Macedonians (ethnic group)
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The Macedonians (Macedonian: Македонци; transliterated: Makedonci) – also referred to as Macedonian Slavs – are a South Slavic ethnic group who are primarily associated with the Republic of Macedonia. They speak the Macedonian language, a South Slavic language. About two thirds of all ethnic Macedonians live in the Republic of Macedonia and there are also communities in a number of other countries.
- 1 Origins
- 2 Identities
- 3 History
- 4 Population
- 5 Culture
- 6 Symbols
- 7 Macedonians through history
- 8 See also
- 9 References
- 10 Further reading
- 11 External links
The question of Macedonians' origins depends on which aspect is examined. In ancient times their land was first settled by Illyrians, Paionians, Thracians, Dacians and Moesians, and subsecuently the territory of the contemporary Republic of Macedonia became part of the Macedonian and the Roman Empires. Linguistically, the Slavic languages from which Macedonian developed are thought to have expanded in the region during the post-Roman period, although the exact mechanisms of this linguistic expansion remains a matter of scholarly discussion. Many aspects of Macedonian culture developed during the rule of Medieval Byzantine, Bulgarian and Serbian Empires which alternately controlled the region. Certain of these cultural aspects developed within Macedonia itself, becoming a cradle of Slav Orthodox Culture. Anthropologically, Macedonians possess genetic lineages postulated to represent Balkan prehistoric and historic demographic processes. Such lineages are also typically found in other South Slavs, especially Bulgarians, Serbs, Bosnians, Montenegrins, but also to the northern Greeks and Romanians.
Traditional historiography has equated the appearance of Sclaveni (independent tribal polities) with postulated Slavic migrations. However, more recent anthropological and archaeological perspectives have viewed the appearance of Slavs in Macedonia, and throughout the Balkans in general, as part of a broad and complex process of transformation of the cultural, political and ethno-linguistic Balkan landscape after the collapse of Roman authority. That movements of the population groups known as the Sclaveni and the Antes, who initially dwelt beyond the Danube, contributed to this process is not denied, however, such migration was actually rather small scale and not the cause per se for the ethno-linguistic transformation of the formerly Roman provincial populace.
Subsequently, the Sclaveni in Macedonia were incorporated into the Bulgarian Empire, and eventually, Kutmichevitsa became the second political and cultural center of Medieval Bulgaria.
The concept of a "Macedonian" ethnicity, distinct from their Orthodox Balkan neighbours, is seen to be a comparatively newly emergent one. The earliest manifestation of a Macedonian identity emerged in the late 19th century, and this was consolidated by Yugoslav governmental policy from the 1940s. However, modern researchers recognize that all nations are modern constructs. Even ethnic groups with long recorded history are characterized by marked discontinuity with the 'ancient past' and 're-invention' during Romantic Nationalism movement. Heather Rae summarizes that Macedonian identity "is no more or less artificial than any other identity. It merely has a more recent ethnogenesis – one that can therefore more easily be traced through the recent historical record.
During the formative Middle Ages, there was no distinct Macedonian ethnicity, rather, any person who lived in Macedonia was called a "Macedonian". Throughout the Middle Ages and up until the early 20th century the Slavic speaking majority in the Region of Macedonia were also referred to (both, by themselves and outsiders) as Bulgarians. However, in pre-nationalist times, terms such as "Bulgarian" did not possess a strict ethno-nationalistic meaning, rather, they were loose, often interchangeable terms which could simultaneously denote regional habitation, alliegence to a particular empire, religious orientation, membership in certain social groups. Similarly, a "Byzantine" was a Roman subject of Constantinople, and the term bore no strict ethnic connotations, Greek or otherwise.
After the final Ottoman conquest of the Balkans by the Ottomans in 15th century, all Orthodox Christians were included in a specific ethno-religious community under Graeco-Byzantine jurisdiction called Rum Millet. The belonging to this religious commonwealth was so important that most of the common people began to identify themselves as Christians. However ethnonyms never disappeared and some form of primary ethnic identity was available. This is confirmed from a Sultan's Firman from 1680 which describes the ethnic groups in the Balkan territories of the Empire as follows: Greeks, Albanians, Serbs, Vlachs and Bulgarians. The rise of nationalism under the Ottoman Empire in the early 19th century brought opposition to this continued situation. At that time the classical Rum Millet began to degrade. The coordinated actions, carried out by Bulgarian national leaders supported by the majority of the Slavic population in today Republic of Macedonia in order to be recognized as a separate ethnic entity, constituted the so-called "Bulgarian Millet", recognized in 1870.
With the disintegration of the Ottoman Empire, the Macedonian upper stratum had to decide whether Macedonia was to emerge as an independent state or as part of a “Greater Bulgaria”. During this period, the first expressions of ethnic nationalism by certain Macedonian intellectuals occurred in Belgrade, Sofia, Istanbul, Thessaloniki and St. Petersburg. The activities of these people was registered by Petko Slaveykov and Stojan Novaković The emergence of Macedonian identity was a relatively nascent and nebulous affair because Ottoman rule (a regimen which suppressed liberalism and nationalism) had lasted there the longest, the subsequent propaganda and armed conflict between newly formed Balkans monarchies (Greece, Bulgaria, Serbia) over Macedonian territory, and indeed the cultural similarity between Macedonians and their closest neighbours (especially Bulgarians).
The first prominent author that propagated the separate ethnicity of the Macedonians was Georgi Pulevski, who in 1875 published Dictionary of Three languages: Macedonian, Albanian, Turkish, in which he wrote:
What do we call a nation? – People who are of the same origin and who speak the same words and who live and make friends of each other, who have the same customs and songs and entertainment are what we call a nation, and the place where that people lives is called the people's country. Thus the Macedonians also are a nation and the place which is theirs is called Macedonia.
On the other hand Theodosius of Skopje, a priest who have hold a high ranking positions within the Bulgarian Exarchate was chosen as a bishop of the episcopacy of Skopje in 1885. As a bishop of Skopje, Theodosius renounced de facto the Bulgarian Exarchate and attempted to restore the Archbishopric of Ohrid and to separate the episcopacies in Macedonia from the Exarchate. During this time period Metropolitan Bishop Theodosius of Skopje made several pleas to the Bulgarian church to allow a separate Macedonian church, he viewed this as the only way to end the turmoil in the Balkans.
