ABSTRACT
A personal note frames this essay. In recent years I have travelled with my Finnish colleagues from the University of Tampere to a number of international seminars and conferences organized in various European locations. While socializing with the other participants, my self-identification as Romanian has, on several occasions, prompted the question “are you Hungarian or Romanian … ?” No other options were ever offered, even though Romania has a quite sizeable Roma minority and a number of Saxons, though ever declining, still live in the country. At the same time, the ethnicity of my Finnish colleagues has never been questioned. True, Finns describe their country as a homogeneous place, yet Finland is a country with two official languages—Finnish and Swedish—ever praised for the treatment of its Swedish-speaking minority. And some other ethnicities—for instance, Roma and Sami—also live in Finland. Nobody interested? Or maybe there is more to it than simply a question of curiosity (or a lack of it). That the ethnicity of the Finnish participants was deemed irrelevant, whereas my ethnic identity seemed a topical issue for informal discussions during coffee breaks or conference lunches elicited my interest in the issue of national and ethnic identity. I have started to ask how collective identities, and especially national and ethnic identities, have been conceptualized and how those theoretical concepts have been deployed in the study of Central and Eastern European identities. Are there any differences in how Central and Eastern European identities are studied compared with Western identities?
