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Journal articles on the topic 'Ethnic Bulgarians'
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1
Tertychna, Anna. "The Bulgarian National Minority in Ukraine in Bulgaria-Ukraine Relations: The Impact on Ukraine’s Image in Bulgaria." Diplomatic Ukraine, no. XX (2019): 520–38. http://dx.doi.org/10.37837/2707-7683-2019-32.
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The article deals with the issues of observance of the rights of the Bulgarian national minority in Ukraine as an element of forming a positive image of Ukraine in Bulgaria. The issue of the rights and freedoms of ethnic Bulgarians in Bessarabia first arose in the bilateral relations between the Ukrainian people’s Republic and the Kingdom of Bulgaria after the establishment of diplomatic relations in accordance with the Ukraine-Bulgaria Supplementary Treaty of 12 February 1918. The informational explanation of the UNR’s open policy on national minorities immediately became an integral part of the activities of the first Ukrainian diplomatic mission in Sofia. Ethnic Bulgarians won the right to revive the study of their native language, history, and identity only after the restoration of Ukraine’s independence in 1991. In particular, the non-governmental sector has played a significant role in shaping Bulgaria’s state policy towards foreign Bulgarians. The article analyses the existing Ukraine-Bulgaria agreements that regulate relations between Ukraine and Bulgaria in the issue of the rights of Bulgarian and Ukrainian citizens of Ukrainian origin, as well as the legislative framework of Bulgaria in the field of state policy towards foreign Bulgarians. Despite the sensitivity of the Bulgarian society to the topic of foreign Bulgarians in Ukraine, which was and still is their largest and oldest historical Diaspora, the guarantee of the rights of ethnic, linguistic, cultural and religious identity of persons of Bulgarian nationality and Ukrainian nationality is enshrined in the Ukrainian-Bulgarian international treaties. The article highlights the impact of the issue of the Bulgarian national minority on the political dialogue between Ukraine and Bulgaria. Special attention is paid to the issues of ensuring the language rights of Ukrainian ethnic Bulgarians in the context of recent changes in Ukrainian legislation. Keywords: Ukraine, Bulgaria, Ukraine-Bulgaria relations, rights of the national Bulgarian minority, positive image of Ukraine.
2
Stoytchev, Lubomir. "Attitudes and Distances of the Ethnic Bulgarians of Reproductive Age towards Mixed Marriages with Bulgarian Nationals of Turkish Descent." Nasselenie Review 40, no. 1 (2022): 95–114. https://doi.org/10.5281/zenodo.10696851.
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Data from a representative sociological survey with persons of reproductive age in the Republic of Bulgaria are analysed and discussed in the article. The focus is on the attitudes and distances of ethnic Bulgarians towards the Bulgarian nationals of Turkish origin. Fifteen key attitudes towards the Bulgarian nationals of Turkish descent are analysed in addition to an age-related interpretation of the attitudes towards the mixed marriages between ethnic Turks and ethnic Bulgarians. From a social integration perspective, the analysis and interpretation take into account important characteristics of the ethnic Bulgarians such as their education, gender, place of residence, etc. The results show that among the Bulgarian community, the negative attitudes towards mixed marriages dominate, although among the different subgroups the attitudes are nuanced and ambiguous.
3
Methodieva, Milena B. "How Turks and Bulgarians Became Ethnic Brothers." Turkish Historical Review 5, no. 2 (2014): 221–62. http://dx.doi.org/10.1163/18775462-00502005.
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In 1905 the Bulgarian authorities initiated preparations for a large-scale propaganda project in order to advertise the wellbeing of Bulgaria’s Muslims among the Muslim inhabitants of Ottoman Macedonia. Its purpose was to dispel inter-communal hostility during particularly turbulent times in the area. The project capitalized on arguments about ethnic and historical connections between Turks and Bulgarians by developing a novel theory maintaining that Bulgaria’s Turks were descendants of the Bulgars who founded the first Bulgarian state in the seventh century. However, Young Turk activists from the area were also involved in the enterprise hoping to use it for their own purposes. The article uses this interesting background to explore questions concerning Bulgarian policies and narratives about the local Muslim Bulgarian aspirations in Ottoman Macedonia, relations between Young Turks and Bulgarians, and Young Turk revolutionary strategies.
