Historiography in North Macedonia

Short description: Methodology of historical studies used in North Macedonia

The first Slavic Macedonian General History by Gjorgjija Pulevski, largely completed by 1893. Per its author, there were different histories of the Balkan peoples then, but the Slavic Macedonians were always forgotten in them. Because of that he harshly criticized those historians who did not mention Macedonians, and stressed the necessity for the Macedonians to have their own written history, just as did other peoples.[1]

Historiography in North Macedonia is the methodology of historical studies developed and employed by Macedonian historians. It traces its origins to the 1940s, when SR Macedonia became part of Yugoslavia.

The first generation of Macedonian historians after WWII traced Macedonian ethnogenesis to the 19th century.[2] However, after the Tito-Stalin split the relations between Yugoslavia and Bulgaria deteriorated, and Bulgaria vigorously began to deny the existence of a Macedonian nation and language which it had recognised in 1946. Thus an important break occurred and Macedonian historians traced the origins of a Macedonian nation and state further back in time, to the Samuel of Bulgaria and his Cometopuli dynasty medieval rule, which was appropriated as Macedonian rather than Bulgarian.[3][2] After the Republic of Macedonia's independence from Yugoslavia and after the beginning of the Macedonia name dispute with Greece, Macedonian historiography carried the nation's origins back even earlier, to antiquity and to the ancient kingdom of Macedon with a particular emphasis on Alexander the Great.[3][2]

In the field of historiography, communism and Macedonian nationalism are closely related.[4] After the fall of communism, Macedonian historiography did not significantly revise its communist past, because of the key role played by communist policies in establishing a distinct Macedonian nation.[5] The debates in North Macedonia concerning its relationships with Bulgaria and Greece have had significant impact on historiographic narrative in the country, introducing a new revisionist interpretation of the past.[6] Macedonian historians consider as one of their main purposes is to assort the facts free from foreign manipulation and the alleged twisted views of the neighboring historiographies, and present them in a true light. Thus, Macedonian historians with the same principle as their colleagues in Bulgaria, Greece, and Serbia, make extreme efforts to present the Slavic Orthodox population of the region in the 19th and 20th century as Macedonian, regardless of what the written records say.[2]

Via the medium of education, unsubstantiated historical claims have been transmitted to generations of students in the country, to conceal that many prominent Macedonians had viewed themselves as Bulgarians.[7] The Skopje 2014 project, for example, promoted the idea of continuity of the Macedonian nation from antiquity until modern times.[8] Some domestic and foreign scholars have criticized this agenda of negationist historiography, whose apparent goal is to affirm the continuous existence of a separate Macedonian nation throughout history.[9] Diverging approaches are discouraged because of economic limitations, and researchers who express alternative views risk academic career obstacles and stigmatization as "national traitors". Typical for young historiographies like the Macedonian is to be obsessed with questions of the nation, since the formation of the national past is among the first rationales of modern historiography.[10]

## Contents

* 1 History
* 1.1 Pre-independence
* 1.2 Post-independence
* 2 Domestic and revisionist views
* 3 Foreign studies and views
* 4 Gallery
* 5 See also
* 6 References

## History

### Pre-independence

The Bitola inscription from 1016/1017. Originally exhibited in the local museum, it was locked away when Bulgarian scientists became aware of its content, confirming the Cometopuli considered their state Bulgarian.[11] Front cover of the Bulgarian Folk Songs collected by the Miladinov Brothers and published in 1861. In the early 2000s the Macedonian State Archive displayed a photocopy of the book, but with the upper part showing the word "Bulgarian" being cut off.[12][13][14] The statute of the turn of the 20th century Bulgarian Macedonian-Adrianople Revolutionary Committees (later IMARO/IMRO).[15] Its membership then was allowed only for Bulgarians.[16] It was discovered by Ivan Katardžiev in Skopje, but its authenticity has been disputed by most Macedonian historians.[17][18] Bulgarian invasion in Vardar Banovina, April 1941. Bulgarians were greeted as liberators as an effect from the previous oppressive Serbian rule.[19][20] In many places celebrations were organized by the Bulgarian Action Committees.[21][22] The local communists then joined the BCP and refused any military actions against the Bulgarians in the beginning. However, after the initial phase, the Bulgarian regime launched an oppressive Bulgarisation campaign, with whom they turned the population strongly against them, and the communist resistance grew as well.[23][24] After the war, the Yugoslav communist historiography did a lot to equate the term Bulgarian with fascist occupier.[25] Bulgarian forces after switching sides in the war, entering Skopje in November 1944 after they ejected the Germans from the city.[26] Macedonian sources claim no Bulgarian troops participated in the capture of the city, even as observers.[27][28] Bulgarian sources maintain they seized the town.[29]

In 1892, Gjorgjija Pulevski, one of the first Macedonian national activists, completed a "General History of the Macedonian Slavs", although his knowledge of history may have been modest and largely influenced by pan-Slavism.[30] The Macedonian historical narrative is rooted in leftist and communist groups active during the Interwar period, especially in the 1930s,[31] when the Comintern issued a special resolution in their support. According to activists from those groups, the Macedonian nation was forged through a differentiation from the earlier Bulgarian nation. In that framework, the Macedonian awakening in the 19th century took place as part of the Bulgarian National Revival, but managed to evolve separately from it in the early 20th century.[32] One of them — Vasil Ivanovski, declared for the first time that many Bulgarian historical figures were, in fact, ethnic Macedonians.[33] It was only after the Second World War, however, that those writings were widely appreciated, as prior to the establishment of Communist Yugoslavia, the existence of a separate Macedonian nation was still not widely recognized.

A history department was established in the University of Skopje in 1946. The first national scientific institution in this field – the Institute for National History of the PR Macedonia - was established in July 20, 1948, under the Cyril Methodius University in Skopje.[34][10] It had the obligation of studying the history of the Macedonian people.[10] The role played by the Macedonian partisans and the Communist Party of Yugoslavia was emphasised by the Yugoslav Macedonian historiography.[2] The leader of the new Socialist Republic of Macedonia – Lazar Koliševski, initially proclaimed that the Republic's history had begun with the communist struggle during the Second World War, whereas early 20th century events such as the Ilinden Uprising, or organisations such as the IMRO, were mere Bulgarian conspiracies.[35][36] At the same time, the first rector of the University of Skopje - Kiril Miljovski - admitted that early Macedonian revivalists and revolutionaries identified as Bulgarians.[37] With explicit state support from the Yugoslav government, historical studies emphasizing the distinctness of Macedonian nationhood were expanded.[38] New Macedonian historiography held, as a central principle, that Macedonian history was separate from Bulgarian history. Its primary goal was to foster an independent Macedonian national consciousness, with an "anti-Bulgarian" or "de-Bulgarizing" trend, and to sever any ties with Bulgaria.[39] This distinct Slavic consciousness would inspire identification with Yugoslavia.

