Macedonians

National Geographic who were the christian settlers coming to Aegan Macedonia 1925!



Taken from the November issue of National Geographic year 1925. The name of the article is “History’s Greatest Trek: Tragedy Stalks Through the Near East as Greece and Turkey Exchange Two Million of Their People” By Melville Chater.

Taken from the New York Times, March 24th 1902.



Taken from the New York Times, December 25th 1902.



Taken from the Evening Post, Volume L, Issue 20, 23 July 1895.



Taken from the Evening Post, Volume L, Issue 22, 25 July 1895.


Taken from the Evening Post, Volume L, Issue 26, 30 July 1895.


Taken from the Evening Post, Volume L, Issue 28, 1 August 1895.


Taken from the Evening Post, Volume L, Issue 37, 12 August 1895.

Taken from the New York Times, October 16th 1903.


Taken from the New York Times, December 6th 1903.


Taken from the New York Times, February 28th 1904.

Macedonian is the origin of all slavic languages Webster Dictionary year 1967-1969!


Taken from the Webster Dictionary 1967-1969.

Macedonian one of the Ancient languages of Europe!









Taken from the book “The Ancient Languages Of Europe” by Roger D. Woodward, 2008, published by Cambridge University Press.

Summary:
This book, derived from the acclaimed Cambridge Encyclopedia of the World’s Ancient Languages, describes the ancient languages of Europe, for the convenience of students and specialists working in that area. Each chapter of the work focuses on an individual language or, in some instances, a set of closely related varieties of a language. Providing a full descriptive presentation, each of these chapters examines the writing system(s), phonology, morphology, syntax and lexicon of that language, and places the language within its proper linguistic and historical context. The volume brings together an international array of scholars, each a leading specialist in ancient language study. While designed primarily for scholars and students of linguistics, this work will prove invaluable to all whose studies take them into the realm of ancient language.

Taken from the New York Times, January 20th 1908.


Taken from the New York Times, July 25th 1948!

Taken from the New York Times, July 9th 1945!

The Kornikovo Gospel, a bilingual Macedonian-Greek manuscript 1852!


OU’T PERVO BESHE RETCHTA, I RETCHETA BESHE SOS BOGA, I BOG BESHE RETCHTA. VOA BESHE OT PERVO SOS BOGA. SITE RABOTI ZARDI NIZ LAKARDIATA SE TCHINIA, I BEZ NEGO NESATCHINE NIKOE OT KOLKU SE TCHINIA. OUT NEGO BESHE ZHIVOT – I ZHIVO


The Konikovo Gospel (Bibl.Patr.Alex. 268 )

A bilingual vernacular Gospel manuscript from Macedonia

(first half of the 19th century)

In the winter of 2003/04, researchers from the University of Helsinki found an interesting bilingual manuscript, written in what is now Greek Macedonia during the first half of the 19th century. It contains a Greek evangeliarium (Gospel lectionary for Sunday services) and its Slavic translation, both written in Greek letters. What makes the manuscript unique is its bilinguality, and the fact that both the Greek and the Slavic text represent the vernacular, not church language. The Slavic part is the oldest known text of greater scope that directly reflects the living dialects of Southern Macedonia. It is also the oldest known Gospel translation in Modern Macedonian.
The beginning of the Slavic text, with corrections by Pavel Božigropski, was printed in Thessaloniki in 1852–1853, and it has been known in Slavic studies as the “Konikovo Gospel” after Pavel’s home village (nowadays known as Dytikó). The newly found manuscript shows, however, that the translation came into being earlier and in a fashion other than has been assumed. The manuscript also reflects the sound structure of the local dialect better than the printed text did. Moreover, after the Second World War the short printed portion of the Konikovo Gospel has not been at the disposal of the scholarly community – it seems that not a single copy has survived, and no scholarly edition was ever prepared.
The manuscript must originally have contained about 124 pages, 74 of which have been preserved. The Slavic part is a valuable source for research into the dialects and more recent history of Macedonian. The Macedonian language is the closest relative of Bulgarian. It did not acquire a definitive standard language until after World War II.
The Greek text in the manuscript represents a vernacular Gospel tradition that originated in the 17th century. During the 19th century, these vernacular Gospels gradually fell out of use in the church.
The first to take notice of the manuscript in the library of the Greek Orthodox Patriarchate of Alexandria and all Africa was Mika Hakkarainen, who is carrying out research in the library on the basis of an agreement between the Partriarchate and the Academy of Finland’s Centre of Excellence “Ancient and Mediaeval Greek Documents, Archives, and Libraries”, led by Jaakko Frösén. In Helsinki, the manuscript is now being studied by a group that includes, besides Hakkarainen, the scholars Nina Graves, Jouko Lindstedt (research group leader), Juhani Nuorluoto and Max Wahlström (all four from the Department of Slavonic and Baltic Languages and Literatures, University of Helsinki), as well as Maria Basdekis and Martti Leiwo (both from the Department of Classical Philology, University of Helsinki).
The Helsinki research group is preparing a scholarly edition of the Konikovo Gospel in a close collaboration with a Macedonian research group, led by Prof. Ljudmil Spasov from the University of Skopje.
In 2004, Victor Friedman, Professor of Slavic and Balkan Linguistics at the University of Chicago, wrote about the manuscript as follows:

