Nostalgia for the Socialist Federal Republic of Yugoslavia, yugonostalgia, has become widespread throughout the former Yugoslavia. It takes various forms and expressions, but it represents a selective and largely embellished remembrance, influenced by the need of those who engage in it to escape from the unsatisfying present they live in. In most cases, yugonostalgia is a bittersweet craving for the past – passive, static, and restricted. The paper argues that the actions inspired by yugonostalgia not only can have an active, dynamic, and progressive face, but can also serve as an important factor in the reconciliation process among former Yugoslavs. With its focus on positive and inclusive aspects of the common socialist past, yugonostalgia has the potential to (re)connect the nostalgic subjects throughout the former Yugoslav space, helping them to overcome the alienation that resulted from the violent dissolution of the common state.

The reconstruction of Mostar could have been a symbol of renewed multiethnic coexistence. Instead, it has become a synonym for failed institutions and divisions, mirroring the difficulties of the whole country. While imposition of both the 1996 and 2004 statutes establishing the city's administrative units was connected with crisis, the city has also faced two major deadlocks, in 2008–2009 and 2012. In the first, a solution was imposed by the international community's High Representative (HR). But the second remains unresolved, as the HR resists intervening. The aim of the paper is to analyze these impasses – moments when institutional change should have occurred, but for some reason did not. Even the solutions – acts of external imposition – might be treated at best as institutional pseudo-change that shows that imposed institutions have a particular inertia that resists change. The topic will be presented from the perspective of historical institutionalism, with special emphasis on the path-dependency approach, which refers here not only to the formal institutional structure of the city, but also to the decision-making processes in the moments of stalemate.

Although the repression and elimination of Roma from Hungarian society in the 1940s did not reach the same extent as in the German and Austrian part of the Third Reich, their characterization as lazy and work-shy, used to justify their persecution, was similar. This paper establishes the presence of racial hygienic discourse related to Roma during the late 1930s and the first half of the 1940s in Hungary, and traces its survival and influence on regional policy-making in the postwar period. It furthermore explores the transformation and adaptation of racism and eugenics to the socialist ideology of equality based on citizens' participation in productive work in the early state socialist period, including the first Party declaration on the situation of Roma in Hungary in 1961. Specific attention is paid to the role of medical experts who discussed the “radical solution of the Gypsy-question” in the early 1940s and the immediate years following World War II. Reflecting on wider transformations of racism in the postcolonial and post-World War II period in Europe and North America, the paper contributes to scholarship that complicates the evaluation of the state socialist past, including the connection between medicine and politics in Cold War Europe.

In the 1990s, efforts were launched in the Republic of Sakha (Yakutia) in the Russian Federation to support the revival of Sakha (Yakut) language education. This interdisciplinary study examines the evolution of school-based Sakha language education in the city of Yakutsk over a 25-year period beginning with the launching of the first reforms in the 1990s. Language education reform in the capital city has been shaped by a dynamic interplay between federal, regional, and local factors. Grassroots social and cultural activism continues to play a key role in school-based language revitalization in Yakutsk, influencing how policies have been received and implemented at the local level. Local community stakeholders are working together to counteract federal education policies, which direct school resources away from minority language education. This case study shows that the Sakha (Yakut) language revival has taken root in the capital city, and it provides important evidence that civic activism continues to develop in urban areas of the republic.

Exploring the history of Koreans in the Russian Far East from the perspective of New Imperial History, the article demonstrates that political activism of Koreans and policies of the Russian (Soviet), Korean, and Japanese governments resulted in consolidation of two visions of their future. The first vision implied unity between the Koreans living in the Russian Far East with those who stayed in Korea, moved to Japan, or emigrated elsewhere and corresponded to the agenda of building a Korean nation. The second vision implied that the bilingual or Russified Koreans aspired to stay in the Russian Far East permanently, ensuring their own livelihood in the new regional frontier. The two currents interlaced in the project of Korean autonomy in a post-imperial state, first the Far Eastern Republic and later the Union of the Soviet Socialist Republics. The project involved inclusion of Koreans into the global spread of revolution through the Communist International and left open the issue of the duration of Korean presence in the Russian Far East. Its ultimate failure in 1926 left the Koreans partly excluded from the Soviet system without the institutional benefits of national autonomy.