The first generation of Macedonian historians focused on the 19th and 20th centuries, claiming a Macedonian national awakening and distinguished it from the Bulgarian one.[5] However, some people from the region who were included in the narrative had also played a significant role in the Bulgarian National Revival. This apparent problem was solved by the Communist system using censorship, control of historical information, and manipulation.[40] Numerous prominent activists with pro-Bulgarian sentiment from the 19th and the early 20th centuries were described as (ethnic) Macedonians. Despite the fact that in many documents of that period, the local Slavic population was not referred to as "Macedonian", but rather as "Bulgarian", Macedonian historians argued that it was Macedonian anyway. They also claimed that the term "Bulgarian" did not refer to any specific ethnicity at the time, but was rather used as a synonym for "Slavic", "Christian" or "peasant".[41] In 1874, the Orthodox population of the bishoprics of Skopje and Ohrid were given the chance by the Ottoman authorities to participate in a plebiscites, where they voted overwhelmingly in favour of joining the Bulgarian Exarchate (Skopje by 91%, Ohrid by 97%).[42][43] However, Macedonian historians claimed that the spread of Bulgarian national feeling in Macedonia was a result of an organized propaganda which made a breakthrough with the formation of the Bulgarian Exarchate. Per Macedonian historians the Macedonian Slavs did not joined the Exarchate because they felt themselves Bulgarian, but rather because they were Slavs who opposed Greek domination.[44] Furthermore they claim that the Exarchate attempted to destroy the previous self-governing activity of the Greek Patriarchate church municipalities which were run by anti-Phanariot locals, to supplant their democratic electoral system by appointing like-minded people as municipal presidents, who spread Bulgarian propaganda with the help and contact of the Bulgarian Exarchate.[45]

After the Tito-Stalin split, in the 1950s, Macedonian historians also traced the origin of the Macedonian nation further back into the Middle Ages.[5][2] Croatian historian Stjepan Antoljak gave Macedonian historians the idea to claim Samuel of Bulgaria as an ethnic Macedonian ruler.[46] Macedonian historians declared Samuel's kingdom as a Macedonian kingdom.[5] When historians from Skopje University published in 1985 their collection of documents on the struggle of the Macedonian people, they included into the excerpts of medieval chronicles a footnote for every use of the terms "Bulgaria" and "Bulgarian".[46] In the 1960s, Macedonian and Serbian scholars typically referred to the ancient local tribes of the Central Balkan region as Daco-Moesian.[47] Yugoslav Macedonian historians argued that any plausible link between ethnic Macedonians and their ancient namesakes was, at best, accidental.[48]

### Post-independence

The Warrior on a Horse monument dedicated to Alexander the Great in Skopje. Greece condemned the statue as "provocative", claiming Alexander as exclusively part of its Hellenic heritage. Plaques were placed on such statues after the Prespa agreement, clarifying that they belong to the ancient Hellenic civilisation. Monument of Samuel of Bulgaria in Skopje. In August 2022, the Ministry of Foreign Affairs of North Macedonia published official recommendations of the Joint Historical Commission operating between the two countries, where is offered a joint commemoration of Samuel, who was ruler of the Bulgarian empire.[49]

The situation did not change significantly after the Republic of Macedonia achieved independence in the late 20th century. The reluctance towards a thorough reexamination of Yugoslav communist historiography was fueled by the fact that the Macedonian nation was a product of Yugoslav communist policies.[5] The generation of Macedonian historians closely associated with the Yugoslav period, who were instrumental in establishing national myths, have been in charge of the Institute, while the Institute monopolised the historiography.[10] The main goal of the historiography has been to prove that the Macedonian nation existed.[50] Bulgarian historians have continued to dispute the Macedonian interpretation of events.[31] As a result of the Macedonia naming dispute and Greek opposition, there were efforts to include ancient Macedonians in the narrative. According to this new narrative, most of the cultural achievements of the ancient Macedonians were actually (ethnic) Macedonian. This new historical trend, called antiquisation, has depicted the Macedonian nation as being a thousand years older.[51] In this view, ancient Macedonians were not Greeks, and a separate existence of ancient Macedonians in the Early Middle Ages is maintained, 800 years after the fall of their kingdom, as well as their admixture in the Byzantine Empire with early Slavic settlers arriving in the late 6th century.[2] The Macedonian Academy of Sciences and Arts (MANU) was also involved in efforts of proving that ethnic Macedonians are the descendants of ancient Macedonians.[50]

In 2009, the first Macedonian Encyclopedia was published by MANU. The publication caused international and domestic protests because of its content, and it has been subject to criticism. Even some Macedonian academics criticised the book as hastily prepared and politically motivated.[52] Soon thereafter, the controversial encyclopedia was withdrawn from libraries.[53] In 2008, Macedonian Canadian historian Andrew Rossos published the first professional English language overview of the history of Macedonia. However, Stefan Troebst had suggested that his narrative was influenced by the dominant views in the Republic of Macedonia, thus reflecting the latest developments in official Macedonian historiography.[54]

The governments of Bulgaria and Macedonia signed a friendship treaty to bolster the complicated relations between the two Balkan states in August 2017. As a provision of the treaty, a joint commission on historical and educational issues was formed in 2018. This intergovernmental commission is a forum where controversial historical issues are to be raised and discussed, to resolve problematic readings of history. In an interview given in 2019, the Macedonian co-president of the joint historical commission - Dragi Gjorgiev - indicated that it was necessary to acknowledge there had been forgeries made on the Macedonian side. An example provided was the replacement of "Bulgarian" with "Macedonian" in certain historical artifacts, seen in Macedonian textbooks. According to Gjorgiev, the historiography had been a function of the process of nation-building for many years.[55]

In early October 2019, Bulgaria set a lot of tough terms for North Macedonia's EU progress. The Bulgarian government accepted an ultimate "Framework Position", warning that Bulgaria would not let the EU integration of North Macedonia be accompanied by European legitimization of an anti-Bulgarian ideology. In the list, there were more than 20 demands and a timetable to fulfill them, during the process of North Macedonia's accession negotiations. It stated that the rewriting of the history of part of the Bulgarian people after 1944 was one of the pillars of the bulgarophobic agenda of then-Yugoslav communism. The "Framework Position" was approved by a parliamentary vote on 10 October.[56] As a result, in an interview with Bulgarian media in November 2020, Macedonian Prime Minister Zoran Zaev conceded that, among other things, Bulgaria was not a fascist occupier during WWII, and had in fact joined Macedonian Partisans in battles to repel Germans from the area in 1944.[57] This sparked criticism and accusations by Macedonian public figures, politicians and historians of historical revisionism.[58] Protests broke out demanding Zaev's resignation.[59] The leader of VMRO-DPMNE, Hristijan Mickoski stated that he was concerned that the negotiation process with Bulgaria could threaten Macedonian national identity.[60] According to former Macedonian Prime Minister Ljubčo Georgievski, those reactions were the result of ignorance, hypocrisy or politicking.[61]

On November 17, 2020, Bulgaria blocked the official start of North Macedonia's EU accession negotiations.[62] One of the main reasons provided was an "ongoing nation-building process" based on historical negationism of Bulgarian identity, culture and legacy in the broader region of Macedonia.[63] The acknowledgement of Bulgarian influence on Macedonian history is highly problematic, because it clashes with the post-WWII Yugoslav Macedonian narratives, based on a profound anti-Bulgarian stance in the historiography as well.[64] In August 2022, the joint historical commission reached an agreement and recommended the joint commemoration of historical figures like Cyril and Methodius, Clement of Ohrid, Saint Naum and Tsar Samuel.[65] In September 2024, after he was replaced in the historical commission, Dragi Gjorgiev criticized the prime minister Hristijan Mickoski for accusing the historical commission of not defending national interests, stating that anyone who does not comply with these views will face disagreeable consequences.[66]

