The Macedonians ()also referred to as Macedonian Slavsare a South Slavic people who are primarily associated with the Republic of Macedonia. They speak the Macedonian language, a South Slavic language. About two thirds of all ethnic Macedonians live in the Republic of Macedonia and there are also communities in a number of other countries.
The question of Macedonian origins depends on which aspect is examined. Linguistically, the 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. Many aspects of Macedonian culture developed during the rule of Medieval Byzantine, Bulgarian and Serbian Empires which alternately controlled the region. Certain of these cultural aspects developed within Macedonia itself, becoming a cradle of Slav Orthodox Culture. Anthropologically, Macedonians possess genetic lineages postulated to represent Balkan prehistoric and historic demographic processes. Such lineages are also typically found in other South Slavs, especially Bulgarians, Serbs, Bosnians, Montenegrins, but also to the northern Greeks.
Traditional historiography has equated the appearance of Sclaveni (independent tribal polities) with postulated Slavic migrations. However, more 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. That movements of the population groups known as the Sclaveni and the Antes, who initially dwelt beyond the Danube, contributed to this process is not denied, however, such migration was actually rather small scale and not the cause per se for the ethno-linguistic transformation of the formerly Roman provincial populace.
Subsequently, the Sclaveni in Macedonia were incorporated into the Bulgarian Empire, and eventually, Kutmichevitsa became the second political and cultural center of Medieval Bulgaria.
The large majority of Macedonians identify as Orthodox Christians, who speak a Slavic language, and share a cultural - historical "Orthodox Byzantine-Slavic heritage" with their neighbours.
The concept of a "Macedonian" ethnicity, distinct from their Orthodox Balkan neighbours, is seen to be a comparitively newly emergent one. The earliest manifestation of a Macedonian identity emerged in the late 19th century, and this was consolidated by Yugoslav governmental policy from the 1940s.
Throughout the Middle Ages and the Ottoman rule, up until the early 20th century the Slavic speaking majority in the Region of Macedonia had been referred predominantly to (both, by themselves and outsiders) as Bulgarians. However, in such 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, alliegence to a particular empire, religious orientation, membership in certain social groups. By and large, in pre-modern Europe, identity based on ethnicity did not exist amongst the masses of commoners; rather identity was rooted at the local level: the clan, village and parish.
With the disintegration of the Ottoman Empire, the Macedonian upper stratum had to decide whether Macedonia was to emerge as an independent state or as part of a Greater Bulgaria . During this period, the first expressions of ethnic nationalism by certain Macedonian intellectuals occurred in Belgrade, Sofia, Istanbul, Thessaloniki and St. Petersburg. The activities of these people was registered by Petko Slaveykov and Stojan Novakovi  The emergence of Macedonian identity was a relatively nascent and nebulous affair because Ottoman rule (a regimen which suppressed liberalism and nationalism) had lasted there the longest, the subsequent propaganda and armed conflict between newly formed Balkans monarchies (Greece, Bulgaria, Serbia) over Macedonian territory, and indeed the cultural similarity between Macedonians and their closest neighbours (especially Bulgarians).
The first prominent author that propagated the separate ethnicity of the Macedonians was Georgi Pulevski, who in 1875 published Dictionary of Three languages: Macedonian, Albanian, Turkish, in which he wrote:
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 and to separate the episcopacies in Macedonia from the Exarchate. During this time period Metropolitan Bishop Theodosius of Skopje made several pleas to the Bulgarian church to allow a separate Macedonian church, he viewed this as the only way to end the turmoil in the Balkans.
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. This book is considered by ethnic Macedonians as a milestone of the ethnic Macedonian identity and the apogee of the process of Macedonian awakening. In his article "Macedonian Nationalism" he wrote:
Macedonian partisans liberating the city of Bitola.
The next great figure of the Macedonian awakening was Dimitrija upovski, one of the founders of the Macedonian Literary Society, established in Saint Petersburg in 1902. In the period 1913 1918, upovski published the newspaper i (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."
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. 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. This idea was internationalized and backed by the Comintern which issued in 1934 a resolution supporting the development of the entity. 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, including the establishment of the People's Republic of Macedonia within the Socialist Federal Republic of Yugoslavia (SFRJ).
