“Nationalism is not only about culture but about politics.” With these words, Professor Brudny launched his discussion of the recent evolution of Russian nationalism in the USSR, particularly the movement's failure to present a viable political alternative to the chaotic status quo. Much of this dilemma, he asserted, lies in the Russian movement's inability to define for itself a proper concept of nationalism.

After a two-year tug-of-war between the US, the UN, and Phnom Penh, the Cambodian government, supported by massive international intervention, brought some of those accused of committing Khmer Rouge atrocities to trial before an independent court. The atrocities, which verged on genocide, were perpetrated between 1975 and 1979. The plan was to create a special tribunal consisting of both indigenous and foreign judges to try the perpetrators. Newspapers from 2002 reported that the first indictment would be issued some time during that year. As we know today, this proved to be a rosily optimistic prediction.

In 2000, when conducting a household survey as part of my research on consumption and ethnicity in the small western Macedonian town of Kumanovo, I received explicit proof of how important education has become for ethnic Albanians. It was a Friday afternoon on a hot summer day. I was in my top-floor apartment, working with my research assistant, Adnan, a 28-year-old ethnic Albanian man who had been helping me for the past year. We had grown to be a well-synchronized team. It was his turn to dictate while I entered data from the survey into the computer. The questionnaire concerned interior decorations, but it began with several general questions about the ages, education, and number of family members. After we finished entering around thirty of the questionnaires completed in Albanian, Adnan suddenly stood up without a word. He went into the kitchen, and started drinking water from the first thing he saw, which was an empty olive jar drying on the dish rack. Then he came back, clearly upset. He wiped the sweat from his forehead with the upper part of his hand, and exclaimed,

Alexander Motyl (Chair): Introductory Remarks

This is the fourth and final Conference sponsored by the Program on Nationality and Siberian Studies. While you are witnessing the final act of this particular institution, the traditions of this program—that is, the study of the former Soviet republics and their nationalities—will be carried on by the Harriman Institute.

The situation of Hindus and Sikhs as a persecuted minority is a little-studied topic in literature dealing with ethno-sectarian conflict in Afghanistan. Hindu and Sikh communities’ history and role in Afghanistan's development are examined through a structural, political, socioeconomic, and perceptual analysis of the minority populations since the country gained its independence in 1919. It traces a timeline of their evolving status after the breakdown of state structure and the ensuing civil conflicts and targeted persecution in the 1990s that led to their mass exodus out of the country. A combination of structural failure and rising Islamic fundamentalist ideology in the post-Soviet era led to a war of ethnic cleansing as fundamentalists suffered a crisis of legitimation and resorted to violence as a means to establish their authority. Hindus and Sikhs found themselves in an uphill battle to preserve their culture and religious traditions in a hostile political environment in the post-Taliban period. The international community and Kabul failed in their moral obligation to protect and defend the rights of minorities and oppressed communities.

Post-communist development in Russia has been characterized by the development of a dual state in which the constitutional order is balanced by the consolidation of an arbitrary prerogative state. This horizontal dualism has taken root in Russia's regions; and this is accompanied by the establishment of a form of vertical dualism in relations between the regions and the center. Attempts to overcome this form of segmented regionalism under president Vladimir Putin have been undermined by the development of Chechenization, which represents not only the repudiation of dualism in this republic, but threatens to undermine the precarious balance between the constitutional and prerogative states at the federal level as well. Chechenization has its opponents in Moscow as well and its fate is defined by the struggle between the factions at the center. The process of “separatism without secession” is a highly ambiguous one and reflects broader developments in the Russian state as president Dmitry Medvedev seeks to strengthen the constitutional pillar of the dual state.

The reconstruction of Mostar could have been a symbol of renewed multiethnic coexistence. Instead, it has become a synonym for failed institutions and divisions, mirroring the difficulties of the whole country. While imposition of both the 1996 and 2004 statutes establishing the city's administrative units was connected with crisis, the city has also faced two major deadlocks, in 2008–2009 and 2012. In the first, a solution was imposed by the international community's High Representative (HR). But the second remains unresolved, as the HR resists intervening. The aim of the paper is to analyze these impasses – moments when institutional change should have occurred, but for some reason did not. Even the solutions – acts of external imposition – might be treated at best as institutional pseudo-change that shows that imposed institutions have a particular inertia that resists change. The topic will be presented from the perspective of historical institutionalism, with special emphasis on the path-dependency approach, which refers here not only to the formal institutional structure of the city, but also to the decision-making processes in the moments of stalemate.