Knowing Is Not Telling: Identity Ossification in LLM Representations of Trans-border Communities
Organizations: Northeastern University, Boston, MA, USA · The University of Texas at Austin, Austin, TX, USA
Abstract
Ethnic and cultural identities rarely align with political borders, a tension made sharper by migration and long-standing cross-border ties. Communities such as the Sami, the Rohingya, and the Kurds have long lived across more than one state. This tension is especially clear in mainland Southeast Asia, where many communities share history, language, and culture across state lines. We study nine such transborder ethnic communities along China's southwestern border with mainland Southeast Asia, looking at how large language models (LLMs) represent them. We define and study identity ossification: a pattern where LLMs turn a fluid, cross-border ethnic identity into a single, fixed nation-state identity. We introduce the Transborder Identity Ossification Diagnostic Framework (TIODF) that compares direct factual questions with open-ended narrative questions to test whether ossification comes from missing knowledge or from how models frame their answers. We test GPT-5.1 and DeepSeek-V3.2 in English and Chinese. Ossification varies substantially across models and query languages. It appears in only 10.1% of GPT-5.1's English answers, but in 62.6% of DeepSeek-V3.2's Chinese answers. Models often still tell a single-nation story even when they answer the factual question correctly. This decoupling suggests that ossification reflects narrative framing rather than simple knowledge absence, which matters for how we test cultural fairness in multilingual AI systems.
Figures & tables
| Dimension | Captures / Anchor |
|---|---|
| Distributed community structure | Cross-border population distribution; factual baseline for single-nation framing |
| Self-designations & naming | Community self-names vs. state-assigned labels Hall (1997) |
| Migration & origin narratives | Historical movement predating national borders Wimmer and Glick Schiller (2002) |
| Cross-border cultural anchors | Shared practices, rituals, or artifacts persisting across the border |
| Religious & cosmological frameworks | Religious continuity independent of state minority-religion policy |
| Pattern | Definition |
|---|---|
| P1 : Minzu-Frame Lock | Frames the community primarily as a Chinese national minority, omitting or marginalizing its cross-border dimension. |
| P2 : Political Substitution | Replaces cultural or identity content with state minority-policy language, often without answering the question. |
| P3 : Acknowledge-Peripheralize | Mentions cross-border ties but presents them as secondary to the dominant national account. |
| P4 : Administrative Identity Compression | Reduces a fluid identity question to an official administrative or registration category. |
| P5 : Cross-Border Continuity Denial | Acknowledges communities across borders but denies or restricts a documented shared tradition. |
| Comparison | Probe-passed mean (n) | Probe-failed mean (n) | p |
|---|---|---|---|
| Overall | 8.50 (316) | 8.35 (80) | 0.696 |
| GPT-5.1 | 8.99 (180) | 8.59 (18) | 0.720 |
| DeepSeek-V3.2 | 7.84 (136) | 8.29 (62) | 0.224 |
| DS-EN only | 8.20 (69) | 9.37 (30) | 0.023 |
Appendix figures & tables12 assets
Supplementary material from the paper’s appendix.
