Macedonians (ethnic group)

In antiquity, much of central-northern Macedonia (the Vardar basin) was inhabited by Paionians who expanded from the lower Strymon basin. The Pelagonian plain was inhabited by the Pelagones, an ancient Greek tribe of Upper Macedonia; whilst the western region (Ohrid-Prespa) was said to have been inhabited by Illyrian tribes.[41] During the late Classical Period, having already developed several sophisticated polis-type settlements and a thriving economy based on mining,[42] Paeonia became a constituent province of the Argead – Macedonian kingdom.[43] In 310 BC, the Celts attacked deep into the south, subduing the Dardanians, Paeonians and Triballi. Roman conquest brought with it a significant Romanization of the region. During the Dominate period, 'barbarian' federates were settled on Macedonian soil at times; such as the Sarmatians settled by Constantine (330s AD)[44] or the (10 year) settlement of Alaric's Goths.[45] In contrast to 'frontier provinces', Macedonia (north and south) continued to be a flourishing Christian, Roman province in Late Antiquity and into the early Middle Ages.[45][46]

Linguistically, the South Slavic languages from which Macedonian developed are thought to have expanded in the region during the post-Roman period, although the exact mechanisms of this linguistic expansion remains a matter of scholarly discussion.[47] Traditional historiography has equated these changes with the commencement of raids and 'invasions' of Sclaveni and Antes from Wallachia and western Ukraine during the 6th and 7th centuries.[48] However, recent anthropological and archaeological perspectives have viewed the appearance of Slavs in Macedonia, and throughout the Balkans in general, as part of a broad and complex process of transformation of the cultural, political and ethno-linguistic Balkan landscape after the collapse of Roman authority. The exact details and chronology of population shifts remain to be determined.[49][50] What is beyond dispute is that, in contrast to "barbarian" Bulgaria, northern Macedonia remained Roman in its cultural outlook into the 7th century.[46] Yet at the same time, sources attest numerous Slavic tribes in the environs of Thessaloniki and further afield, including the Berziti in Pelagonia.[51] Apart from Slavs and late Byzantines, Kuver's "Bulgars"[52] – a mix of Byzantine Greeks, Bulgars and Pannonian Avars – settled the "Keramissian plain" (Pelagonia) around Bitola in the late 7th century.[lower-alpha 1] Later pockets of settlers included "Danubian" Bulgars[57][58] in the 9th century; Magyars (Vardariotai)[59] and Armenians in the 10th–12th centuries,[60] Cumans and Pechenegs in the 11th–13th centuries,[61] and Saxon miners in the 14th and 15th centuries.[62]

Having previously been Byzantine clients, the Sklaviniae of Macedonia probably switched their allegiance to Bulgaria during the reign of Empress Irene,[63] and was gradually incorporated into the Bulgarian Empire after the mid-9th century. Subsequently, the literary and ecclesiastical centres in Ohrid, not only became a second cultural capital of medieval Bulgaria, but soon eclipsed those in Preslav.[64] Many aspects which now define Macedonian culture derive mainly from Byzantine civilization.[65][66] Cultural, ecclesiastical and political developments of Slavic Orthodox Culture occurred in Macedonia itself.[67][68][69]

Georgi Pulevski is the first known person, who in the middle of 1870's insisted on the existence of a separate (Slavic) Macedonian language and ethnicity.[70]

After the final Ottoman conquest of the Balkans by the Ottomans in the 14/15th century, all Eastern Orthodox Christians were included in a specific ethno-religious community under Graeco-Byzantine jurisdiction called Rum Millet. The belonging to this religious commonwealth was so important that most of the common people began to identify themselves as Christians.[71] However ethnonyms never disappeared and some form of primary ethnic identity was available.[72] This is confirmed from a Sultan's Firman from 1680 which describes the ethnic groups in the Balkan territories of the Empire as follows: Greeks, Albanians, Serbs, Vlachs and Bulgarians.[73] The rise of nationalism under the Ottoman Empire in the early 19th century brought opposition to this continued situation. At that time the classical Rum Millet began to degrade. The coordinated actions, carried out by Bulgarian national leaders supported by the majority of the Slavic-speaking population in today Republic of North Macedonia in order to be recognized as a separate ethnic entity, constituted the so-called "Bulgarian Millet", recognized in 1870.[74] At the time of its creation, people living in Vardar Macedonia, were not in the Exarchate. However, as a result of plebiscites held between 1872 and 1875, the Slavic districts in the area voted overwhelmingly (over 2/3) to go over to the new national Church.[75] Referring to the results of the plebiscites, and on the basis of statistical and ethnological indications, the 1876 Conference of Constantinople included most of Macedonia into the Bulgarian ethnic territory.[76] The borders of new Bulgarian state, drawn by the 1878 Treaty of San Stefano, also included Macedonia, but the treaty was never put into effect and the Treaty of Berlin (1878) "returned" Macedonia to the Ottoman Empire.

