In December 2009 I had the privilege of participating in an unique gathering of scholars at Ditchley Park, near Oxford sponsored by the Ukrainian Jewish Encounter project. As is usual with such conclaves, the formal discussion of papers in panel sessions was useful, but the exchanges between sessions - over breakfast, or late into the night sitting in the common areas - were often far more revealing. Looking back on the conference as a whole, including both formal and informal discourse, I would like to make two broad assertions about the current state of the academic debate, which are well reflected in the papers published in this symposium. First, the Holocaust looms larger than ever as the great challenge for historians of Ukraine. Although the program of the conference was dedicated to the interwar period, the topic was unavoidable and was engaged directly in virtually every session. Arcane yet heated debate over, for example, specific anti-Semitic statements of the Organization of Ukrainian Nationalists (OUN) during the 1930s was only cut short when a participant reminded the group that the OUN was numerically insignificant at the time these statements were made - yet limited attention was paid to the far more mainstream Ukrainian political movements such as the Ukrainian National Democratic Organization (UNDO). The trajectory of academic focus was pulled into a distorted orbit around the Holocaust, and that gravitational pull is increasing as the field matures.

King Alexander's dictatorship in Yugoslavia (proclaimed in January 1929) was an expression of a real political need for consolidation in the country; however, in essence, it was an autocratic and repressive regime. More decisive moves toward a return of democracy did not occur, even later, after the replacement of his regime in June 1935. The political methods in the internal political life followed the pattern from the first half of the 1930s to the very eve of World War II. Such a situation also defined the relationship between the Slovenes and Yugoslavia. Slovene politics continued to look at the state from two angles – a unitary/centralist angle on the one hand and an autonomist/federalist angle on the other. Both camps (as well as other Yugoslav political players), however, failed to create an environment that would enable truly democratic compromises. The state was stuck at a “standstill,” but in spite of all its flaws, in the view of the Slovene political groups it represented the most suitable environment for the political and national life of Slovenes. Any serious political calculations that would go beyond this framework hardly existed.

This paper offers hypotheses on the role that state social welfare measures can play in reflecting nationalism and in aggravating interethnic tensions. Social welfare is often overlooked in theoretical literature on nationalism, because of the widespread assumption that the welfare state promotes social cohesion. However, social welfare systems may face contradictions between the goal of promoting universal access to all citizens on the one hand, and social pressures to recognize particular groups in distinct ways on the other. Examples from the post-Soviet context (particularly Russia) are offered to illustrate the ways in which social welfare issues may be perceived as having ethnic connotations.

The article discusses the much-debated issue of collective identity among the Estonian Russian-speaking population from a different prism – based on representations of the past in the local Russian-language press in 2009. Assuming that representations of the past offer references for present-day identity construction, the study is aimed at revealing which identity patterns were supported and which were rejected by journalists and other speakers in the press. The analysis suggests that the “memory divide” is not only connected with WWII, as is widely believed in Estonia, but runs further down at the imaginary time-scale. Although the analysis revealed a strong prevalence of local-scale events, the mode of representations could not help to develop “own” local identities, either in a civic or emancipatory form. By the evaluation of events, actors and the stylistic means, the Russian-language press rather constructed the identity of the imperial diaspora. The existing State Integration Program aims at strengthening civic identity and activity, but it does not have a say in history politics. However, the latter is needed in order to give more space for private memories, critical reflection and the search for ways to (re)define the group in relation to space, time and other groups.

This article focuses on how the Other is represented and understood in films produced in Romania during periods of radical political, social and economic change. Specifically it addresses films produced during the years of communism and the planned economy, during the transition to democracy and to capitalism, as well as films produced during the period of democracy, capitalism and membership in the European Union. The research acknowledges two main aspects: the changing face of the Other over time (the socialist state, the foreign investors, the West, etc.) and the consistency of the fantasy structure. More specifically, the relationship between self and the Other generally follows a strict masochist fantasy script in which the Other has the power to constrain freedom, to inflict pain, and to function as an essential element through which pleasure is understood and experienced. The research proposes an understanding of this structure of fantasy, reflected in film through the existence of a national psyche written by the main myths and stories embraced by the society in discussion. This structure of fantasy hails and constructs a certain subject that has a basic masochistic psychic structure.

