This article draws upon ethnographic research which was conducted among young Cossacks (members of officially registered and informal Cossack clubs) in southern Russia. It presents young people's participation in the Cossack “nativism” as a physical and material mode of socialization into the mnemonic community. The research puts forward an argument that such corporal and sensorial experiences is effective in recruiting some young members to the Cossack movement. At the same time, the performative character of neo-Cossack identity destabilizes contemporary Cossacks' claims of authenticity related to the status of the legitimate heirs of historical Cossackdom. At the more general level of discussion this paper juxtaposes bodily activities, social memory, and revivalist discourses.

This article examines Russia's civics and history test, which has been mandatory, since January 2015, for millions of labor migrants applying for a work permit. An analysis of the test's content and of the context in which it was adopted provides a strong case to study how autocracies can use civics tests as instruments of control. Specifically, I argue that the test must be understood in light of Russia's state-sponsored nationalism, latent xenophobic sentiments, and its increasingly restrictive and incoherent migration policy. Not only are many questions irrelevant or disconnected from migrants' everyday concerns: their personal experiences of paying bribes, obtaining fake certificates, or being harassed by the police often contradict the correct answers on the exam. While it is doubtful that this test – along with several other new requirements imposed on migrants – will dissuade foreign laborers to seek employment in Russia, it is bound to make them even more vulnerable to bribes.

For more than 100 years, ethnographic accounts have highlighted the non-nativeness of the Komi diaspora to the Kola Peninsula, contrasting it with the indigenous Sami population. Their legal status there has been a vexed issue unresolved by Tsarist administrators, Soviet ethnic policies, present-day ideas of multiethnic civic nation, and global indigenous activism. In the everyday life, however, there are no apparent differences between the two ethnic groups and their traditional lifestyles in the rural area of Murmansk region. Juxtaposing historical ethnographic accounts on the Izhma Komi with my fieldwork experiences among the Komi on the Kola Peninsula, I show how ethnographers uphold dominant ideologies and promote different state policies. The ambiguous ethnic and indigenous categorizations from their accounts reverberate in popular stereotypes, political mobilizations from below, and state policies from above. In this way, they make an interesting case for the practical problems of generalization and essentialism.

This article examines how defendants on trial at the International Criminal Tribunal for the former Yugoslavia (ICTY) appropriate the tribunal as a platform for national myth and group making. Specifically, the article analyzes Radovan Karadžić and Vojislav Šešelj's “performances” at The Hague in order to highlight the particular ways in which the defendants craft and mobilize the nationalist narrative. The article introduces the phenomenon of “the war criminal cult” and traces three stages of its production, including the defendants' collectivization of guilt, epitomization of The Hague as the ultimate enemy of the nation, and construction of “Serbs” as the biggest victims of international justice and of themselves as martyrs befallen with the task of defending the dignity of the nation. The “war criminal cult” is thus “made” in conversation with the “imperial West” in a collective narrative that contests the legitimacy and the intention of The Hague while disguising individual responsibility.

This article investigates the politics of national identity implemented in Rijeka after World War II, when the city was integrated into socialist Yugoslavia. These national and political transitions posed various challenges to the consolidation of the Yugoslav Communists' power. The nationalities policy embedded in the slogan “Brotherhood and Unity” was the official answer to the national question, promoting collaboration among the Croatian majority, the Italian minority, and other national communities in the city. This article focuses on the definition of postwar Rijeka's image, investigating the relationship between Yugoslav socialism and national identities in everyday political practice. The negotiation of the representation of national identities in a socialist society led to ambivalences, contradictions, and contentions expressed in and through Rijeka's public spaces, highlighting the different orientations of cultural and political actors. The process of building socialist Yugoslavia in this specific borderland context reveals the balance and tension between the multinational framework and the integrative tendencies pertaining to the legitimization and consolidation of the socialist system.

This paper examines the adoption of a multiethnic liberal-democratic model of governance in post-independence Kosovo and the dual task of state-building to secure unity and manage diversity. This article explains why in post-conflict and post-independence Kosovo, its domestic sovereignty and legitimization have become conditioned by the integration, accommodation, and protection of its minorities. While the existing literature has mainly focused on the shortcomings deriving from the exogenous character of state-building in Kosovo, this paper aims to challenge and complement this view by drawing on the “state-in-society” approach developed by Joel Migdal, which highlights that the actual states have less coherence than their theoretical counterparts. Analysis of post-independence Kosovo reveals the legislation-implementation gap and the unintended consequences arising under the impact of endogenous factors. Overall, this article shows that multiethnic state-building in Kosovo has been crucially transformed and “limited” by local idiosyncrasies.