In 1903 Krste Petkov Misirkov published his book On Macedonian Matters in which he laid down the principles of the modern Macedonian nationhood and language. This book is considered by ethnic Macedonians as a milestone of the ethnic Macedonian identity and the apogee of the process of Macedonian awakening. In his article "Macedonian Nationalism" he wrote:
I hope it will not be held against me that I, as a Macedonian, place the interests of my country before all... I am a Macedonian, I have a Macedonian's consciousness, and so I have my own Macedonian view of the past, present, and future of my country and of all the South Slavs; and so I should like them to consult us, the Macedonians, about all the questions concerning us and our neighbours, and not have everything end merely with agreements between Bulgaria and Serbia about us – but without us.
The next great figure of the Macedonian awakening was Dimitrija Čupovski, one of the founders of the Macedonian Literary Society, established in Saint Petersburg in 1902. In the period 1913–1918, Čupovski published the newspaper Македонскi Голосъ (Macedonian Voice) in which he and fellow members of the Petersburg Macedonian Colony propagated the existence of a Macedonian people separate from the Greeks, Bulgarians and Serbs, and sought to popularize the idea for an independent Macedonian state.
After the Balkan Wars, following division of the region of Macedonia amongst the Kingdom of Greece, the Kingdom of Bulgaria and the Kingdom of Serbia, and after World War I, the idea of belonging to a separate Macedonian nation was further spread among the Slavic-speaking population. The suffering during the wars, the endless struggle of the Balkan monarchies for dominance over the population increased the Macedonians' sentiment that the institutionalization of an independent Macedonian nation would put an end to their suffering. On the question of whether they were Serbs or Bulgarians, the people more often started answering: "Neither Bulgar, nor Serb... I am Macedonian only, and I'm sick of war."
The consolidation of an international Communist organization (the Comintern) in the 1920s led to some failed attempts by the Communists to use the Macedonian Question as a political weapon. In the 1920 Yugoslav parliamentary elections, 25% of the total Communist vote came from Macedonia, but participation was low (only 55%), mainly because the pro-Bulgarian IMRO organised a boycott against the elections. In the following years, the communists attempted to enlist the pro-IMRO sympathies of the population in their cause. In the context of this attempt, in 1924 the Comintern organized the filed signing of the so-called May Manifesto, in which independence of partitioned Macedonia was required. In 1925 with the help of the Comintern, the Internal Macedonian Revolutionary Organization (United) was created, composed of former left-wing Internal Macedonian Revolutionary Organization (IMRO) members. This organization promoted in the early 1930s the existence of a separate ethnic Macedonian nation. This idea was internationalized and backed by the Comintern which issued in 1934 a resolution supporting the development of the entity. This action was attacked by the IMRO, but was supported by the Balkan communists. The Balkan communist parties supported the national consolidation of the ethnic Macedonian people and created Macedonian sections within the parties, headed by prominent IMRO (United) members. The sense of belonging to a separate Macedonian nation gained credence during World War II when ethnic Macedonian communist partisan detachments were formed. In 1943 the Communist Party of Macedonia was established and the resistance movement grew up. After the World War II ethnic Macedonian institutions were created in the three parts of the region of Macedonia, then under communist control, including the establishment of the People's Republic of Macedonia within the Socialist Federal Republic of Yugoslavia (SFRJ).
Following the collapse of Yugoslavia, the issue of Macedonian identity has again emerged. Nationalists and governments alike from neighbouring countries (especially Greece and Bulgaria) espouse to the view that the creation of a Macedonian ethnicity is a modern, artificial creation. Such views have been seen by Macedonian historians to represent irredentist motives on Macedonian territory. Moreover, western historians are quick to point out that in fact all modern nations are recent, politically motivated constructs based on creation "myths". The creation of Macedonian identity is “no more or less artificial than any other identity”. Contrary to the claims of Romantic nationalists, modern, territorially bound and mutually exclusive nation states have little in common with the large territorial or dynastic medieval empires; and any connection between them is tenuous at best. In any event, irrespective of shifting political afﬁliations, the Macedonian Slavs shared in the fortunes of the Byzantine commonwealth and the Rum millet and they can claim them as their heritage. Loring Danforth states similarly, the ancient heritage of modern Balkan countries is not “the mutually exclusive property of one specific nation” but “the shared inheritance of all Balkan peoples”.
A more radical and uncompromising strand of Macedonian nationalism has recently emerged called "ancient Macedonism", or "Antiquisation". Proponents of such views see modern Medonians as direct descendents of the ancient Macedonians. This policy is facing a criticism by academics as it demonstrates feebleness of archaeology and of other historical disciplines in public discourse, as well as a danger of marginalization of the Macedonian identity.
The history of the ethnic Macedonians has been shaped by population shifts and political developments in the region of Macedonia. Following the dissolution of the Ottoman Empire in the early 20th century, the decisive point in the ethnogenesis of the Slavic ethnic group was the creation of the Socialist Republic of Macedonia after World War II, a state in the framework of the Socialist Federal Republic of Yugoslavia.
The vast majority of ethnic Macedonians live along the valley of the river Vardar, the central region of the Republic of Macedonia. They form about 64.18% of the population of the Republic of Macedonia (1,297,981 people according to the 2002 census). Smaller numbers live in eastern Albania, northern Greece, and southern Serbia, mostly abutting the border areas of the Republic of Macedonia. A large number of Macedonians have immigrated overseas to Australia, United States, Canada and in many European countries: Germany, the United Kingdom, Italy, and Austria, among others.
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The existence of an ethnic Macedonian minority in Greece is rejected by the Greek government. The number of people speaking Macedonian dialects has been estimated at somewhere between 10,000 and 250,000. Most of these people however do not have an ethnic Macedonian national consciousness, with most choosing to identify as ethnic Greeks or rejecting both ethnic designations. In 1999 the Greek Helsinki Monitor estimated that the number of people identifying as ethnic Macedonians numbered somewhere between 10,000 and 30,000, while Loring Danforth estimates it at around 10,000. Macedonian sources generally claim the number of ethnic Macedonians living in Greece at somewhere between 200,000 – 350,000.