## Domestic and revisionist views

After the fall of Communism, historical revisionists in the Republic of Macedonia (now North Macedonia) questioned the narrative established in Communist Yugoslavia.[48] Specifically revisionism came into prominence from the mid-1990s. Some revisionists include Zoran Todorovski, Stojan Kiselinovski, Violeta Ačkoska and Stojan Risteski, who have been ideologically aligned with VMRO-DPMNE, which during the reign of Ljubčo Georgievski was accused of being pro-Bulgarian by the most prominent Macedonian historians.[34][10] After 1945 the Yugoslav authorities rehabilitated only certain IMRO revolutionaries, who were not associated with the idea of union of Macedonia with Bulgaria, while other IMRO figures remained neglected because of their strong pro-Bulgarian stands. Todorovski has tried to rehabilitate figures regarded as controversial pro-Bulgarians in the historiography such as Todor Aleksandrov and Ivan Mihailov.[48] Kiselinovski on the other hand has re-evaluated the standardization of the Macedonian language and the role that Blaže Koneski played in it, who according to him Serbified it.[10] Ačkoska and Risteski have written about the repressions against the opponents of the communist regime.[48] Revisionist historians with anti-Yugoslav and anti-Serbian sentiments have argued the politics of SFR Yugoslavia continued the pre-war oppressive Serbian policies, thus the revisionists were legitimizing the political agenda of VMRO-DPMNE at the time.[67][10] Revisionists have been labelled as Bulgarophiles by their opponents.[10] Historian Todor Čepreganov has criticized the attempted rehabilitation of such figures like Aleksandrov as politically motivated in order to cause greater controversies and divisions. Also, Čepreganov explained that almost all Macedonian revolutionaries sometimes took pro-Bulgarian stands or identified as Bulgarians, but noted the absence of a Macedonian state at the time and the strong influences of neighboring countries. Many people were then educated in Bulgarian Exarchate schools.[68] Similar views were espoused by Ivan Katardžiev.[69][70]

People such as Ivan Mikulčić, Krste Crvenkovski, Slavko Milosavlevski and Irena Stefoska tried to openly oppose the popular historical myths in the Republic of Macedonia. According to Stefoska, such a reading of history contributes to the distortion of Macedonian national identity, and does harm to the academic integrity of history as a discipline.[71] Mikulčić, for example, proved through archaeological evidence that there were no ancient Macedonians when the Early Slavs arrived in Macedonia. He also found several Bulgar graves on the territory of the modern republic and argued the Slavs in Macedonia adopted the demonym "Bulgarians" in the 9th century.[72] Milosavlevski and Crvenkovski challenged the myth of the significance of the communist partisan resistance movement against the Bulgarian Army during the Second World War. Such studies became the only exception to the new Macedonian historiography, with most historians staying loyal to the political elite, writing publications appropriating the Hellenistic part of the Macedonian past, the medieval Bulgarian Empire and the Bulgarian national revival from the Ottoman period.[46] According to Macedonian professor of pathology and then-MP Vesna Janevska, the conflict during WWII was a fratricidal or civil war.[73] Per Macedonian philosopher Katerina Kolozova, the term "Bulgarian fascist occupiers" is dubious, because significant part of them were practically local collaborators of the Bulgarian authorities.[74][75][76] According to her, the connection of modern Macedonian identity with anti-fascism and partisans has been so deeply rooted in the society, that any historical revision of it is unimaginable.[76] Historian Petar Todorov wrote that the myth of victimisation is among the biggest and most important myths within the historiography.[77]

Intellectuals from the Macedonian elite, such as Denko Maleski and Ljubčo Georgievski, admit that the distinct Macedonian nation is a recent phenomenon that developed in the years around the Second World War. According to Bulgarian historian Naoum Kaytchev such views are spread among younger educated citizens, as well as Macedonians who lived in the 1940s. Their views align with scholars such as Hugh Poulton, Jan Rychlík and Ulf Brunnbauer.[78]

## Foreign studies and views

The mainstream European historiography maintains that the separate Macedonian nation was developed during the Second World War.[78] According to anthropologist Loring Danforth, the majority of Macedonian Slavs up until the Second World War did not have a clearly developed sense of national identity at all, any expression of it was superficial and imposed by educational and religious propaganda or by terrorism from guerilla bands. Danforth further states that the recent date of the creation of a Macedonian state and development of Macedonian nation, compared to other Balkan cases, does not make the Macedonian identity no more or less "artificial" than the others or any identity overall.[79] Anthropologically the Macedonian national identity does not begin with ancient Macedonians, any more than the Greek national identity begins with the ancient Greeks, both claims of racial and cultural continuity are part of nation-building process itself.[80] Also per Danforth, 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.[81]

Historian John Van Antwerp Fine stated that throughout the Middle Ages and Ottoman era, the name Bulgarians was used to denote the local Slavs and those among them who had ethnic consciousness believed they are Bulgarians, and the designation "Macedonian" was entirely regional.[82] According to Greek historian Apostolos Vacalopoulos, already from the beginning of the 18th century, there is mention only of Bulgarians in Macedonia, which reveals they formed the largest Slavic community there. The Macedonian Slavs were nationally amorphous during the 18th and the early 19th century. Afterwards they, already Bulgarian by name, began to acquire a Bulgarian national identity.[83] Historian Alexander Maxwell maintains that national identity was espoused within small number of educated people at the end of the 19th century and by the middle of 20th century, Macedonians began to see Macedonian and Bulgarian loyalties as mutually exclusive.[84] Per historian Bernard Lory the ethnic divergence between Bulgarians and Macedonians happened mainly in the first half of the 20th century. The identification as ethnic Bulgarians occurred in Macedonia during the Bulgarian National Revival, but it was vaguely defined, after 1878 in the Principality of Bulgaria it developed into a national ideology meanwhile in Macedonia the meaning remained vague, which made the divergence grow, especially in Vardar Macedonia after 1913 and it culminated there after 1944.[85] According to historian Eugene N. Borza, the Macedonians, who are a recently emergent people and have had no history, need one, thus are in search of their past. This search is an attempt to help legitimize their uncertain present, surviving on a territory that historically has been the conflict between Greater Serbian and Bulgarian irredentism. Also per Borza, contrary to the claims that Josip Broz Tito invented the Macedonian ethnicity and language, he rather provided support and legitimacy to an natural internal nation-building process that started in the late 19th century and culminated with the creation of SR Macedonia.[86] Per British academician T.J. Winnifrith, Macedonia is an attempt at a multicultural society but there the fragments are just about holding together, although the cement that binds them is an unreliable mixture of propaganda and myths.[87]