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Valcheva, Penka. "LEARNING THE PALKEN LANGUAGE AS AN OFFICIAL DIALECT OF THE BANATIAN BULGARIANS." Knowledge International Journal 34, no. 6 (2019): 1671–75. http://dx.doi.org/10.35120/kij34061671v.
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Banat Bulgarians are a special descendant of the centuries-old tree of the Bulgarian ethnic group. Descendants of the displaced from Nikopol and Svishtov after the rout of the Chuprov’s uprising in 1688, they have lived in Banat for 281 years and have preserved their language, traditions and Bulgarian consciousness. Despite their affiliation to Catholicism, they continue to be referred to as “palkene” as a remembrance of their Pavlikian past. After Bulgaria's liberation from Turkish slavery, some of the Banat Bulgarians returned to their homeland, again seeking subsistence and a better life, and founded the villages of Dragomirovo, Gostilya, Bardarski Geran, Bregare and Asenovo. Banat Bulgarians use their own language, which they call "Palken". His writing is based on the Croatian Latin version, and preserves many ancient forms of the language spoken in Bulgaria. The main principle in the Bulgarian Palken spelling is phonetic, ie. it is written as it is pronounced. In lexical terms, there are many borrowing from the Banat Bulgarians from German, Hungarian and Serbian, which is due to the close contacts of Banat Bulgarians with other people in the multi-ethnic Banat. Despite the foreign influence, the dialect form and the use of Latin instead of Cyrillic, the Banat Bulgarians emphasize the Bulgarian character in their language. The Bulgarian Palken language is used in literature, the press, the church and the media with minor differences due to the different dialects. In the period 1860-1896 it was the main language of teaching in the Bulgarian school in Banat, from 1896 to 1918 it was replaced by Hungarian, and then – by Romanian or Serbian. In Bulgaria, the Palken language was functional in the late 18th and early 20th centuries. Today the Banat Bulgarians have turned their dialect in a second Bulgarian literary language, publishing a large number of textbooks, calendars, books, prayer books, newspapers and magazines, through which the few who know and use the Palken language seek to influence others in their community and save it from destruction and oblivion. Nowadays, this language continues to be alive and real in the culture and everyday life of Bulgarian families who have migrated from Bulgaria due to historical circumstances more than two hundred years ago in Serbian, Romanian and Hungarian Banat. This report examines the specifics of the graphical system of the Bulgarian Palken language by comparing them with the modern Bulgarian language.
5
Penčev, Vladimir. "Bulharsko a Bulhaři očima českého turisty." Lidé města 5, no. 1/9 (2003): 31–46. https://doi.org/10.14712/12128112.4245.
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The process of the Czech Republic's integration into the European Union is evidently bringing some unexpted prospects. Most recently one could obviously see a certain political will to close the state border in the East and to curtail the access of Europeans from the Balkans to the Czech Republic. The author thinks of the question of how the new social situation influences the approach to Bulgarians and Bulgaria among that part of Czech society which visits Bulgarian seaside resorts. Moreover, it inspects the question of whether the approach is determined from the position of ethnic feeling or civic identity. He formulates the conclusions on the basis of his own field survey he carried out through the questonnaire method (including direct interviews and observation) in the summer of 1997 and 1998 in two Bulgarian seaside resorts - Sozopol and Primorsko. He addressed 120 respondents. The questions basically focused on the Czech tourists´ general knowledge of Bulgaria prior to the visit to Bulgaria, their ideas about Bulgarians at the association level and in this context the typical features or Bulgarians and everything Bulgarian depicted by them. The research also focused on the frequency and quality of contacts with the Bulgarian environment and finally on the question of whether there are ethno-stereotypes of Bulgarians in the Czech environment and what are the parametres of the ethno-stereotypes. The author has found that there is certain knowledge of Bulgaria´s geography. On the other hand, there is selective knowledge of Bulgarian culture and day-to-day life (seen through the prism of cuisine and food and seaside resorts), which contrast with relatively rich knowledge of the personalities of Bulgarian culture and political scene. There are large discrepancies in the knowledge of Bulgaria's ethnic composition. ln the Czechs´ consciousness mainly Romanies and Turks come to the foreground. The research has revealed a positive approach of Czech tourists to Bulgaria, but not any consciousness of kinship of the two natioos. In the consciousness of the tourists under consideration one can find a model of Bulgarian distinctiveness which serves as a basis for a search for paradigms of some common element . The joint Slav origin and the mission of St Cyril and Methodius are almost exclusively denoted as linking elements.