Throughout the Middle Ages and Ottoman rule up until the early 20th century[108][109][110] the Slavic-speaking population majority in the region of Macedonia were more commonly referred to both (by themselves and outsiders) as Bulgarians.[111][112][113] However, in pre-nationalist times, terms such as "Bulgarian" did not possess a strict ethno-nationalistic meaning, rather, they were loose, often interchangeable terms which could simultaneously denote regional habitation, allegiance to a particular empire, religious orientation, membership in certain social groups.[lower-alpha 5] Similarly, a "Byzantine" was a Roman subject of Constantinople, and the term bore no strict ethnic connotations, Greek or otherwise.[118] Overall, in the Middle Ages, "a person's origin was distinctly regional",[119] and in Ottoman era, before the 19th-century rise of nationalism, it was based on the corresponding confessional community. After the rise of nationalism, most of the Slavic-speaking population in the area, joined the Bulgarian community, through voting in its favor on a plebiscites held during the 1870s. by a qualified majority (over 2/3).

With the creation of the Bulgarian Principality in 1878, the Macedonian upper stratum had to decide whether Macedonia was to emerge as an independent state or as part of a "Greater Bulgaria".[120] During this period, the first expressions of Macedonism by certain Macedonian intellectuals occurred in Belgrade, Sofia, Istanbul, Thessaloniki and St. Petersburg. In the 1860s, according to Petko Slaveykov, some young intellectuals from Macedonia were claiming that they are not Bulgarians, but they are rather Macedonians, descendants of the Ancient Macedonians.[121] In a letter written to the Bulgarian Exarch in February 1874 Petko Slaveykov reports that discontent with the current situation “has given birth among local patriots to the disastrous idea of working independently on the advancement of their own local dialect and what’s more, of their own, separate Macedonian church leadership.”[122] The activities of these people were also registered by Stojan Novaković.[123] The nascent Macedonian nationalism, illegal at home in the theocratic Ottoman Empire, and illegitimate internationally, waged a precarious struggle for survival against overwhelming odds: in appearance against the Ottoman Empire, but in fact against the three expansionist Balkan states and their respective patrons among the great powers.[124]

The first prominent author that propagated the concept of a Macedonian ethnicity was Georgi Pulevski, who in 1875 published Dictionary of Three languages: Macedonian, Albanian, Turkish, in which he wrote:

What do we call a nation? – People who are of the same origin and who speak the same words and who live and make friends of each other, who have the same customs and songs and entertainment are what we call a nation, and the place where that people lives is called the people's country. Thus the Macedonians also are a nation and the place which is theirs is called Macedonia.[125]

On the other hand, Theodosius of Skopje, a priest who have hold a high-ranking positions within the Bulgarian Exarchate was chosen as a bishop of the episcopacy of Skopje in 1885. As a bishop of Skopje, Theodosius renounced de facto the Bulgarian Exarchate and attempted to restore the Archbishopric of Ohrid as a separate Macedonian Orthodox Church in all eparchies of Macedonia,[126] responsible for the spiritual, cultural and educational life of all Macedonian Orthodox Christians.[124] During this time period Metropolitan Bishop Theodosius of Skopje made several pleas to the Bulgarian church to allow a separate Macedonian church, and ultimately on 4 December 1891 he sent a letter to the Pope Leo XIII to ask for a recognition and a protection from the Roman Catholic Church.

