The collapse of communism in the former Soviet Union and Eastern Europe was accompanied by ethnopolitical conflicts that erupted “with unusual cruelty and violence” but without much warning and were soon recognized as a major threat to peace, security, and development in the post-Cold War era. Can one be alerted to the Nagorno-Karabakhs, Bosnias, Rwandas, and Tajikistans of the world—in time to take decisive preventive action?

In early 1989, the Soviet Germans established the Wiedergeburt (“Rebirth”) All-Union Society. An umbrella-organization originally designed to protect and advance ethnic-German interests in the USSR, the “Rebirth” Society adopted the most effective legal means by which it could confront the regime—namely, political dissent based on Lenin's notion of national self-determination. The “Rebirth” movement evolved in this context and represented the fifteenth-largest Soviet nationality numbering more than two million in the 1989 Soviet census. By 1993, official membership in the “Rebirth” Society included nearly 200,000 men and women. Ironically, at the very moment the Soviet Germans became more politically conscious, the Soviet Union and the ethnic-German community were disintegrating.

Like most nineteenth-century historians, Michal Bobrzyński directed his research to the study of his nation's past and especially to the development of political institutions. History, for him, served to enhance a sense of nationhood among his readers by deriving lessons from the experience of the national community and providing a basis for present political activity. As a politically engaged historian, Bobrzyński faced serious issues of the need to reorient Polish national identity and to refashion the historical imagination to meet the needs of his people in the face of the political situation in the last three decades of the nineteenth century.

The Enlightenment instilled European and European-rooted societies with certain fundamental principles which are generally taken for granted; among the most important are democracy, education, and human equality. Not all of mankind experienced this period of cultural history, but in those areas that the Enlightenment touched, a tautology functions in the collective subconscious that where there is democracy and where there is an educated people, there will be equality. Western nations—their politicians, scholars, and common folk alike—believe that a preordained consequence of the system of democratic rule in a developed country is open-mindedness and tolerance; in contrast, it is generally maintained that non-democratic governments where knowledge is evidently censored and controlled, such as those of the former Soviet Bloc, produce narrow-mindedness and intolerance.

Latvia's education system shows little movement toward ethnic integration in the sense of homogenization, yet there is integration in the sense of a widely accepted status quo. Linguistically separated schools act as safeguards of cultural identity for Latvians and non-Latvians alike and may well be the linchpin guaranteeing ethnic peace. As argued by pluralist thinkers, comprehensive ethnic mixing and homogenizing of multiethnic populations can be problematic, whereas providing a framework for the stable preservation of distinct identities can lead to better integration overall. The multi-lingual school system of Latvia that operates in the broader context of smooth economic integration illustrates the merits of such a mixed integrative policy.

The search for ways to solve problems in Europe after World War II has sometimes touched on the subject of regional and inter-regional development. However, socio-spatial definitions of region are very diverse. According to macro approaches, a category of region is established on the basis of a certain kind of affinity (e.g., social, economic, cultural) and more intensive cooperation (already realized or expected) among groups of neighboring countries within the European continent. But on the other side of this socio-spatial continuum there are significantly smaller socio-spatial categories of region which are defined by certain commonly shared affinities existing within individual countries.

Good neighbors are rare. Those who are most proximate might offer the potential for mutual assistance and reassurance. Mistrust and rivalry, however, seem endemic among individuals and groups sharing space and resources. Schopenhauer's simile refers to porcupines who huddle together in the winter to keep warm, but separate as they feel each other's quills, until they discover “a mean distance at which they could most tolerably exist.” Referring to Schopenhauer, Freud observed that “No one can tolerate a too intimate approach to his neighbor.”