Just after becoming the first-ever successful, democratically re-elected President of Russia, Boris Yel'tsin ambitiously called for creating, within the next year, a new ideology that would reflect the new state of affairs in Russia—in essence, he was calling for “re-imagining,” or reinventing, the foundations upon which Russian national community is based. With this directive, Yel'tsin was confirming something that had already become clear to many observers of Russian politics: post-Soviet Russian political life not only continued to resist democratization and pluralism, but also appeared to exhibit signs of discomfort without an officially-sanctioned ideological reference point by which the political players could set their compasses. The Kremlin's quest for a restoration of Russia's credibility as a great power included serious consideration of religion, specifically Russian Orthodoxy, playing a leading role in helping to reformulate an ideology acceptable to diverse communities within Russia in order to replace the now-defunct Marxist–Leninist ideology of the Soviet state. The old French adage “plus ça change, plus c'est la même chose” seems particularly appropriate for the new Russia in its efforts to regain credibility as a great power, along with the prestige and respect to which it had become accustomed. This article examines the dynamics of the Russian search for a new ideology in order to help restore its credibility as a great power, as suggested by Yel'tsin's call for a new “national idea.” But the search for a new ideology began well before Yel'tsin made this statement, and, therefore, the following discussion focuses on the interplay between religion and politics in this quest, covering the first five years of a reconstituted, post-Soviet Russia, that is, the time period roughly from the collapse of the Soviet Union up to the Duma (parliament) elections of December 1995 and the two-stage presidential elections of June-July 1996.

In the years that have passed since NATO forcibly compelled Yugoslavia to withdraw its military and police forces from Kosovo and the province was placed under U. N. guardianship, the Kosovo crisis of 1999 has been examined from a variety of angles. Although many insightful analyses have documented the horrific and deplorable events that led up to the crisis, one important factor that has received relatively short shrift is the way in which the U. S. was drawn into the conflict. In particular, it has remained overlooked that the United States, qua superpower, had a significant impact on the policy formulations of the belligerent parties. This essay is based on the proposition that the United States does not formulate policy and operate in a vacuum, but rather that the U. S. is itself a critical factor in the calculations of other actors in the international system. These actors make strategic calculations based upon their expectations of American actions and reactions. The U. S. policymaking community, on the other hand, seems to formulate policies without considering the implications of the fact that other actors might anticipate U. S. actions or even attempt to provoke a desired response.

The Archive of the Town Curator of Monuments in the Polish city Poznań contains material about streets, monuments, Old Town Square, the cathedral, and other valuable constructions there. A folder labeled Nowy Ratusz (New Town Hall) attracted my attention, because I knew nothing about such a building. The folder contained photographs of a large neo-Gothic building. It looked like a typical Prussian public building, similar to hundreds of other postal, school, and government offices throughout the Prussian/German state. But what of this building? Had it been another casualty of the Second World War? The postwar images showed, that although seriously damaged, the building still stood in the ruins of the Old Town Square.

On October 20, 1989 the Harriman Institute's Nationalities and Siberian Studies Program of Columbia University sponsored a panel discussion entitled, “The Baltic Republics Fifty Years After the Molotov-Ribbentrop Pact.” The panel, consisting of Dr. Allen Lynch, Dr. Stephan Kux, Mr. Jenik Radon and Mr. William Hough, analyzed the current situation in Estonia, Latvia and Lithuania as well as in the other republics from a variety of perspectives, and debated the motivations and appropriateness of the response of the Western powers to the growing strength of the various independence movements in the Baltic republics. The following edited transcript of those proceedings points up the complex and contentious nature of the status of the Baltic republics in the era of Gorbachev, in both the domestic (Soviet) and international contexts. Nationalist leaders within the Soviet Union debate the appropriate tactics and pace to pursue their goals. The Soviet leadership dabates the extent to which autonomy may be granted to the nationalities. Western leaders consider their options in responding to the changes in the Soviet Union, changes which necessitate an overhaul of policies nearly a half-century old as well as some “new thinking” on their parts.

The discussion centered on two issues: (1) What in general has been the response of the West to nationalist movements in the USSR and how appropriate has that response been? (2) Is there any validity to claims of Baltic “exceptionalism”? The following introduction comments briefly on these issues and places them into perspective by drawing on the discussion and exploring several key points.

This paper examines the history of the restoration, or more accurately, reconstruction of Bagrati Cathedral in western Georgia. Constructed in 1003, Bagrati Cathedral is an important cultural monument in the political and architectural history of Georgia. Destroyed by an explosion in 1691, the cathedral was inscribed on UNESCO's World Heritage List in 1994 in its ruined state. However, the Georgian government under President Mikheil Saakashvili and Georgian Orthodox Church (GOC) officials made the reconstruction and reconsecration of the cathedral a priority. The reconstruction of Bagrati Cathedral, completed in September 2012, brought the differing aims of Georgian politicians, GOC officials, and architectural historians – the major players in the process – into sharp focus. This paper maintains that the rebuilding of Bagrati Cathedral was part of Saakashvili's political agenda, which merged with the interests of the GOC and worked against the objectives of architectural historians and the aims of academic principles of restoration and preservation. The result is that Bagrati has been rebuilt but is under threat of removal from the World Heritage List. The story of Bagrati's reconstruction has implications for the future of monument preservation and restoration in Georgia.