According to German historian Stefan Troebst (de), the Macedonian narrative was identical from 1944 to 1991.[88] Troebst wrote in 1983 that historical research in SR Macedonia was about direct political action.[89] He would go on to characterize this reciprocal dependence of historiography and politics as being more pronounced than what had been observed in Eastern and Southeast Europe.[90] Per political consultant and journalist Carsten Wieland, Stefan Troebst sees the Macedonian nation building as an ideal example of Gellner's theory of nationalism. Since the creation of the Yugoslav Macedonia, it was realized immediately.[91] According to Austrian historian Ulf Brunnbauer (de), the Macedonian nation-building process is still ongoing. Diverging approaches are discouraged within the historiography, due to economic limitations and academics who do try new approaches endanger their academic careers and get accused of being traitors.[10] Croatian historian Tvrtko Jakovina cited the appropriation of Alexander the Great by the historiography as an example of an "obvious lie".[92] Anthropologist Ivaylo Dichev argues that the Macedonian historiography has the impossible task of filling in the huge gaps between the ancient kingdom of Macedon that collapsed in the 2nd century BC, the 10th-11th century state of the Cometopuli, and Yugoslav Macedonia, established in the middle of the 20th century.[93] Despite the myths of national purity and continuity that came to dominate the official Macedonian historiography, something not unusual for the Balkan region, historian İpek Yosmaoğlu affirmed there is not much to be gained from a search for a Macedonian national lineage, because the Macedonian nationhood was shaped mainly in the decades following World War II.[94] According to the political scientist Kyril Drezov, the controversial continuity view is ahistorical, as it projects modern ethnic distinctions onto the past.[95] Bulgarian historians view the presenting of the 19th and early 20th century Bulgarian identification as simply a term for peasant by Macedonian historians, as part of a systematic trend of denigrating and reviling the ethnonym "Bulgarian".[96] Per Bulgarian social psychologist Georgi Stankov, the historiography is based on the postmodernist approach, which erases the distinctions between "fact" and "value" and "reality" and "perception."[97] With respect to the Macedonian narrative, both Greek and Bulgarian historiographers have questioned Macedonian historiography's factual basis. Per economics historian Michael Palairet, in the three-way dispute about Macedonian identity, the Bulgarian view is slightly more objective than either the Greek or Macedonian view, but the Macedonian historiographical version departs from common sense and the historical record more than either the Greek or the Bulgarian ones.[98]

## Gallery

* The former Bulgarian police station in Prilep was attacked by Partisan detachment on 11 October 1941. Today the object is memorial museum. In fact, the only victim of the attack, celebrated as the day of the Macedonian Uprising against Bulgarian fascists, was a local man conscripted in the Bulgarian police.[99]

* Macedonian historians have accused the Bulgarian forces of several atrocities, as the massacre of 12 young civilians at the village of Vataša. They were suspected of becoming guerillas in the coming days.[100] However, significant part of the soldiers and some of the commanding officers during the occupation were local staff.[101][102][103]

* Statute of the Court for the Protection of Macedonian National Honour from January 1945. Per Bulgarian sources tens of thousands pro-Bulgarian elements were imprisoned, persecuted, repressed, etc. for violations of that Law, and 1,260 were killed in 1945.[104][105]

* The last leader of the IMRO Ivan Mihailov (to the left) with the former IMRO activist Pandeli Stoyanov in Rome (1969). He is considered a bulgarophile and fascist from Macedonian historiography, while the organisation he led between 1924 and 1934 is also seen as a pro-Bulgarian.[106]

## See also

* Macedonian Question
* Macedonian nationalism
* History of North Macedonia
* Archaeology of North Macedonia
* Sociology in North Macedonia

