Since 1918, much historical debate on Austria–Hungary has revolved around the supposed inevitability of its demise. Most historians of recent decades have rejected this inevitability. Nevertheless, one can argue that although Austria–Hungary could have survived well into the twentieth century, there were certainly key factors and decisions that made its dissolution much more likely.

In September 1989, speaking to the Republican Strike Committee of the Moldovan Soviet Socialist Republic (MSSR), Erkin Nurzhanovich Auel'bekov, assistant chairman of the All-Union Soviet of Nationalities, asked a question of great importance to Soviet citizens in the increasingly fragile union: “Is there such a thing as a Soviet narod (people), or is this just an empty fiction?” For Auel'bekov and the assembled strike committee, the answer was not in doubt. “Certainly for all of us here,” he continued, “there is such a narod. There is a passport, there are Soviet people (sovetskie liudi) and, moreover, there is justification for thinking that this is the most important achievement of the past seventy years of Soviet power.” Soviet patriots, they agreed, needed to protect this narod from the process of “nationalization” that threatened the Soviet Union and its constituent people both locally in Moldova and more broadly in the union in general. The protection of this achievement in Soviet nation building became the mission of an “internationalist' ” movement as it moved from a strike campaign to stop language laws in 1989 to an election campaign in 1990. The political strike of 1989 had achieved none of its immediate goals and as internationalist activists moved into the second phase of the conflict over the future of Moldova they invoked imperiled Soviet achievements as they first attempted to take the Moldovan government through the ballot box, and failing at that, to take the eastern region of Transnistria out of Moldova.

It is estimated that, in 1913, less than 500,000 Muslims lived in the regions ruled by Greece and around 800,000 Muslims in those areas which were under the authority of the Bulgarian state. In the aftermath of the 1923 obligatory Greco-Turkish population exchange the number of Muslims in Greece reduced to approximately 200,000, of which around 180,000 lived in the region of Western Thrace and 20–25,000 Albanian-speaking Muslims, known as Çams, in Epirus and Greek South-West Macedonia. In the same period, the number of Muslims in Bulgaria was between 800,000 and one million people. Meanwhile, during the two Balkan and the First World Wars a hardly definable number of Muslims lost their lives due to starvation, disease, massacres and physical destruction caused by the military and paramilitary troops of the two Balkan states, as well as due to voluntary and forced migration to areas controlled by the Ottoman Empire.

Relating nationalism to other ideologies or cultural value systems is an enigmatic scholarly activity. The enigma lies in the kaleidoscopic nature of nationalism and the ease with which it adapts to philosophically opposed ideologies. Nationalism, for instance, often assumes ties to liberalism, even though it presupposes a strong commitment to a national community that transcends individualism. It accommodates conservatism fairly well despite nationalism's modernizing mission, and it has often been paired with communism, regardless of the latter's internationalist rhetoric. Finally, nationalism and religion often go hand in hand, despite their deep philosophical incompatibilities and asymmetries. For example, nationalist ideologies often encourage violence against outgroup members even where religious doctrines strictly prohibit physical force. Inherently local, philosophically poor, and limited in scope or outreach, nationalism lacks a belief in afterlife salvation or in creative intelligence as source of meaning behind the universe. Yet it frequently dominates identity construction, overshadowing the primacy of Christianity or Islam which are universal in their message of salvation.