User:FlavrSavr/Sources

I've been wisely consulted to make a list of sources I have used or will use, in various Wikipedia articles concerning the Macedonian history. This comes also as a reaction against, what I consider to be, a brutal manipulation of Wikipedia policies, especially in the following articles:
 * Macedonism (mediated)
 * Petar Pop-Arsov
 * Pitu Guli
 * Jane Sandanski
 * Goce Delchev (protected)
 * (the list is likely to become larger)

Because I've been active on Wikipedia for a solid period of time, and I'm also a bureaucrat on the Macedonian language edition of Wikipedia, I know that assuming good faith is one of the fundamental principles of Wikipedia, however, in this case, assuming bad faith comes as logical, inevitable conclusion. I believe that, in this case, an off-wiki coordination among certain users, is done to abuse the system as a whole, especially the 3RR rule in order to push the Bulgarian and Greek POV concerning the history of the Macedonian people, without providing any sources, and ignoring the neutral and original sources that might support the Macedonian POV. Of course, as an ethnic Macedonian, myself, I am biased on this question, but, I believe, the following list of neutral and original sources will provide an insight in the whole problem. My POV on the matter discussed will precede the sources.

Macedonism
I believe that this page is totally POV. Not only the very notion of "Macedonism" is chiefly, or almost exclusively used in Bulgarian and Greek historiography (and this isn't properly attributed in the article), underlining their strong belief in the artificiality of the Macedonian self-determination process, but almost every neutral and original source that might support the "claims" of the (as seen by the Greeks and Bulgarians) "Macedonists", are constantly reverted by a group of editors, and the reasons given are "cant have the entire history of the Republic (of Macedonia) here.", or "only Macedonists can make this connection". Anyways, I'm making a list of sources to counter this.

Proper attribution
The question of whether Macedonism, as defined by the Bulgarian and Greek historiography, existed at all, is in itself, controversial. The notion is mainly used in Bulgarian and Greeks circles, as evident by a simple Google search. There cannot be a word of a common usage of this term in the English historiography.

I believe that the opening paragraph doesn't stress this and presents "Macedonism" as  an extreme form of ethnic nationalism, according to which the Slavic-speaking population in Macedonia forms a separate ethnic group, possessing unique language and separate history, independent of the Bulgarian ethnic group, language and history respectively. Proper attributing of the view is desperately needed.

Also, I don't see how "Macedonism" could be interpreted as extreme form of ethnic nationalism, if defined as such, even from a Bulgarian/Greek POV. It is definitely a form of nationalism, but I think it's not extreme nationalism, which is mostly related fascist-like organizations.

Who started "Macedonism"
It is constantly stressed that The term was coined by Stojan Novakovich, describing the Serbian nationalist strategy with regard to the Bulgarians from Macedonia in 1887.

Although the term was really used by Stojan Novakovich in 1887: (1) there are no neutral sources to make the claim that he "coined the term" and (2) the term "Macedonist" was used by a Bulgarian nationalist (Petko Rachev Slaveykov) 16 years before Stoyan Novakovich in his 18th January 1871 in the "Macedonia" newspaper in Constaninople. The full text of the article is available here. And although, it is clearly visible from the context that by "Macedonist" P.R. Slaveykov sees a follower of a certain doctrine, or in short "Macedonism", this is constantly reverted and relativised with the absurd explanation that "Macedonist can mean other things, like a person studying the Macedonian language" (it can, but not in the article's context). Of course, in favor of the unsourced statement that Novakovich "coined the term".

I believe that this is done to emphasize a POV, in particular, that the "Macedonian nation is a product of the Serbian propaganda". Of course, no neutral source is provided to explain the scale and the particular methods of the Serb nationalists to materialize "Macedonism". --FlavrSavr 01:56, 8 July 2006 (UTC)

Some sources to counter the "Serbian propaganda" claim (from 1871 to 1887)

 * 18 January 1871 - full text: The Macedonian question - Petko R. Slaveikov, a Bulgarian publicist
 * 1860s - 1870s

...by the 1860s and 1870s, a generation of local men had come to form a local middle class of teachers and many of them did not see the literary Bulgarian from the east as their language. According to Friedman, a growing number of teachers throughout Macedonia began declaring themselves as "purely Macedonian" during this time. One of the more vocal and industrious, Gjorgi Pulevski, published three textbooks and a grammar of the "Macedonian Slavic population".


 * Julian Allan Brooks, "Shoot the Teacher!" Education and the Roots of the Macedonian Struggle, Simon Fraser University, Burnaby, British Columbia, Canada, 2005.