## References

1. ↑ Ristovska-Josifovska, Biljana. A picture of the Slavic world through the prism of a 19th century Macedonian manuscript (transferring knowledge and ideas) [Картина славянского мира сквозь призму македонской рукописи XIX века (передача знаний и идей)] // Studia Slavica et Balcanica Petropolitana. 2019. № 1. С. 145-154. DOI https://doi.org/10.21638/11701/spbu19.2019.111.
2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 2.6 Ulf Brunnbauer, ed (2004). "Historiography, Myths and Nation in the Republic of Macedonia". (Re)Writing History. Historiography in Southeast Europe after Socialism. Lit Verlag. pp. 165–200. https://unipub.uni-graz.at/obvugroa/content/titleinfo/5971976.
3. ↑ 3.0 3.1 Yosmaoğlu, İpek (2013) (in en). Blood Ties: Religion, Violence and the Politics of Nationhood in Ottoman Macedonia, 1878–1908. Cornell University Press. p. 24. ISBN 978-0-8014-6979-4. https://books.google.com/books?id=3aMoAgAAQBAJ&pg=PT24.
4. ↑ Entangled Histories of the Balkans - Volume Two: Transfers of Political Ideologies and Institutions. BRILL. 2013. p. 499. ISBN 978-90-04-26191-4.
5. ↑ 5.0 5.1 5.2 5.3 5.4 Ulf Brunnbauer (2005). "Pro-Serbians vs. Pro-Bulgarians: Revisionism in Post-Socialist Macedonian Historiography". History Compass 3: Abstract, 5. doi:10.1111/j.1478-0542.2005.00130.x.
6. ↑ Petar Todorov (2023). "Macedonian Historiography: The Question of Identity and Politics". Contemporary European History 33 (3): 895–901. doi:10.1017/S0960777323000528.
7. ↑ Michael L. Benson (2003). Yugoslavia: A Concise History (2nd ed.). Springer. p. 89. ISBN 1-4039-9720-9. "The past was systematically falsified to conceal the fact that many prominent 'Macedonians' had supposed themselves to be Bulgarian, and generations of students were taught the "pseudo-history" of the Macedonian nation."
8. ↑ Cultures of Crisis in Southeast Europe, Volume 2. LIT Verlag Münster. 2017. p. 169. ISBN 978-3-643-90791-2.
9. ↑ James Pettifer, ed (2015). War in the Balkans: Conflict and Diplomacy before World War I. I.B.Tauris. ISBN 978-0-85773-968-1.
10. ↑ 10.0 10.1 10.2 10.3 10.4 10.5 10.6 10.7 10.8 Ulf Brunnbauer (2004). "Serving the Nation: Historiography in the Republic of Macedonia (FYROM) after Socialism". Historien 4: 163–164, 172–175. doi:10.12681/historein.86.
11. ↑ J. Pettifer ed., The New Macedonian Question, St Antony's Series, Springer, 1999, ISBN 0-230-53579-8, p. 75.
12. ↑ "ms0601". www.soros.org.mk. http://www.soros.org.mk/archive/G04/01/A04_01/sa2004.htm.
13. ↑ "The dispute about their origins had reached the phase in which the Bulgarian scholars accused their Macedonian colleagues of forging the archival editions of the work of the Miladinovis by deliberately deleting the word "Bulgarian" from the front covers and their refusal to display them in museums. On the other hand, Macedonians insist that the word "Bulgarian" was inserted on the facsimiles of the first editions of the Miladinovs' works by the Bulgarian nationalists and that the copies displayed in the Macedonian museums are original. (...) However, it appears that the Bulgarian argument has much stronger support in international academic circles." For more see: Dragana Lazarević, The Politics of Heritage in the West Balkans: The Evolution of Nation-building and the Invention of National Narratives as a Consequence of Political Changes, Cardiff University, 2015, pp. 323–324.
14. ↑ However, the polemics about the instigation of the Miladinov brothers' miscellany have continued in the 20th century, since the 1983 Macedonian edition as the Collection of the Miladinov Brothers, reprinted in Skopje, removed every single "Bulgarian" reference therefrom. A republishing of the original in the year 2000 tried to restrain the passions but only triggered a vigorous protest by the Macedonian historians. Eventually, the Macedonian State Archive, financed by the Soros Foundation, displayed a copy thereof, having previously meticulously cut off the adjective "Bulgarian," so the cover page simple read Folk Songs. For more see: Živić, T., Vranješ, A. (2017). Josip Juraj Strossmayer: A Statesman of Culture. Култура/Culture, 6 (14), pp. 136-144; ISSN 1857-7725.
15. ↑ The dogma of Macedonian historiography is that it was an 'ethnic Macedonian' organisation and the acronym IMARO has been routinely abbreviated in Macedonian historiography to IMRO to avoid difficult questions about the presence in the same organizations of people nowadays described as 'ethnic Macedonians' from geographic Macedonia – together with 'ethnic Bulgarians' from the Vilajet of Adrianople. In these cases, a present-day reality is projected wholesale into the past. For more see: Kyril Drezov, Macedonian identity: an overview of the major claims in The New Macedonian Question with J. Pettifer as ed., Springer, 1999, ISBN 0-230-53579-8, p. 55.
16. ↑ The revolutionary committee dedicated itself to fight for "full political autonomy for Macedonia and Adrianople." Since they sought autonomy only for those areas inhabited by Bulgarians, they denied other nationalities membership in IMRO. According to Article 3 of the statutes, "any Bulgarian could become a member". For more see: Laura Beth Sherman, Fires on the mountain: the Macedonian revolutionary movement and the kidnapping of Ellen Stone, Volume 62, East European Monographs, 1980, ISBN 0-914710-55-9, p. 10.
17. ↑ Mishkova Diana as ed., We, the People: Politics of National Peculiarity in Southeastern Europe, Central European University Press, 2009, ISBN 963-9776-28-9, pp. 113-114.
18. ↑ Иван Катарџиев, Некои прашања за уставите и правилниците на ВМРО до Илинденското востание. Гласник на Институтот за национална Историја, Скопје, 1961, бр. No 1, стр. 149-164.
19. ↑ Hugh Poulton (1995). Who are the Macedonians?. Hurst & Co. p. 101. ISBN 1-85065-238-4. https://books.google.com/books?id=j_NbmSoRsRcC&q=who+are+the+macedonians&pg=PP1.
20. ↑ Boškovska, Nada (2017). Yugoslavia and Macedonia Before Tito: Between Repression and Integration. Bloomsbury Publishing. pp. 282–284. ISBN 978-1-78673-073-2. https://books.google.com/books?id=ICSPDwAAQBAJ&q=serbianisation&pg=PA163.
21. ↑ Dimitris Livanios (2008) The Macedonian Question. Britain and the Southern Balkans 1939-1949. OUP Oxford, ISBN 978-0-19-152872-9, p. 179.
22. ↑ Raymond Detrez, The A to Z of Bulgaria, G - Reference, Scarecrow Press Inc, 2010, ISBN 0-8108-7202-1, p. 485.
23. ↑ Tomasevich, Jozo (2001). War and Revolution in Yugoslavia 1941–1945. Stanford University Press. pp. 163–165. ISBN 0804736154.
24. ↑ Bulgaria during the Second World War, Marshall Lee Miller, Stanford University Press, 1975, ISBN 0-8047-0870-3, pp. 123-132.
25. ↑ Carl Skutsch as ed., Encyclopedia of the World's Minorities, Routledge, 2013, ISBN 1-135-19388-6, p. 766.
26. ↑ Crawford, Steve. The Eastern Front Day by Day, 1941-45: A Photographic Chronology, Potomac Books, 2006, ISBN 1-59797-010-7, p. 170: "November 13, 1944, ...The Bulgarian First Army ejects Army Group E from Skopje..."
27. ↑ Livanios, Dimitris, The Macedonian Question: Britain and the Southern Balkans 1939-1949, Oxford University Publishing, 2008, ISBN 0-19-152872-2, pp. 134-135.
28. ↑ Michael Palairet, Macedonia: A Voyage through History (Vol. 2), Cambridge Scholars Publishing, 2016, ISBN 1-4438-8849-4, p. 212.
