I recently returned from a week in my favorite mountain “town” in the Balkans—Bansko, Bulgaria. The town has only become that recently, however, as even six years ago upon my first visit it was much more of an old-world village. This still exists, and is charming because of the village’s old architecture and wonderfully quaint and cozy tavern-restaurants (“mehani”). Narrow cobblestone lanes wind around the center, with old style homes, mehani, and inns creating a sense of what the region was like before communism took hold.
However, another equally driving force—capitalism—has reshaped the village in recent years, as there’s been an investment boom in the tourism industry there. At the base of the Pirin Mountains (which are some of the tallest in Europe), the skiing is excellent in the winter and a variety of activities are available in the summer. Therefore, what began with Brits buying and investing has shifted to the Russians and Greeks (though no doubt Bulgarians and EU funds have handsomely contributed as well). Altogether, they dominate the village turned ski-town, and their money has allowed for the construction of a major ski center, literally 100 (if not more) new hotels and apartment buildings, and thus at least a doubling in size of what was only recently a mountain village.
The village and neighboring ones are reaping great benefits from this industry, and the region is still charming and a wonderful place to visit. But from a historical perspective, Bansko is even more fascinating, because it is very much a part of Macedonia. It became so long before Bulgaria existed, when the ancient Macedonians (led by Philip II and his son Alexander the Great) conquered the region and beyond in the 4th century BC. “Makedonija,” the local name of the region, means “highlands” in Greek. Yet it wasn’t perhaps until the 10th century and after that the area became uniquely Macedonian, as centuries of invading tribes and political demarcation created a stronger sense of regional identity. That said, it wasn’t so much that Macedonia independently created this identity, but that Bulgaria, under the rule of Tsar (Czar) Simeon the Great, entered its Golden Age and spread southwest. Macedonia thus became a very important part of the Bulgarian kingdom, as Bulgarian and South Slavic writing, schools, and monasteries were funded, supported, and built in what is today the Republic of Macedonia.
Indeed, the gem of this country, the town and lake Ohrid (in the southwest), was the center of Bulgarian Orthodox culture. While Bulgaria came under Byzantine rule in the 11th & 12th centuries and was divided, Macedonia became a unique political and geographical territory that existed until a century ago with the end of WWI and breakup of the Ottoman Empire. The area included today’s Republic of Macedonia, but was double in size, as southwestern Bulgaria (what is known today as Pirin Macedonia) and northern Greece (Aegean Macedonia) were also a clear and large part of this greater “Makedonija.” A fierce national movement had developed by that point though, through the political and sometimes terrorist organization, the “Internal Macedonian Revolutionary Organization (IMRO),” and neighboring countries were vying for power over the mixed region.
Some scholars would no doubt have an encyclopedia of words to say about my simplification of the history above, but what is clear is that greater Macedonian identity existed up until the 1950s when communist authorities in Bulgaria at first supported it, then ferociously sought to destroy it. A result of changing ideals and politics in Moscow, evidence of this are post-WWII census figures showing that nearly 188,000 people in the Pirin region of Bulgaria claimed that they were “Macedonian” in 1956, whereas by the 1992 census the significantly smaller number of 10,803 claimed such ethnicity. Even fewer—5,071—claimed to be Macedonian in the 2001 census.
In Yugoslavia, Macedonian identity was of course supported, in order to create a stronger sense of nationhood. Yet at the same time, the many people here claiming to be Bulgarian were severely persecuted—harassed, arrested, imprisoned, murdered. The politics of the region have thus been a messy ordeal (as I’ve written about before), but what I found interesting during my recent visit to Pirin Macedonia was the freedom of people there to assert this Macedonian identity.
What I didn’t do was actually speak with locals about how they perceive themselves (the work of an ethnologist not on vacation!), but one of the most interesting things I noticed was that everywhere one goes there are “Macedonian” restaurants, dishes, and songs. The latter are particularly fascinating, because while similar songs will be heard here in the Republic of Macedonia (and their history is in fact the same up till the 20th century), Macedonian music is a huge part of experiencing any Bansko establishment. As the “Bansko in your pocket” guide writes under the topic of “Macedonian music” (which is interesting that it exists at all in a tourism guide) in the “Culture & Events” section:
“Macedonian music and folklore still form the bedrock of local Bansko traditions, and the music heard in local restaurants or performed by local heritage societies is subtly different from that found in the rest of Bulgaria….The majority of the band’s playing in Bansko’s folk-style restaurants concentrate on a crowd-pleasing repertoire of sentimental songs which feature the word “Macedonia” in the lyrics as many times as possible. Main subject matters of such songs appear to be the plight of Macedonian maidens awaiting the return of boys who have left to join the anti-Ottoman guerillas.”
Yet the statement that the music is “subtly different from that found in the rest of Bulgaria” better illustrates the perception of Macedonians in Bulgaria—they largely see themselves as Bulgarians living in the geographical region of Macedonia. As I wrote several months ago, this dual perception of identity is akin to my being American, but from Indiana. I identify with aspects of both, but wouldn’t want to categorize myself solely in one or the other. Further, as a legacy of communism and after, it is well known that they consider the Republic of Macedonia to be largely comprised of Bulgarians, not “Macedonians.”
Macedonians in the Republic of Macedonia, however, have a different perception of their identity and one which I believe, and have read from scholars on the region, is a more recently created perception. That is, they feel that they are ethnically Macedonian and that Macedonia is their nation (a word which is often associated with ethnicity) and political state. This contrasts with those living in Pirin Macedonia who today see Macedonia as neither of these, but as a cultural and historical region that their ancestors settled and established Orthodoxy in, and then fought to free from the Turks. Indeed, whereas what was then Bulgaria (a smaller country than today) gained its independence from the Ottoman Empire in 1878, greater Macedonia was the last region in the Balkans to do so.
One last example of the Macedonian identity in the Pirin region is the final note on the timeline in the “Bansko in your pocket” guide. Just before the “Macedonian music” section, it reads:
“October 5, 1912 – Bansko is liberated at the start of the Balkan Wars. After the Russo-Turkish war the town was left in the Ottoman province of Macedonia. Two major anti-Ottoman uprisings took place in the area—the one in Kresna and Razlog in 1878-79 and the so-called Ilinden-Preobrazhenie uprising in 1903. These events fuel the revolutionary spirit and pride of the locals and inspire a huge part of the local Macedonian folklore songs.”
To note, while Kresna and Razlog are in Pirin Macedonia, the Ilinden uprising took place in Krushevo, not far from Ohrid in the southwest of today’s Republic of Macedonia.
I dare not go much further in assessing identity in Pirin Macedonia, as only ethnographic research could yield a better understanding of it. But I conclude by saying that the political and geographical boundaries of greater Macedonia existed for a much longer period of time than the borders today, and it will be interesting to see if one day, be it through a shift of power or a borderless EU, the separate regions of Macedonia will be reunited and again share a common identity, albeit one characteristically Macedonian—a melting pot of different languages and cultures that might just continue to beg an answer to the question “Who are the Macedonians?”