After 1945, German Breslau was transformed into Ur-Polish Wroclaw at Stalin's behest. Most of the remaining prewar population was expelled, and a stable population of a few hundred with German ethnic background is estimated to have lived in the city since then. This paper is based on qualitative analysis of 30 oral history interviews from among the self-defined German minority. It pays close attention to historical context, urban milieu, and salient narratives of identity as shaping forces, which include the suppression of German culture under Communism, prevalent intermarriage between Germans and Poles, and the city's qualified reinvention as “multicultural” after Polish independence in 1989. Together with the group's relatively small numbers, these narratives play out in their hybrid approach to ethnicity, often invoking blended cultural practices or the ambiguous geographical status of the Silesian region, to avoid choosing between “national” antipodes of “German” and “Polish.” The results follow Rogers Brubaker's insight into ethnicity as an essentializing category used to construct groups where individual self-perception may differ; and the concept of “national indifference,” previously applied to rural populations. It also suggests we might better approach circumscribed “minority” identities such as these, by seeing them as a form of “sub-culture.”

In 1956, a prominent faction within the leadership of Soviet Latvia, the Latvian national communists, launched two ambitious initiatives designed to redress perceived Stalinist Russification polices – a language law and residency restrictions. This article examines and evaluates these two policies and asks if they were part of a “Latvianization” program that deliberately targeted Russians for denial of residency permits and required Russians to gain Latvian-language competency within a two-year timeframe or face the threat of dismissal. In an effort to restore the primacy of the Latvian language, the national communists created a law enforcing knowledge of Latvian and Russian for Communist Party and government functionaries and service sector personnel. Using the Soviet legal system, the national communists also attempted to halt the influx of predominantly Slavic immigration to the Latvian capital, Riga. By instituting passport restrictions on settling in the city, the national communists sought to limit Slavic migration in order to maintain Riga's Latvian character and reduce pressure on the city's housing supply and municipal services. Existing studies deem passport restrictions in other Soviet cities a failure. The author argues, however, that the national communists’ scheme was generally successful, dramatically curbing migration to Riga during its operation.

When Kosovo declared its independence in 2008, it did so not as a nation-state, but as a “state of communities,” self-defining as multiethnic, diverse, and committed to extensive rights for minorities. In this paper, this choice is understood as a response to a dual legitimation problem. Kosovo experienced both an external legitimation challenge, regarding its contested statehood internationally, and an internal one, vis-à-vis its Serb minority. The focus on diversity and minority rights was expected to confer legitimacy on the state both externally and internally. International state-builders and the domestic political elite in post-conflict Kosovo both pursued this strategy. However, it inadvertently created an additional internal legitimation challenge, this time from within Kosovo's majority Albanian population. This dynamic is illustrated by the opposition movement “Lëvizja Vetëvendosje” (Self-Determination Movement), which rejects the framing of Kosovo as first and foremost a multiethnic state. The movement's counter-narrative represents an additional internal legitimation challenge to the new state. This paper thus finds that internationally endorsed “diversity management” through minority rights did not deliver as a panacea for the legitimacy dilemmas of the post-conflict polity. On the contrary, the “state of communities” continues to be contested by both majority and minority groups in Kosovo.

The demographic composition of Kazakhstan after the fall of the Soviet Union presented a dilemma to the new Kazakhstani government: Should it advance a Kazakh identity as paramount, possibly alienating the large non-Kazakh population? Or should it advocate for a non-ethnicized national identity? How would those decisions be made in light of global norms of liberal multiculturalism? And, critically, would citizens respond to new frames of identity? This paper provides an empirical look at supraethnic identity-building in Kazakhstan – that is, at the development of a national identity that individuals place above or alongside their ethnic identification. We closely examine the Assembly of People of Kazakhstan to describe how Kazakhstani policies intersect with theories of nationalism and nation-building. We then use ordered probit models to analyze data from a 2014 survey to examine how citizens of Kazakhstan associate with a “Kazakhstani” supraethnic identity. Our findings suggest that despite the Assembly of People's rhetoric, there are still significant barriers to citizen-level adoption of a supraethnic identity in Kazakhstan, particularly regarding language. However, many individuals do claim an association with Kazakhstani identity, especially those individuals who strongly value citizenship in the abstract.

For more than a quarter-century, the Nagorno-Karabakh conflict has been one of the most important factors influencing the political map of the South Caucasus. On 12 May 1994, Nagorno-Karabakh, Armenia, and Azerbaijan signed a cease-fire agreement that ended military operations in the conflict zone and has been observed until recently. Negotiations for a peaceful settlement have been underway within the framework of the Organization for Security and Co-operation in Europe Minsk Group co-chaired by the USA, Russia, and France since 1992, but society and the elite in Armenia, Nagorno-Karabakh, and Azerbaijan remain largely unprepared for compromise. Considering the settlement process a zero-sum game, they have generally accused one another of escalating the conflict and of a lack of willingness to restore peace. Other countries and international organizations involved in the negotiations do not share a vision of the future and frequently pursue their own interests. Accordingly, the Karabakh conflict could remain unresolved for decades more. The aim of the paper is a general assessment of the current stage and dynamic of this conflict and the impact of new trends and old obstacles on the prospects for further settlement.