29. ↑ The first unit, which entered at 6.30pm Skopje, already left from the Germans under the pressure of the Bulgarian army, was the reconnaissance platoon of the Second infantry division of the 4th Bulgarian army. For the liberation of Skopje contributed also detachments of the Second infantry division of the First Bulgarian Army. They forced the withdrawing Nazi detachments to retreat the city and on November 13th at 11pm took under their control the southern and the southeastern areas of the city. At the midnight they seized also its center. Georgi Daskalov, Bulgarian-Yugoslav political relations, 1944-1945, Kliment Ohridski University Press, 1989, p. 113; (in Bulgarian).
30. ↑ Mitko B. Panov (2019). The Blinded State: Historiographic Debates about Samuel Cometopoulos and His State (10th-11th Century). BRILL. p. 277. ISBN 978-90-04-39429-2.
31. ↑ 31.0 31.1 Tchavdar Marinov (May 2010). "Historiographical Revisionism and Re-Articulation of Memory in the Former Yugoslav Republic of Macedonia". Sociétés politiques comparées (25): 3. http://www.fasopo.org/sites/default/files/article_n25.pdf.
32. ↑ Spyridon Sfetas, The Configuration of Slavomacedonian Identity. A Painful Evolution. Thessaloniki: Vanias, 2003. Balcanica XLVI, pp. 426-429. Reviewed by Athanasios Loupas.
33. ↑ Entangled Histories of the Balkans - Volume Three: Shared Pasts, Disputed Legacies. BRILL. 2015. p. 449. ISBN 978-90-04-29036-5.
34. ↑ 34.0 34.1 Alexis Heraclides (2021). The Macedonian Question and the Macedonians: A History. Routledge. pp. 169, 183. ISBN 978-0-429-26636-2.
35. ↑ Мичев. Д. Македонският въпрос и българо-югославските отношения – 9 септември 1944–1949, Издателство: СУ Св. Кл. Охридски, 1992, стр. 91.
36. ↑ Катарџиев, Иван. Васил Ивановски – живот и дело, предговор кон: Ивановски, Васил. Зошто ние Македонците сме одделна нација, Избрани дела, Скопје, 1995, стр. 25-26.
37. ↑ Милен Михов, Политика в историята! Новата българска история и македонската историография 1944 - 2005 г., УИ "Св. св. Кирил и Методий", Велико Търново, 2006, ISBN 978-954-524-532-9; стр. 40 - 41.
38. ↑ Stefan Troebst (1983) (in de). Die bulgarisch-jugoslawische Kontroverse um Makedonien 1967-1982. R. Oldenbourg. p. 15. ISBN 3-486-51521-7.
39. ↑ Stephen E. Palmer; Robert R. King (1971). Yugoslav communism and the Macedonian question. Archon Books. pp. 6–7. ISBN 0-208-00821-7.
40. ↑ Dejan Djokić, ed (2003). Yugoslavism: Histories of a Failed Idea, 1918-1992. Hurst & Co. Publishers. pp. 121–122. ISBN 1-85065-663-0.
41. ↑ Blaže Ristovski (1969) (in mk). Istorija na makedonskata nacija. Skopje. pp. 13–14.
42. ↑ Petŭr Petrov, Hristo Temelski (2003), Църква и църковен живот в Македония, София, Македонски научен институт.
43. ↑ Duncan M. Perry (1998), The Politics of Terror: The Macedonian Liberation Movements, 1893–1903, Duke University Press, ISBN 0-8223-0813-4, p. 15.
44. ↑ Rossos, Andrew (2013). Macedonia and the Macedonians:History. Hoover Press. p. 77. ISBN 978-0-8179-4883-2.
45. ↑ Trajanovski, Aleksandar (2001). Crkovnata organizacija vo Makedonija i dviženjeto za vozobnovuvanje na Ohridskata arhiepiskopija od krajot na XVIII i vo tekot na XIX vek--: do osnovanjeto na Vnatrešnata makedonska revolucionerna organizacija. INI. p. 181. ISBN 9989-624-57-7.
46. ↑ 46.0 46.1 46.2 Chris Kostov (2010). Contested Ethnic Identity: The Case of Macedonian Immigrants in Toronto, 1900-1996. Peter Lang. pp. 91, 107–109. ISBN 978-3-0343-0196-1.
47. ↑ Zorica Kuzmanović; Ivan Vranić (2013). "On the reflexive nature of archaeologies of the Western Balkan Iron Age: a case study of the "Illyrian argument".". Anthropologie: 6. ISSN 0323-1119. https://www.academia.edu/9548134.
48. ↑ 48.0 48.1 48.2 48.3 Dimitar Bechev (2019). Historical Dictionary of North Macedonia. Rowman & Littlefield. pp. 40, 254–255. ISBN 978-1-5381-1962-4.
49. ↑ Пробив в историческата комисия: Цар Самуил е владетел на българско царство, Dir.bg. 15.08.2022 .
50. ↑ 50.0 50.1 Corina Palasan, ed (2011). Avatars of Intellectuals Under Communism. Zeta Books. p. 246. ISBN 978-606-8266-14-5.
51. ↑ Anastas Vangeli (2011). "Nation-building ancient Macedonian style: the origins and the effects of the so-called antiquization in Macedonia". Nationalities Papers 39 (1): 15–24.
52. ↑ "Macedonian Encyclopedia Sparks Balkan Ethnic Row" (in en). 24 September 2009. https://www.rferl.org/a/Macedonian_Encyclopedia_Sparks_Balkan_Ethnic_Row/1830215.html.
53. ↑ "Macedonia embroiled in encyclopaedia row". 13 October 2009. https://www.euractiv.com/section/languages-culture/news/macedonia-embroiled-in-encyclopaedia-row/.
54. ↑ Canadian-Macedonian historian Andrew Rossos is credited as having published 'the first professional English language overview of the history of Macedonia, although the historian Stefan Troebst suggests that his 'teleologic portrayal is negatively affected by the Skopjan view of history' and thus is considered a pro-Macedonian nationalist account, representing the latest developments in Macedonian historiography. For more see: The Historical Association, Teaching history journal, March 2015, The Democratisation of the Macedonian Question, Adrienne Wright Smith's Hill High School Wollongong, HTA extension essay price 2014 – 1st place.p. 49.
55. ↑ "Проф. Драги Георгиев: Да признаем, че е имало и фалшифициране - вместо "българин" са писали "македонец"- това е истината" (in bg). 21 March 2020. https://faktor.bg/bg/articles/mneniya-intervyu-prof-dragi-georgiev-da-priznaem-che-e-imalo-i-falshifitsirane-vmesto-balgarin-sa-pisali-makedonets-tova-e-istinata.
56. ↑ Sinisa Jakov Marusic (10 October 2019). "Bulgaria Sets Tough Terms for North Macedonia's EU Progress Skopje". https://balkaninsight.com/2019/10/10/bulgaria-sets-tough-terms-for-north-macedonias-eu-progress/.
57. ↑ "Зоран Заев: Договорът с България ще бъде закон. Меdiapool публикува интервюто на Любчо Нешков, собственик на информационната агенция БГНЕС." (in bg). 25 November 2020. https://www.mediapool.bg/zoran-zaev-dogovorat-s-bulgaria-shte-bade-zakon-dalbokata-darzhava-e-vav-vmro-dpmne-news314961.html. "'We need to change that. We have already changed more than 20 plates in the country where "Bulgarian fascist occupier" was written. This is not so - Bulgaria is not fascism, Bulgaria is our friend... There was once an administration at this moment, at the beginning. After that, Bulgaria rises together with anti-fascism, fights for freedom, for democracy and is undoubtedly part of the anti-fascist front. Bulgarian and Macedonian troops were liberating territories - Kriva Palanka, Kumanovo, the whole region, Skopje and this whole part."
58. ↑ Sinisa Jakov Marusic (November 26, 2020). "North Macedonia PM's Remarks About History Hit a Nerve". https://balkaninsight.com/2020/11/26/north-macedonia-pms-remarks-about-bulgarian-history-hit-a-nerve/. "An interview that North Macedonia's Prime Minister Zoran Zaev gave Bulgarian news agency BGNES, published on Wednesday – in which he suggested that Bulgaria had not been occupying force in today's North Macedonia during World War II, has hit raw nerve in his own country. His remarks have drawn criticism from historians, public figures, as well as politicians, even from his own ruling Social Democratic Party, accusing him of historical revisionism. The opposition called for protests."
59. ↑ "Протест во 7 градови: "Оставка на Заев, слобода на народот"" (in mk). 27 November 2020. https://www.slobodnaevropa.mk/a/30972109.html.
60. ↑ Мицкоски загрижен за македонскиот идентитет. ДТЗ /ДВ, 25.11.2020.