 * February 1874 - two letters send by Petko R. Slaveikov to the Bulgarian Exarch. The efforts to create a separate Macedonian church have become radical because a Union with the Catholic Church is considered as an option:

Your Grace, I arrived in Salonika on the evening of the 14th of last month (January 1874). I immediately went to meet all the important local people and some others from the other Macedonian towns. My aim was to gather information as son as possible on what was to be necessary for the succes of the mission with which you had entrusted me. I first met Father Averkij Zografski, and the following day Father Petar Dimitrov as well, the local president of the community. I may inform you, Your Grace, that the wind from here, from Salonika, blows and scatters to all sides. These two clergyman, to my mind, are the leaders of the movement fot the restoration of the Archbishopric of Ohrid, although one should not neglect Ohrid and to certain extent Bitola, Veles and Skopje either. The Uniate movement here is not without roots, as they think in Constantinople, especially His Grace, Count Ignatiev. During the time I have been in Macedonia I have ascertained the same we had formerly known and written three years ago. Now, as then or twenty years ago, we are dealing with the Macedonian question. In talks with few Macedonian "patriots" I have understood that this movement, which had been only bare words till a few years ago, is now clear and precise thought - "The Macedonians are not Bulgarians" and they persistenly strive, regardless of the price, to obtain a separate church of their own. They also have the support in their separatism of smoe high clergyman in Constantinople, especially His Grace Nathaniel Ohridski, Panariot Plovdivski, and Archimandrite Hariton Karpuzov. I have understood this month from reliable sources that there are letters which arrive every day from Constantinople to the Salonika community, and are then sent to the other communities in the provinces. The letters are written in this spirit. One such letter, which the Salonika community sent to the community of Voden, calls upon the inhabitants of Voden to break off all their relations with theExarchate until the Macedonian Church question is settled, because "now is the moment". Mr. Kuzman Shapkarev from Ohrid, who is well known to us, has done a great deal to spread the idea of the restoration of the Archbishopric of Ohrid; he consatnly travels between Kukish and Ohrid and v.v., but at whose expanse, I do not know. Mr. Dimitar Makedonski, "the Macedonian textbook writer", is no less active, reciving salary as a teacher from the Exarchate and from local Lazarists. Owing to such unreasonable sermons by the Macedonian patriots that the church question has been settled only in favor of the Bulgarians, there is discontent among the people towrds the eparchies of th4 Danube and Adrianople vilayets as well as envy because of the earlier awakening of the Bulgarians. One can especially feel a great resistance against the East Bulgarian variant in literature. A general impression is that the local people think that the Macedonians have been done a great harm with the settlement of the church question in favor of the Danubian and Thracian Bulgarians. This discontent has already grown into distrust of the Exarchate and its higher echalons. and there is an attitude formed that the local Macedonian dialect should be declared a literary language and a Macedonian hiearchy established. Great attention, Your Grace, should be paid to His Grace Nathaniel, who promised the local people taht as soon as he comes to his eparchy he will take steps for the restoration of the Archbishopric of Ohrid. He seems to be connected with the Macedonian craftsman in Constantinople, among whom he spreads the news about the agreement with the Patriarchate. For their own part they inform their own people in Macedonia about this. It causes great discontent here. Consequently, separatism has its roots in the secret circle of Constantinople. If you press them there, the commotion wil calm down here. Silence the trumpet, there won't be any echo! The question of Father Nil is a highly delicate one, because he has barricaded himself in Kukush and does not want to return. His ambition seems to have made him to this. He stuffed his head with the thought of becoming the Archbishop of Ohrid ar at least Metropolitan of Salonika. As an Exarchate delegate he spreads the news about the agreement with the Patriarchate as the " most informed person". He decribes the Exarchate to the people as indifferent and passive in saving the Macedonian population from Greek spiritual slavery. Father Nil, who proved to be completely immature, seems to be a hireling of the highest Turkish vilayet authorities. However, his disobidiance to his headquarters began at the moment when he was summoned to return to Constantinople. Instead of obeying orders, he remained waiting there. His disobidiance also comes as a result of the suggestions that have been arriving from Constatinople. He maintains constant relations with Bishop Panaret and Nathaniel especially with the latter, who has suggested he stay in Macedonia until he gets an appointment for Ohrid and arrives in Macedonia. I think that Father Nil should be cast out of Macedonia at any cost and sent to Constatinople, because he is dangerous here. He already acts under the protection of the local Lazarists and the French consul. Thoughts of the restoration of the Archbishop of Ohrid at the moment are most prevalent here, in Salonika. Here the schemes are being devised and here the hotheads are gathering. These thoughts of course are not based upon mature foundation, especially since Midhat-Pasha has been dismissed from Salonika. But they are gradually spreading to northern Macedonia, although they are not very clear. Some say one thing to the people and others say another. There is danger, if steps are not taken from spme authoritative place, of creating a genral ideal. Then the consequences would be much more serious. The best thing would be if His Grace, Count Ignatiev, were to visit Macedonia, because the population feels a secret hope thet only Russia could help them. Tomorrow, with Gos's help, I intend to meet some of the elders from the local community. I shall try to convince them of the groundlessnes of their aspirations for a separarte Church when they already have one in the form of the Exarchate. Certainly the most difficult question will be that of the appointment of bishops of Macedonian origin and especially that of the cheirotonia of Father Hariton. I kiss Your Grace's right hand.