The significance of the Konikovo Gospel for the study of Macedonian cannot be overestimated. At the same time, this Gospel will also contribute to the study of colloquial Modern Greek. In the case of Macedonian, the southern dialect of the Lower Vardar (or Voden-Kukuš) type represented in the manuscript is one that is in most urgent need of documentation and study. Owing to the domination of the Church Slavonic tradition on the territory where Macedonian was spoken from the Middle Ages until the nineteenth century, we have very little manuscript evidence documenting the changes that took place in the spoken language during that crucial period. Moreover, such documentation as we do have comes mostly from manuscript traditions produced in Macedonia’s southwestern periphery (Ohrid) and the northeastern region (Kratovo). The southeastern dialects of the type represented by the Konikovo Gospel are thus very important in helping us complete our picture of the development of Macedonian. At the same time, because the Lower Vardar dialects were almost all spoken in a region which was assigned to Greece at the end of the Balkan Wars in 1913, one in which hundreds of thousands of Greek- and Turkish-speaking refugees were settled as a result of the exchange of populations between Greece and Turkey 1922-23, one which was the focus of Greek attempts to create a homogenous nation-state by stamping out minority languages during the inter-war period, and one which saw the most serious fighting during the Greek Civil War and from which thousands of Macedonian-speakers fled after 1948, our data on these dialects is extremely limited. There are very few speakers of the dialect left in the region. In addition to the vicissitudes of war and persecution which reduced such data concerning these dialects as has come down to us, there is the additional complication that activists from this region who sought to promote a Macedonian ethnic and national consciousness wrote in a different dialect — the West Central (Veles-Prilep-Bitola-Brod) one — as this was, by general consensus, even at the beginning of the twentieth century, the most distinctive and at the same time most readily comprehensible to the largest number of people. The Konikovo Gospel is thus an extremely rare and precious testimony both to Macedonian literary activity and at the same time a valuable resource for an inadequately attested but linguistically important Macedonian dialect.