Since the late 1980s there has been an ethnic Macedonian revival in Northern Greece, mostly centering around the region of Florina. Since then ethnic Macedonian organisations including the Rainbow political party have been established. Rainbow has seen limited success at a national level, its best result being achieved in the 1994 European elections, with a total of 7,263 votes. Since 2004 it has participated in European Parliament elections and local elections, but not in national elections. A few of its members have been elected in local administrative posts. Rainbow has recently re-established Nova Zora, a newspaper that was first published for a short period in the mid 90's, with reportedly 20,000 copies being distributed free of charge. Lately, there have been reports of unofficial Macedonian language lessons, at a small scale, in Florina, Thessaloniki and Edessa.
Within Serbia, Macedonians constitute an officially recognised ethnic minority at both a local and national level. Within Vojvodina, Macedonians are recognised under the Statute of the Autonomous Province of Vojvodina, along with other ethnic groups. Large Macedonian settlements within Vojvodina can be found in Plandište, Jabuka, Glogonj, Dužine and Kačarevo. These people are mainly the descendants of economic migrants who left the Socialist Republic of Macedonia in the 1950s and 1960s. The Macedonians in Serbia are represented by a national council and in recent years the Macedonian language has begun to be taught. The most recent census recorded 25,847 Macedonians living in Serbia.
Macedonians represent the second largest ethnic minority population in Albania. Albania recognises the existence of a Macedonian minority within the Mala Prespa region, most of which is comprised by Liqenas Municipality. Macedonians have full minority rights within this region, including the right to education and the provision of other services in the Macedonian language. There also exist unrecognised Macedonian populations living in the Golo Brdo region, the "Dolno Pole" area near the town of Peshkopi, around Lake Ohrid and Korce as well as in Gora. 4,697 people declared themselves ethnic Macedonians in the 1989 census.
Bulgarians are considered most closely related to the neighboring Macedonians, indeed it is sometimes said there is no clear ethnic difference between them. As regards self-identification, a total of 1,654 people officially declared themselves to be ethnic Macedonians in the last Bulgarian census in 2011 (0,02%) and 561 of them are in Blagoevgrad Province (0,2%). 1,091 of them are Macedonian citizens, who are permanent residents in Bulgaria. Krassimir Kanev, chairman of the non-governmental organization Bulgarian Helsinki Committee, claimed 15,000 – 25,000 in 1998 (see here). In the same report Macedonian nationalists (Popov et al., 1989) claimed that 200,000 ethnic Macedonians live in Bulgaria. However, Bulgarian Helsinki Committee stated that the vast majority of the Slavic population in Pirin Macedonia has a Bulgarian national self-consciousness and a regional Macedonian identity similar to the Macedonian regional identity in Greek Macedonia. Finally, according to personal evaluation of a leading local ethnic Macedonian political activist, Stoyko Stoykov, the present number of Bulgarian citizens with ethnic Macedonian self-consciousness is between 5,000 and 10,000. The Bulgarian Constitutional Court banned UMO Ilinden-Pirin, a small Macedonian political party, in 2000 as separatist. Subsequently, activists attempted to re-establish the party but could not gather the required signatures to this aim.
Significant Macedonian communities can also be found in the traditional immigrant-receiving nations, as well as in Western European countries. It should be noted that census data in many European countries (such as Italy and Germany) does not take into account the ethnicity of émigrés from the Republic of Macedonia:
- Argentina: Most Macedonians can be found in Buenos Aires, the Pampas and Córdoba. An estimated 30,000 Macedonians can be found in Argentina.
- Australia: The official number of Macedonians in Australia by birthplace or birthplace of parents is 83,893 (2001). The main Macedonian communities are found in Melbourne, Geelong, Sydney, Wollongong, Newcastle, Canberra and Perth. (The 2006 Australian Census included a question of 'ancestry' which, according to Members of the Australian-Macedonian Community, this will result in a 'significant' increase of 'ethnic Macedonians' in Australia. However, the 2006 census recorded 83,983 people of Macedonian (ethnic) ancestry.) See also Macedonian Australians.
- Canada: The Canadian census in 2001 records 37,705 individuals claimed wholly or partly Macedonian heritage in Canada, although community spokesmen have claimed that there are actually 100,000–150,000 Macedonians in Canada. (See also Macedonian Canadians).
- USA: A significant Macedonian community can be found in the United States of America. The official number of Macedonians in the USA is 49,455 (2004). The Macedonian community is located mainly in Michigan, New York, Ohio, Indiana and New Jersey (see also Macedonian Americans).
- Germany: There are an estimated 61,000 citizens of the Republic of Macedonia in Germany (mostly in the Ruhrgebiet) (2001). (See also Ethnic Macedonians in Germany.)
- Italy: There are 74, 162 citizens of the Republic of Macedonia in Italy (Foreign Citizens in Italy).
- Switzerland: In 2006 the Swiss Government recorded 60,362 Macedonian Citizens living in Switzerland. (See also Macedonians in Switzerland.)
- Romania: Ethnic Macedonians are an officially recognised minority group in Romania. They have a special reserved seat in the nations parliament. In 2002, they numbered 731. (See also Macedonians in Romania.)
- Slovenia: Ethnic Macedonians began relocating to Slovenia in the 1950s when the two regions formed a part of a single country, Yugoslavia. (See also Macedonians in Slovenia.)
Other significant ethnic Macedonian communities can also be found in the other Western European countries such as Austria, France, Switzerland, Netherlands, United Kingdom, etc. Also in Uruguay, with a significant population in Montevideo.
The culture of the Macedonian people is characterized with both traditionalist and modernist attributes. It is strongly bound with their native land and the surrounding in which they live. The rich cultural heritage of the Macedonians is accented in the folklore, the picturesque traditional folk costumes, decorations and ornaments in city and village homes, the architecture, the monasteries and churches, iconostasis, wood-carving and so on. The culture of Macedonians can roughly be explained as a Balkanic, closely related to that of Serbs and Bulgarians.
The typical Macedonian village house is presented as a construction with two floors, with a hard facade composed of large stones and a wide balcony on the second floor. In villages with predominantly agricultural economy, the first floor was often used as a storage for the harvest, while in some villages the first floor was used as a cattle-pen.