I sent you a letter via a trustworthy man two days ago, in which I briefly described to you the situation in Salonika and Macedonia in connection with the unreasonable movement for the restoration of the Archbishopric of Ohrid in union with the Roman Catholic Church. After the meeting with some of the local elders I have understood that there were everywhere wide discussions for a broader plan, namely, to create a Uniate Church in Macedonia. According to reliable sources, only the cheirotonia of Father Hariton is awaited before action will be taken. Until the blessing of the Pope for the proclamation of the Uniate Archbishopric of Ohrid arrives, the bishops with their eparchies will be constituent apart of the Uniate Church with their seat in Adrianople. Then Father Nathaniel will be appointed Archbishop of Ohrid and the following appointments will be made in the eparchies: Father Panaret for the Pelagonia eparchy, Brother Kozma Prechistenski for the Debar eparchy, Father Nil Izvorov for the Salonika eparchy and Father Dorotej for the Skopje eparchy. The other eparchies, for which there are no candidates proposed, will temporarily be governed by the neighboring archpriests. Father Nil will be Bishop of Salonika, Kukush and Voden. Father Hariton, after his ordination, will also become bishop of the Serez and Melnik eparchies. Father Dionisij, as an archimandrite, will temporarily govern the Strumica eparchy. I have personal impression, Your Grace, that nobody here is asking for a real union with the Roman Catholic Church. It is simply a means of restoration of the Archbishopric of Ohrid. Catholic circles also feel this and therefore have no great confidence in the people with whom they are negotiating. So I do not think it is too late to actin order to overcome the discontent, which later could be subdued. The Uniate movement is more dangerous in the places where formerly there was a Union because of similar reasons. Kukush comes in the first place, followed by Dojran with sympathy from Strumica, Maleshevo and Voden. The Salonika, Serez, Melnik and Drama villages lag behind them. There is not any powerful stirring of the Uniate propaganda indeed, but where there is smoke there must be fire. The appointment of Bishop Nil is expected for the fire to blaze forth. The Poljanin eparchy will immediately turn into a Union and the Strumica and Voden eparchies will join in, as well as a huge number of villages in Salonika, Drama, Serres and other eparchies. The other Macedonian eparchies will certainly be shattered, too, first the Veles eparchy and then the Skopje one. The Veles eparchy is also dissatisfied with its bishop, Damaskin, while at the same time the citizens of Veles, aroused by a craving for power, believe that they should govern Macedonia in religious matters. The causes of such a situation in the whole of Macedonia are very obvious. The Macedonian eparchies and towns I have already mentioned are extremely embittered by the serious position of the Church and the people in which they find themselves. The spreading of the idea of restoration of the Archbishopric of Ohrid upon an Uniate basis is also helped by the French and Austrian consuls, who promise full protection before the Turkish authorities and persecution of the Constantinople Patriarchate. The Greeks themselves indirectly help the spreading of the Union in Macedonia, expecting the Exarchate to become weak because of the Union and thus finding allies in the liquidation of the Catholic propaganda in Macedonia. I have concluded this from the talks I had with the Greek consul in Salonika. He was not in the least worried at the danger of the spread of the Union in Macedonia. On the contrary, Greece is seeking support for its economic and national activity in Macedonia. According to the opinion of the Greek consul, the part of the people who will not accept the Union, disillusioned with the Exarchate, will remain under the jurisdiction of the Patriarchate. In the talks I had it was not by chance that the agents and adherents of the Union mentioned that the "Macedonian question" could only be settled through the Union. In order to make full use of the discontent and bitterness of the people against the Exarchate, they strengthen their accusation against the Exarchate. They speak about the Macedonian question upon a religious basis, but at the same time stir up the old separatist trends among the Macedonians - to create a new ethnic region through the Union - in the spirit of Midhat-Pasha's schemes. As the Roman Catholic agents worked out a cultural and national program for the Union in 1860 for the liberation of the Bulgarian people from the Patriarchate, they now also appear with a specific program for the spiritual and national liberation of the Macedonian eparchies through the Union. The Macedonian activists already widely use the expression the Macedonian movement in their language of communication, by which one should understand independent national and church liberation. I must emphasize strongly, Your Excellency, that this is a factor of an important political character - separatism is being spread starting from a religious basis towards a broader national one. After the talks I had with Father Petar Dimov I felt that he has slowly retired from being drawn into the Union. Today he has officially renounced the Union and sent a letter to You expressing his loyalty to the Exarchate. I also talked to Father Averkij. He told me that he would also withdraw from the movement if appointments for the Exarchate bishops were issued by the autumn. My attitude towards these two Church dignitaries was moderate and friendly, because any repressive measures could stir up spirits. .... Your spiritual child P.R. Slaveykov