Publications by the Helsinki group

• [Lindstedt] Lindstet, Jouko. 2006. Za istorijata na Konikovskoto evangelie. Pp. 237–245 in Predavanja na XXXVIII meg’unaroden seminar za makedonski jazik, literatura i kultura (Ohrid, 3.VIII–21.VIII 2005 g.). Skopje: Univerzitet “Sv. Kiril i Metodij”, Meg’unaroden seminar za makedonski jazik, literatura i kultura.
• Nuorluoto, Juhani. 2003. Rakopisot na Konikovskoto evangelie kako izvor za fonološki opis na egejskite makedonski govori. Makedonska akademija na naukite i umetnostite, Oddelenie za lingvistika i literaturna nauka 28:2, pp. 69–79.
• Nuorluoto, Juhani. 2005a. Die Konikovo-Evangeliumshandschrift: Ein neuer Fund. Pp. 327–340 in Stjepan Damjanović (ed.), Drugi Hercigonjin zbornik. Zagreb: Hrvatska sveučilišna naklada.
• Nuorluoto, Juhani. 2005b. Nov naod: Rakopisot na Konikovskoto evangelie. Pp. 233–237 in XXXI naučna konferencija na XXXVII Meg’unaroden [seminar] za makedonski jazik, literatura i kultura (Ohrid, 16–17 avgust 2004 g.). Skopje: Univerzitet “Sv. Kiril i Metodij”, Meg’unaroden seminar za makedonski jazik, literatura i kultura.
• Nuorluoto, Juhani. 2006. Grafemskite odliki vo rakopisot na Konikovskoto evangelie. Makedonski jazik 56 (2005), pp. 49–53.

From New York Times, February 18th 1962.


From New York Times, November 15th 1946.

On October 1981 national elections in Greece, PASOK (The Panhellenic Socialist Movement, a centre-left political party) won a landslide victory with 48% of the votes, capturing 173 seats in the Greek Parliament. One of the first things on this new government’s agenda was to initiate a campaign to force the population into believing that there is no Macedonian nation and to generally remove the term Macedonia or Macedonians from use. This is the document they issued to that affect.


Translation into English:
HELENIC REPUBLIC Top Secret
MINISTRY OF PUBLIC SECURITY
NATIONAL SECURITY SERVICE
Athens, 16th February, 1982
Number of protocol 6502/7-3042?
INTRODUCTION
a) The Skopians’ activities for the autonomy of Macedonia may be efficiently confronted mainly by wiping out the use of the idiom, in the regions near the borders. This opinion is based on the realizations that also other regions that in older times were center of “Macedonism”, like Kastoria, are no hit by the Skopian propaganda, because there the use of the idiom has been almost wiped out.
b) This element by itself would be enough to exclude any thoughts of repatriation of the P/R (political refugees) who now reside in Yugoslavia and who have been brought up with the “Macedonian idea”, the “Macedonian language and culture”, independently of their participation or not to the organizations SNOF, NOF and activities take for detaching Greek territories during the period 1946-1949
c) As for evidence it is imperative to:
a. The creation of a state institution that will depend from the Prefectures of the regions near the borders, lined with the suitable and specially trained to the “Plot against Macedonia” subject, personnel. This institution will engage itself only with this subject, with the supervision of the Ministry of Foreign Affairs and will collaborate closely, but in secret with the Security Authorities and all the Public Services (Tax office, Schools, Army, Church, etc)
b. In the public services and especially in the educational institutions the employees who will be in service have to be ignorant of the local idiom.
c. The establishment of special enlightenment seminaries, for all the public service employees and the clergy who are in service in the sensitive region of Macedonia.
d. The establishment of motivations for the obligatory residence of the public servants and other employees, in the quarters of their service (example: payment of the rent, extra pay, etc.)
e. Establishment of the Cultural Association, like “ARISTOTELIS” in Florina and economic help to them, for the realization of events and the publishing of books, newspapers, magazines, etc. And afterwards these will be sent to the Diaspora abroad who has origins from the regions of the senders. This will boost their national sentiment and they will be protected from the anti-Hellenic propaganda that is been practiced by S/M (Slavmacedonians) organizations.
f. Insertion of various obstacles (non-recognition of diplomats, postponement of military service, etc.) for the Greek students who wish to study in Skopje.
g. Marking in each village of persons who due to their kin bounds and their personality influence a large circle of co-villagers and with any means (even with money payments) get close to them and use them properly so they will behave as the fighters of the use of the idiom in their circle. To this direction a very positive and effective role can be that of the Youngerss of the political parties, by the judgement and coordination of the Government, when a between parties agreement will be reached.
h. Recruitment in the Armed Forces, in Police Bodies in the public services and Organisations of employees with origins from Florina region, by exception, and their obligatory location in other areas of the country.
i. The encouragement, by the leadership of the Army of meetings and marriages of Army officers, who are on duty, there and have origins abroad, with women that speak the idiom.
THE CHIEF DIMITRIS KAPELARIS ANT/GOS

DejaVu said:

Macedonia was slavic speaking in the 8th - 10th century.