This paper addresses the influence of the economic crisis on national identity in Slovenia. It first analyzes the creation of the contemporary national identity following independence in 1991 that was established in relation to a negatively perceived Balkan identity, which represented “the Other,” and in relation to a “superior” European identity that Slovenia aspired to. With the economic crisis, the dark corners of Slovenia's “successful” post-socialist transition to democracy came to light. Massive layoffs of workers and the bankruptcies of once-solid companies engendered disdain for the political elites and sympathy for marginalized groups. The public blamed the elites for the country's social and economic backsliding, and massive public protests arose in 2012. The aftermath of the protests was a growing need among the people for a new social paradigm toward solidarity. We show that in Slovenia the times of crisis were not times of growing nationalism and exclusion as social theory presupposes but, quite the contrary, they were times of growing solidarity among citizens and with the “Balkan Other.”

Based on ethnographic fieldwork in a Georgian village and supplemented by a range of interviews and observations from different parts of Georgia, this paper explores the creative presence of religion in public schools. In 2005 and in line with the strong secularization and modernization discourse, the Georgian parliament passed a new law on education, restricting the teaching of religion in public schools and separating religious organizations and public schools; nevertheless, mainstream Orthodox Christianity is widely practiced in schools. The paper aims to show how Georgians use religious spaces in secular institutions to practice their identity, to perform being “true Georgians.” At the same time, they are adopting a strong secularization and modernization discourse. By doing so they create a new space, a third space, marked by in-betweenness. The study uses the theoretical lens of Thirdspace for analyzing the hybridity, the in-betweenness of practices and attitudes inherent for politics, religion, and everyday life of Georgians.

The politics of memory plays an important role in the ways certain figures are evaluated and remembered, as they can be rehabilitated or vilified, or both, as these processes are contested. We explore these issues using a transition society, Georgia, as a case study. Who are the heroes and villains in Georgian collective memory? What factors influence who is seen as a hero or a villain and why? How do these selections correlate with Georgian national identity? We attempt to answer these research questions using a newly generated data set of contemporary Georgian perspectives on recent history. Our survey results show that according to a representative sample of the Georgian population, the main heroes from the beginning of the twentieth century include Zviad Gamsakhurdia, Ilia Chavchavadze, and Patriarch Ilia II. Eduard Shevardnadze, Sergo Ordzhonikidze, and Vladimir Putin represent the main villains, and those that appear on both lists are Mikheil Saakashvili and Joseph Stalin. We highlight two clusters of attitudes that are indicative of how people think about Georgian national identity, mirroring civic and ethnic conceptions of nationalism. How Georgians understand national identity impacts not only who they choose as heroes or villains, but also whether they provide an answer at all.

This article explores the dilemma of the small Bohemian Lands/Czechoslovak nation (-state) in staying “in” or “out” of the larger Habsburg supranational entity in the late nineteenth and the early twentieth century. It does so mainly through the language of political economy (on national wealth creation and redistribution) articulated in the opinions and political actions of Czechoslovakia's two founding statesmen, the first president, Thomas G. Masaryk, and the first prime minister, Karel Kramař. The article argues that their choice of staying “in” the large imperial space was premised upon renegotiating a better political and political–economic deal for the Bohemian Lands, whereas the option of abandoning it and of forging the Czechoslovak nation-state was essentially based on political reasons. And while both advocated an interventionist role for the state in the economy during the imperial period, they considered such a prerogative even more essential for their new nation-state.

In the aftermath of the June 2010 violence in southern Kyrgyzstan, much scholarly attention has focused on its causes. However, observers have taken little notice of the fact that while such urban areas as Osh, Jalal-Abad, and Bazar-Korgon were caught up in violence, some towns in southern Kyrgyzstan that were close to the conflict sites and had considerable conflict potential had managed to avoid the violence. Thus, while the question, “What were the causes of the June 2010 violence?” is important, we have few answers to the question, “Why did the conflict break out in some places but not others with similar conflict potential?” Located in the theoretical literature on “the local turn” within peacekeeping studies, this article is based on extensive empirical fieldwork to explore the local and micro-level dimensions of peacekeeping. It seeks to understand why and how local leaders and residents in some places in southern Kyrgyzstan managed to prevent the deadly clashes associated with Osh, Jalal-Abad, and Bazar-Korgon. The main focus of the project is on Aravan, a town with a mixed ethnic population where residents managed to avert interethnic clashes during the June 2010 unrest. The answers to the question of why violence did not occur can yield important lessons for conflict management not only for southern Kyrgyzstan, but also for the entire Central Asian region.