In 1892 the local Bulgarian Exarchate parish school council in the city of Kastoria (then Kostur) adopted the proposal of a group of teachers "to eliminate both Bulgarian and Greek and introduce local dialect[127] as the language of instruction in the town school," but the idea failed the same year.[128][129]

In 1903 Krste Petkov Misirkov published his book On Macedonian Matters in which he laid down the principles of the modern Macedonian nationhood and language.[130] This book written in the standardized central dialect of Macedonia is considered by ethnic Macedonians as a milestone of the ethnic Macedonian identity and the apogee of the process of Macedonian awakening.[128] In his article "Macedonian Nationalism" he wrote:

I hope it will not be held against me that I, as a Macedonian, place the interests of my country before all... I am a Macedonian, I have a Macedonian's consciousness, and so I have my own Macedonian view of the past, present, and future of my country and of all the South Slavs; and so I should like them to consult us, the Macedonians, about all the questions concerning us and our neighbours, and not have everything end merely with agreements between Bulgaria and Serbia about us – but without us.

Misirkov argued that the dialect of central Macedonia (Veles-Prilep-Bitola-Ohrid)[131] should be taken as a standard Macedonian literary language, in which Macedonians should write, study, and worship; the autocephalous Archbishopric of Ohrid should be restored; and the Slavic people of Macedonia should be identified in their Ottoman identity cards (nofuz) as "Macedonians".[130]

The next great figure of the Macedonian awakening was Dimitrija Čupovski, one of the founders of the Macedonian Literary Society, established in Saint Petersburg in 1902. In the period 1913–1918, Čupovski published the newspaper Македонскi Голосъ (Macedonian Voice) in which he and fellow members of the Petersburg Macedonian Colony propagated the existence of a Macedonian people separate from the Greeks, Bulgarians and Serbs, and sought to popularize the idea for an independent Macedonian state.

After the Balkan Wars, following division of the region of Macedonia amongst the Kingdom of Greece, the Kingdom of Bulgaria and the Kingdom of Serbia, and after World War I, the idea of belonging to a separate Macedonian nation was further spread among the Slavic-speaking population. The suffering during the wars, the endless struggle of the Balkan monarchies for dominance over the population increased the Macedonians' sentiment that the institutionalization of an independent Macedonian nation would put an end to their suffering. On the question of whether they were Serbs or Bulgarians, the people more often started answering: "Neither Bulgar, nor Serb... I am Macedonian only, and I'm sick of war."[132][133]

Stratis Myrivilis, an important Greek writer, in his Life in the Tomb, from his experiences as a soldier in the Macedonian front (1916–18), described also the self-identitification of the local population: "...They don't want to be called Bulgar, neither Srrp, neither Grrts. Only Macedon Orthodox...."[134]

The consolidation of an international Communist organization (the Comintern) in the 1920s led to some failed attempts by the Communists to use the Macedonian Question as a political weapon. In the 1920 Yugoslav parliamentary elections, 25% of the total Communist vote came from Macedonia, but participation was low (only 55%), mainly because the pro-Bulgarian IMRO organised a boycott against the elections. In the following years, the communists attempted to enlist the pro-IMRO sympathies of the population in their cause. In the context of this attempt, in 1924 the Comintern organized the filed signing of the so-called May Manifesto, in which independence of partitioned Macedonia was required.[135] In 1925 with the help of the Comintern, the Internal Macedonian Revolutionary Organization (United) was created, composed of former left-wing Internal Macedonian Revolutionary Organization (IMRO) members. This organization promoted in the early 1930s the existence of a separate ethnic Macedonian nation.[136] This idea was internationalized and backed by the Comintern which issued in 1934 a resolution supporting the development of the entity.[137] This action was attacked by the IMRO, but was supported by the Balkan communists. The Balkan communist parties supported the national consolidation of the ethnic Macedonian people and created Macedonian sections within the parties, headed by prominent IMRO (United) members. The sense of belonging to a separate Macedonian nation gained credence during World War II when ethnic Macedonian communist partisan detachments were formed. In 1943 the Communist Party of Macedonia was established and the resistance movement grew up. After the World War II ethnic Macedonian institutions were created in the three parts of the region of Macedonia, then under communist control,[138] including the establishment of the People's Republic of Macedonia within the Socialist Federal Republic of Yugoslavia (SFRJ).