The stereotype for a traditional Macedonian city house is a two-floor building with white façade, with a forward extended second floor, and black wooden elements around the windows and on the edges.
Cinema and theater
The history of film making in the Republic of Macedonia dates back over 110 years. The first film to be produced on the territory of the present-day the country was made in 1895 by Janaki and Milton Manaki in Bitola. From then, continuing the present, Macedonian film makers, in Macedonia and from around the world, have been producing many films.
From 1993–1994 1,596 performances were held in the newly formed republic, and more than 330,000 people attended. The Macedonian National Theater (Drama, Opera and Ballet companies), the Drama Theater, the Theater of the Nationalities (Albanian and Turkish Drama companies) and the other theater companies comprise about 870 professional actors, singers, ballet dancers, directors, playwrights, set and costume designers, etc. There is also a professional theatre for children and three amateur theaters. For the last thirty years a traditional festival of Macedonian professional theaters has been taking place in Prilep in honor of Vojdan Černodrinski, the founder of the modern Macedonian theater. Each year a festival of amateur and experimental Macedonian theater companies is held in Kočani.
Music and art
Macedonian's music has an exceptionally rich musical heritage. Their music has many things in common with the music of neighboring Balkan countries, but maintains its own distinctive sound.
The founders of modern Macedonian painting included Lazar Licenovski, Nikola Martinoski, Dimitar Pandilov, and Vangel Kodzoman. They were succeeded by an exceptionally talented and fruitful generation, consisting of Borka Lazeski, Dimitar Kondovski, Petar Mazev who are now deceased, and Rodoljub Anastasov and many others who are still active. Others include: Vasko Taskovski and Vangel Naumovski. In addition to Dimo Todorovski, who is considered to be the founder of modern Macedonian sculpture, the works of Petar Hadzi Boskov, Boro Mitrikeski, Novak Dimitrovski and Tome Serafimovski are also outstanding.
In the past, the Macedonian population was predominantly involved with agriculture, with a very small portion of the people who were engaged in trade (mainly in the cities). But after the creation of the People's Republic of Macedonia which started a social transformation based on Socialist principles, a middle and heavy industry were started.
The Macedonian language (македонски јазик) is a member of the Eastern group of South Slavic languages. Standard Macedonian was implemented as the official language of the Socialist Republic of Macedonia after being codified in the 1940s, and has accumulated a thriving literary tradition.
The closest relative of Macedonian is Bulgarian, followed by Serbo-Croatian. All the South Slavic languages, including Macedonian, form a dialect continuum, in which Macedonian is situated between Bulgarian and Serbian. The Torlakian dialect group is intermediate between Bulgarian, Macedonian and Serbian, comprising some of the northernmost dialects of Macedonian as well as varieties spoken in southern Serbia.
The orthography of Macedonian includes an alphabet, which is an adaptation of the Cyrillic script, as well as language-specific conventions of spelling and punctuation.
Most Macedonians are members of the Macedonian Orthodox Church. The official name of the church is Macedonian Orthodox Church – Ohrid Archbishopric and is the body of Christians who are united under the Archbishop of Ohrid and Macedonia, exercising jurisdiction over Macedonian Orthodox Christians in the Republic of Macedonia and in exarchates in the Macedonian diaspora.
The church gained autonomy from the Serbian Orthodox Church in 1959 and declared the restoration of the historic Archbishopric of Ohrid. On 19 July 1967, the Macedonian Orthodox Church declared autocephaly from the Serbian church, a move which is not recognised by any of the churches of the Eastern Orthodox Communion, and since then, the Macedonian Orthodox Church is not in communion with any Orthodox Church.
Between the 15th and the 20th centuries, during Ottoman rule, a large number of Orthodox Macedonian Slavs converted to Islam. Today in the Republic of Macedonia they are regarded as Macedonian Muslims, who constitute the second largest religious community of the country. A small number of Macedonians belong to the Protestant and the Roman Catholic churches.
Macedonian cuisine is a representative of the cuisine of the Balkans—reflecting Mediterranean (Greek) and Middle Eastern (Turkish) influences, and to a lesser extent Italian, German and Eastern European (especially Hungarian) ones. The relatively warm climate in Macedonia provides excellent growth conditions for a variety of vegetables, herbs and fruits. Thus, Macedonian cuisine is particularly diverse.
Famous for its rich Shopska salad, an appetizer and side dish which accompanies almost every meal, Macedonian cuisine is also noted for the diversity and quality of its dairy products, wines, and local alcoholic beverages, such as rakija. Tavče Gravče and mastika are considered the national dish and drink of the Republic of Macedonia, respectively.
- Sun: The official flag of the Republic of Macedonia, adopted in 1995, is a yellow sun with eight broadening rays extending to the edges of the red field.
- Coat of Arms: After independence in 1992, the Republic of Macedonia retained the coat of arms adopted in 1946 by the People's Assembly of the People's Republic of Macedonia on its second extraordinary session held on 27 July 1946, later on altered by article 8 of the Constitution of the Socialist Federal Republic of Macedonia. The coat-of-arms is composed by a double bent garland of ears of wheat, tobacco and poppy, tied by a ribbon with the embroidery of a traditional folk costume. In the center of such a circular room there are mountains, rivers, lakes and the sun. All this is said to represent "the richness of our country, our struggle, and our freedom".
- Lion: The lion first appears in the Fojnica Armory from 1340, where the coat of arms of Macedonia is included among with those of other entities. On the coat of arms is a crown, inside a yellow crowned lion is depicted standing rampant, on a red background. On the bottom enclosed in a red and yellow border is written "Macedonia". The use of the lion to represent Macedonia was continued in foreign heraldic collections throughout the 15th to 18th centuries. Modern versions of the historical lion has also been added to the emblem of several political parties, organizations and sports clubs.
