Why would elites or masses in an ethnically distinct region ever opt for “alien rule” over national independence? While separatist movements tend to create the most drama and make the most headlines, mass media and most scholarly accounts pay far less attention to ethnic groups opting to stay in a union state dominated by other groups. Yet such unionist groups are surely more numerous than the separatist ones. Indeed, in the neighborhood of almost every separatist region in a given multi-ethnic state, one can find one or more unionist groups, such as the Yoruba during Nigeria's Biafran Civil War, the Ingush as Chechnya battled the Russian Federation, and the Kannadigas at the peak of Kashmir's struggle for independence from India. Sometimes, unionist groups advocate political integration despite seeming to have every reason to seek secession. Such groups are neglected by analysts only at great cost, because it is precisely these groups that are likely to hold the key to understanding how distinct groups can come to live together in peace.

In the course of trying to establish functional and harmonious relations among Yugoslav nations, the League of Communists of Yugoslavia (hereafter the Communist Party) asked two key questions: (1) did the common interests that united Yugoslav nations and nationalities after the Second World War change over time? And (2) was nationalism a manifestation of the failure to resolve the national question? The Communist Party answered “no” to both questions. We may deepen our understanding of why multinational socialist Yugoslavia resisted disintegration for almost 50 years, if we get a better grasp of the Communist Party's responses and arguments to these questions. Equally important, since the Kosovo question is, so to speak, an unresolved legacy of the socialist (communist) system, reviewing the arguments that dominated the political life of socialist Yugoslavia may also give us some insights into future developments in Kosovo. By putting the above-mentioned questions into the Kosovo context, the article does not, however, attempt to offer the “right” answer to them. Rather, the purpose of this article is to provide some important background considerations about challenges, such as decentralization, that multinational Yugoslavia faced and to explore lessons learned from the past.

Uncovering the importance of Islam in Chechen national identity is not necessarily difficult. Alexei Malashenko has noted that Chechen identity today cannot be considered outside the context of Islamic tradition. Chechnya today is not an independent Muslim state. Its embracing of Islam came about during a time of colonization, when Chechens were struggling to halt Russian encroachment on their lands. Many works pertaining to Islam in Chechnya suggest that, at the time of Russian advancement in the eighteenth century, most Chechens were “nominally” Muslim. This has been attributed to the geographic isolation of the Caucasus. While the rugged mountainous landscape and thick forests which cover the region provided protection from invaders, it also hindered interaction among the various mountain peoples as well as the strength of outside religious influence. Soon after their defeat to the tsarist Russians, the Bolshevik Revolution occurred and Chechens spent the following 80 years under Soviet rule. After the fall of the Soviet Union, the Republic of Chechnya declared independence alongside the full-fledged Soviet Socialist Republics, though their independence was not recognized by the UN. The Chechen victory over the Russian Federation in the first war in 1994–1996 has been considered a remarkable military defeat. However, a weak economy, high unemployment, and criminality caused the young nation to fall into a state of lawlessness and radicalism, eventually causing it to suffer a defeat to the Russians in the second war, which began in 1999. The present day is characterized by exhaustion and a desire for peace, a desire that ultimately has meant deference to Russian rule.

Eight years of municipal reform in Azerbaijan reflect a lack of social capital in communities. Without building social capital, achieving effectiveness of governance, as well as political stability and economic progress, in the country appears bleak.

This paper seeks to study factors such as the set of informal values, tolerance, social trust, norms and networks of voluntary associations which contribute to social capital formation within the communities of Azerbaijan. As a way of exploring the problem, we have focused on one specific area of governance-the construction of infrastructural services (i.e. roads, housing and communal services, water supply, and sewerage) in Baku, the country's capital, and in Khachmaz and Masalli, both of which are districts of Azerbaijan. The aim is to highlight and clarify the effectiveness of municipal governments in different communities of Azerbaijan from the standpoint of civic engagement and its role in this process.