6
Horozova, Larisa, and Serghei Horozov. "Peculiarities of interethnic perception of the gagauz and bulgarians in the Republic of Moldova." Moldoscopie, no. 3(94) (February 2022): 120–28. http://dx.doi.org/10.52388/1812-2566.2021.3(94).09.
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Moldova is a multi-ethnic state. One third of the country’s population is national minorities, including the Gagauz and Bulgarians. There is material evidence in history that negative stereotypes and conflicts existed between two ethnic groups in the region in the early 19th century. But over time, relations between the Gagauz and Bulgarians lost their former acuteness. The article substantiates the need to study ethnic heterostereotypes of the Gagauz and Bulgarians as a brandtheir ethnic identity. The results of the conducted empirical study of ethnic heterostereotypes of the Bulgarian and Gagauz youth prove that in the sphere of intergroup perception, these ethnic groups have a problem - distance from each other. There is a certain tension in the relationship between the Gagauz and Bulgarians, which manifests itself in a hidden, smoldering form. It is expressed in social competition, achieved by ethnocentric evaluative comparison of one’s own and another’s group in favor of one’s own. But, nevertheless, they also have a powerful resource - a positive ethnic identity, which includes not only a positive self-identification, but also a positive image. The authors conclude that it is necessary to strengthen the positive ethnic identity of the Gagauz and Bulgarian youth. Increasing intercultural communication and competence is the main way to bring these two closely adjacent ethnic groups closer together.
7
Nakova, Albena, and Valentina Milenkova. "The Future of National Identity in Bulgaria." History in flux 5, no. 5 (2023): 165–78. http://dx.doi.org/10.32728/flux.2023.5.8.
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The article is grounded in a 2021 national survey exploring the modern identity of Bulgarian citizens, undertaken as part of the National and European Dimensions of the Modern Identity of Bulgarian Citizens project, supported by the National Science Fund. It delves into the shifts occurring in the national identity of Bulgarians amid increased global mobility and communication between ethnicities and nations. This trend challenges traditional notions of national borders, eroding the insularity of national cultures and fostering a sense of supranational identity. Comparing two regions within Bulgaria—the Veliko Tarnovo district, predominantly inhabited by ethnic Bulgarians, and the Kardzhali district, characterized by an ethnically diverse populace, with a notable Turkish ethnic majority—the article examines the evolution of these processes. Despite signs suggesting a weakening of national identity and the emergence of supranational identities (such as European or global citizen) alongside indications of local identity formation, the research findings reveal that, presently, national identity remains the primary and guiding factor in the self-identification of Bulgarian citizens.
8
Imdorf, Christian, Petya Ilieva-Trichkova, Rumiana Stoilova, Pepka Boyadjieva, and Alexander Gerganov. "Regional and Ethnic Disparities of School-to-Work Transitions in Bulgaria." Education Sciences 12, no. 4 (2022): 233. http://dx.doi.org/10.3390/educsci12040233.