Canadians of Ukrainian descent constitute a significant part of the population of the Albertan capital. Among other things, their presence is felt in the public space as Ukrainian monuments constitute a part of the landscape. The article studies three key monuments, physical manifestations of the ideology of local Ukrainian nationalist elites in Edmonton: a 1973 monument to nationalist leader Roman Shukhevych, a 1976 memorial constructed by the Ukrainian Waffen-SS in Edmonton, and a 1983 memorial to the 1932–1933 famine in the Ukrainian SSR. Representing a narrative of suffering, resistance, and redemption, all three monuments were organized by the same activists and are representative for the selective memory of an “ethnic” elite, which presents nationalist ideology as authentic Ukrainian cultural heritage. The narrative is based partly upon an uncritical cult of totalitarian, anti-Semitic, and terroristic political figures, whose war crimes, ethnic cleansing, and collaboration with Nazi Germany the nationalists deny and obfuscate. The article argues that government support and direct public funding has strengthened the radicals within the community and helped promulgate their mythology. In the case of the Ukrainian Canadian political elite, official multiculturalism underwrites a narrative at odds with the liberal democratic values it was intended to promote. The failure to deconstruct the “ethnic” building blocks of Canadian multiculturalism and the willingness to accept at face value the primordial claims and nationalist myths of “ethnic” groups has given Canadian multiculturalism the character of multi-nationalism.

This paper examines two contrasting cases of ethnic-group political activism in China – the Uighurs in Xinjiang and the Mongols in Inner Mongolia – to explain the former's political activism and the latter's lack thereof. Given similar challenges and pressures, how can we explain the divergent patterns in these two groups’ political behavior? This paper forwards the argument that domestic factors alone are not sufficient to account for differences in the groups’ political behavior. Instead, international factors have to be included to offer a fuller and satisfactory explanation. The paper illustrates how three types of international factors – big power support, external cultural ties, and Uighur diaspora community activism – have provided opportunities and resources to make the Uighur political activism sustainable. In Inner Mongolia, its quest for self-determination reached the highest fervor in the early half of the twentieth century, particularly with the support of imperial Japan. However, since the end of WWII, Inner Mongolia has not received any consistent international support and, as a result, has been more substantially incorporated into China's geopolitical body.

An expanding literature on money and identity is built around the assumption that political elites deliberately use currency design to foster national identities. However, the empirical evidence in favor of this assumption has been fragmentary. Drawing on detailed primary sources we demonstrate nationalist intentions of political elites involved in currency design. We also examine how political elites use banknotes as official pronouncements on who is and who is not part of the nation and what the official attitude toward foreigners is. By tracing changes in the inclusive and exclusive messages directed at an intra-state or international audience we document that there is no connection between ingroup (national) love and outgroup (foreigners, minorities, opposition) hate. The amount of exclusive messages to outgroups culminated in conditions of perceived threat when political leaders tried to mobilize pre-existing identities to secure or maintain political power. In contrast, the officials deliberately tried to broaden ingroup boundaries in order to build international communities. Finally, we document that in the case of limited support for the new conception of identity, officials tried to depict the old and the new identity as complementary, embedding the new identity in existing discourses.

A vibrant countercultural and dissident movement developed in Romania between 1965 and 1975. Young Romanians combined elements of the global youth movement with local cultural and political practices. Thus, Romanian counterculture and dissent shared the era's hippie aesthetic and anti-authoritarianism, but was highly isolationist, vehemently antisocialist and heavily couched in the language of the nation and nationalism. Furthermore, during this early Ceauşescu period, the socialist regime attracted some level of nonconformist support through a program of reform, opposition to Soviet interference, and nationalist rhetoric. These conclusions demonstrate that the rubric of 1960s counterculture needs to be extended to include a variety of ideological and cultural positions beyond the New Left that scholars generally emphasize. Furthermore, scholarly avoidance of Ceauşescu's early period has obscured the existence of an alternative culture, and has led to an un-nuanced interpretation of Romania's postwar history.

This paper argues that nationalism and neoliberalism should not be considered as conflicting ideologies, but can enter into a productive association. This association creates an entrepreneurial nationalism that people can actively embrace as self-governing subjects in pursuit of a good life and successful career, rather than as subjects governed through state-mandated projects from above. The paper illustrates this argument with material from nine months of fieldwork at a Russian elite university. While students at that university strive to develop their potential and increase their market value to be successful in the competition for the best jobs, they also emphasize that developing themselves is not antithetical to serving Russia and being true to one's country. On the contrary, advancing Russia and advancing one's own career are articulated as two sides of the same coin. At the same time, the Russian nationalist project is reframed in entrepreneurial terms: making the Russian nation strong is about developing its potential and raising its competitiveness in the global marketplace.