The People's Front of Tajikistan (PFT), one of the parties to the country's civil war, was instrumental in bringing the government of President Emomali Rahmon to power. The article examines the official strategies of memorialization of the PFT from the early 1990s to the present. It discusses the emergence of a canon of the PFT heroes and martyrs and locates it within the nascent national mythology after independence. It argues that the maintenance of this canon was rendered impossible by the imperatives of consolidating presidential authority and securing national reconciliation following the 1997 peace deal. It concludes with an examination of the growing tension between the official line of historical amnesia on the one hand and resurgent social memory on the other. People in Tajikistan are increasingly interested in revisiting the events and protagonists of the war to develop a sense of the past, and remembering the PFT forms an essential part of their search for shared history and a sense of identity.

The aim of this article is to provide a comprehensive explanation for the reasons behind governments' decisions to relocate and build new capital cities. The process of capital-building is not a mere phenomenon of urbanization; rather it is a process of “text inventing” for nation-building projects. To emphasize implications for identity behind city constructions, the paper will discuss urbanization practices of Soviet Yerevan and post-Soviet Astana. However, to verify the validity and generalizability of the proposed argument, the article will also briefly provide historical analysis of relocation of capitals from Moscow to St. Petersburg, and from Istanbul to Ankara. The reconstruction of the capital of Soviet Armenia, Yerevan, in the 1920s is important in understanding the role of Utopias in initiating identity transformations. The central conceptual premise of the article is Samuel Huntington's theoretical concept of a “torn country” and the redefinition of civilizational identity. One reason capitals have been relocated and new capitals have been built throughout history is a need to initiate a long-term transformation of identity.

A massive monument of Chinggis Khaan (Chinggis Khaan's name is spelt differently depending on the language in which it was written and on conventions of transliteration. Among the most common are Chinggis, Genghis, Genghiz, or Jengiz. For the purpose of the paper, the Mongolian transliteration is used.) imposingly gazes down from the government palace in Ulaanbaatar, the capital city of Mongolia. The monument was erected in 2006 in commemoration of the 800-year anniversary of the establishment of “the Great Mongolian State.” Occupying arguably the most prominent national space, the monument serves as an arresting emblem of the state. With its silent yet triumphant symbolization, the monument articulates the state's new ideology in the post-Soviet era. The monument is one of countless symbolic and material grand-scale state expressions appropriating Chinggis Khaan. In this article, I examine the state's appropriation of Chinggis Khaan as the marker of Mongolian post-socialist national identity. In doing so, I critically examine how the state appropriates history, remembering and forgetting certain parts, to cultivate a shared sense of belonging and pride. Unifying the public in shared glorification and celebration of Chinggis Khaan ultimately serves to instill devotion to the national political and ideological project.

Research on European identity focuses mainly on majority populations in Western European countries without differentiating among specific population groups and generations, and, above all, disregarding ethnic minority groups living in Central and Eastern Europe. This paper addresses this gap by investigating the development of European identity among three ethnic minority groups in Lithuania: Belarusians, Poles, and Russians. Theoretically, the project is based on the instrumental approach, which argues that European identity is closely related to perceived benefits from “being European,” and on the cultural approach, which holds a common history, ancestry, and culture responsible for the development of European identity. Existing research has, above all, emphasized the importance of instrumental considerations. Analyzing qualitative interviews collected in the FP7 research project “ENRI-East,” the paper compares how young and adult members of ethnic minority groups construct European identity due to “instrumental” and “cultural” considerations. The results show that both instrumental and cultural considerations are relevant and further development of European identity depends on which age group or ethnic minority group an individual belongs to.

Alexander Dugin is considered a fringe figure in contemporary Russia. Yet, his writings exert considerable influence and develop a virulent nationalism that exploits the vocabulary of post-colonial resistance in an unaccustomed way. Dugin should not be ignored, and this article gives a brief account of Dugin's peculiar brand of post-colonial thinking by reference to its central source: Martin Heidegger. Specifically, the article examines how Dugin adapts the anti-metaphysical thinking of Heidegger's most radical work of the 1930s – a thinking that seeks to renew Western thought in an other beginning – to the context of modern Russia as it tries to free itself from Western (American) domination. Dugin aims at nothing less than the creation of a new Russian identity and destiny that will not only save Russia but also, in a nod to Heidegger, renew the Western tradition itself from the “outside.” If Dugin's political project is ambitious, so is his interpretation of Heidegger which attempts to bring out the full radicality of Heidegger's thinking, both as philosophy and as politics.