In March 2002 the United States and Uzbekistan signed a Declaration of Strategic Partnership. This document marked a qualitative break in the international relations of Uzbekistan and, to some degree, the United States' relations with Central Asia. Uzbekistan had sought closer relations with the United States since its independence in September 1991. But the course of U.S.-Uzbek relations was not smooth. Various obstacles hindered Tashkent's progress in making a positive impression on successive U.S. administrations in the last decade of the twentieth century. Tashkent's abysmal human rights record and the snail's pace of democratic reforms made the notion of closer ties with Uzbekistan unsavoury for U.S. policy makers. At the same time, Washington was more concerned with developments in Russia. Other former Soviet republics, especially the five Central Asian states, were relegated to the periphery of the U.S. strategic outlook. But the dramatic events of September 11 and the subsequent U.S.-led “war on terror” changed the geopolitical landscape of Central Asia. The consequent development of ties between Tashkent and Washington was beyond the wildest dreams of Uzbek foreign policy makers. Virtually overnight, Uzbek leaders found themselves in a position to pursue an ambitious foreign policy without being slowed by domestic considerations.

Among the numerous relations between the rulers of the Imperial Russia and the USSR on the one hand, and Georgia on the other, the question of national self-determination deserves a position of a paramount importance. An adequate treatment of this perplexing topic requires a broader theoretical framework dealing with nationalism in general and its historical significance in particular.

The Soviet absorption of Estonia, Latvia, and Lithuania during World War II caused hundreds of thousands of Baltic immigrants to come to the West, where they established strong, viable ethnic communities, often in league with groups that had left the region earlier. At first, Baltic publishing and publications centered almost exclusively on nationalistic themes that decried the loss of Baltic independence and attacked the Soviet Union for its role in this matter. In time, however, serious scholarship began to replace some of the passionate outpourings, and a strong, academic field of Baltic scholarship emerged in the West that dealt with all aspects of Baltic history, politics, culture, language, and other matters, regardless of its political or nationalistic implications. Over the past sixteen years, these efforts have produced a new body of Baltic publishing that has revived a strong interest in Baltic studies and has insured that regardless of the continued Soviet-domination of the region, the study of the culture and history of Estonia, Latvia, and Lithuania will remain a set fixture in Western scholarship on Eastern Europe.

Soviet reactions to Western writings on the Soviet Union are as old as the Soviet regime itself. They are handled in an organized manner, with targets, delivery vehicles and gradation of response carefully coordinated and measured.

Soviet response is, moreover, not solely connected to the perceived degree of offensiveness of the given Western work; in addition, such considerations as general relations between the USSR and the country from where the publication came, as well as political opportunities of the moment, are given even more importance than the committed “offense.”

One of the many controversies that survived the war in Bosnia-Herzegovina concerns the responsibility for several of the most deadly artillery attacks against civilians during the three-year siege of Sarajevo. Although indiscriminate artillery fire accounted for a small fraction of the total civilian deaths during the war, graphic video footage of the mass slaughter exercised a disproportionate effect on world public opinion and, therefore, on Western policymakers who felt constrained to “do something.” On at least three occasions, individual artillery explosions in the Bosnian capital prompted immediate international intervention that substantially determined the course and resolution of the conflict. The persistence of controversy is informed by a combination of factors, including the substantial consequences of the Western response, the inconclusiveness of some of the forensic data, and the conflicting statements of civilian survivors, journalists, spokesmen for the belligerents, and U.N. officials—all of whom have been accused of some degree of bias by one side or another. Nearly a decade later, testimony and forensic evidence presented at the International Criminal Tribunal for the Former Yugoslavia (ICTY) has shed new light on these incidents, presenting a more comprehensive and authoritative historical baseline account of the “mortar massacres,” much as it has for a plethora of criminal acts committed by all sides during the wars of Yugoslav succession. The Tribunal recently released documentation detailing some of the mortar attacks that occurred in the city of Sarajevo, including forensic reports compiled by the U.N. Protection Force (UNPROFOR) which had not been previously made public. The bulk of this information is contained in the Tribunal Judgment and corresponding Dissenting Opinion of the former commander of the Sarajevo Romanija Corps (SRK), Major General Stanislav Galić. Although the reliability of judicial testimony and other evidence is invariably limited by the abilities and resources of both the prosecution and defense, the trial transcript has cleared away at least some of the fog of war, making it somewhat less difficult to apportion responsibility for the disputed attacks. This article integrates the Galić transcript with earlier, wartime U.N. documentation, press releases, and media reports, supplemented by interviews conducted by the authors with military experts familiar with the characteristics of the weaponry employed by the besiegers. It also endeavors to place the most notorious incidents in the broader context presented by the multiplicity of artillery attacks that took place in urban areas across Bosnia between 1992 and 1995.