How relevant is nationality in global economic behavior? The aim of this paper is to scrutinize the relevance of nationality affiliations and nationality conceptions in cross-border economic transactions, using the case of foreign investment exchanges. In particular, I examine how nationality affiliations may shape the types of commitments that actors will want to realize through foreign investment transactions, and how nationality categorizations influence the evaluation of potential partners in economic transactions. I also stipulate when nationality affiliations and categorizations play a more- or less-salient role. To develop these propositions I use illustrations from cases of foreign investment attempts in which investors from the West try to acquire firms in post-socialist Slovenia. The analysis is grounded in economic sociology and advances a relational understanding of nationality, seen as interpretive codes embedded in actors’ cultural repertoires, situationally invoked, and made relevant (or not) in interactions.

Magocsi has held the Chair of Ukrainian Studies at the University of Toronto for three decades during which he has devoted himself to both Ukrainian and Rusyn history. Critics of Magocsi, particularly in the Ukrainian diaspora in North America, focus on his Rusyn publications while ignoring his great contribution to Ukrainian history which remains unparalleled among other Western historians of Ukraine and other Chairs of Ukrainian History and academic institutions.

In my paper I will present and discuss the theoretical concept of elitocide (a systematic elimination of leading figures of a society or a group) and its impact on the crime of genocide on the example of the war in Bosnia and Herzegovina 1992-1995. A systematization and scientific classification of elitocide as a sociological phenomenon bears great importance to the field of study on genocide, mass murder and human rights abuses. The scientific elaboration of new or hitherto neglected occurrences of organized violence has a significant impact on the understanding of the phenomenon of systematic war crimes and mass atrocities in modern war conflicts. In order to better understand how genocide or potentially genocidal mass murders emerge and how they can be prevented, it is necessary to modify and redevelop their conventional theoretical framework. Since the premises of modern war have changed, the science is obliged to adapt its approach to this new reality. This paper is a contribution to making the causes and consequences of mass atrocities practically cognizable and theoretically comprehensive.

A probe into the changing perceptions and classifications of Silesian (i.e. the Slavic dialect and the Slavic-Germanic creole of Upper Silesia, or both construed as the ethnolect of the Silesians) during the nineteenth and twentieth centuries, as most saliently influenced by the mutually nullifying competition of German and Polish ethnolinguistic nationalisms. This competition opened the space for the rise of the Silesian national-cum-regional movement, which sometimes undertook the task of codifying a Silesian language. Such codifications were frustrated during the periods of dictatorship and totalitarianism, which lasted in Upper Silesia from 1926/1933 to 1989. Berlin and Warsaw suppressed the possibility of the rise of a Silesian language, perceived as an ideological threat to the ethnolinguistic legitimization of German and Polish national statehood. Today, Warsaw dislikes the recent popular grassroots project to codify Silesian as a language, but, under the democratic conditions enjoyed in postcommunist Poland, the state administration has no legal means to suppress this project. The codification of Silesian gathered pace at the turning of the twenty-first century, due, among other reasons, to the rapid spread of access to the Internet. However, without the state's blessing and support, the outcome of the codification project, remains, at best, uncertain.

This paper examines the contribution of the founder of modern Ukrainian geography, Stepan Rudnyts'kyi, to Ukrainian nation-building. It demonstrates how Rudnyts'kyi put Ukraine on the mental map of the Ukrainian public before the declaration of Ukraine's independence in 1918. This is done by analyzing his key publications and showing how he formed a vision of Ukraine and delineated its territory to influence the perceptions of the Ukrainian public on the eve of the struggle for Ukraine's independence. Rudnyts'kyi's contribution is also viewed within the context of competition from rival modern nation-building projects in Eastern Europe, most notably Polish and Russian. The developments are also examined within Miroslav Hroch's periodization of national movements. Rudnyts'kyi played an important role in stage B (patriotic agitation) in Ukrainian national revival.