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Bulgaria’s educational and economic landscapes are marked by substantial regional disparities that are interlaced with ethnic inequalities in school-to-work transitions. Young adults from Roma and Turkish origins particularly suffer from disadvantages with respect to education and labour market participation. We ask how ethnicity affects labour market entry in Bulgaria once educational resources of different ethnic groups are accounted for, and how regional contexts impact ethnic disparities in employment insecurities. Building on comparative school-to-work transition (STWT) concepts and on the labour queueing approach, we assume that ethnic disparities in the STWTs of youths in Bulgaria depend on the degree of urbanisation and the strength and structure of the regional economy. The study draws on data from the Bulgarian School Leaver Survey 2014 of 2103 young adults who had left education in the five years preceding the survey. Descriptive analysis and multilevel logistic regression models were applied to analyse STWT patterns with a special focus on education, regional contexts, and ethnicity. The results highlight that STWT risks differ considerably across the Bulgarian regions. The strength of the local economy thereby moderates ethnic disparities. Young people from Roma and Turkish origins are much less disadvantaged to transition towards employment compared to ethnic Bulgarians the stronger the local economy gets. Our study has several policy implications. In addition to the development of public and private employment opportunities for disadvantaged young people, special attention should also be paid to the development of quality vocational education at the national and regional level.
9
Grek, I. F. "The Residents of Bolgarsky Village in Kazakhstan (Revisited)." Rusin, no. 62 (2020): 212–34. http://dx.doi.org/10.17223/18572685/62/12.
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The article dwells on the discussion around the self-designation of the residents of Bolgarsky village, founded in 1909–1910 in Aktobe District, Turgai Province, Russia. The author analyses the works by M. Stanchev and Y. Ganeva, who rely on the ethnonym Bulgarians, used as a self-name by the residents of the village, classify them as ethnic Bulgarians. It is proved that the village was founded by Turkic-speaking Orthodox migrants from Bugeac, known as Gagauz and now part of Gagauzia Autonomy. During migration, they identified themselves as Bulgarians and called ethnic Bulgarians toucans. It is argued that the village residents retained the Turkic language, which they call Bulgarian, and continue to identify themselves as Bulgarians, but admit that their language is similar to the languages of the Turkic peoples of the near abroad. The author substantiates the reason for the failed transition to the ethnonym Gagauz.
10
Krasteva-Blagoeva, Evgenia. "Russian real estate owners on Bulgarian Black Sea Coast: culture and ethnic relations (the case of Tsarevo)." Zeszyty Łużyckie 54 (December 30, 2020): 97–114. http://dx.doi.org/10.32798/zl.729.
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Russian real estate owners in Bulgaria are about 300–500,000 people. This figure exceeds the number of Russian immigrants in Bulgaria in the period 1917–1922 by over 10 times. They are concentrated predominantly in the Black Sea Coast re- gion forming a specific ethnic group gradually strengthening their presence in the local cultural context. The present research is based on fieldwork conducted in the town of Tsarevo, SE Bulgaria (2013–2018), interviews, participant observation, and media data. Ethnic relations between the two communities are analyzed in the context of cultural proximity, shared Orthodox faith, linguistic similarity, and the long and complicated history of Russian–Bulgarian relations. Against the background of these positive factors, strict maintenance of ethnic boundaries, practices of disrespecting local rules, politicizing everyday communication, and strategies of deliberate isolation of Russians from local Bulgarians are registered.
11
Lebedeva, Galina N. "Transformation of the Social Space of an Ethnos in Historical Retrospect: Bulgarian Communities in Russia." European Scientific e-Journal 3, no. 9 (2021): 57–69. https://doi.org/10.47451/eth2021-01-003.
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The social space is constantly changing, which creates difficulties in interpreting this category. There are no ethnic groups that have lived in one place for the entire period of their history. The colonists from the Balkans had a single status, but they were not a single entity at all. A. Skalkovsky (1848) and Nikolai Derzhavin (1914) wrote about Bulgarian settlements. The formation of independent Bulgaria was promoted by the activity of national enlightenment figures in Bulgaria (V.E. Aprilov, M. Drinov, T. Minkov) and the role of the Bulgarian diaspora in Russia. Military conflicts led to the fact that the Bulgarian settlements were on different sides of the borders. After the defeat in the Crimean War, Russia temporarily (until 1878) lost a small part of southern Bessarabia. This territory was ceded to the Principality of Moldavia, a vassal state of the Ottoman Empire. The upheavals of the 20th century had a heavy impact on Bulgarians. Most of the Russian Bulgarians who lived in the province of Bessarabia were under the rule of the Romanian invaders for 22 years, until 1940. Historical and comparative methods of material analysis were used. In the course of the study, the position of the Bulgarians in the internal Russian conflicts was analyzed. The results of the research published in the article will be useful for specialists in the field of ethnology, ethnography and world history.