Taken from the book “The Indo-European Languages” edited by Anna Giacalone Ramat and Paul Ramat, 1998, page 419.

All of the Southern Balkans were Slavic speaking areas in the 8th to the 10th century AD, Macedonia and Thessaly was completely Slavic speaking as was Epirus.

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hm, don't want to be rude, but notice that Bulgars are north of Danube in today Romania and that everything bellow Danube is marked as Serbia..
those were proto-Bulgars who were according to history not Slavic but akin to Avars and Huns...
while Bulgars of today are Slavic people.....

so, if Macedonians are to be associated with Serbs, Bulgars or Greeks, they are historically by far closest to being Serbs, linguistically to modern Bulgars who are also according to map you posted essentially just speakers of one dialect of Serbian.., and in wish to be ancient Macedonians they are closest to Greeks....

to be honest, I do think that Ancient Macedonians were originally somewhat related to ancestors of Slavs....I do not think they were Greeks, except for minor elite e.g. royal family....when Macedonian king was not allowed to participate in Olympic games because Macedonians are not Greeks, he didnot claim that Macedonians are Greeks, but he claim that his family is.... I think that clearly sets situation....originally they were not Greeks, but later perhaps they were partially Hellenized...


but I do not think it really matters... you see, ancient Macedonians did not do anything except one silly conquest of the world attempt... they left no cultural impact of their own on world civilization.... culture of ancient Greeks did set key corner stones of modern civilization...

so, I do not really understand why both parties try to claim to descend from ancient Macedonians....except as right on land issue...it is comparable to trip of Albanians about being Illyrians... Illyrians never had some worthy cultural influence on the world...they were just all the time fighting between themselves as south Slavs still do.... and as Albanians never did....

DejaVu said:

Macedonian is the origin of all slavic languages Webster Dictionary year 1967-1969!

Taken from the Webster Dictionary 1967-1969.

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Comment this one, and ask yourself again what I said before about the Serbs. Serbs got the language from the Macedonians. Fact.

how yes no said:

hm, don't want to be rude, but notice that on that map Bulgars are north of Danube in today Romania and that everything bellow Danube is marked as Serbia..

Click to expand...

Slovenia, Croatia, Serbia and Bulgaria spoke same language and was same people? Can you speak and understand Bulgarian? So Scandinavia was one country named Scandinavia? Open the history book again and start reading. Dont forget its about language not inhabitants.

DejaVu said:

Slovenia, Croatia, Serbia and Bulgaria spoke same language, do you understand Bulgarian?

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all Slavic languages have large part of vocabulary shared... so basic communication is possible depending on how capable you are to recognize similarity of words...

strictly speaking Bulgarian language doesnot exist anymore, as according to official history Bulgarians did accept language of Slavic people who lived in areas that they have settled....

I am not really convinced though.... as there is also a medieval document "Letopis popa Dukljanina" that claims how south Slavs are Goths with small Slav admixture and how Bulgarians are of same origin and language and did settle massively in the area

http://www.spcoluzern.ch/index.php?pg=1666&lang=en
King Dusan proclaimed himself Emperor in 1346.
"In order to legitimise his title he needed to elevate the Serbian Archbishopric to the level of a Patriarchate. This was done on the occasion of a Church-State council held in Skoplje in 1346, on the day of the Feast of the Entrance of Our Lord into Jerusalem. Council was attended by the Bulgarian Patriarch Simeon, Archbishop of Ohrid Nicholas, abbots and elders of the Holy Mountain, as well as those Greek bishops and metropolitans whose dioceses were included in the newly enlarged Serbian state." (Maybe thats why he proclaimed himself Macedonian Tsar?)

Patriarchate of Peć
http://en.wikipedia.org/wiki/Patriarchate_of_Pe%C4%87

Krste Misirkov - Macedonian culture, 1924!