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. Moreover, western historians are quick to point out that in fact all modern nations are recent, politically motivated constructs based on creation "myths".  The creation of Macedonian identity is no more or less artificial than any other identity . 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. In any event, irrespective of shifting political af liations, the Macedonian Slavs shared in the fortunes of the Byzantine Commonwealth , and they contributed to the common Orthodox civilization. Like all peoples whose ancestors belonged to the Byzantine Commonwealth, they can claim it as their common heritage. Loring Danforth states similarly, the ancient heritage of modern Balkan countires is not the mutually exclusive property of one specific nation but the shared inheritance of all Balkan peoples . 
The history of the ethnic Macedonians has been shaped by population shifts and political developments in the region of Macedonia. Following the dissolution of the Ottoman Empire in the early 20th. century, the decisive point in the ethnogenesis of the Slavic ethnic group was the creation of the Socialist Republic of Macedonia after World War II, a state in the framework of the Socialist Federal Republic of Yugoslavia.
The vast majority of ethnic Macedonians live along the valley of the river Vardar, the central region of the Republic of Macedonia. They form about 64.18% of the population of the Republic of Macedonia (1,297,981 people according to the 2002 census). Smaller numbers live in eastern Albania, northern Greece, and southern Serbia, mostly abutting the border areas of the Republic of Macedonia. A large number of Macedonians have immigrated overseas to Australia, United States, Canada and in many European countries: Germany, the United Kingdom, Italy, and Austria, among others.
The existence of an ethnic Macedonian minority in Greece is rejected by the Greek government. The number of people speaking Macedonian dialects has been estimated at somewhere between 10,000 and 250,000. Most of these people however do not have an ethnic Macedonian national consciousness, with most choosing to identify as ethnic Greeks or rejecting both ethnic designations. In 1999 the Greek Helsinki Monitor estimated that the number of people identifying as ethnic Macedonians numbered somewhere between 10,000 and 30,000, while Loring Danforth estimates it at around 10,000. Macedonian sources generally claim the number of ethnic Macedonians living in Greece at somewhere between 200,000 350,000.
Since the late 1980s there has been an ethnic Macedonian revival in Northern Greece, mostly centering around the region of Florina. Since then ethnic Macedonian organisations including the Rainbow political party have been established. 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 90's, with reportedly 20,000 copies being distributed free of charge. Lately, there have been reports of unofficial Macedonian language lessons, at a small scale, in Florina, Thessaloniki and Edessa.
Within Serbia, Macedonians constitute an officially recognised ethnic 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 Plandi te, Jabuka, Glogonj, Du ine and Ka arevo. 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 25,847 Macedonians living in Serbia.
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.
Bulgarians are considered most closely related to the neighboring Macedonians, indeed it is sometimes said there is no clear ethnic difference between them. 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%). 1,091 of them are Macedonian citizens, who are permanent residents in Bulgaria. Krassimir Kanev, chairman of the non-governmental organization (NGO) 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 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. The Bulgarian Constitutional Court banned UMO Ilinden-Pirin, a small Macedonian political party, in 2000 as separatist. Subsequently, activists attempted to re-establish the party but could not gather the required signatures to this aim.
File:Map of the majority ethnic groups of Macedonia by municipality.svg|Macedonians in the Republic of Macedonia, according to the 2002 census File:Macedonians in Serbia.png|Concentration of Macedonians in Serbia (excluding Kosovo) File:MalaPrespaiGoloBrdo.png|Regions where ethnic Macedonians live within Albania
Significant Macedonian communities can also be found in the traditional immigrant-receiving nations, as well as in Western European countries. It should be noted that census data in many European countries (such as Italy and Germany) does not take into account the ethnicity of migr s from the Republic of Macedonia:
Argentina: Most Macedonians can be found in Buenos Aires, the Pampas and C rdoba. An estimated 30,000 Macedonians can be found in Argentina.
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, although community spokesmen have claimed that there are actually 100,000 150,000 Macedonians in Canada (see also Macedonian Canadians);
Macedonian cultural event in Berlin, Germany
USA: A significant Macedonian community can be found in the United States of America. The official number of Macedonians in the USA is 49,455 (2004). The Macedonian community is located mainly in Michigan, New York, Ohio, Indiana and New Jersey (See also Macedonian Americans);
Germany: There are an estimated 61,000 citizens of the Republic of Macedonia in Germany (mostly in the Ruhrgebiet) (2001) (See also Ethnic Macedonians in Germany);
Italy: There are 74, 162 citizens of the Republic of 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)
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, Switzerland, Netherlands, United Kingdom, etc. Also in Uruguay, with a significant population in Montevideo.