- Vergina Sun: (official flag, 1992–1995) The Vergina Sun is used by various associations and cultural groups in the Macedonian diaspora. The Vergina Sun is believed to have been associated with ancient Greek kings such as Alexander the Great and Philip II, although it was used as an ornamental design long before the Macedonian period. The symbol was discovered in the present-day Greek region of Macedonia and Greeks regard it as a misappropriation of a Hellenic symbol, unrelated to Slavic cultures, and a direct claim on the legacy of Philip II. Greece had the Vergina Sun copyrighted under WIPO as a State Emblem of Greece in the 1990s. The Vergina sun on a red field was the first flag of the independent Republic of Macedonia, until it was removed from the state flag under an agreement reached between the Republic of Macedonia and Greece in September 1995. The Vergina sun is still used unofficially as a national symbol by some groups in the country and Macedonian diaspora.
Macedonians through history
Dimitrija Čupovski, Macedonian textbook writer and lexicographer.
Boris Trajkovski, the second president of the Republic of Macedonia.
Blagoj Nacoski, tenor opera singer.
Darko Dimitrov, composer.
Elena Risteska, singer and songwriter.
Goran Pandev, football striker.
José Théodore, National Hockey League player.
Kaliopi, singer and songwriter.
Karolina Gočeva, singer.
Katarina Ivanovska, international model.
Kiril Lazarov, handball player.
Milčo Mančevski, film director and screen writer.
Steven Stamkos, National Hockey League player.
Toše Proeski, singer and humanitarian.
Gjorge Ivanov, President of the Republic of Macedonia, elected 2009.
- Demographic history of Macedonia
- List of Macedonians
- Demographics of the Republic of Macedonia
- Macedonian language
- South Slavs
- Macedonians (Greek)
- Macedonians (Bulgarians)
- People that are considered to be Bulgarians in Bulgaria and Macedonians in the Republic of Macedonia.
- Nasevski, Boško; Angelova, Dora. Gerovska, Dragica (1995). Македонски Иселенички Алманах '95. Skopje: Матица на Иселениците на Македонија. pp. 52 & 53.
- 2002 census.
- 2006 Census.
- Population Estimate from the MFA.
- Foreign Citizens in Italy, 2009.
- 2006 figures.
- 2005 Figures.
- 2009 Community Survey.
- Mac. Information Agency
- 2006 census.
- 2001 census.
- Попис у Србији 2011
- 2001 census – Tabelle 13: Ausländer nach Staatsangehörigkeit (ausgewählte Staaten), Altersgruppen und Geschlecht — p. 74.
- 1996 Estimate.
- "Census 2011 Data: Resident population by ethnic and cultural affiliation". The Institute of Statistics of Republic of Albania. Retrieved 3 August 2013.
- OECD Statistics.
- "Population by Ethnicity, by Towns/Municipalities, 2011 Census". Zagreb: Croatian Bureau of Statistics. December 2012.
- 2002 census.
- 2006 census.
- "Belgium population statistics". dofi.fgov.be. Retrieved 9 June 2008.
- 2008 census.
- 2008 figures.
- 2003 census,Population Estimate from the MFA.
- 2005 census.
- Makedonci vo Svetot.
- Polands Holocaust: Ethnic Strife, Collaboration with Occupying Forces and Genocide in the Second Republic, 1918–1947, p. 260.
- 1.Bulgarian census data.
- Montenegrin 2011 census -.
- "Πίνακας 7: Αλλοδαποί κατά υπηκοότητα, φύλο και επίπεδο εκπαίδευσης – Σύνολο Ελλάδας και Νομοί". Greek National Statistics Agency. Retrieved 20 April 2011.
- "Greece – Report about Compliance with the Principles of the Framework Convention for the Protection of National Minorities (along guidelines for state reports according to Article 25.1 of the Convention)". Greek Helsinki Monitor (GHM) & Minority Rights Group – Greece (MRG-G). 18 September 1999. Retrieved 12 January 2009.
- 2002 Romanian Census.
- "Eastern Europe and the Commonwealth of Independent States", p. 517 The Macedonians are a Southern Slav people, closely related to Bulgarians.
- "Ethnic groups worldwide: a ready reference handbook", p. 54 Macedonians are a Slavic people closely related to the neighboring Bulgarians.
- "Macedonian Slavs" can be translated into Macedonian as Македонски Словени (Makedonski Sloveni). "Slavs" is the primary qualifier used by scholars in order to disambiguate the ethnic Macedonians from all other Macedonians in the region (see Google scholar for instance). Krste Misirkov himself used the same qualifier numerous times in one of the first ethnic Macedonian patriotic texts "On Macedonian Matters" (most of the text in English here). The Slav Macedonians in Greece were happy to be acknowledged as "Slavomacedonians". A native of Greek Macedonia, a pioneer of Slav Macedonian schools in the region and a local historian, Pavlos Koufis, wrote in Laografika Florinas kai Kastorias (Folklore of Florina and Kastoria), Athens 1996, that (translation by User:Politis),
"[During its Panhellenic Meeting in September 1942, the KKE mentioned that it recognises the equality of the ethnic minorities in Greece] the KKE recognised that the Slavophone population was ethnic minority of Slavomacedonians. This was a term, which the inhabitants of the region accepted with relief. [Because] Slavomacedonians = Slavs+Macedonians. The first section of the term determined their origin and classified them in the great family of the Slav peoples."
However, the current use of "Slavomacedonian" in reference to both the ethnic group and the language, although acceptable in the past, can be considered pejorative and offensive by some ethnic Macedonians living in Greece. The Greek Helsinki Monitor reports:
: "... the term Slavomacedonian was introduced and was accepted by the community itself, which at the time had a much more widespread non-Greek Macedonian ethnic consciousness. Unfortunately, according to members of the community, this term was later used by the Greek authorities in a pejorative, discriminatory way; hence the reluctance if not hostility of modern-day Macedonians of Greece (i.e. people with a Macedonian national identity) to accept it."
- Making peace prevail: preventing violent conflict in Macedonia, Peace and Conflict Resolution, Alice Ackermann, Syracuse University Press, 1999, ISBN 0815628129, p. 53.