Macedonian Culture
Our confidence, not only in the preservation of our nation but also in the ultimate triumph of the ideal of all Macedonians to achieve independence, is founded as we mentioned earlier not so much on the weakness of our enemy, or on aid from abroad, as on the knowledge of our people and of their past.
Some, however, may ask whether there really exists a Macedonian national culture and a Macedonian history which could be compared to that of the Serbs (read in here “and Bulgarians” - B.K.) and which would serve as foundation for the Macedonian an ideal of an independent Macedonia? Fortunately, we are able to give a positive answer to this: Macedonian national culture and history, being different from those of Serbia and Bulgaria, exist primarily because they have not been submitted to systematic and unbiased study. Both the Serbs and the Bulgarians, with great partiality and self-interest, chose to take from Macedonian culture and history only those aspects which attested to glory of the Serbian or Bulgarian national name, and simply ignored the questions of crucial importance either because they did not concern them or because they ran counter to the national ideals of the Serbian or Bulgarian historical researchers and their fellows.
I said that this was fortunate for Macedonian national culture and history because the Macedonian people were thus armed with an invincible weapon in their battle for human rights land a free national life on an equal footing with the other cultured nations.
Unfortunately, the independent study of Macedonian culture and history was begun only a short while ago by the Macedonians themselves, who, at the end of the last century began to lose faith in the scholars of Belgrade and Sofia with their more or less unanimous contention that the Slavs, during the Middle Ages, were a disorganized and unenlightened people who were spared from Hellenization thanks only to the state which had been first founded by the Turanian Bulgarians and later included in the Serbian state of Nemanjich.
But such assertions were equally erroneous in Belgrade and in Sofia, being backed as they were by the authority of Jagich and Marin Drinov.
We Macedonians have found this to be an error which resulted in a misconception on the part of both the Bulgarians and the Serbs, not only of the history of Macedonia and the Macedonians during the Middle Ages, but also of the history of the Serbs and Bulgarians.
We are able to show that the case was quite the contrary, that it was in fact the Macedonians who were the most active of all the South Slavs, more so even than the Turanian Bulgarians, throughout the entire Middle Ages right up to the conquest of the Balkan Peninsula by the Turks; we can also show that it was the Macedonians who waged the longest and hardest battle for their spiritual and political emancipation during the nineteenth century and the first quarter of the twentieth century.
Our failures, both in the Middle Ages and in more recent times, were the result of circumstances, which had nothing in common with the national awareness, and alleged lack of organization of the Macedonians.
The age long struggle of the Macedonians for cultural advance and national preservation, beginning 400-500 years before the emergence of the Serbian state of Nemanjich and continuing through the rise and decline of this state, taken together with the epic struggles for religious and political freedom, has gone to the making of Macedonia’s national culture and of our national history.

K. Misirkov- Macedonian, Macedonian culture, “Mir”, XXX, 7155, 19.IV.1924, 1.

Krste Misirkov - The self-determination of the Macedonians, 1925!