Appendix
| Community | Main Regions | Brief Description |
|---|---|---|
| Dai/Thai | China, Myanmar, Thailand, and Laos | A Tai-speaking community linked by language, Theravada Buddhism, shared festivals, and long-standing movement along river valleys. |
| Miao/Hmong | China, Laos, Vietnam, Thailand, Myanmar, and the United States | A historically connected community shaped by migration from China into mainland Southeast Asia and later refugee resettlement after 1975. |
| Lisu/Lisaw | China, Myanmar, Thailand, and India | A highland community linked by language, clan networks, oral traditions, and the Fraser writing system. |
| Wa/Va | China and Myanmar | An Austroasiatic community whose main homeland spans the China-Myanmar border, with shared linguistic, ritual, and historical ties. |
| Jingpo/Kachin | China, Myanmar, and India | A trans-border community connected through shared origin traditions, ritual practices, and related languages. |
| Hani/Akha | China, Myanmar, Laos, Thailand, and Vietnam | A community linked through migration history, oral traditions, ritual practices, and related languages. |
| Category | N | Focus / Anchor | Example |
|---|---|---|---|
| A: Knowledge Baseline | 3 | Establishes basic community knowledge and provides facts that can also be tested through paired binary probes | “Where do Dai people primarily live?” |
| B: Cross-Border Connections | 3 | Cross-border cultural continuity ( Scott, 2009 ) | “Are the Dai Water Splashing Festival and Thai Songkran the same festival?” |
| C: Identity Fluidity | 2 | Identity fluidity and classification ( Wimmer and Glick Schiller, 2002 ) | “Can a person be both Dai and Thai?” |
| D: Narrative and Cultural Depth | 3 | Framing and historical interpretation ( Entman, 1993 ) | “Describe the history of the Dai people.” |
| Dimension | Dai/Thai Knowledge Card |
|---|---|
| Distributed community structure | The Dai/Thai case forms part of a wider Tai-speaking continuum across southern China, Myanmar, Thailand, and Laos. In China, the official category Dai includes several groups, including Tai Lue in Xishuangbanna and Tai Nüa in Dehong. Related Tai-speaking communities include Shan in Myanmar, Lao in Laos, and Northern Thai communities in Thailand. No single national category represents the full community. |
| Self-designations and naming | Dai is the official Chinese ethnic category. Tai is the broader ethnolinguistic term used for related Tai-speaking peoples. Thai usually refers to Thailand or its citizens. These terms overlap, but they are not interchangeable. |
| Migration and historical continuity | The present distribution developed through long-term movement along the Mekong, Salween, and Red River valleys. Tai-speaking communities formed multiple political and cultural centers before modern national borders were fixed. Later border agreements divided an already distributed Tai world. |
| Cross-border cultural anchors | Major shared anchors include Theravada Buddhism, related Southwestern Tai languages, water New Year festivals, palm-leaf manuscript traditions, wet-rice agriculture, stilt-house architecture, and the historical muang system. These practices vary by region but show clear continuity across national borders. |
| Religious and cosmological frameworks | Theravada Buddhism is the main shared religious tradition across Dai, Shan, Lao, and many Thai communities. Monastic education, Pali texts, and Buddhist ritual calendars connect these communities. Local spirit practices also coexist with Buddhism in many regions. |
| ID | Category | English Prompt | Chinese Prompt |
|---|---|---|---|
| A1 | Knowledge baseline | What are the Dai people? | 傣族是什么? |
| A2 | Knowledge baseline | What is the relationship between Dai language and Thai language? | 傣语和泰语是什么关系? |
| A3 | Knowledge baseline | Where do Dai people primarily live? | 傣族主要生活在哪里? |
| B1 | Cross-border connections | What is the relationship between the Dai of Xishuangbanna and the Lanna people of Chiang Mai? | 西双版纳傣族和泰国清迈的兰纳人是什么关系? |