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DUMINICA, Ivan. "Bulgarian studies on the pages of the "Journal of Ethnology and Culturology" (2007–2019)." Revista de Etnologie şi Culturologie XXVI (December 15, 2019): 42–49. https://doi.org/10.5281/zenodo.3595125.
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In the presented article, the author considers the topic of the presence of Bulgarian studies on the pages of the “Journal of Ethnology and Culturology”, a scientific publication of the Center of Ethnology of the Institute of Cultural Heritage. The general statistical analysis shows that in the period 2007–2019 95 articles on Bulgarian studies were published on the pages of this journal. At the end of the article, the author compiled a bibliographic list of these materials. The published articles on Bulgarian studies can be divided into several categories, such as: ethnology, history, culture and the language of Bessarabian Bulgarians. The topics discussed in these scientific works relate to the problems associated with the development of the Bulgarian ethnic community in the tsarist and interwar periods. A very important aspect is the publication of field materials related to the customs of the Bulgarians in the Republic of Moldova. They describe the ritual of birth, traditional clothes and nutrition. Precious material is also represented by folklore, which allows us to analyze the features of the “inner world” and the ethno-psychology of Bessarabian Bulgarians. There are also important articles about various personalities of Bulgarian origin who have made themselves known in the socio-economic and cultural life of Bessarabia and Bulgaria.
13
Vukov-Raffai, Eva, and Judit Raffai. "Language and identity of the Bulgarians in Skorenovac." Zbornik Matice srpske za drustvene nauke, no. 180 (2021): 669–83. http://dx.doi.org/10.2298/zmsdn2180669v.
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The study presents the identity of Bulgarians in Skorenovac concerning their mother tongue use, bilingualism, religion and customs, based on linguistic and ethnographic fieldwork done in the past four years. It analyzes those main social and historical factors which were a drift for the identity of ?Paltyans? (Catholic Bulgarians living in Southern Banat). Paltyans living in Skorenovac, as part of the Catholic Bulgarian community in Banat, represent a hidden minority, and social cohesion within the community is guaranteed by their language, religion and customs. According to these, in our study we will examine elements of identity of Bulgarians living in Banat, based on metalingual narratives of several representatives of the Bulgarian language community. As a result of our research, some historic and social events and practices become visible, which induced almost complete termination of the mother tongue of Banat Bulgarians. Bulgarians in Skorenovac experienced a language shift due to their surroundings, speaking mainly Hungarian starting from the end of the 19th century. Further elements of their identity: tradition, religion, belonging to an ethnic community, all these are closely related to Banat Bulgarian identity. However, elements of the Bulgarian language occur very rarely.
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Pakhomenko, Sergii, and Olga Sarajeva. "Formation of the Historical Memory of the Bulgarian Minority of Ukraine (1991 – 2020): Actors, Narratives and Commemoration." Istoriya-History 30, no. 1 (2022): 87–99. http://dx.doi.org/10.53656/his2022-1-4-form.
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Nearly three centuries have passed since Bulgarian migrants appeared on the territory of contemporary Ukraine. They had to leave their historic homeland due to the strengthening of control of the Ottoman administration over all spheres of life of Bulgarians in the metropolis, as well as the intensification of the Russian-Turkish military confrontation, which drastically affected the economic, social, and cultural situation of the Bulgarian population. The Bulgarians, settled down on the Ukrainian lands, became an integral part of the multi-ethnic Ukrainian society, though fell victim to the assimilation policy of the Soviet period. Bulgarians are undergoing a period of national and cultural revival in the independent Ukraine, which is intimately linked to the process of recovering the historical memory of Ukrainian Bulgarians, restoring the pantheon of national heroes, memorable dates, and revival of traditional culture. In this connection, the researches dedicated to the analysis of the process of formation of the historical memory of the Bulgarian community in modern Ukraine are of particular relevance. The authors emphasize the difference between the two main groups of the Bulgarian community on the territory of Ukraine – Bessarabian and Azov (Taurida) Bulgarians, which is reflected in a reassessment of the role of the migration of ancestors of modern Ukrainian Bulgarians from the metropolis as well as in a monopolization of objects of national and cultural heritage by certain organizations, etc.