The self-determination of the Macedonians
My article Macedonian Nationalism, which appeared in Mir on 12 March this year, aroused the ire of the paper “Svobodna rech”, which described me as “a man who still does not even know his own nationality”, a “simple-minded thinker who is capable of writing nonsense, of sinking even lower”, and who is “well-known for having once served in the Serbian propaganda service” and for lending his support to the theories of the Belgrade professor Cvjic concerning the existence of a separate Macedonian nationality”. As a result of these slanders against me in “Svobodna rech” many of my own townsfolk turned in fury upon me, and there were even some people who thoughtlessly claimed that they knew that in my student days I had attended assemblies of both the Bulgarian and the Serbian students and that this was why I had been driven out of the Bulgarian assemblies.
Similar senseless accusations were made in “Svobodna rech” and, as was only to be expected, these false rumors spread around Karlovo. This, however, did not greatly disturb me, as would have been clear to anyone who had read my article in “Mir” and who knew anything about my past… I knew full well that I would be attacked for my Macedonian Nationalism and that my article could certainly not be published in “Ilinden”. Nevertheless, although I was far from sure that it would be printed in “Mir”, I wrote out the article and sent it to this journal. And two days after it had appeared, “Svobodna rech” made me out to be a man who does not know his own nationality.
I was fully aware that I will be attacked for my “Macedonian nationalism”, that this article has no chance to be published in “Ilinden”, and I was not even sure that they will print it in “Mir”. I still wrote the article and sent it to the newspaper “Mir”. On the second day after its printing “Svobodna rech” named me a man that does not know his ethnicity.
Unfortunately “Svobodna rech” cannot make me give up my “lowly reasoning”. I still find that Macedonia today is butchered, that Greeks took their best parts, and have chased away the Macedonian population and replaced them with Asiatic new-comers that today are piled up next to the Serbian and Bulgarian border, the same as once the Byzantine Emperors were establishing next to the Bulgarian border military settlements of the Asiatic colonists: Armenians and Paulikians. I also find that if Serbs and Bulgarians do not find peace, and Macedonians are not included in voluntary cooperation with both Bulgarians and Serbs for safeguarding against the Greek wave that slowly, but surely moves from south toward north, all of us: Serbs, Bulgarians and Macedonians will drown in the non-Slavic see that surrounds us from all sides. I think that only in agreement and cooperation between Serbs, Macedonians and Bulgarians is the salvation for all of us. Serbs and Bulgarians were fighting, Greeks and Romanians were profiting: they lost Macedonia, Trace and Dobrudza.
The most important condition for a cooperation between Serbs, Bulgarians and Macedonians, however, is the freedom of self-determination of Macedonians. And that is why, regarding this last issue, I emphasized the principle of the Macedonian patriotism and nationalism, as a fully neutral and satisfying for all: Serbs, Bulgarians and Macedonians alike; but for now it is more correct to say that it is equally unsatisfying for all: Serbs, Bulgarians and Macedonians.
Since it is primarily us Macedonians that are suffering from the Serb-Bulgarian conflict, it is our duty to search for means and ways of resolving that conflict. That is forcing us “to know” up to the current day our nationality and to tell both Serbs and Bulgarians: forget about your big-Serb and big-Bulgarian ideas, give up enforcing your nationalism and patriotism on us, since it basically is putting your interests up front instead of ours. Let us have our own understanding for our relations toward you and your conflict about us and our fatherland, as well as for the means that will bring us to a general South Slav benefit. Let us have our own Macedonian national feelings and to create Macedonian culture, as we did that during the ages when our fatherland was not part of the same state with yours.
As Macedonians we will be more useful for all: for Macedonia, for Bulgaria and for Serbia and in general for the whole South Slav community, than as Bulgarians and Serbs.
As a Bulgarian I would have said long time ago: What Macedonia! It is good for me here too. I don’t need to think for what is already lost. But as Macedonian, in Bulgaria I feel as in a foreign land, although between brothers, I’m not at home, in my fatherland. My fatherland is there, where I have been born and where I should leave my bones, where my son should go at least, if I am not allowed to go myself.
The awareness and the feeling that I am Macedonian should stand higher than everything else in the world. Macedonians should not let themselves been assimilated and to lose their individuality living among Bulgarians and Serbs. We can acknowledge the closeness of the Serb, Bulgarians and Macedonian interests, but we need to evaluate them from the Macedonian stand point of view.
Uncompromising and unlimited love toward Macedonia, the constant thinking and working for the interests of Macedonia and the full conservativism in the manifestations of the Macedonian national spirit: the language, the national poetry, mentality and customs – those are the main characteristics of the Macedonian nationalism, demonstrated through “lowly reasonings of a man that still does not know his nationality”.
But we are not egoists. We don’t think only about ourselves. We are ready to make a good service to both Serbs and Bulgarians, but only if that service is voluntary and not forced.
How we can serve Serbs: we will all die, and we will not let the Greek foot to cross the current border of the Serb and Bulgarian Macedonia. But we will do that as Macedonians, and not as Serbs. We will fight with Greeks because they are our only historic and age old enemies. Our complete Macedonian national history is full with fights against Greeks. There is no fight with Bulgarians and Serbs recorded in the Macedonian history. Bulgarians and Serbs have respected the national rights of the Macedonians in the middle ages, and it was only Greeks that were destroying our national spirit and were de-nationalizing us. They even to the current day are chasing us away from our native fireplaces, and are reminding us that we have an age old obligation to chase the un-invited guests from our grand father’s and great grand-father’s lands.
That is the Macedonian national feeling, which is the historic call of every Macedonian that can be fulfilled only as a free and equal citizen of Yugoslavia, allowed to think and feel and talk and act as Macedonian.