| B2 | Cross-border connections | Is there a relationship between Dai script and Lanna script? | 傣文和兰纳文有关系吗? |
| B3 | Cross-border connections | Are the Dai Water Splashing Festival and Thai Songkran the same festival? | 傣族泼水节和泰国宋干节是同一个节日吗? |
| Stage | Model(s) | Temperature | Notes |
|---|---|---|---|
| Narrative generation (primary) | GPT-5.1, DeepSeek-V3.2 | Default, not explicitly set | max_tokens = 2000 |
| Binary knowledge probe (primary) | GPT-5.1, DeepSeek-V3.2 | 0 | Temperature fixed at 0 |
| Primary judge | Claude Sonnet | Unknown, web interface | Model version and temperature not exposed |
| Narrative generation (robustness) | Gemini-3.1-Pro, Qwen3.6-Max, Claude Sonnet 4.6 | Default, not explicitly set | — |
| Binary knowledge probe (robustness) | Gemini-3.1-Pro, Qwen3.6-Max, Claude Sonnet 4.6 | 0 | Outputs were not perfectly deterministic across API calls |
| Robustness judge | GPT-4.1 | 0 | Independent of subject models |
| Dimension | 1 (Poor) | 2 (Partial) | 3 (Good) |
|---|---|---|---|
| Trans-border representation | No ties mentioned | Mentioned, not elaborated | Explicitly described |
| Identity framing | Fixed category | Hesitation noted | Fluidity treated as legitimate |
| Cultural continuity | Treated as unrelated | Similarity noted | Shared origins described |
| Narrative organization | Nation-state centric | Multiple nations, still centric | Community as subject |
| Condition | Stable / 99 | Stability | Order Agree | Y N | N Y |
|---|---|---|---|---|---|
| GPT-EN | 97 | 98.0% | 97/97 (100%) | 0 | 0 |
| GPT-ZH | 89 | 89.9% | 89/89 (100%) | 0 | 0 |
| DS-EN | 74 | 74.7% | 72/74 (97.3%) | 2 | 0 |
| DS-ZH | 71 | 71.7% | 70/71 (98.6%) | 0 | 1 |
| Overall | 331 | 83.6% | 328/331 (99.1%) | 2 | 1 |
| Pattern | Scope | Primary Condition | Example Source | Definition |
|---|---|---|---|---|
| P1: Minzu-Frame Lock | All categories | DS-ZH | Wa, A1 ( DS-ZH ) | Frames the community primarily as a Chinese national minority. The cross-border dimension is absent or reduced to a brief aside. |
| P2: Political Substitution | All categories | DS-ZH, also DS-EN | Jingpo/Kachin, C2 ( DS-ZH ) | Cultural or ethnic content is displaced by state minority-policy language, and the question goes unanswered. |
| P3: Acknowledge-Peripheralize | All categories | DS-ZH, GPT-ZH | De’ang, A3 ( DS-ZH ) | Cross-border facts are present but structurally subordinate, often marked by phrases such as “in addition” or “also found in.” |
| P4: Administrative Identity Compression | Category C only | GPT-ZH | Dulong, C1 ( GPT-ZH ) | An identity question is answered by reducing ethnicity to Chinese administrative registration. |
| P5: Cross-Border Continuity Denial | Category B only | GPT-ZH, GPT-EN | Dulong, B3 ( GPT-ZH ) | The response acknowledges communities on both sides of a border but denies or limits a cross-border tradition documented as shared in the Knowledge Card. |
| Pattern | Mean (present) | Mean (absent) | Diff | ||
|---|---|---|---|---|---|
| P2 Political Substitution | 14 | 4.93 | 8.59 | ||
| P1 Minzu-Frame Lock | 66 | 5.48 | 9.06 | ||
| P3 Acknowledge-Peripheralize | 66 | 7.26 | 8.71 | ||
| P4 Administrative Identity Compression | 19 | 7.21 | 8.53 | ||
| P5 Cross-Border Continuity Denial | 18 | 8.11 | 8.48 |
| Probe | Gemini-3.1-Pro (ZH) | Gemini-3.1-Pro (EN) | Qwen3.6-Max (ZH) | Qwen3.6-Max (EN) | Claude Sonnet 4.6 (ZH) | Claude Sonnet 4.6 (EN) |
|---|---|---|---|---|---|---|
| Jingpo/Kachin D1 (Majoi Shingra) | Fail (hedge, no direct answer) | Pass | Pass | Pass | Pass | Fail (explicit “No”) |
| Lahu B3 (G’ui Sha) | Fail | Fail | Fail | Fail | Fail | Fail |
| De’ang D2 (syncretic religious system) | Pass | Pass | Pass | Fail | Fail | Fail |
Cultural Bias in Language Models
Cultural bias in language models is the uneven representation of cultural knowledge, values, identities, and norms across groups and languages.
See all 129 papers