In December 2001, over 150 citizens of Russia, Israel, the U.S., Ukraine and some other countries gathered in Moscow in their capacity as former activists of the non-official Jewish movement in the USSR to celebrate the 25th anniversary of an event that had never taken place—an unofficial Moscow Symposium on Jewish Culture. The symposium, which had been forbidden by the KGB, acquired an important, but symbolic, meaning (as vivid evidence of the suppression of Jewish culture in the USSR) for the very fact of its non-performance. Celebrating this (non-)event 25 years later, members of the Jewish movement who had been active for some time in the period from the late 1960s to the late 1980s talked about their struggle against the Soviet regime, emphasizing the victory they had gained together with other dissenting groups. They called for the “political support of Israel, the United States, and Russia in their fight against international terrorism,” spoke on behalf of repeal of the Jackson–Vannick amendment, voted for the establishment of a transnational association of Russian (or Russian-speaking or former Soviet) Jews, and even discussed the “historical mission of Russian Jewry.” The issue of Jewish culture was virtually omitted from the discussion.

Within the growing literature on de facto states and disputed territories, the parastate stands as the most contentious challenge to international sovereignty and one of the greatest threats to regional security. Parastates are territorial entities that have unilaterally declared independence and control territory claimed by another state. Though parastates have been a part of international studies since the 1960s, the collapse of the Soviet Union and Yugoslavia have produced a number of breakaway entities that have challenged existing understandings of state theory and security studies. Without full legal international recognition, the de facto statehood of parastates cannot transform into de jure sovereignty. This special section introduces our collaborative project on the nature, scope, orientation, and character of parastates; a small, select, and particularly problematic subunit of the de facto state family. Though many of these examples should be familiar to researchers of disputed territories, we feel some that have been previously categorized as de facto, contested, or even unrecognized states are better understood as parastates due to the indefinite frozen conflict they find themselves in for years, if not decades.

From the year 2000 on, Chechen official international relations – called “paradiplomacy” – have centered around legitimacy-building, security cooperation and investment attraction, priorities set by the republic’s first official, pro-Russian president, Akhmat Kadyrov (in office 2000–2004). Kadyrov’s successors, Alu Alkhanov (2004–2007) and Ramzan Kadyrov (2007–to date) developed Grozny’s international engagements further, introducing new partners – such as China – and new dimensions to the external action – such as militarization. At each step, Grozny operated between full autonomy and collaboration with Moscow, involving itself in high-level diplomacy and furthering Moscow’s agenda abroad, primarily in the Middle East. In this article, I argue that Chechen paradiplomacy is an instrument for the inclusion of Chechnya into the governance structures of Russia’s federal order. The argument rests on two premises: Chechnya’s paradiplomacy is framed by the Kremlin’s proactive support and coordination, and Chechnya’s paradiplomacy is closely connected to the Kremlin’s security priorities. Since reincorporation, Chechen paradiplomacy has not been an addition to Russian federal relations but an intrinsic part of the post-2000 political arrangement between Grozny and Moscow. To empirically ground this argument, I trace the evolution of Chechen paradiplomacy across the three post-incorporation presidencies, ending in 2020.

After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of anti-Semitism in this country, including the authors’ own, and discusses the findings of their qualitative study – focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.

This article addresses women’s cross-border internationalist connections within the Non-Aligned Movement (NAM), focusing on the exchanges between women’s organizations in socialist Yugoslavia and the Global South during the 1950s and 1960s, as well as during the UN Decade for Women (1975–1985). As a result of the Soviet-Yugoslav split, Yugoslavia was expelled from the Women’s International Democratic Federation (WIDF), the main organization federating antifascist, communist, and socialist women, in 1949. To overcome international isolation, Yugoslav representatives established their own bilateral connections with women’s organizations internationally, particularly in the Global South. Throughout the Cold War, the main figure behind women’s internationalism in Yugoslavia was Vida Tomšič (1913–1998), a former partisan and leading politician, trained as a lawyer, who had a fundamental role both in nonaligned and UN settings. In this article, I further analyze Vida Tomšič’s visits to India, and examine her correspondence with Indian scholar and Women’s Studies pioneer Vina Mazumdar (1927–2013). The exchanges between Vina and Vida, as they amicably addressed each other, exemplify the significance of the alliance between activists from socialist countries and activists from the Global South during the UN Decade for Women.