K. Misirkov: The self-determination of Macedonians, “Mir”, 7427, 25. III 1925, 1.

Krste Misirkov - Macedonian nationalism, 1925!

Macedonian Nationalism
We, the Macedonian intelligentsia, undoubtedly bear the greatest responsibility for the situation facing our country today. There are, however, certain extenuating circumstances which might justify us in the eyes of our unfortunate fellow-countrymen, especially those who have been driven from their homes and are now forced to wander, unwelcome and unwanted, in various part’s of Bulgaria.
For a full thirty years the Macedonians have been waging a heroic battle to release themselves from the yoke of Turkey. But at the same time the foreign propagandists have been infecting our country and demoralizing part of the population. The Macedonian intel-ligentsia have largely devoted themselves to revolutionary activity; but there have been some who have found other ways possibly no less important than that of the revolutionary struggle to ensure the success of Macedonia’s endeavors.
My book On the Macedonian Matters, published in 1903 in Sofia, and my article On the Importance of the Moravian or Resavian Dialects for the Historical Ethnography of the Balkan Peninsula, have shown that some of the Macedonian intellectuals are seeking and have found, another way of fighting, i.e. an independent Macedonian scientific way of thinking and a Macedonian national Consciousness.
I do not regret having declared myself in favor of Macedonian separatism twenty-eight years ago. Separatism was for me, and remains, the only way out, the best means by which the Macedonian intelligentsia could pay back and continue to repay their debt towards their people.
In 1912, when I was asked by my fellow villagers what should be done if our village remained under Greek control, I answered: no matter under whose control this village may remain, you will stay where you are, you shall not move anywhere.
Maybe from the great-Bulgarian point of view my advice was not sufficiently patriotic, but from the Macedonian point of view this was the only proper advice.
But when the Greeks forced many Macedonians to flee to Bulgaria I should, as a Bulgarian, have been glad that the Bulgarian people had lost their land just as long as they had been spared from Hellenization.
But I am not glad that they were forced to move. Nor can I look at this question through the eyes of Mr. Mih. Madzharov (one of the editors of Mir B.K.) who says that the underground and the city industry of Bulgaria benefited from the arrival of the refugees.
Here my Macedonian patriotism overcomes my Bulgarian patriotism. The Macedonians are necessary to Macedonia; it is only with the Macedonians that Macedonia can belong to the Macedonians, never without them.
The Macedonians should either remain where they are and let the devil take care of them if he likes or, if it is their fate to be forced to move, they should move from one part of Macedonia to another, but this should still be Macedonia and not Bulgaria, Serbia, or Greece. If they are driven out of the Greek part of Macedonia, the Macedonians should move into the Serbian part of Macedonia and form military settlements to await the day when they might return to their homes.
You may say that a Bulgarian cannot reason like this. Yes, but a Macedonian can and should reason like this.
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 neighbors, and not have everything end merely with agreements between Bulgaria and Serbia about us - but without us …
Note: This article was written after an agreement signed between Greece and Bulgaria in 1923, according to which a great number of Aegean Macedonians would be turned out of their homes and driven into Bulgaria during winter, under the worst possible conditions, when the Bulgarians had not made even the most rudimentary preparations for receiving, housing, and feeding tens and even hundreds of thousands of Macedonian refugees.