61. ↑ Historians have shrunk into the shells of the former Yugoslav schemes and are not coming out of them. Historians do not reveal the truth about Yugoslavia... An ambassador from Brussels, whose father was not only a Bulgarian-phile, but also by definition a Macedonian-Bulgarian - and he is now coming out with some philosophical interpretations. Well, is it possible for such hypocrisy to exist in Macedonia?" For more see: Любчо Георгиевски: Хората са шокирани от Заев, защото не познават миналото. Епицентър, 28 ноем. 2020.
62. ↑ "Bulgaria blocks EU accession talks with North Macedonia". November 17, 2020. https://nationalpost.com/pmn/news-pmn/bulgaria-blocks-eu-accession-talks-with-north-macedonia.
63. ↑ "Foreign Minister Zaharieva: Bulgaria Cannot Approve EU Negotiating Framework with North Macedonia, Novinite.com - Sofia News Agency". https://www.novinite.com/articles/206579/Foreign+Minister+Zaharieva:+Bulgaria+Cannot+Approve+EU+Negotiating+Framework+with+North+Macedonia.
64. ↑ Paul Reef (2018). "Macedonian Monument Culture Beyond 'Skopje 2014'". Comparative Southeast European Studies 66 (4): 465. doi:10.1515/soeu-2018-0037.
65. ↑ "Bulgarian-Macedonian Historical Commission: Tsar Samuil was a Ruler of the Bulgarian Kingdom, Novinite.com - Sofia News Agency". https://www.novinite.com/articles/216297/Bulgarian-Macedonian+Historical+Commission:+Tsar+Samuil+was+a+Ruler+of+the+Bulgarian+Kingdom.
66. ↑ Sinisa Jakov Marusic, PM’s Attack on North Macedonia-Bulgaria ‘History Commission’ Members Condemned. September 4, 2024, BIRN.
67. ↑ Loring M. Danforth (1997). The Macedonian Conflict: Ethnic Nationalism in a Transnational World. Princeton. Princeton University Press. pp. 53, 169. ISBN 0-691-04356-6.
68. ↑ "Sinisa Jakov Marusic, New Statue Awakens Past Quarrels in Macedonia". 13 July 2012. https://balkaninsight.com/2012/07/13/new-statue-awakens-past-quarrels-in-macedonia/.
69. ↑ Tchavdar Marinov (30 April 2004). "Сто години Илинден или сто години Мисирков? История и политика в Република Македония през 2003 г." (in bg). https://newspaper.kultura.bg/bg/article/view/9734.
70. ↑ "Стефан Дечев: Две държава, две истории, много "истини" и една клета наука - трета част" (in bg). 15 June 2018. https://www.marginalia.bg/aktsent/stefan-dechev-dve-darzhava-dve-istorii-mnogo-istini-i-edna-kleta-nauka-3/.
71. ↑ Irena Stefoska, Nation, Education and Historiographic Narratives: the Case of the Socialist Republic of Macedonia (1944-1990); Introduction In discussions of identities (ethnic, national, religious, gender, etc.), Fragments of the History of Macedonian Nationalism: An Introduction to the Research Problem, pp. 34-35.
72. ↑ Ivan Mikulčić (1996). Средновековни градови и тврдини во Македонија. MANU. p. 72. "After the bordering Byzantine lands were conquered, the military concept was also changed from the time of Simeon. A symbiosis was established between the small Asian Proto-Bulgarians and the numerous Slavic tribes who, in the wide area from the Danube in the north, to the Aegean in the south and from the Adriatic in the west, to the Black Sea in the east, accepted the common demonym "Bulgarians". The Slavic language became common to all the inhabitants of that area. The Proto-Bulgarians melted and disappeared into the Slavic masses, and with them the model of nomadic war hordes living in aulis."
73. ↑ Стенографски белешки от Тринаесеттото продолжение на Четиринаесеттата седница на Собранието на Република Македонија, одржана на 17 јануари 2007 година.
74. ↑ "Колозова: Практично сите "окупатори" биле наши луѓе, не може Бугарите да депортираат толку Евреи без локална помош" (in mk). 25 July 2022. https://makedonskivesnik.com/колозова-практично-сите-окупатори/.
75. ↑ "Проф. Катерина Колозова: Потомците на партизаните в Македония претендират, че са нация, създадена от "чиста тъкан". Антифашизмът e лицето на техния фашизъм." (in bg). 25 March 2021. https://faktor.bg/bg/articles/prof-katerina-kolozova-v-skopie-vreme-e-za-istoricheskata-istina-patishtata-s-balgariya-prilichat-na-polska-pateka.
76. ↑ 76.0 76.1 Katerina Kolozova (7 December 2020). "On the Macedonian-Bulgarian dispute and historical revisionism". https://www.aljazeera.com/opinions/2020/12/7/on-the-macedonian-bulgarian-issue.
77. ↑ The Balkan Wars from Contemporary Perception to Historic Memory. Springer International Publishing. 2017. p. 296.
78. ↑ 78.0 78.1 Naoum Kaytchev (2014). "Being Macedonian: Different Types of Ethnic Identifications in the Contemporary Republic of Macedonia". Politeja 11 (4 (30)): 123–125. doi:10.12797/Politeja.11.2014.30.13.
79. ↑ Rae, Heather (2002). State identities and the homogenisation of peoples. Cambridge: Cambridge University Press. p. 278. ISBN 0-521-79708-X.
80. ↑ Loring M. Danforth, (1993). "Claims to Macedonian Identity: The Macedonian Question and the Breakup of Yugoslavia." Anthropology Today. 9(4), 3-10. pp. 7-8.
81. ↑ Ancient Macedonia: National Symbols. L Danforth in A Companion to Ancient Macedonia. Wiley –Blackwell 2010. p. 597-8
82. ↑ John Van Antwerp Fine (1991). The Early Medieval Balkans: A Critical Survey from the Sixth to the Late Twelfth Century. University of Michigan Press. pp. 36–37. ISBN 0-472-08149-7.
83. ↑ Vakalopoulos, Apostolos. History of Macedonia, 1354-1833. Salonica: Institute of Balkan Studies, 1973, p. 266.
84. ↑ Alexander Maxwell (2008). "Slavic Macedonian Nationalism: From "Regional" to "Ethnic"'". Region, Regional Identity and Regionalism in Southeastern Europe, Part 1. LIT, Münster. pp. 127–129. ISBN 978-3-8258-1387-1.
85. ↑ Bernard Lory, The Bulgarian-Macedonian Divergence, An Attempted Elucidation, INALCO, Paris in Developing Cultural Identity in the Balkans: Convergence Vs. Divergence with Raymond Detrez and Pieter Plas as ed., Peter Lang, 2005, ISBN 90-5201-297-0, pp. 165-193.
86. ↑ Eugene N. Borza (1999). "Macedonia Redux". The Eye Expanded: Life and the Arts in Greco-Roman Antiquity. University of California Press. pp. 254–259. ISBN 0-520-21029-8.
87. ↑ T.J. Winnifrith (1995) “Shattered Eagles, Balkan Fragments”, Duckworth books, ISBN 9780715626351, p. 126: ”Macedonia was also an attempt at a multicultural society. Here the fragments are just about holding together, although the cement that binds them is an unreliable mixture of propaganda and myth. The ‘Macedonian’ language has been created, some rather misty history involving Tsar Samuel, probably a Bulgarian, and Alexander the Great, almost certainly a Greek, has been invented, and the name Macedonia has been adopted. Do we destroy these myths or live with them? Apparently these ‘radical Slavic factions’ decided to live with their myths and lies for the constant amusement for the rest of the world!“
88. ↑ Stefan Troebst (2003). "Historical Politics and Historical 'Masterpieces' in Macedonia before and after 1991". http://www.newbalkanpolitics.org.mk/item/Historical-Politics-and-Historical-“Masterpieces”-in-Macedonia-before-and-after-1991#.Wz5pB9UzYdU.
89. ↑ Morten Dehli Andreassen, June 2011; "If you don't vote VMRO you're not Macedonian". A study of Macedonian identity and national discourse in Skopje. Thesis submitted in partial fulfillment of Master of Arts Degree. Department of Social Anthropology, University of Bergen, p. 81.