The available data indicates that despite the policy of assimilation, pro-Bulgarian sentiments among the Macedonian Slavs in Yugoslavia were still sizable during the interwar period. However if the Yugoslavs would recognize the Slavic inhabitants of Vardar Macedonia as Bulgarians, it would mean that the area should be part of Bulgaria. Practically in post-World War II Macedonia, the Kingdom of Yugoslavia's state policy of forced Serbianisation was changed with a new one — of Macedonization. The codification of the Macedonian language and the recognition of the Macedonian nation had the main goal: finally to ban any Bulgarophilia among the Macedonians and to build a new consciousness, based on identification with Yugoslavia. As result Yugoslavia introduced again an abrupt de-Bulgarization of the people in the PR Macedonia, such as it already had conducted in the Vardar Banovina during the Interwar period. Around 100,000 pro-Bulgarian elements were imprisoned for violations of the special Law for the protection of Macedonian national honor, and over 1,200 were allegedly killed. In this way generations of students grew up educated in strong anti-Bulgarian sentiment which during the times of Communist Yugoslavia, increased to the level of state policy. Its main agenda was a result from the need to distinguish between the Bulgarians and the new Macedonian nation, because Macedonians could confirm themselves as a separate community with its own history, only through differentiating itself from Bulgaria. This policy has continued in the new Republic of Macedonia after 1990, although with less intensity. Thus, the Bulgarian part of the identity of the Slavic-speaking population in Vardar Macedonia has died out.[lower-alpha 6]

Following the collapse of Yugoslavia, the issue of Macedonian identity has again emerged. Nationalists and governments alike from neighbouring countries (especially Greece and Bulgaria) espouse to the view that the creation of a Macedonian ethnicity is a modern, artificial creation. Such views have been seen by Macedonian historians to represent irredentist motives on Macedonian territory.[124] Moreover, western historians are quick to point out that in fact all modern nations are recent, politically motivated constructs based on creation "myths".[147] The creation of Macedonian identity is "no more or less artificial than any other identity".[148] Contrary to the claims of Romantic nationalists, modern, territorially bound and mutually exclusive nation states have little in common with the large territorial or dynastic medieval empires; and any connection between them is tenuous at best.[149] In any event, irrespective of shifting political affiliations, the Macedonian Slavs shared in the fortunes of the Byzantine commonwealth and the Rum millet and they can claim them as their heritage.[124] Loring Danforth states similarly, the ancient heritage of modern Balkan countries is not "the mutually exclusive property of one specific nation" but "the shared inheritance of all Balkan peoples".[150]

A more radical and uncompromising strand of Macedonian nationalism has recently emerged called "ancient Macedonism", or "Antiquisation". Proponents of such views see modern Macedonians as direct descendants of the ancient Macedonians. This policy is facing criticism by academics as it demonstrates feebleness of archaeology and of other historical disciplines in public discourse, as well as a danger of marginalization of the Macedonian identity.[151][152] Surveys on the effects of the controversial nation-building project Skopje 2014 and on the perceptions of the population of Skopje revealed a high degree of uncertainty regarding the latter's national identity. A supplementary national poll showed that there was a great discrepancy between the population's sentiment and the narrative the state sought to promote.[153]

Additionally, during the last two decades, tens of thousands of citizens of North Macedonia have applied for Bulgarian citizenship.[154] In the period 2002–2019 some 80,000 have acquired it and some 53,000 are still waiting for such.[155] Bulgaria has a special ethnic dual-citizenship regime, that makes a constitutional distinction between ethnic Bulgarians and Bulgarian citizens. In the case of the Macedonians, only declaring their national identity as Bulgarian is enough to gain a citizenship.[156] By making the procedure simpler, Bulgaria stimulates more Macedonian citizens (of Slavic origin) to apply for a Bulgarian citizenship.[157] Hereof the vast majority of the candidates has applied as Bulgarians by origin,[158] despite only a few of them have really close ties with Bulgaria.[159] Bulgarian citizenship is usually attributed by the locals to gaining work access to member states of the European Union rather than illustrating Bulgarian identity.[160] This phenomenon is called placebo identity.[161] There are certain interpretations among the Macedonian public that this policy is part of a strategy maintained by Bulgaria for destabilizing Macedonian national identity.[162] As a nation engaged in a dispute over its distinctiveness from Bulgarians, Macedonians have always perceived themselves as being threatened from its neighbor.[163]