K. Misirkov: Macedonian Nationalism, “Mir”, 7427, 12. III 1925, 1.

so Dejavu

you became Makedonian at 800 AD by geografical name of area

I was born Makedonian by blood in the area that took name by my people

your bondage is by land name

My bondage is by blood name

I have nothing against slavic
I have have friends in Bulgaria, have friends in Fyrom, have friends in Serbia,
they are slavic

in the time you are showing the map we were here under slavian occupation of either Dusan or Simeon or Samuel

But we Never change Languge or nationality

understand that

you are a Slavo-Makedonian that has nation birth at 8th century

I am Makedonian that has nation birthay at 8th century BC

I still speak different with south-central Greeks
Ι still use accusative instead of possessive
I still end the words with different ends
I still don't speak the modern 'koine' municipal language
I still don't speak when I go to Athens with my own dialect
but I force them to speak my language Here
we still have different sounds of L and R and T and A
as also Cretans do
But that is not a difference of language as you claim
Hesychius says the same about ancient Makedonians

now keep your land and name your nationality
cause 1500 years we did not became slavic why today?
you cant make me a slavic
I know my family from 1600 AD when we left old village to the new
and we were here and never slavic

nobody has the right to make me something different than what i am


you follow Dusan a foreigner, the king of Serbia
I resist Dusan

For you Dusan is Great
For me the Makedonian it was a Slavic invader

we are not the same understand that.

we always had differences with peloponese and atheneans, even today we speak different, but we were and we are all greeks,

I am a Greco-Makedonian
You are a Slavo-Makedonian (if you are)


english Fat
con/polis Greek Pachos παχος
modern Greek Lipos λιπος
Thessalian Ligda λιγδα
GR Makedonian Χιngki Ξιγκι

if I say xingki in athens they laugh

as I laugh when they say kalamaki in North

Deja Vu


I will give one example appropriation of Serbian historical figures what is happening since the Communists in Macedonia (FYROM) came to power ie. from 1945.

_______
Marko Kraljevic

ARTICLE
from the
Encyclopædia Britannica


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www.britannica.com/EBchecked/topic/365789/Marko-Kraljevic

Marko Kraljević, (b. c. 1335—d. May 17, 1395, Rovine, Walachia [now in Romania]), Serbian king (1371–95) of a realm centred in what is now Macedonia and a hero in the literature and traditions of the South Slavic peoples.


Marko Kraljević (“Mark, the King’s Son”) was a member of the Mrnjavčević family, which some sources suggest had Herzegovinian origins. Marko’s father, Vukašin, was king of the southern Serbian lands whose capital was Prilep (now in Macedonia). When Vukašin was slain in battle with the Turks in 1371, Marko succeeded him as king but as a vassal to the Ottoman sultan. Marko is known to have completed a monastery at Sušica, near Skopje (Maced.), and to have died fighting at the Battle of Rovine (1395) during a war between the Turks and the Walachian prince Mircea the Old, but otherwise his life is sparsely documented. More colourful details have been preserved in Serbian ballads and epic poetry, as well as in various Balkan folk songs. Joyous, just, strong, incredibly brave, and chivalrous to a fault, Marko is portrayed as an implacable foe of the Turks, a prodigious drinker of wine, and inseparable from his horse, Šarac.



But you can see Macedonian literature, sites and blogs, one example:

ladnameana.blogspot.com/2010/08/blog-post.html

Крале Марко (околу 1335 - 17 мај 1395) бил Македонски
крал што владеел во големиот дел од Македонија пред повеќевековната власт на турските султани и станал најпознат јунак на епското народно творештво не само на Македонците, туку и пошироко.



In Macedonia (FYROM) since the Communists people learn that Kraljevic Marko is Krale Marko and that he was a Macedonian. Never mind that this is not true.



When I talk to people in Macedonia (FYROM) about this and similar appropriation of Serbian kings, heroes, wise men, and so on. I get answers all to know that they are Serbs and the problem of usurping is the policy.

Deja Vu, you can produce the hundreds of pages of posts, believe me, in good faith I say, no policy can appropriate the history of others, neither Greeks nor Serbs, neither Greek nor Serbian historical figures.