The following is a complete, unabridged translation of a document obtained in Moscow in 1989. The manifesto belongs to a Pamyat group that clearly shares many of the views of other groups outlined in my article published elsewhere in this issue, though it reveals a heavier emphasis on the Orthodox Church.

The association of nationalist consciousness and feminist ideology in Slovakia in the late nineteenth century was a protracted and uneven process. This conclusion rests upon the results of this study which examines the feminist and nationalist views of Slovak women intelligentsia who were at the forefront of Slovak nationalist efforts. It explores responses of leading Slovak women to the following issues of nationalist concern: traditional Slovak patriarchy, women's education, and Western feminism. It demonstrates that in Slovakia, gender was not the primary factor determining women's loyalties; there were other connecting allegiances and loyalties to the nation and the community. Slovak women developed their own unique concept of gender equality that aided Slovak nationalist efforts. In doing so they employed the language of motherhood, domestic duties, and religious commitment.

Around the turn of the century, a small group of Slovak women intelligentsia attempted to reconcile their own agenda with contemporary nationalist, social, and political currents. Spurred by nationalist efforts of the Slovak male intelligentsia, middle-class women tried to determine what type of new nationalist woman should replace the traditional woman. This question was answered by five women, in four very distinct ways: (1) Ľudmila Ríznerová-Podjavorinská portrayed the goals of Western feminism as a danger to Slovaks; (2) Elena Maróthy-Šolthésová and Terézia Medvecká Vansová encouraged the growth of Christian feminism; (3) Marína Ormisová-Maliaková favored the introduction of pragmatic feminism in Slovak nationalist efforts; and (4) Hana Lilge-Gregorová argued for the establishment of Western feminism as the basis of social and national development. Although the personal lives of these five women represent the social and national distress of the Slovak people, they also show women's fight for the acceptance of new ideas which would improve the fate of their sisters and their nation. Yet this small collection of feminist intellectuals could not and did not effect Slovak public opinion in any substantial way. Their influence, except perhaps that of Hana Lilge-Gregorová, did not stretch beyond the Slovak urban middle-class milieu.

The final declaration of the Conference of Security and Cooperation in Europe has affirmed the duty of the various signatory states to observe the protection of human rights and fundamental freedoms including the freedom of thought, conscience, religion or belief for all without distinction to race, language or religion.

To survive over time, a diaspora must create sites of belonging and micro places in which to concentrate the main elements of its “iconography” that can consolidate social networks. This article analyzes how second-generation Greeks in Italy fit into diaspora networks by investigating the ways in which they define their sense of Greekness and use their ethnic resources. The findings of field research show a weakness of (formal and informal) social network ties and the pre-eminence of the family’s role in the process of sociocultural identification and ethnic identity construction. In fact, the second generation’s “ways of belonging” and the sense of attachment to Greece have an autonomous significance and are expressed more at a familial level and less collectively. Familial socialization plays a mediating role in the process of identification and transmission of Greekness, as well as in guiding ways of employing ethnic resources, contributing to the maintenance of the diaspora.

This essay is an attempt to chart recent developments in the field of Modern Greek Studies, focusing on shifting perceptions regarding Islam and Muslims. To do so, the essay positions the relevant literature in its historical context, touching upon both accomplishments and limitations. Its main proposition is that the Greek case is distinct yet connected to contemporary global contingencies and broader long-term regional dynamics. Athens remains the only European capital without a mosque. Moreover, despite recent academic endeavors, there exists today no coherent Greek field of Islamic Studies. That these absences have been brought recently under political and academic scrutiny constitutes, however, a noteworthy change. Most important, the traditional exclusion of Islam from the field of Modern Greek Studies does not suggest lack of relevance between the two but, quite to the contrary, reveals a set of loaded and complex socieconomic, geopolitical, and historical links that deserve to be studied in their own right.

Tackling the role of state symbols in negotiating national identity and political development, this research focuses on Belarus where the alternative white-red-white flag became instrumental in protests against the dominant political discourse. Since 1995, oppositional mass media have been reporting about cases of this tricolor being erected in hard-to-reach and/or politically sensitive places. These actions were mainly attributed to some “Miron,” whose identity remained concealed and served as a simulacrum of a national superhero in non-conformist discourse. The image of Miron immediately acquired multiple functions: condemning the Soviet colonial past, struggling for the European future, and creating a nation-state rather than the Russian-speaking civil-state of Belarus. Yet, first and foremost, Miron became a means for contesting the authority of the president who has been in power since 1994. Concentrating on the methods employed for the construction of the counter-hegemonic fakelore project of Miron and its aims, this article explores the vernacular response to its creation.

