with the “labyrinth,” the Potnia of the dabúrinthos (δαβύρινθος). The labyrinthine space with which she is associated is an Asian cult notion introduced from Anatolia to Balkan Hellas. This chapter also examines the Rājasūya, a Vedic rite of consecration by which a warrior is made a king and a likely cult counterpart to the Mycenaean initiation of the wanaks.

The chapter presents a dialogue between Mudukuti and Chappell, examining critical challenges facing the International Criminal Court (ICC) through the lens of Mudukuti’s experience as practitioner, advocate, and trainer. Drawing on her work at the ICC, domestic courts, and civil society organizations, Mudukuti highlights the urgent need for greater intersectionality in international criminal justice. The conversation focuses on institutional reform at the ICC, addressing the Court’s problematic staff composition where over half of professional positions are held by individuals from Western European and Other Groups. Mudukuti argues a lack of geographic, racial, and gender diversity in leadership affects how cases are approached, evidence is interpreted, and justice is delivered. The dialogue examines the role of civil society in advancing reform and the importance of amicus curiae briefs in bringing diverse perspectives to ICC cases, particularly regarding sexual violence. Mudukuti emphasizes that intersectionality requires transforming both institutional composition and judicial understanding through continuous learning and openness to different disciplinary perspectives.

In this chapter, the founding of the magazine The End and the Toxteth riots are twin jumping off points for a history of Liverpool’s subcultural resistance to Thatcherism via music, fanzines, and football in the 1980s. The chapter analyses the tensions between race, class, and politics, which profoundly shaped the history of the club and the city during this troubled decade.

Chapter 4 examines what led to the emergence of the strong parties that helped bring about democracy in some South American countries. It shows that during the late nineteenth and early twentieth century, relatively strong national parties arose in Chile, Colombia, and Uruguay, and, to a lesser extent, in Argentina and Paraguay, but not in the other countries of the region. Two main factors shaped party development during this period. First, strong parties emerged in countries that had intense but relatively balanced religious or territorial cleavages, where neither side of a cleavage clearly dominated the other. Religious issues, in particular, generated passions that politicians could exploit to build parties. Second, strong parties tended to emerge in countries that had populations concentrated in relatively small areas without major geographic barriers. In these countries, it was easier for politicians to mount national campaigns and for party leaders to develop organizations that penetrated the entire country. These arguments are explored through comparative statistics and brief case studies of party development in all ten South American countries.

Chapter 2 examines the Vedic sacrificial post called the yūpa and its role in ritual performances. A Mycenaean Greek cognate term and comparable ritual implement lies behind the Linear B form spelled u-po – that is, hûpos (ὗπος). Among other topics treated in this chapter are the Mycenaean deity called the po-ti-ni-ja, a-si-wi-ja, the Asian Potnia, and the u-po-jo po-ti-ni-ja, the Potnia of the u-po (that is, húpoio Pótnia [ὕποιο Πότνια]), a term matched exactly by Sanskrit patnī-yūpá-.

Chapter 10 concludes by summarizing the argument of the book, outlining the contributions and implications of the argument, discussing its limitations, and, finally, reflecting on the ability of the argument to extend beyond the narrow scope condition of electoral autocracies.