The existence of an ethnic Macedonian minority in Greece is rejected by the Greek government. The number of people speaking Slavic dialects has been estimated at somewhere between 10,000 and 250,000.[lower-alpha 7] Most of these people however do not have an ethnic Macedonian national consciousness, with most choosing to identify as ethnic Greeks[189] or rejecting both ethnic designations and preferring terms such as "natives" instead.[190] In 1999 the Greek Helsinki Monitor estimated that the number of people identifying as ethnic Macedonians numbered somewhere between 10,000 and 30,000,[12][191] Macedonian sources generally claim the number of ethnic Macedonians living in Greece at somewhere between 200,000–350,000.[192] The ethnic Macedonians in Greece have faced difficulties from the Greek government in their ability to self-declare as members of a "Macedonian minority" and to refer to their native language as "Macedonian".[190]

Since the late 1980s there has been an ethnic Macedonian revival in Northern Greece, mostly centering on the region of Florina.[193] Since then ethnic Macedonian organisations including the Rainbow political party have been established.[194] Rainbow first opened its offices in Florina on 6 September 1995. The following day, the offices had been broken into and had been ransacked.[195] Later Members of Rainbow had been charged for "causing and inciting mutual hatred among the citizens" because the party had bilingual signs written in both Greek and Macedonian.[196] On 20 October 2005, the European Convention on Human Rights (ECHR) ordered the Greek government to pay penalties to the Rainbow Party for violations of 2 ECHR articles.[190] Rainbow has seen limited success at a national level, its best result being achieved in the 1994 European elections, with a total of 7,263 votes. Since 2004 it has participated in European Parliament elections and local elections, but not in national elections. A few of its members have been elected in local administrative posts. Rainbow has recently re-established Nova Zora, a newspaper that was first published for a short period in the mid-1990s, with reportedly 20,000 copies being distributed free of charge.[197][198][199]

Within Serbia, Macedonians constitute an officially recognised ethnic minority at both a local and national level. Within Vojvodina, Macedonians are recognised under the Statute of the Autonomous Province of Vojvodina, along with other ethnic groups. Large Macedonian settlements within Vojvodina can be found in Plandište, Jabuka, Glogonj, Dužine and Kačarevo. These people are mainly the descendants of economic migrants who left the Socialist Republic of Macedonia in the 1950s and 1960s. The Macedonians in Serbia are represented by a national council and in recent years the Macedonian language has begun to be taught. The most recent census recorded 22,755 Macedonians living in Serbia.[200]

Macedonians represent the second largest ethnic minority population in Albania. Albania recognises the existence of a Macedonian minority within the Mala Prespa region, most of which is comprised by Liqenas Municipality. Macedonians have full minority rights within this region, including the right to education and the provision of other services in the Macedonian language. There also exist unrecognised Macedonian populations living in the Golo Brdo region, the "Dolno Pole" area near the town of Peshkopi, around Lake Ohrid and Korce as well as in Gora. 4,697 people declared themselves ethnic Macedonians in the 1989 census.[201]

Bulgarians are considered most closely related to the neighboring Macedonians and it is sometimes claimed that there is no clear ethnic difference between them.[202] As regards self-identification, a total of 1,654 people officially declared themselves to be ethnic Macedonians in the last Bulgarian census in 2011 (0,02%) and 561 of them are in Blagoevgrad Province (0,2%).[203] 1,091 of them are Macedonian citizens, who are permanent residents in Bulgaria.[204] Krassimir Kanev, chairman of the non-governmental organization Bulgarian Helsinki Committee, claimed 15,000–25,000 in 1998 (see here). In the same report Macedonian nationalists (Popov et al., 1989) claimed that 200,000 ethnic Macedonians live in Bulgaria. However, Bulgarian Helsinki Committee stated that the vast majority of the Slavic-speaking population in Pirin Macedonia has a Bulgarian national self-consciousness and a regional Macedonian identity similar to the Macedonian regional identity in Greek Macedonia. Finally, according to personal evaluation of a leading local ethnic Macedonian political activist, Stoyko Stoykov, the present number of Bulgarian citizens with ethnic Macedonian self-consciousness is between 5,000 and 10,000.[205] In 2000, the Bulgarian Constitutional Court banned UMO Ilinden-Pirin, a small Macedonian political party, as a separatist organization. Subsequently, activists attempted to re-establish the party but could not gather the required number of signatures.