The culture of the Macedonian people is characterized with both traditionalist and modernist attributes. It is strongly bound with their native land and the surrounding in which they live. The rich cultural heritage of the Macedonians is accented in the folklore, the picturesque traditional folk costumes, decorations and ornaments in city and village homes, the architecture, the monasteries and churches, iconostasis, wood-carving and so on. The culture of Macedonians can roughly be explained as a Balkanic, closely related to that of Serbs and Bulgarians.
Architecture in Ohrid. Macedonian girls in traditional folk costumes. The typical Macedonian village house is 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 fa ade, with a forward extended second floor, and black wooden elements around the windows and on the edges.
Cinema and theater
The history of film making in the Republic of 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. From then, continuing the present, Macedonian film makers, in Macedonia and from around the world, have been producing many films.
From 1993 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 ernodrinski, the founder of the modern Macedonian theater. Each year a festival of amateur and experimental Macedonian theater companies is held in Ko ani.
Music and art
Macedonian's music has an exceptionally rich musical heritage. Their 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 ( ) 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, 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 orthography of Macedonian includes an alphabet, which is an adaptation of the Cyrillic script, as well as language-specific conventions of spelling and punctuation.
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 Macedonia, exercising jurisdiction over Macedonian Orthodox Christians in the Republic of 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, a move which is 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.
Between the 15th and the 20th century, during the Ottoman rule, a large number of Orthodox Macedonian Slavs converted to Islam. Today in the Republic of Macedonia they are regarded as Macedonian Muslims. A small number of Macedonians belong to the Protestant and the Roman Catholic churches.
Tav e Grav e, the national dish of Macedonians. Macedonian cuisine is a representative of the cuisine of the Balkans reflecting Mediterranean (Greek and Turkish) and Middle Eastern influences, and to a lesser extent Italian, German and Eastern European (especially Hungarian) ones. The relatively warm climate in Macedonia provides excellent growth conditions for a variety of vegetables, herbs and fruits. Thus, Macedonian cuisine is particularly diverse.
Famous for its rich Shopska salad, 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. Tav e Grav e and mastika are considered the national dish and drink of the Republic of Macedonia, respectively.
See also: Flags of the Republic of Macedonia, Symbols of the Republic of Macedonia
| File:Coat_of_arms_of_the_Republic_of_Macedonia.svg|The official Coat of Arms File:Flag of Macedonia.svg|The Flag of the Republic of Macedonia
| File:RoM unofficial coat of arms.svg|Unofficial coat of arms of Macedonia and ethnic symbol of the Macedonians File:Flag_of_the_Republic_of_Macedonia_1992-1995.svg|State flag 1992 to 1995 and ethnic flag of the Macedonians
Sun: The official flag of the Republic of Macedonia, adopted in 1995, is a yellow sun with eight broadening rays extending to the edges of the red field.
Coat of Arms: After independence in 1992, the Republic of Macedonia retained the coat of arms adopted in 1946 by the People's Assembly of the People's Republic of Macedonia on its second extraordinary session held on 27 July 1946, later on altered by article 8 of the Constitution of the Socialist Federal Republic of Macedonia. The coat-of-arms is composed by a double bent garland of ears of wheat, tobacco and poppy, tied by a ribbon with the embroidery of a traditional folk costume. In the center of such a circular room there are mountains, rivers, lakes and the sun. All this is said to represent "the richness of our country, our struggle, and our freedom".
Lion: The lion first appears in the Fojnica Armory from 1340, where the coat of arms of Macedonia is included among with those of other entities. On the coat of arms is a crown, inside a yellow crowned lion is depicted standing rampant, on a red background. On the bottom enclosed in a red and yellow border is written "Macedonia". The use of the lion to represent Macedonia was continued in foreign heraldic collections throughout the 15th to 18th centuries. Modern versions of the historical lion has also been added to the emblem of several political parties, organizations and sports clubs.
Vergina Sun: (official flag, 1992 1995) The Vergina Sun is used by various associations and cultural groups in the Macedonian diaspora. The Vergina Sun is believed to have been associated with ancient Greek kings such as Alexander the Great and Philip II, although it was used as an ornamental design long before the Macedonian period. The symbol was discovered in the present-day Greek region of Macedonia and Greeks regard it as a misappropriation of a Hellenic symbol, unrelated to Slavic cultures, and a direct claim on the legacy of Philip II. Greece had the Vergina Sun copyrighted under WIPO as a State Emblem of Greece in the 1990s. The Vergina sun on a red field was the first flag of the independent Republic of Macedonia, until it was removed from the state flag under an agreement reached between the Republic of Macedonia and Greece in September 1995. The Vergina sun is still used unofficially as a national symbol by some groups in the country and Macedonian diaspora.