- Curta (2004, p. 148)
- Fine (1991, pp. 113, 196) Two brothers ... Constantine and Methodius ..were fluent in the dialect of Slavic in the environs of Thessaloniki. They devised an alphabet to convey Slavic phonetics | He [Samuel] restored the Bulgarian Orthodox patriarchate.. in Ohrid
- Francis Dvornik. The Slavs Pg 167
- Ostrogorsky, History of the Byzantine State Pg 310
- Marijana Peričić et al., High-Resolution Phylogenetic Analysis of Southeastern Europe Traces Major Episodes of Paternal Gene Flow Among Slavic Populations, Molecular Biology and Evolution, vol. 22, no. 10 (October 2005), pp. 1964-1975.
- Forensic Science International: Genetics, Volume 5, Issue 4, Pages e108-e111, August 2011, Genetic data for 17 Y-chromosomal STR loci in Macedonians in the Republic of Macedonia, Zlatko Jakovski, Ksenija Nikolova, Renata Jankova-Ajanovska, Damir Marjanovic, Naris Pojskic, Biljana Janeska.
- Petlichkovski A, Efinska-Mladenovska O, Trajkov D, Arsov T, Strezova A, Spiroski M (2004). "High-resolution typing of HLA-DRB1 locus in the Macedonian population". Tissue Antigens 64 (4): 486–91. doi:10.1111/j.1399-0039.2004.00273.x. PMID 15361127.
- "European Journal of Human Genetics – Y chromosomal heritage of Croatian population and its island isolates.".
- Semino, Ornella; Passarino, G; Oefner, PJ; Lin, AA; Arbuzova, S; Beckman, LE; De Benedictis, G; Francalacci, P et al. (2000). "The Genetic Legacy of Paleolithic Homo sapiens sapiens in Extant Europeans: A Y Chromosome Perspective" (PDF). Science 290 (5494): 1155–59. doi:10.1126/science.290.5494.1155. PMID 11073453.
- HLA-DRB and -DQB1 polymorphism in the Macedonian population, Hristova-Dimceva et al., Tissue Antigens, Volume 55, Number 1, January 2000 , pp. 53–56(4), Publisher: Wiley-Blackwell
- Rebala K et al. (2007), Y-STR variation among Slavs: evidence for the Slavic homeland in the middle Dnieper basin, Journal of Human Genetics, 52:406-14.
- Fine (1991, p. 29)
- T E Gregory, A History of Byzantium. Wiley- Blackwell, 2010. Pg 169
- Curta (2001, pp. 335–345)
- T E Gregory, A History of Byzantium. Wiley-Blackwell, 2010. Pg 169. "It is now generally agreed that the people who lived in the Balkans after the Slavic "invasions" were probably for the most part the same as those who had lived there earlier, although the creation of new political groups and arrival of small immigrants caused people to look at themselves as distinct from their neighbours, including the Byzantines".
- Krste Misirkov, On the Macedonian Matters (Za Makedonckite Raboti), Sofia, 1903: "And, anyway, what sort of new Macedonian nation can this be when we and our fathers and grandfathers and great-grandfathers have always been called Bulgarians?"
- Sperling, James; Kay, Sean; Papacosma, S. Victor (2003). Limiting institutions?: the challenge of Eurasian security governance. Manchester, UK: Manchester University Press. p. 57. ISBN 978-0-7190-6605-4. "Macedonian nationalism Is a new phenomenon. In the early twentieth century, there was no separate Slavic Macedonian identity"
- Titchener, Frances B.; Moorton, Richard F. (1999). The eye expanded: life and the arts in Greco-Roman antiquity. Berkeley: University of California Press. p. 259. ISBN 978-0-520-21029-5. "On the other hand, the Macedonians are a newly emergent people in search of a past to help legitimize their precarious present as they attempt to establish their singular identity in a Slavic world dominated historically by Serbs and Bulgarians. ... The twentieth-century development of a Macedonian ethnicity, and its recent evolution into independent statehood following the collapse of the Yugoslav state in 1991, has followed a rocky road. In order to survive the vicissitudes of Balkan history and politics, the Macedonians, who have had no history, need one."
- Kaufman, Stuart J. (2001). Modern hatreds: the symbolic politics of ethnic war. New York: Cornell University Press. p. 193. ISBN 0-8014-8736-6. "The key fact about Macedonian nationalism is that it is new: in the early twentieth century, Macedonian villagers defined their identity religiously—they were either "Bulgarian," "Serbian," or "Greek" depending on the affiliation of the village priest. ... According to the new Macedonian mythology, modern Macedonians are the direct descendants of Alexander the Great's subjects. They trace their cultural identity to the ninth-century Saints Cyril and Methodius, who converted the Slavs to Christianity and invented the first Slavic alphabet, and whose disciples maintained a centre of Christian learning in western Macedonia. A more modern national hero is Gotse Delchev, leader of the turn-of-the-century Internal Macedonian Revolutionary Organization (IMRO), which was actually a largely pro-Bulgarian organization but is claimed as the founding Macedonian national movement."
- Rae, Heather (2002). State identities and the homogenisation of peoples. Cambridge: Cambridge University Press. p. 278. ISBN 0-521-79708-X. "Despite the recent development of Macedonian identity, as Loring Danforth notes, it is no more or less artificial than any other identity. It merely has a more recent ethnogenesis – one that can therefore more easily be traced through the recent historical record."
- Zielonka, Jan; Pravda, Alex (2001). Democratic consolidation in Eastern Europe. Oxford: Oxford University Press. p. 422. ISBN 978-0-19-924409-6. "Unlike the Slovene and Croatian identities, which existed independently for a long period before the emergence of SFRY Macedonian identity and language were themselves a product federal Yugoslavia, and took shape only after 1944. Again unlike Slovenia and Croatia, the very existence of a separate Macedonian identity was questioned—albeit to a different degree—by both the governments and the public of all the neighboring nations (Greece being the most intransigent)"
- Loring M. Danforth, The Macedonian Conflict: Ethnic Nationalism in a Transnational World, 1995, Princeton University Press, p.65, ISBN 0-691-04356-6
- Stephen Palmer, Robert King, Yugoslav Communism and the Macedonian question,Hamden, Connecticut Archon Books, 1971, p.p.199-200
- The Macedonian Question: Britain and the Southern Balkans 1939–1949, Dimitris Livanios, edition: Oxford University Press, US, 2008, ISBN 0-19-923768-9, p. 65.