Studies of small state foreign policy tend to draw relatively bleak conclusions when it comes to small state agency. However, I will examine alternative and more positive modalities of small state agency. One such modality is agility, the strategic maneuverability to take advantage of a chancy environment. Besides leading to dangerous rigidities and biases, particular types of foreign policy imageries and heuristics may also facilitate experimental and agile agency. In studying this possibility, Finland is chosen as an illustrative case because historically Finland has faced a particularly constraining geopolitical context and because it has managed to adapt to multiple upheavals and to different geopolitical contexts. The emphasis is on the heuristic dynamics inherent in Finnish foreign policy culture that have allowed it to actively meet the emerging challenges. Instead of taking a detailed historical approach, I seek to understand the role of the relatively flexible and combinable embodied cultural models, i.e. thick images. They allow for agency-related experimentation that may bring added value that allows Finland to exceed the constraints of the brute geopolitical position. After reviewing multiple embodied foreign policy images, I will use them to analyse New Year's speeches by the Finnish Presidents Ahtisaari and Halonen in order to see how the fickle present is made to resonate innovatively with the known, commonplace, and mythical.

This article examines the break-ups of post-communist Czechoslovakia and the Union of Serbia and Montenegro under consociationalism. According to Arend Lijphart, social divisions may be neutralized at the elite level with power-sharing mechanisms. Lijphart's theory has been abundantly criticized, particularly because, while its intention is to induce cooperation, consociationalism does not give leaders actual incentives to cooperate. Czechoslovakia and the Union qualified as consociations; however most favorable factors were absent. The states failed to overcome their divisions and broke apart. Both states were going through a democratization period, experienced differently in each republic. The article argues that the application of consociationalism at this time magnified the divisions. Stirring up the ethnic sensitivity of the population was the most reliable strategy for politicians to secure popular support. In this context, and with the EU enlargement prospect, the consociational structure, instead of bringing elites together, weakened the federal power and provided elites the opportunity to defend republican interests at the expense of the federations. Hence, while a consociation requires certain conditions and favorable factors, the context in which consociationalism is implemented, and particularly democratization periods, may have a decisive influence on the leaders’ ability to cooperate, on their decisions, and thereby on the state.

How is it possible for a Rusyn nation-builder to have contributed to the historiography of Ukraine to such a significant degree that one might suspect that Paul Robert Magocsi is really a Ukrainian nation-builder? Like all social-science puzzles, this one dissolves upon closer inspection. Magocsi resembles a Ukrainian nation-builder – or perhaps even is a Ukrainian nation-builder malgré soi – precisely because he is a Rusyn nation-builder. That is so because all nation-builders are always builders of at least two nations, their own and the others.

Because global labor markets affect the self-assignment of academics, they also affect structural changes in migration movements. To understand the migration patterns of highly qualified academic scholars, research has focused on their mobility, including their return migration. Thus far, studies have examined migrants from Latin America to the United States, but the impacts of cultural or societal contexts on migration have not been investigated.

Based on an empirical study of Russian academics who have migrated to Germany, we propose theory-based answers to the following questions: Is trust a relevant motivation for homeward-bound academic migrants to return to their native countries, and who or what is the object of this trust? Why do these migrants, in contrast to the vast majority of interviewees, self-identify with their society of origin? Does transaction cost theory explain these academics' motives for migration? Is their temporary stay beneficial to the host society?

This article explores the policies of Nazi Germany towards the Karaites, a group of Jewish ancestry which emerged during the seventh to the ninth centuries CE, when its followers rejected the mainstream Jewish interpretation of Tanakh. Karaite communities flourished in Persia, Turkey, Egypt, Crimea, and Lithuania. From 1938 to 1944, the Nazi bureaucracy and scholarship examined the question of whether the Karaites were of Jewish origin, practiced Judaism and had to be treated as Jews. Because of its proximity to Judenpolitik and later to the Muslim factor, the subject got drawn into the world of Nazi grand policy and became the instrument of internecine power struggles between various agencies in Berlin. The Muslim factor in this context is construed as German cultivation of a special relationship with the Muslim world with an eye to political dividends in the Middle East and elsewhere. Nazi views of the Karaites’ racial origin and religion played a major role in their policy towards the group. However, as the tides of the war turned against the Germans, various Nazi agencies demonstrated growing flexibility either to re-tailor the Karaites’ racial credentials or to entirely gloss over them in the name of “national interests,” i.e. a euphemism used to disguise Nazi Germany's overtures to the Muslim world.