 * Сл. Димевски, Две писма на Петко Рачев Славејков за македонизмот – Разгледи XIV, 5 (1972), p. 561-566


 * 1875 - Gjorgi Pulevski (1838-1894), Macedonian revolutionary and writer

A nation is the term for people who are of one origin and who speak the same language, and who live and associate with each other and who have the same customs and songs and festivals, these people are called a nation and the place where they live is called the fatherland of this nation. Thus the Macedonians are a nation and their home is Macedonia.


 * Pulevski, "Rechnik od tri jezika" (Dictionary in Three Languages) (Belgrade, 1875), p.49


 * 1878 - From the record of the Imperial Russian secret archives on the arrangement and government of the Balkan regions:

...Count Shuvalev demands that all the necessary measures for pacification of Macedonia be undertaken. For its purpose, it would be desirable to send competent agents there, and to proclaim to the Macedonians on behalf of the Governor, the Emperor, that His Highness is concerned about their fate, as much as for the other Slavs, and they will be granted the same freedom as that of the Bulgarians, now already liberated...


 * Dokumenti iz sekretnite arhivi na Ruskoto pravitelstvo. Sofia 1893, p.11-12.


 * 1878 - full text: Rules of the Macedonian Revolutionary Committee
 * 7 January 1879 The Macedonian Emigration of Turnu Severin to Natanail Ohridski, one of the leaders of the Kresna Uprising

To his holiness Mr. Mitropolit Natanail and Kiril and to all the Macedonians on the battlefield

...and all of you Macedonians who inspire our people’s liberation from the Turkish yoke; which weeps for five centuries, and as we can see today, from all the Slavic people, we have remained backward in our liberation...


 * Български патриарх Кирил, Съпротивата, стр. 158-159 (док. 34)


 * March 23, 1881 - Manifesto of the Provisional Government of Macedonia

Macedonians,

Our dear fatherland Macedonia has once been one of the most glorious countries. The Macedonian people, laying the groundwork of the military skill, had also, with his victorious phalanx and Aristotle's education, civilised the humanity and Asia. But that our once so glorious fatherland today is so near to it's downfall because of our mistakes and our oblivion of our ancestry. Foreign and suspicious peoples want to take over our land and destroy our nationality...

...our dear Macedonia, our dear homeland is calling upon you: you who are my faithful children, you who are descendants of Aristotle and Alexander the Great, you in whose veins Macedonian blood flows, do not let me die, but help me!...


 * President Vasil Chomo, Secretary Nikola Trajkov in Kjustendil Centralnii Gosudartsvenii Arhiv Okjabarskii revoljucii i socialtieskoga stroitelstva SSSR, Moskva - Fond Gr.Ignatieva No.730 - opis No. 1, ed.hr.79; Lj. Lape, Odbrani tekstovi za istorijata na makedonskiot narod, II del, Skopje 1976, p.256-258.


 * June, 1887 - Memorandum of the SMC(Secret Macedonian Committee) To the Diplomatic Representatives of the Great Powers in Istanbul, June, 1887

Such a situation can have no other consequences except that the general peace be kept in a state of constant agitation and that our fatherland suffer a catastrophe, -- and to eradicate this situation, it is necessary to paralyze the illusions of the above-mentioned small states, and this can be accomplished only by the Macedonian population itself, which should announce to the world that it is A SEPARATE NATION WITH A SEPARATE HISTORY, CHARACTER AND CUSTOMS, and that it has nothing in common with the surrounding small states, - THEREFORE IT FOLLOWS THAT NO-ONE HAS ANY RIGHT TO LAY CLAIM TO MACEDONIA AND IT BELONGS TO THE MACEDONIANS -but, in order to attain this, the Macedonian population must be enlightened, and to set out as soon as possible on that path, it would seem highly necessary to publish here in the capital a "Macedonian Newspaper" which newspaper we the undersigned have agreed to publish, and we have already handed in a petition to the Great Vizier in which we asked him in the interest of the Ottoman state and the general peace to allow us to publish the above-mentioned newspaper as soon as possible.


 * Dr. Kilme Dzambazovski "Neuspel obid za izdavanjeto na "Makedonski List" vo Carigrad 1887 godina" (An Unsuccessful Attempt to Publish a "Macedonian Newspaper" in Istambul in 1887), Sovremenost, XIV (1964), 10, p.1066