- The struggle for Greece, 1941–1949, Christopher Montague Woodhouse, C. Hurst & Co. Publishers, 2002, ISBN 1-85065-492-1, p. 67.
- Who are the Macedonians? Hugh Poulton,Hurst & Co. Publishers, 1995, ISBN 1-85065-238-4, ISBN 978-1-85065-238-0, p. 101.
- The Ethnic Origins of Nations. Anthony D Smith, 1988
- Center for Documentation and Information on Minorities in Europe, Southeast Europe (CEDIME-SE) – "Macedonians of Bulgaria", p. 14.
- Who are the Macedonians? Hugh Poulton, C. Hurst & Co. Publishers, 2000, ISBN 1-85065-534-0, p. 19-20.
- Средновековни градови и тврдини во Македонија, Иван Микулчиќ, Македонска академија на науките и уметностите – Скопје, 1996, стр. 72.
- Formation of the Bulgarian nation, Academician Dimitŭr Simeonov Angelov, Summary, Sofia-Press, 1978, pp. 413–415.
- When Ethnicity Did Not Matter in the Balkans. J V A Fine. Pg 3–5
- Relexification Hypothesis in Rumanian. Paul Wexler. Pg 170
- Cumans and Tartars: Oriental military in the pre-Ottoman Balkans. Istvan Vasary. Pg 18
- Byzantium's Balkan Frontier. Paul Stephenson. Pg 78–79
- The Edinburgh History of the Greeks; 500-1250: The Middle Ages. Florin Curta. 2013. Pg 294 (echoing Anthony D Smith and Anthony Kaldellis) "no clear notion exists that the Greek nation survived into Byzantine times...the ethnic identity of those who lived in Greece during the MIddle Ages is best described as Roman."
- Europe and the Historical Legacies in the Balkans, Raymond Detrez, Barbara Segaert, Peter Lang, 2008, ISBN 9052013748, p. 36.
- Balkan cultural commonality and ethnic diversity. Raymond Detrez (Ghent University, Belgium).
- История на българите. Късно средновековие и Възраждане, том 2, Георги Бакалов, TRUD Publishers, 2004, ISBN 9545284676, стр. 23. (Bg.)
- The A to Z of the Ottoman Empire, Selcuk Aksin Somel, Scarecrow Press, 2010, ISBN 1461731763, p. 168.
- The Bulgarian Jews and the Final Solution, 1940–1944, Frederick B. Chary, University of Pittsburgh Press, 1972, ISBN 0-8229-8443-1, p. 45.
- "The Macedonian question" published 18 January 1871.
- Балканска питања и мање историјско-политичке белешке о Балканском полуострву 1886–1905. Стојан Новаковић, Београд, 1906.
- Rossos A. Macedonia and the Macedonians. Hoover Institution Press 2008.
- Rečnik od tri jezika: s. makedonski, arbanski i turski [Dictionary of Three languages: Macedonian, Albanian, Turkish], U držacnoj štampariji, 1875, p. 48f.
- Theodosius of Skopje Centralen D'rzhaven istoricheski archiv (Sofia) 176, op. 1. arh.ed. 595, l.5–42 – Razgledi, X/8 (1968), pp. 996–1000.
- Full text in original Macedonian, English and standard Macedonian
- A Companion to Ancient Macedonia, Joseph Roisman, Ian Worthington. John Wiley and Sons, 2010, p. 545
- Историја на македонската нација. Блаже Ристовски, 1999, Скопје.
- "On the Monastir Road". Herbert Corey, National Geographic, May 1917 (p. 388.)
- Victor Roudometof, Nationalism, Globalization, and Orthodoxy: The Social Origins of Ethnic Conflict in the Balkans (Contributions to the Study of World History), Praeger, 2001, p.187
- The Situation in Macedonia and the Tasks of IMRO (United) – published in the official newspaper of IMRO (United), "Македонско дело", N.185, April 1934.
- Резолюция о македонской нации (принятой Балканском секретариате Коминтерна — Февраль 1934 г, Москва.
- History of the Balkans, Vol. 2: Twentieth Century. Barbara Jelavich, 1983.
- Smith A.D. The Antiquity of Nations. 2004, Pg 47
- Danforth, L. The Macedonian Conflict. Ethnic Nationalism in a Transnational World. Pg 25
- Ancient Macedonia: National Symbols. L Danforth in A Companion to Ancient Macedonia. Wiley –Blackwell 2010. Pg 597-8
- The Handbook of Political Change in Eastern Europe, Sten Berglund,Edward Elgar Publishing, 2013, ISBN 1782545883,p. 622.
- Transforming National Holidays: Identity Discourse in the West and South Slavic Countries, 1985-2010, Ljiljana Šarić, Karen Gammelgaard, Kjetil Rå Hauge, John Benjamins Publishing, 2012, ISBN 9027206384, pp. 207-208.
- Bulgaria and Europe: Shifting Identities, East European and Eurasian Studies, Author Stefanos Katsikas, Publisher Anthem Press, 2010, ISBN 1-84331-846-6, p. 234.
- "Ethnologue report for Greece". Ethnologue. Retrieved 13 February 2009.
- UCLA Language Materials Project: Language Profile.
- UCLA Language Materials Project: Language Profile.
- L. M. Danforth, The Macedonian Conflict: Ethnic Nationalism in a Transnational World 1995, Princeton University Press.
- Jacques Bacid, PhD Macedonia Through the Ages. Columbia University, 1983.
- Hill, P. (1999) "Macedonians in Greece and Albania: A Comparative study of recent developments". Nationalities Papers Volume 27, 1 March 1999, p. 44(14).
- Poulton, H.(2000), "Who are the Macedonians?",C. Hurst & Co. Publishers.
- The Macedonian conflict: ethnic nationalism in a transnational world, Loring M. Danforth, Princeton University Press, 1997, ISBN 0691043566, p. 78.
- Report about Compliance with the Principles of the Framework Convention for the Protection of National Minorities (Greece) – GREEK HELSINKI MONITOR (GHM)
- Culture and rights: anthropological perspectives, Jane K. Cowan, Marie-Bénédicte Dembour, Richard Wilson, Cambridge University Press, 2001, ISBN 0521797357, pp. 167–173.