Repatriates – so-called SpätAussiedler – from republics of the former Soviet Union are one of the most important groups of immigrants in the Federal Republic of Germany. Granted German citizenship based on ethnicity, German policy supposed fast and smooth assimilation. Despite the fact that SpätAussiedler had advantages for structural and social integration into German society compared to immigrants of non-German descent and indications of rather smooth integration, the initial hopes for fast assimilation prove to be exaggerated. Instead, as revealed by a survey and interviews on the ethnic self-identification, cultural habits, and linguistic behavior of SpätAussiedler, a hybrid “Russian-German” identity has emerged amongst many repatriates.

The centenary year of the Armenian genocide witnessed an escalation in cultural production and both political and academic focus. This paper looks at some of the sites and spaces, physical and discursive, in which the centenary was marked. In particular, it seeks to assess how the centenary has challenged and possibly altered the context within which we approach the genocide and its continuing legacies. The paper is positioned in the diasporic space – while recognizing that this is fluid and embodies transnational sites between “homelands” in the form of Armenia and Turkey, and “host states” where diaspora communities have resided (at least) since the genocide, in effect their homes. This paper attempts to pick out some of the themes apparent in the discourse and in the activities during 2015, from the perspective of Armenian diasporan actors, and is based on the author's observations and participation in centenary events in the USA, Lebanon, Turkey, Switzerland, and the UK, as well as interviews with participants and organizers.

This article focuses on the novels and short stories written about the ethnic cleansing of Dersim in the Turkish Republic in 1937–1938. Dersim 1937–1938 has become increasingly popular both as a political debate as well as a storyline in cultural productions over the last decade. The historical episode, once kept a secret, is almost an “industry” (“Memory: Concepts and Theory,” 2014) and an example of “memory boom” [Winter, Jay. (2002). Remembering War: The Great War Between Memory and History in the Twentieth Century. New Haven, CT: Yale University Press]. The aim of this article is to analyze the politics of memory and identity through literary works. It examines novels and short stories that focus on Dersim 1937–1938, or consider the ethnic cleansing in Dersim in a specific part of their storyline. By examining competing descriptions of Dersim memory and identity in these works, my purpose is to understand the mechanisms of literary competition, as well as Dersim's fragmented collective memory and identity.

In response to foreign demands for concessions and territories, China's last imperial court in the early twentieth century executed reforms to strengthen fiscal, personnel, military, and cultural control over its frontier regions. However, in so doing, it provoked an awakening of the national consciousness of the elites of non-Han ethnic minorities there. Much has changed over the past 100 years regarding the governance of China's frontier territories of Inner Mongolia, Tibet, and Xinjiang, with the diffusion of nationalist claims among increasing numbers of the ethnic minority populace, heightened focus of foreign actors on the humanitarian and rights situations of the ethnic minorities, and greatly extended reach and firmer grip of the central government. What remained unaltered is the “state integration” purpose of Chinese regimes, as manifested in the practices of “internal colonialism” or “ethnic assimilation,” which has led to grievances and resistance by China's ethnic minorities against the Chinese state.

This paper critically examines the Chinese framing of the “terrorist” violence in Xinjiang. Drawing on the Copenhagen school of securitization theory, it examines how the historical perception of the region as a primary source of security threats to inner China has led today's China to continue with representing the Han Chinese–Uyghur discord as an existential threat. In framing the ethnic conflict as a security issue, China has capitalized on the global “war on terror” of the early 2000s to transform the unrest into acts of Islamist terrorism to legitimize its counter-insurgency policies in Xinjiang. However, both the 2009 Urumqi riots and the 2014 Kunming attack lead us to conclude that the securitization strategy fails to quell the unrest. Not only have the Strike-Hard campaigns served to radicalize Uyghur nationalists, but also Han Chinese are not convinced that the Chinese government can contain the “terrorist” threat. Yet securitization blinds the leadership to the dysfunctional ethnic policy.