Since the early stages of the creation of the union state between Belarus and Russia, leaders of both countries have exhibited distrust towards one another. This was even more visible in recent years, especially since the annexation of Crimea. The last few years have seen more differences emerge which could actually close any path to full integration.

Despite being considered a pariah in Europe, Belarus belongs to many international organisations. In addition to being a member of the OSCE, the Commonwealth of Independent States (CIS) and the Eurasian Economic Union, it participates as a member (or observer) in lesser known organisations such as the Non-Aligned Movement or the Shanghai Co-operation Organisation. It was also a signatory of an agreement with the Russian Federation which, in 1996, established a formal union between the two states. This moment is annually commemorated by both countries (every April 2nd) as the Day of Unity of the Peoples of Russia and Belarus.

A conversation with Konstanty Gebert, Polish journalist and Jewish activist. Interviewer: Maxim Rust

MAXIM RUST: You have been helping to build Jewish life in Poland for decades now. If you were to assess what were the main changes that have taken place in this regard since the collapse of communism in 1989, what would you say they were? What were the achievements and what were the failures?

KONSTANTY GEBERT: Actually, the biggest change that has taken place is that that we now do have Jewish life in Poland. It erupted suddenly right after communism fell in 1989, after the long decline of the few officially sanctioned organisations which existed under communism. Since the early phase of the transformation, new Jewish organisations, initiatives and clubs began to emerge. Naturally, along with them also came disputes and quarrels.

In the early stages of the system transformation, the division of the Belarusian political elite into the ruling-elite and counter-elite was more symbolic than a reflection of reality. Today, both demonstrate the features of the Homo post-Sovieticus, fitting into the post-Soviet model of political culture. However, while Lukashenka’s transformation and authoritarian modernisation have gained public support, the model promoted by the counter-elite has proved ineffective.

After the collapse of the Soviet Union in 1991 the political elite played a key role in the process of systematic transformation within post-Soviet territories, including Belarus. The first years of the country’s independence marked a very important stage when the nature of establishing the political elite determined the further course of political, economic and social developments. It was the activities of the elite and counter-elite (i.e. the opposition) that influenced the dynamic of socio-political changes in Belarus.

The Jews have been erased twice from the history of Belarus. Physically by the Nazis and symbolically by Soviet propaganda. In recent times they have increasingly more space in the Belarusian collective memory.

An interview with Gleb Pavlovsky, a Russian political scientist. Interviewer: Maxim Rust

MAXIM RUST: In your social media posts and comments you often use the hashtag #sistemaRF (system of the Russian Federation). What is this system like today and what is its essence?

GLEB PAVLOVSKY: I use this concept because I wrote several articles where I describe the regime in Russia which does not fit classical categories as a political system or a state. These are disputable issues indeed. What is the Russian regime like, what kind of state is Russia, etc.? The regime is bad but that does not mean anything, because if we make comparisons between today’s Russia and other systems, it means we put Russia in a certain order which may mean that we will lose the key to understanding its essence. This essence is what I am searching for. That is why I use this hashtag to describe the Russian system as a unique aggregation of behaviour and power norms. This system is exceptionally flexible, which is important.

A review of Ukraine: Democratisation, Corruption and the New Russian Imperialism. By: Taras Kuzio. Publisher: Praeger, Santa Barbara, CA, 2015.

The start of this year was an important moment in the socio-political history of Belarus. In late December 2017 a local feminist and anti-discriminatory group of activists called MAKEOUT published a unique LGBT magazine in Belarus. The journal bears the same name as the organisation and was already presented to the public in Minsk. Its content is a summary of the last 20 years of the Belarusian LGBT movement.

Why I am writing about this magazine here and why should we regard it as something significant? First and foremost, MAKEOUT is a professionally-printed publication which deals with a very sensitive topic, especially in a socially conservative post-Soviet country. When considering the regional context it is also quite remarkable that the publication does not come from Russia or Ukraine, but from Belarus, a country that was the least likely to allow such a publication, mainly because of the amount of negatives stereotypes and attitudes towards non-heterosexuals that still exist there. Against these odds, MAKEOUT has succeeded in creating something without precedence.

Full interview with Nick Antipov, Nasta Mancewicz and Milana Levitskaya, activists with the Belarusian MAKEOUT project. Interviewer: Maxim Rust

Belarus has no institutionalised historical policy. The myths that are used in forming official historical policy today are largely shaped by the previous Soviet ones as well as the official state ideology, which places the Belarusian president at its core.

A characteristic feature for many post-Soviet states is a need to develop their own national historical policy, or politics of memory. This is a way to present societies with an adequate image of the past and confirm a collective identity. Belarus is no different in this regard. Unlike its neighbouring states, however, it has one more goal to achieve: it needs to create a shared national identity in a newly independent state.

It is quite noticeable that even though a quarter century has passed since regaining independence, Belarus has still not created its own, common historical policy, nor has it built a widely accepted national identity. That is why the fragmentation of historical memory, as well as the ideological and political disputes that accompany it, are present in today’s Belarus.

Instead of portraying the remnants of the Belarusian Homo sovieticus as a problem, we should see it as a challenge and potential advantage: subservience and passivity as potential openness; collectivism as a chance to build a civil community; adaptability and opportunism as resourcefulness; and the multi-layered identity as an expression of a modern civil nation.

The conflict in Eastern Ukraine, which has been going on for the past three years, led to not only the creation of the self-proclaimed Donetsk and Luhansk People’s Republics, but above all to the development of a small group of political and military elite in the region. As a result of the ongoing war, permanent crisis and confusion, people came to power who would not have done so during peacetime.