- L. M. Danforth, The Macedonian Conflict: Ethnic Nationalism in a Transnational World 1995, Princeton University Press, p. 45
- Detrez, Raymond; Plas, Pieter (2005), Developing cultural identity in the Balkans: convergence vs divergence, Peter Lang, pp. 50
- Second Macedonian newspaper in Greece – "Втор весник на Македонците во Грција...Весникот се вика „Задруга“...За нецел месец во Грција излезе уште еден весник на Македонците/A Second Macedonian Newspaper in greece...The Newspaper is Called "Zadruga/Koinothta"...Barely a month ago in Greece another newspaper for the Macedonians was released."
- Македонците во Грција треба да си ги бараат правата – "„Нова зора“...печати во 20.000 примероци/Nova Zora...is printed in 20,000 copies"
- „Нова зора“ – прв весник на македонски јазик во Грција – "„Нова зора“ – прв весник на македонски јазик во Грција...При печатењето на тиражот од 20.000 примероци се појавиле само мали технички проблеми/Nova Zora – the first Macedonian language newspaper in Greece...There were only small technical problems with the printing of the circulation of 20,000"
- Нема печатница за македонски во Грција – "Весникот е наречен „Нова зора“ и треба да се печати во 20.000 примероци/The Newspaper is called Nova Zora and 20,000 copies are printed."
- Македонскиот јазик во Грција се учи тајно како во турско – ""
- 2002 Serbian Census
- Artan Hoxha and Alma Gurraj, Local Self-Government and Decentralization: Case of Albania. History, Reforms and Challenges. In: Local Self Government and Decentralization in South — East Europe. Proceedings of the workshop held in Zagreb, Croatia 6 April 2001. Friedrich Ebert Stiftung, Zagreb Office, Zagreb 2001, pp. 194–224 (PDF).
- Day, Alan John; Thomas, Richard (2002). Political and economic dictionary of Eastern Europe. Routledge. p. 94. ISBN 1-85743-063-8.
- (Bulgarian) Official census data
- Население с чуждо гражданство по страни
- "FOCUS Information Agency". focus-fen.net. Retrieved 14 March 2009.
- [dead link]
- Euroamericans.net[dead link]
- Levinson & O'Leary (1992:239)
- ...as the Macedonian national symbol is a yellow lion on red background, Skopje in Your Pocket,Sco, Jeroen van Marle
- Macedonian national symbols on 123independenceday.com
- Makedonski nacionalni simboli on mn.mk
- Fojnica Armory, online images.
- Matkovski, Aleksandar, Grbovite na Makedonija, Skopje, 1970.
- Александар Матковски (1990) Грбовите на Македонија, Мисла, Skopje, Macedonia — ISBN 86-15-00160-X
- [dead link]
- Floudas, Demetrius Andreas; ""A Name for a Conflict or a Conflict for a Name? An Analysis of Greece's Dispute with FYROM",". 24 (1996) Journal of Political and Military Sociology, 285. 1996. Retrieved 24 January 2007.[dead link]
- The Bulgarian ethnic self-identification of Delchev has been recognized from leading international researchers of the Macedonian Question. Delchev, openly said that “We are Bulgarians”(Mac Dermott, 1978:192, 273, quoted in Danforth, 1995:64) and addressed “the Slavs of Macedonia as ‘Bulgarians’ in an offhanded manner without seeming to indicate that such a designation was a point of contention” (Perry, 1988:23, quoted in Danforth, 1995:64). See: Center for Documentation and Information on Minorities in Europe – Southeast Europe (CEDIME-SE), Slavic-Macedonians of Bulgaria, p. 5.
- Brown, Keith, The Past in Question: Modern Macedonia and the Uncertainties of Nation, Princeton University Press, 2003. ISBN 0-691-09995-2.
- Brunnbauer, Ulf (September 2004). "Fertility, families and ethnic conflict: Macedonians and Albanians in the Republic of Macedonia, 1944–2002". Nationalities Papers 32 (3): 565–598. doi:10.1080/0090599042000246406.
- Cowan, Jane K. (ed.), Macedonia: The Politics of Identity and Difference, Pluto Press, 2000. A collection of articles.
- Curta, Florin (2001), The Making of the Slavs: History and Archaeology of the Lower Danube Region, c. 500-700, Cambridge University Press, ISBN 0-521-80202-4
- Curta, Florin (2004), "The Slavic Lingua Franca. Linguistic Notes of an Archaeologist Turned Historian." (PDF), East Central Europe/L'Europe du Centre-Est 31 (1): 125–148, retrieved 2009-07-24[dead link]
- Danforth, Loring M., The Macedonian Conflict: Ethnic Nationalism in a Transnational World, Princeton University Press, 1995. ISBN 0-691-04356-6.
- Fine, John V A Jr. (1991), The Early medieval Balkans. A Critical Survey from the 6th to the late 12th Century., University Michigan Press, ISBN 0-472-08149=7
- Karakasidou, Anastasia N., Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870–1990, University Of Chicago Press, 1997, ISBN 0-226-42494-4. Reviewed in Journal of Modern Greek Studies 18:2 (2000), p465.
- Mackridge, Peter, Eleni Yannakakis (eds.), Ourselves and Others: The Development of a Greek Macedonian Cultural Identity since 1912, Berg Publishers, 1997, ISBN 1-85973-138-4.
- Poulton, Hugh, Who Are the Macedonians?, Indiana University Press, 2nd ed., 2000. ISBN 0-253-21359-2.
- Roudometof, Victor, Collective Memory, National Identity, and Ethnic Conflict: Greece, Bulgaria, and the Macedonian Question, Praeger Publishers, 2002. ISBN 0-275-97648-3.
- Κωστόπουλος, Τάσος, Η απαγορευμένη γλώσσα: Η κρατική καταστολή των σλαβικών διαλέκτων στην ελληνική Μακεδονία σε όλη τη διάρκεια του 20ού αιώνα (εκδ. Μαύρη Λίστα, Αθήνα 2000). [Tasos Kostopoulos, The forbidden language: state suppression of the Slavic dialects in Greek Macedonia through the 20th century, Athens: Black List, 2000]
- The Silent People Speak, by Robert St. John, 1948, xii, 293, 301-313 and 385.
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