The aim of this article is to inquire how recent and more consolidated historiographical trends consider the impact of nationalism in the late Ottoman Balkans. I focus on historical accounts of Albanian–Slav interaction in the late Ottoman Macedonian context, although the inquiry also includes texts that do not only engage with this epistemological field. I confront research efforts that have been published from the early 1960s to the present in order to understand the continuities and the discontinuities that characterize the work of historians. A preliminary investigation has allowed me to outline two main historiographical approaches: the national historiographies and the postnationalist approach. Such a distinction has become tangible especially after the end of the Cold War when a new generation of historians started to question the validity of the studies conducted by their colleagues in the past decades by pointing at the methodological and ideological issues that limited their work. In this article I evaluate to what extent the work of postnationalist historians is different from that of traditional historiographies and finally reflect on the possibility and benefits that might come from a dialogue between the two approaches.

By analyzing selected Slovene newspapers, the article discusses the role of slivovitz in the reproduction of everyday nationalism in interwar Yugoslavia. The article is based on an analysis of texts containing the word slivovka (the Slovene word for slivovitz or plum spirit) that appeared in three major Slovene newspapers and three minor Slovene pro-Yugoslav newspapers in the period 1919–1945. In the period in question, slivovitz did not (yet) have the role of a signifier of the Yugoslav state, the Yugoslav nation and other elements associated with Yugoslav identity, but it was becoming part of the “structure of national feeling” – the specific experience of life in a given time and place that was common to the Yugoslav nation. Slivovitz, frequently included in repetitive and everyday habits, practices and assumptions, began to define the Yugoslav nation through a specific culture of drinking and drinks and became a component of this everyday, largely unnoticed reproduction of the Yugoslav nation.

In Kazakstan, there are currently over sixty known oil and natural gas fields, including five sedimentary basins with a potentially large amount of proven and expected gas and oil bearing seams. The largest and best known are the Caspian (Prikaspiiski), South Mangishlak (Uzhno-Mangishlakski), Ustiurt-Buzachi (Ustiurtsko-Buzachinski), Torgai (Torgaiski), and Chu-Sarisu (Chu-Sarisuiski). Kazakstan is ranked twenty-fourth among the world's 55 oil-producing countries by many analysts. It has about 60 billion barrels of oil reserves. Indeed, it has been estimated by many of the same analysts that the offshore fields in the Caspian Sea, which borders Kazakstan's western territory, contain at least 26.6 billion barrels of extractable oil reserves. Yet in 1994, according to an article in Oil and Gas Journal, the government of the United States stated that it “does not consider Kazakstan as the most important source of oil supplies for the United States; however, Kazakstan might play [an] important role in reduction of the [sic] oil price.” Oil is a vital resource for Kazakstan and its extraction will play a major role in fostering the country's future development and relations with major oil consumers. Accurately estimating Kazakstan's reserves, and its ability to sell it on the world market, remains a major concern for Almaty.

The December 2002 issue of Nationalities Papers is my last as editor. Steve Sabol, assistant professor of history at University of North Carolina, Charlotte, begins his four-year term as editor with the March 2003 issue. I am sure he will take as much pleasure in editing this journal as I have.

Why do Igbo nationalists subscribe to the view that Igbos are one of the Lost Tribes of Israel and thus descend from Jewish people despite evidence against such genealogical and cultural ties? This problematic is largely underexplored in the copious literature on ethnonationalist agitations in Nigeria. Drawing on ontological security theory, I contend that Igbo nationalists employ the analogy of Jewishness to posit the Igbo as a unique ethnoreligious and ethnoracial group whose identity is under existential threat in postcolonial Nigeria and to draw global attention to their separatist cause. Further, I argue that although belief in the similarities between Jews and Igbos predates postcolonial Igbo nationalism – there are scores of racialist writings advanced by European colonizers in precolonial times to undermine African cultures (the so-called Hamitic hypothesis) – it was particularly invoked by Igbo nationalists during the gory Nigerian Civil War (1967–1970), a defining moment in the social construction of Igbo identity. Igbo nationalists appropriated the Jewish experience of persecution in Central and Eastern Europe to make their case for the ontological security of Igbos. Whilst this political strategy was partially successful, it did not halt the Nigerian state from extirpating Biafra. Despite the reincorporation of Biafran territory into Nigeria, Igbo nationalists still see themselves as Jews and Jewishness has mutated into something of a pristine Igbo identity in postcolonial Nigeria.

War crimes and genocide are as old as history itself. So are regulations and laws that protect individuals during time of war, whether they be combatants or civilians. The Chinese philosopher Sun Tzu wrote in the fifth century BCE that it was important to treat “captured soldiers well in order to nurture them [for our use]. This is referred to as ‘conquering the enemy and growing stronger.'” Yet several centuries later, Qin Shi Huangdi, China's first emperor, committed horrible atrocities during his military campaigns to unite China. Eric Yong-Joon Lee adds that it should be remembered that the Qin emperor also created that country's “first managed international legal order.” But, according to Robert Cryer, it was the West, not Asia, that created the world's first “international criminal law regime.” This “regime,” R. P. Anand argues, was, in many ways, a form of “Victor's Justice“ or “ruler's law,” since it was forced on Asia and Africa by the West in the nineteenth century.