90. ↑ "At any rate, the beginning of the active national-historical direction with the historical "masterpieces", which was for the first time possible in 1944, developed in Macedonia much harder than was the case with the creation of the neighbouring nations of the Greeks, Serbs, Bulgarians and others in the 19th century. These neighbours almost completely "plundered" the historical events and characters from the land, and there was only debris left for the belated nation. A consequence of this was that first that parts of the "plundered history" were returned, and a second was that an attempt was made to make the debris become a fundamental part of an autochthonous history. This resulted in a long phase of experimenting and revising, during which the influence of non-scientific instances increased. This specific link of politics with historiography in the Socialist Republic of Macedonia... was that this was a case of mutual dependence, i.e. influence between politics and historical science, where historians do not simply have the role of registrars obedient to orders. For their significant political influence, they had to pay the price for the rigidity of the science... There is no similar case of mutual dependence of historiography and politics on such a level in Eastern or Southeast Europe." For more see: Stefan Trobest, "Historical Politics and Histrocial 'Masterpieces' in Macedonia before and after 1991", New Balkan Politics, 6 (2003).
91. ↑ "National language, national literature, national history and national church were not available in 1944, but they were accomplished in a short time. The south-east-Slavic regional idiom of the area of Prilep-Veles was codified as the script, normed orthographically by means of the Cyrillic Alphabet, and taken over immediately by the newly created media. And the people have been patching up the national history ever since. Thus, they are forming more of an "ethnic" than a political concept of nation. For more, see: One Macedonia With Three Faces: Domestic Debates and Nation Concepts, in Intermarium; Columbia University; Volume 4, No. 3 (2000–2001).
92. ↑ Jakovina, Tvrtko (2021). "Being in Love with Traitors: Views on Collaboration during World War II in Several Balkan Countries after the End of the Cold War". in Bitunjac, Martina (in en). Complicated Complicity: European Collaboration with Nazi Germany during World War II. Walter de Gruyter GmbH & Co KG. p. 296. ISBN 978-3-11-067118-6. https://books.google.com/books?id=EJc9EAAAQBAJ&pg=PA300.
93. ↑ Dichev, Ivaylo, Eros Identiteta, In: Dušan Bjelić, Obrad Savić (eds.), Balkan kao metafora: između globalizacije i fragmentacije. Beograd: Beogradski krug, 2003, pp. 269-284.
94. ↑ İpek Yosmaoğlu (2013). Blood Ties: Religion, Violence and the Politics of Nationhood in Ottoman Macedonia, 1878–1908. Cornell University Press. p. 16. ISBN 978-0-8014-6979-4.
95. ↑ Kyril Drezov (1999). "Macedonian identity: an overview of the major claims". in James Pettifer. The New Macedonian Question. Springer. p. 55. ISBN 0-230-53579-8.
96. ↑ Величков, Йордан (2016) (in bg). Векът на престъпните безумия (1912 - 2012 г.): Равносметката на едно провалено столетие. София: Издателство "Захарий Стоянов", Македонски научен институт. pp. 254–256. ISBN 978-954-09-0939-4.
97. ↑ Станков. Г. (2021). Тврдења без докази: македонската историография като постмодернистки проект. В Сборник с научни трудове от международна научна конференция, "Кризи и сигурност - корелации и предизвикателства". Нов Български Университет, Том 1. Кризи и сигурност на международно и регионално ниво, ISBN 978-619-7383-22-5; стр. 138-146.
98. ↑ Michael Palairet (2016). Macedonia: A Voyage through History (Vol. 1, From Ancient Times to the Ottoman Invasions). Cambridge Scholars Publishing. p. 16. ISBN 978-1-4438-8843-1.
99. ↑ Македонизмът и съпротивата на Македония срещу него, Коста Църнушанов, Унив. изд. "Св. Климент Охридски", София, 1992 г. стр. 206.
100. ↑ Павловски, Јован. Судењата како последен пораз, Центар за информирање и издавачка дејност „Полог“, Тетово, 1977, стр. 156-157.
101. ↑ Too often, the Macedonian story omits the participation of local people in the action and in the orders for the murder of the young. When it is mentioned that about 40 to 60% of the soldiers in the regiments of the Fifth Bulgarian Army stationed in Vardar Macedonia were locals, it is pointed out how they were forcibly recruited. This is perhaps also a reason to note that not all soldiers wanted to shoot at the command "Fire!" For more: Стефан Дечев, Без съд и присъда. Как 12 младежи бяха разстреляни при Ваташа на 16 юни 1943 г. 14 юни 2023, Свободна Европа.
102. ↑ Ташев, Т., "Българската войска 1941 – 1945 – енциклопедичен справочник", София, 2008, "Военно издателство", ISBN 978-954-509-407-1, стр. 9.
103. ↑ Among the rank and file of the military units deployed in Macedonia, there were also many local youth. A large part of the officers serving in the Skopje and Bitola regions were of local origin and with Bulgarian military education. For more see: Димитров, Пламен, Рекрутиране и функциониране на българската администрация в Скопска и Битолска област 1941–1944 г. във Втората световна война и Балканите, Сборник, Военно издателство, София 2002, стр. 188–203.
104. ↑ Bulgarian sources assert that thousands lost their lives due to this cause after 1944, and that more than 100,000 people were imprisoned under the law for the protection of Macedonian national honour 'for opposing the new ethnogenesis'. 1,260 leading Bulgarians were allegedly killed in Skopje, Veles, Kumanovo, Prilep, Bitola and Stip... For more see: Hugh Poulton, Who are the Macedonians? C. Hurst & Co. Publishers, 2000, ISBN 1-85065-534-0, p. 118.
105. ↑ John Phillips, Macedonia: Warlords and Rebels in the Balkans. (2004) I.B. Tauris (publisher), ISBN 1-86064-841-X, p. 40.
106. ↑ In Macedonia, the interwar VMRO has traditionally been portrayed as Bulgarian, and as a champion of the ideal of a 'Greater Bulgaria' that included Macedonia. In turn, thus, SDSM politicians and mainstream historians have accused the VMRO-DPMNE of falsifying history and of taking a pro-Bulgarian stance. The acknowledgement of Bulgarian influence on Macedonian history is highly problematic to many Macedonians because it clashes with the Yugo-Macedonian narratives. Especially after the Tito–Stalin split of 1948, the cornerstone of Macedonian national identity and historiography had been the notion of a distinct, non-Bulgarian, Macedonian national consciousness, leading to a profoundly anti-Bulgarian stance in politics and historiography. For more see: Paul Reef (2018) Macedonian Monument Culture Beyond 'Skopje 2014'. From the journal Comparative Southeast European Studies. De Gruyter Oldenbourg. doi:10.1515/soeu-2018-0037

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* Historical geography
* Historical geographic information system

By country|

* Albania
* Argentina
* Canada
* China
* Germany
* Hellenic
* Islam
* Japan
* Rome
* North Macedonia
* Serbia
* Encyclopedia of Serbian Historiography
* Soviet Union
* United Kingdom
* United States
* Scotland
* Switzerland

Others|

* Historiography of science
* Historiography of the salon
* Historiography of the May Revolution
* Historiography of World War II
* Functionalism versus intentionalism
* Historiography of early Islam

Related|

* Historical fiction
* Historical revisionism
* Historical negationism
* Historiography and nationalism
* Historical marker
* List of historians

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Original source: https://en.wikipedia.org/wiki/Historiography in North Macedonia. Read more

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