• 
  Macedonians in North Macedonia, according to the 2002 census
• 
  Concentration of Macedonians in Serbia
• 
  Regions where ethnic Macedonians live within Albania
• 
  Macedonian Muslims in North Macedonia

Significant Macedonian communities can also be found in the traditional immigrant-receiving nations, as well as in Western European countries. Census data in many European countries (such as Italy and Germany) does not take into account the ethnicity of émigrés from the Republic of North Macedonia:

• Argentina: Most Macedonians can be found in Buenos Aires, the Pampas and Córdoba. An estimated 30,000 Macedonians can be found in Argentina.[206]
• Australia: The official number of Macedonians in Australia by birthplace or birthplace of parents is 83,893 (2001). The main Macedonian communities are found in Melbourne, Geelong, Sydney, Wollongong, Newcastle, Canberra and Perth. (The 2006 Australian Census included a question of 'ancestry' which, according to Members of the Australian-Macedonian Community, this will result in a 'significant' increase of 'ethnic Macedonians' in Australia. However, the 2006 census recorded 83,983 people of Macedonian (ethnic) ancestry.) See also Macedonian Australians.
• Canada: The Canadian census in 2001 records 37,705 individuals claimed wholly or partly Macedonian heritage in Canada,[207] although community spokesmen have claimed that there are actually 100,000–150,000 Macedonians in Canada.[208] (See also Macedonian Canadians.)
• United States: A significant Macedonian community can be found in the United States. The official number of Macedonians in the US is 49,455 (2004). The Macedonian community is located mainly in Michigan, New York, Ohio, Indiana and New Jersey[209] (see also Macedonian Americans).
• Germany: There are an estimated 61,000 citizens of North Macedonia in Germany (mostly in the Ruhrgebiet) (2001). (See also Ethnic Macedonians in Germany.)
• Italy: There are 74,162 citizens of North Macedonia in Italy (Foreign Citizens in Italy).
• Switzerland: In 2006 the Swiss Government recorded 60,362 Macedonian Citizens living in Switzerland. (See also Macedonians in Switzerland.)[210]
• Romania: Ethnic Macedonians are an officially recognised minority group in Romania. They have a special reserved seat in the nations parliament. In 2002, they numbered 731. (See also Macedonians in Romania.)
• Slovenia: Ethnic Macedonians began relocating to Slovenia in the 1950s when the two regions formed a part of a single country, Yugoslavia. (See also Macedonians in Slovenia.)

Other significant ethnic Macedonian communities can also be found in the other Western European countries such as Austria, France, Luxembourg, Netherlands, United Kingdom and the whole European Union. Also in Uruguay, with a significant population in Montevideo.

Ottoman architecture in Ohrid.

Macedonian girls in traditional folk costumes.

The typical Macedonian village house is influelnced by Ottoman Architecture .Presented as a construction with two floors, with a hard facade composed of large stones and a wide balcony on the second floor. In villages with predominantly agricultural economy, the first floor was often used as a storage for the harvest, while in some villages the first floor was used as a cattle-pen.

The stereotype for a traditional Macedonian city house is a two-floor building with white façade, with a forward extended second floor, and black wooden elements around the windows and on the edges.

