A diaspora is a migrant community which crosses borders, retains an ethnic group consciousness and peculiar institutions over extended periods (Cohen, 1997, p. ix). It is an ancient social formation, comprised of people living out of their ancestral homeland, who retain their loyalties toward their co-ethnics and the homeland from which they were forced out (Esman, 1996, p. 317). The Jews were the most ancient and well-known diasporic people. For a long time, “diaspora” meant almost exclusively the Jewish people. Hence diaspora signified a collective trauma, a banishment, where one dreamed of home but lived in exile. However, in recent years other peoples, such as Palestinians, Armenians, Chinese, Tatars, etc., who have settled outside their natal territories but maintain strong collective identities, also have defined themselves as disasporas. As Cohen states, “the description or self-description of such groups as diasporas is now common,” which allows a certain degree of social distance to displace a high degree of psychological alienation. Accordingly, during the last decades, disaspora has been rediscovered and expanded to include refugees, gastarbeiters, migrants, expatriates, expellees, political refugees, and ethnic minorities (Safran, 1991, p. 83).

This paper has two main goals. First, it illuminates continuities between the ideas of “true Romanian-ness” as held by both the Romanian cultural elite and the Romanian political regimes in the interwar and communist periods. A manufactured definition of a “true” Romanian—as a Romanian Orthodox Christian, natively Romanian-speaking, and ethnically Romanian—formed the core of Romanian nationalism, regardless of the ruling ideology. This definition did not include the Roman and Greek Catholics of Romanian ethnicity on the grounds that they were not Orthodox Christians. It goes without saying that these criteria also excluded Hungarians, Germans and other ethnic minorities on the basis of ethnicity, language and religion. Second, the paper demonstrates that the principal ideas of Romanian nationalism developed in overt contrast to the internationalist ideological movements of both periods. Both the liberals and the Marxists misunderstood nationalism, claimed Ernest Gellner in 1964: liberals assumed that nationalism was a doomed legacy of outmoded irrationalism, superstition and savagery, and Marxists considered it a necessary but temporary stage in the path to global socialism. Gellner's comments are evidently appropriate to Romania, where nationalist responses developed first to the Westernization of the interwar period and second to communist internationalism after 1948.

The results of the 2004 Ukrainian presidential elections highlighted the continued existence of regional diversity across Ukraine and the huge task the Ukrainian state faces in reconciling divisions and creating an all-encompassing modern Ukrainian identity. This article seeks to examine perceptions and understandings of identity change in Ukraine from three cities, namely Luhans'k, Kharkiv and Sumy, all adjacent to the Russian-Ukrainian state border, in an effort to deconstruct the mega-region of ‘eastern Ukraine’ and in doing so, argue for the need for further academic scrutiny of inherent nuances within ‘east’ and ‘west’ Ukraine, differences, which more large-scale quantitative research fails to uncover. Data generated from in-depth interviews in schools with school directors, history teachers and schoolchildren are analysed to demonstrate how individuals reflect on the importance of the ‘region’ in Ukraine and secondly the role of Russia in Ukraine's identity politics. The impact of these results on Ukrainian politics and society as well as our understandings of regional diversity across Ukraine is outlined in the conclusions.

On 5 December 2004 the citizens of Hungary were called to decide through referendum on two issues: (1) that the health system remained under full state control, and (2) that ethnic Hungarians living in the neighboring countries were granted citizenship preferentially. Sixty-five percent of the Hungarians who went to vote gave a favorable answer to the first question, and a little more than 51% gave a yes answer to the second question. Despite this, however, the referendum failed because of the low voter turnout of only 37.49% of the electorate. According to Hungarian law, for a referendum result to be valid it is required that at least 25% of the electorate endorses it. In this referendum a little less than 19% of all franchised citizens voted for granting double citizenship to ethnic Hungarians living in the neighboring countries.

Among the most pressing tasks confronting leaders of the Central Asian states is the reconciliation of their desire to expedite legitimation of rule by reifying titular cultural paradigms with the need to construct inclusive civic modes of national self-conception. Kazakhstan is perhaps the best example from the region wherein the construction of a multicultural, inclusive homeland concept is essential to the future of the state. The poignancy of Kazakhstan's situation relates to the fact that its population consists of nearly equal numbers of titular and non-titular peoples, often living compactly in different regions of the state. Large-scale migration of predominately European ethnic minorities from Kazakhstan's territory since the late Soviet period has coupled with high birth rates among ethnic Kazakhs and the “return migration” of diasporic Kazakhs to elevate the titular community to a 53.4% majority (from 40.1 in 1989).

In any contemporary conflict, the war of ideas may be just as important as the war on the battlefield. Throughout history, propaganda has been used as a tool of psychological warfare. The prevalence of technology makes the mass media an ever more vital tool in spreading one's message, both to combatants and throughout the world. The case of the Chechen wars demonstrates the importance both sides placed on publicity in the course of fighting. In addition to the use of print journalism, the Chechen wars witnessed the employment of television news broadcasts, Radio Free Europe/Radio Liberty and the Internet as a means to spread messages. Given the importance of the media, the public and private discourse by the combatants has been seen as crucial to their cause. The language of Islam carries a set of widely shared symbols, many related to war, that can be used to manipulate public opinion. This article will analyze how Islamic language was used in the two Russian invasions of Chechnya in the 1990s (1994–1996, 1999–2002). It analyzes three pairs of variables: Russian and Chechen public discourse, especially regarding the language of Islam; Chechen public and Chechen private discourse; and the discourse of both sides in the first war compared to the second war.