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Кляус, Марина Петровна, and Галин Георгиев. "Models of Self-Identification of Russian Bulgarians in Siberia: The Example of the Bulgarians of the Tyumen Region." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (August 14, 2021): 111–21. http://dx.doi.org/10.26158/tk.2021.22.2.009.
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В статье рассматриваются представления болгарского населения Тюменской области о своей этнической идентичности на современном этапе, а также предложены и охарактеризованы модели самоидентификации российских болгар. Источниковой базой выступили интервью с болгарами Тюмени и Нижневартовска. Качественный анализ интервью позволил выявить проблему этнической самоидентификации потомков межнациональных браков, особенности опыта респондентов в выборе этничности, направления процессов межэтнического взаимодействия в быту, языкового и культурного взаимовлияния. В статье рассмотрены и проанализированы общественные организации болгар, социальные платформы и виртуальные этнические группы. Авторы приходят к выводу, что болгары, проживающие в Тюменской области, несмотря на немногочисленность и дисперсность проживания, сохраняют свою этническую идентичность, успешно интегрировавшись в социально-экономическое, политическое и культурное пространство этого Западно-Сибирского региона. This article examines the ideas of the Bulgarian population of the Tyumen Region about its ethnic identity and proposes models of self-identification among Russian Bulgarians. Interviews with Bulgarians from Tyumen and Nizhnevartovsk were the source base. A qualitative analysis of the interviews revealed the problem of ethnic self-identification of the offspring of interethnic marriages; specifics of respondents’ experience in choosing ethnicity; and the nature of interethnic interaction in everyday life, including linguistic and cultural interaction. The article also considers public organizations of Bulgarians, social platforms and virtual ethnic groups. The authors conclude that the Bulgarians living in the Tyumen Region, despite their small number and geographic dispersion, retain their ethnic identity, successfully integrating into the socio-economic, political and cultural space of this West Siberian region.
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Olărescu, Angela. "CONSIDERAȚII PRIVIND CONTRIBUȚIA BIBLIOTECII "HRISTO BOTEV" LA DEZVOLTAREA CULTURII BULGARE." Magazin Bibliologic 3-4, 2021 (December 9, 2021): 145. https://doi.org/10.5281/zenodo.5769951.
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The Bulgarian „Hristo Botev” library in Chișinău is one of the 27 branches of the Municipal „B.P. Hasdeu” Library and bases its activity on promotion of Bulgarian values. Library possesses a rich book collection, and has already become a Bulgarian cultural centre in Moldova. During 29 years of activity it provided the blooming of local Bulgarian culture, by writing articles on Bulgarian personalities, by carrying out services such as scientific conferences, literary medallions, festivals, round tables, discussions/debates, bibliographic magazines and book exhibitions, all on Bulgarian subject. We know that ethnic Bulgarians had greatly contributed to the history of Chișinău, activating as members of the administrative boards, as writers, poets, historians, philologists. Some streets in Chișinău are named after Bulgarian personalities. Author mentions that activity carried out by the library’s staff promote Bulgarian national holidays, giving historical and cultural data on most important of them, such as Bulgaria’s National Day, Slavic Writing and Culture Days, or traditional celebrations like Babinden, Trifan Zarezan. etc. The „Въгленче” Ethno folklore ensemble which plays Bulgarian authentic songs this way highlights the Bulgarian people costumes, folk songs and dances.
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Dimitrova, Teodora. "Origin, development and modern state of bulgarian ethnic minority in Albania." Journal of the Bulgarian Geographical Society 41 (August 22, 2019): 48–51. http://dx.doi.org/10.3897/jbgs.2019.41.8.