The history of film making in North Macedonia dates back over 110 years. The first film to be produced on the territory of the present-day the country was made in 1895 by Janaki and Milton Manaki in Bitola. In 1995 Before the Rain became the first Macedonian movie to be nominated for an Academy Award.[211]

From 1993 to 1994, 1,596 performances were held in the newly formed republic, and more than 330,000 people attended. The Macedonian National Theater (drama, opera, and ballet companies), the Drama Theater, the Theater of the Nationalities (Albanian and Turkish drama companies) and the other theater companies comprise about 870 professional actors, singers, ballet dancers, directors, playwrights, set and costume designers, etc. There is also a professional theatre for children and three amateur theaters. For the last thirty years a traditional festival of Macedonian professional theaters has been taking place in Prilep in honor of Vojdan Černodrinski, the founder of the modern Macedonian theater. Each year a festival of amateur and experimental Macedonian theater companies is held in Kočani.

Macedonian music has many things in common with the music of neighboring Balkan countries, but maintains its own distinctive sound.

The founders of modern Macedonian painting included Lazar Licenovski, Nikola Martinoski, Dimitar Pandilov, and Vangel Kodzoman. They were succeeded by an exceptionally talented and fruitful generation, consisting of Borka Lazeski, Dimitar Kondovski, Petar Mazev who are now deceased, and Rodoljub Anastasov and many others who are still active. Others include: Vasko Taskovski and Vangel Naumovski. In addition to Dimo Todorovski, who is considered to be the founder of modern Macedonian sculpture, the works of Petar Hadzi Boskov, Boro Mitrikeski, Novak Dimitrovski and Tome Serafimovski are also outstanding.

In the past, the Macedonian population was predominantly involved with agriculture, with a very small portion of the people who were engaged in trade (mainly in the cities). But after the creation of the People's Republic of Macedonia which started a social transformation based on Socialist principles, a middle and heavy industry were started.

The Macedonian language (македонски јазик) is a member of the Eastern group of South Slavic languages. Standard Macedonian was implemented as the official language of the Socialist Republic of Macedonia after being codified in the 1940s, and has accumulated a thriving literary tradition.

The closest relative of Macedonian is Bulgarian,[212] followed by Serbo-Croatian. All the South Slavic languages, including Macedonian, form a dialect continuum, in which Macedonian is situated between Bulgarian and Serbian. The Torlakian dialect group is intermediate between Bulgarian, Macedonian and Serbian, comprising some of the northernmost dialects of Macedonian as well as varieties spoken in southern Serbia.

The Macedonian alphabet is an adaptation of the Cyrillic script, as well as language-specific conventions of spelling and punctuation. It is rarely Romanized.

One of the well-known monasteries – St. Panteleimon in Ohrid.

Most Macedonians are members of the Macedonian Orthodox Church. The official name of the church is Macedonian Orthodox Church – Ohrid Archbishopric and is the body of Christians who are united under the Archbishop of Ohrid and North Macedonia, exercising jurisdiction over Macedonian Orthodox Christians in the Republic of North Macedonia and in exarchates in the Macedonian diaspora.

The church gained autonomy from the Serbian Orthodox Church in 1959 and declared the restoration of the historic Archbishopric of Ohrid. On 19 July 1967, the Macedonian Orthodox Church declared autocephaly from the Serbian church. Due to protest from the Serbian Orthodox Church, the move was not recognised by any of the churches of the Eastern Orthodox Communion, and since then, the Macedonian Orthodox Church is not in communion with any Orthodox Church.[213] A small number of Macedonians belong to the Roman Catholic and the Protestant churches.

Between the 15th and the 20th centuries, during Ottoman rule, a number of Orthodox Macedonian Slavs converted to Islam. Today in the Republic of North Macedonia, they are regarded as Macedonian Muslims, who constitute the second largest religious community of the country.

Tavče Gravče, the national dish of Macedonians.

Macedonian cuisine is a representative of the cuisine of the Balkans—reflecting Mediterranean (Greek) and Middle Eastern (Turkish) influences, and to a lesser extent Italian, German and Eastern European (especially Hungarian) ones. The relatively warm climate in North Macedonia provides excellent growth conditions for a variety of vegetables, herbs and fruits. Thus, Macedonian cuisine is particularly diverse.

Shopska salad, a food from Bulgaria, is an appetizer and side dish which accompanies almost every meal. Macedonian cuisine is also noted for the diversity and quality of its dairy products, wines, and local alcoholic beverages, such as rakija. Tavče Gravče and mastika are considered the national dish and drink of North Macedonia, respectively.