The article addresses the representation of gypsies in Russian television news bulletins and popular drama series over a 15-month period. It seeks first to explain the prominence of the media image of the gypsy relative to the size of the Roma population and second to account for the relationship between fictional and non-fictional modes of representation. Situating itself within the broader field of post-Soviet Russian identity studies and applying qualitative tools differentiated according to the arena of analysis, it looks at questions of lexicon, voice and viewpoint in relation to news and issues of characterization, fictional space and plot with respect to drama. The two apparatuses are linked through a shared emphasis on narrative, and in particular on its dual orientation toward the exceptional (what makes a story worth telling and capable of embracing “difference”) and the typical (what enables it to represent and project “identity”). In its central argument it maps this dual “identity/difference” dynamic onto the gypsy's liminal status as both “of the self” and “of the other”, and its mediatory function: the ability to serve as a proxy for ethno-cultural difference more generally, and to negotiate the tensions between the cultural and racial aspects of ethnicity.

One of the distinct characteristics of the 1932–1933 famine is that between 65 and 80 percent of all famine-related deaths (direct losses) in rural areas of Soviet Ukraine (UkrSSR) and its oblasts and some regions of the Russian Soviet Federative Socialist Republic (RSFSR) occurred during the first six or seven months of 1933, and that in all oblasts of UkrSSR and some regions of RSFSR the number of famine losses increased by a factor of six to 15 between January and June–July of 1933. The historical explanation of this sudden explosion of deaths is critically examined, and a more comprehensive explanation is proposed. We show that the regional variations in these increases in losses are correlated with four factors: extensive household searches for grain with all food taken away in many instances, closing of inter-republic borders and limitation of internal travel by peasants, resistance to collectivization and grain requisitions and repressions, and the “nationality factor.” Analysis of the monthly dynamics of rural losses during the first half of 1933 suggests a possible independent confirmation of the hypothesis that during the searches for “hidden” or “stolen” grain, all food was taken away in many households.

The establishment of the Nemzeti Casino (National Casino) in Pest helped establish civil society in nineteenth-century Hungary. Count István Széchenyi, hoping to modernize Hungary on the English model, established the casino in 1827 as a public forum for the Hungarian nobility. By transcending caste divisions between nobles and bourgeois elites, Széchenyi's casino served as an unofficial parliament and stock exchange, and generally helped cultivate Hungarian patriotism. The Pest Casino inspired a nation-wide trend for casinos, which in turn formed a civil society in opposition to Habsburg absolutism. Yet when the casino movement spread to Hungary's minority nationalities, Jews, Slovaks, Romanians, and particularly Croats, the casino also contributed to national divisions in Hungary's ethnically diverse population that affected the course of the 1848 Revolution.

As a people, the Slovenes have never had their own national state. Integrated into the Socialist Federal Republic of Yugoslavia, Slovenes have lived on a subnational level. Only Yugoslavia was recognized as an international subject and remains a member of the United Nations Organization to this day; thus, Slovenia—the homeland of Slovenes—did not enjoy the full status of a nation and the Slovene national identity was not internationally recognized until recently. Slovenes are now determined to achieve permanent recognition, no matter the cost.

In this article I analyze the term “Macedonian(s)” based on the discourse of the Macedonian Revolutionary Organization (1893–1908) from the aspect of the internal understanding of the term as a supra-local and supra-church identity. Another matter for analysis in this article is that of the stereotypes in the interpretation of Macedonian historical processes inherited from the nineteenth century, still present in some contemporary historiographies. Hence, the article makes an attempt to bring down the stereotype about the existence of some unique Macedonian ethnic phenomenon known as the “Macedonian salad.” This article also deals with the significance of the geopolitical position of Ottoman Macedonia within the empire. More specifically, the emphasis is placed on the change of its position after the Great Eastern Crisis (1875–1881). Namely, for the first time since the Ottoman conquests in the Middle Ages, Macedonia's position within the empire changed from being a central to a peripheral Ottoman province, with all the advantages and disadvantages that this change brought about. This aspect of Macedonian historical reality is often neglected in the historiography.

Changing through the Ages

Over different historical periods the Estonian economy has exhibited quite a different character in terms of its international context. To be more specific, we can mention the medieval flourishing of the free Hanseatic towns of northern Europe when Tallinn and other Estonian Hanseatic centers played an important role in trade between the east (Novgorod) and the west (basically towns of northern Germany and the Netherlands). Later, after an intervening period when Estonia was part of the Swedish Kingdom, it evolved as a western region of Tsarist Russia with its own specificity, somewhat different from the rest of Russia.

In August of 1990 Mikhail Gorbachev sent a message to His Holiness Vazken I, Catholicos of All Armenians, “pleading” with him “to use the influence, authority, rich life experience and the higher feelings of your humanitarianism and your responsibility for the fate of the Armenian people to work for the immediate ending of ethnic violence and fighting in the Transcaucasian region.” The message reveals the deep historical and cultural relationship of the Armenian Church to the Armenian nation. It also is a reminder of the long established Soviet practice of prevailing upon the church to assist the central government in imposing its will upon a subject people.