The protection of indigenous peoples in Russia has become a “matter of national security”

The German newspaper Berliner Gazette published an article by Regzena Erdyneeva on the repression of indigenous peoples and human rights defenders in Russia. The editors of the website run by Daria Egereva, an advocate for the rights of indigenous peoples, present an overview of the article in the publication Indigenous Russia, which is summarised below.

In December 2025, human rights activists Daria Egereva and Natalia Leonhardt were arrested. Both face up to 20 years’ imprisonment. In May 2026, the arrest of environmental activists Aruna Arna (Altai Republic) and Rafael Mamedov (Murmansk) attracted attention. In her article, Regzena Erdyneeva asks why issues of cultural identity, the rights of indigenous peoples and economic relations have become central to Russia, and why they are increasingly regarded as matters of national security.

From human rights questions to terrorism charges

Regzena Erdyneeva emphasises that the cases of Egereva, Leonhardt, Arna and Mamedov do not so much concern party politics, demands for a change of government or even public criticism of Russia’s war against Ukraine, but rather raise issues of cultural identity, the rights of indigenous peoples and economic relations between the centre and the periphery. The article highlights the striking paradox that specialists in indigenous peoples’ issues do not position themselves as separatists. Erdyneeva notes that, for example, Rafael Mamedov was not an activist in the independence movement. According to the author, the activities of these activists have not called for the violent dissolution of the Russian Federation or the overthrow of state power. She asks: why, then, are they facing charges that carry a prison sentence of up to 20 years?

Message to others

Regzena Erdyneeva suggests that the severity of the authorities’ response indicates that the problem is not limited to individuals alone, but lies in the message they are conveying to others, and that this may be a case of exemplary punishment. She quotes Purbo Dambiyev, a historian and writer from Buryatia living in exile: “We are witnessing the growing marginalisation of the political representatives of Russia’s indigenous peoples. In 2024, over a hundred organisations representing indigenous peoples were designated as terrorist groups. Daria Egereva and other activists have been in conflict with coal and oil companies, regional governors and security agencies.’ Dambiyev also points to what he considers a contradiction in Russia’s international rhetoric: “In my view, it is contradictory that Russia positions itself to the outside world – for example, to many African countries that suffered under European colonialism – as an anti-imperialist or anti-colonialist force.” At the same time, however, it pursues a policy towards the indigenous peoples living in the country that casts doubt on the future of their leaders, so that even those who remain in the country risk imprisonment, persecution or even death.

Identity as political question

In her article, Regzena Erdyneeva notes that there are approximately 190 ethnic groups living in the Russian Federation. Some have their own republics, whilst others lack autonomous regions: for many indigenous peoples, identity has long since ceased to be merely a cultural issue. Identity also has political, social and historical dimensions: what place does a minority have in a country whose political and cultural norms are largely determined by the majority? What does it mean to preserve a language that is practically invisible in public life? And what happens when discrimination is so widespread that it goes almost unnoticed? Erdyneeva quotes Dambiyev, who describes his experience of Buryat identity and marginalisation, arguing that indigenous communities have been forced to exist in a cultural environment where their own culture was often portrayed as backward or inferior.

Different voices, different viewpoints

Regzena Erdyneeva raises the question of why the initiatives of indigenous peoples do not represent a unified political stance: whilst some advocate the preservation of their language and culture within the Russian Federation, others see complete political and territorial independence as the only way forward. Dambiyev openly expresses the latter view. He says: “I want independence for our people and our own state.” This is an important political distinction that should not be confused with the work of Daria Egereva and Natalia Leonhardt, Erdyneeva argues. The work of Egereva and Leonhardt was peaceful and focused on the rights of indigenous peoples, education, environmental issues and international cooperation, including engagement with UN bodies, the author writes. Neither called for violence nor demanded the dissolution of Russia. This distinction is important when considering their criminal charges, emphasises Erdyneeva. A political stance advocating the independence of a specific territory is not the same as the peaceful defence of human rights, which is carried out through international mechanisms for the rights of indigenous peoples and via the UN, she emphasises.

Paradox of persecutions

Regzena Erdyneeva concludes that the boundaries of what is politically acceptable in Russia appear to have shifted once again: “It is not just the opposition engaging in public debate, but even simple discussions about the identity of indigenous peoples, historical memory and cultural self-determination that are increasingly arousing the state’s suspicion of extremism”. The author sees broader political significance in this development: if discussions on language, cultural identity and the rights of indigenous peoples are regarded as a serious threat, then these issues clearly go beyond mere cultural policy. In the cases of Daria Egereva and Natalia Leonhardt, this distinction is crucial, the author argues. Their persecution should not be presented as part of the debate on separatism or the political future of Russia’s regions. Their case touches on something more fundamental: the right of indigenous peoples to an independent voice, to the peaceful defence of their collective rights, and to participation in international processes without being labelled as terrorists, emphasises Regzena Erdyneeva.