Macedonians through history
File:Georgi Pulevski.jpg|Georgi Pulevski, the first author that separated the Macedonian nation from the others. File:Teodisij gologanov.jpg|Theodosius of Skopje, the first priest who attempted to create a separate Macedonian Church. File:G Delchev.jpg|Goce Delchev, IMARO revolutionary, considered a native national hero in both Bulgaria and the Republic of Macedonia. File:Krste P. Misirkov.jpg|Krste Petkov Misirkov, a philologist who first outlined the principles of the Macedonian language. File:Dimitrija Cupovski.jpg|Dimitrija upovski, Macedonian textbook writer and lexicographer. File:Vlahov Kazanlak.jpg| Dimitar Vlahov,  politician, who actively worked for the recognition of the Macedonians as separate nation. File:Cede Filipovski Dame.JPG| ede Filipovski Dame, Macedonian partisan (On the picture: Memorial to Dame in Gostivar, Macedonia). File:Ko o Racin Samobor.jpg|Ko o Racin, poet and revolutionary (On the picture: Memorial to Racin in Samobor, Croatia). File:Cento Monument in Skopje.JPG|Metodija Andonov, statesman and first president of the S. R. of Macedonia. File:Lazar Kolishevski left.jpg|Lazar Koli evski, political leader of Socialist Republic of Macedonia and briefly of the SFRY. File:BorisTrajkovski1.jpg|Boris Trajkovski, the second president of the Republic of Macedonia. File:Branko-Crvenkovski.JPG|Branko Crvenkovski, politician who was several times Prime Minister and President of the RoM. File:Milcho Manchevski.jpg|Mil o Man evski, film director and screen writer. File:Ed Jovanovski2.jpg| Ed Jovanovski, National Hockey League player. File:Kuzman Ivanov.JPG|Pasko Kuzman, archaeologist. File:Blagoj Nacoski 2.jpg| Blagoj Nacoski, tenor opera singer. File:Darko in 2004.jpg| Darko Dimitrov, composer. File:Goceva-ESC2007-portrait.jpg|Karolina Go eva, singer. File:Kiril Lazarov 03.jpg|Kiril Lazarov, handball player. File:Pandev Lazio allenamento.JPG|Goran Pandev, football striker. File:Toseproeskiskopje.jpg|To e Proeski, singer and humanitarian. File:Kaliopi koncert.jpg|Kaliopi, singer and songwriter. File:Katarina Ivanovska crop.jpg|Katarina Ivanovska, international model. File:Elena risteska.JPG|Elena Risteska, singer and songwriter.
- Brown, Keith, The Past in Question: Modern Macedonia and the Uncertainties of Nation, Princeton University Press, 2003. ISBN 0-691-09995-2.
- Cowan, Jane K. (ed.), Macedonia: The Politics of Identity and Difference, Pluto Press, 2000. A collection of articles.
- Danforth, Loring M., The Macedonian Conflict: Ethnic Nationalism in a Transnational World, Princeton University Press, 1995. ISBN 0-691-04356-6.
- Karakasidou, Anastasia N., Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870 1990, University Of Chicago Press, 1997, ISBN 0-226-42494-4. Reviewed in Journal of Modern Greek Studies 18:2 (2000), p465.
- Mackridge, Peter, Eleni Yannakakis (eds.), Ourselves and Others: The Development of a Greek Macedonian Cultural Identity since 1912, Berg Publishers, 1997, ISBN 1-85973-138-4.
- Poulton, Hugh, Who Are the Macedonians?, Indiana University Press, 2nd ed., 2000. ISBN 0-253-21359-2.
- Roudometof, Victor, Collective Memory, National Identity, and Ethnic Conflict: Greece, Bulgaria, and the Macedonian Question, Praeger Publishers, 2002. ISBN 0-275-97648-3.
- , , : 20 ( . , 2000). [Tasos Kostopoulos, The forbidden language: state suppression of the Slavic dialects in Greek Macedonia through the 20th century, Athens: Black List, 2000]
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