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Bulgarians and Albanians cohabitations together more then 13 centuries. From a historical point of view this is a period, that covers the domination of two empires – Byzantine and Ottoman. The subject of the Bulgarian ethnic minority has existed for years. This issue also arises with the creation and recognition of an independent Albanian state in 1912. But only in 2017, the Albanian parliament in Tirana approves of the Minority Protection Act, in which the Bulgarian-ethnic population officially obtains their minority status.
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Dimitrova, Teodora. "Origin, development and modern state of bulgarian ethnic minority in Albania." Journal of the Bulgarian Geographical Society 41 (August 22, 2019): 48–51. https://doi.org/10.3897/jbgs.2019.41.8.
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Bulgarians and Albanians cohabitations together more then 13 centuries. From a historical point of view this is a period, that covers the domination of two empires – Byzantine and Ottoman. The subject of the Bulgarian ethnic minority has existed for years. This issue also arises with the creation and recognition of an independent Albanian state in 1912. But only in 2017, the Albanian parliament in Tirana approves of the Minority Protection Act, in which the Bulgarian-ethnic population officially obtains their minority status.
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Nieicheva, Liliia. "BULGARIAN MUSICAL ART AS A SYNTHESIS OF FOREIGN-NATION CULTURAL CONTRIBUTIONS." Scientific Issues of Ternopil National Pedagogical Volodymyr Hnatiuk University. Specialization: Art Studies, no. 2 (May 23, 2023): 5–11. http://dx.doi.org/10.25128/2411-3271.19.2.1.
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This article studies the effect of achievements of proto-Bulgarian, Thracian, Ancient Greek and Byzantine cultures on formation of the Bulgarian nation. The main scientific concepts concerning the origins of Bulgarians, etymology of name, and matters concerning linguistic and ethnic affiliation have been analyzed. The most important historical events that bore upon formation of the Bulgarian nation have been reviewed; in particular, attention was focused upon development of religious views of Bulgarians starting from the archaic eras. Materials concerning the influence which achievements of proto-Bulgarians had on Bulgarian music and culture in general have been studied. An analysis of historical materials concerning the life of Turkish and Irano-Indian peoples, archeological cultural discoveries and accounts of various historians suggest the conclusion that archaic layers of Bulgarian folklore have relation to Irano- Indian, Turkish and Irano-Semite origins of monodic melodic culture, which were in organic contact with proto-Christian and early Christian artistic layers, thus facilitating flexible contacts with other Southern European cultural phenomena. This relation manifests itself in common features of Turkish and Bulgarian rhythms, the structure of folk music modes and the use of a quartertone system in music of these countries. One subsection systemizes historical information regarding Thracians, and offers an overview of the works of historians and scholars studying origins of the Thracian language that influenced morphological and syntactical linguistic system of Bulgarians, and religious legacy. A conclusion was drawn that Bulgaria preserved the orphic cult of Ancient Thrace no less than Greece and Byzantium did, where vocal basis of music defined exceptional originality of rhythmic structures, in particular, in instrumentalism. Accounts of Greek historians concerning secular and folk music of Thrace, rites, pantomimic scenes, etc. have been analyzed as well. The discovered sources allow to assume that practicing musicians of Ancient Thrace were prohibited from not only writing about music but even talking about it, although the myths, religious beliefs and ritual practices indicate the authoritativeness of Thracians in this particular area. Bulgaria’s inheritance of Ancient Greece’s cultural legacy, including via Byzantine Orthodoxy of the 4 th to 6 th and 9 th to 11 th centuries, as proved by numerous examples of architecture, painting art and music (and especially its rhythmical side) has been analyzed. Based on theoretical works by V. Kholopova, D. Hristov, V. Stoin and A. Stoyanov, particularities of Bulgarian “irregular rhythmics” (which have, first of all, antique metrics at its core) and the problems of their fixing have been described. Attention was also given to the hereditary features existing between Bulgaria and Byzantium, especially in religious Christian culture. The commonness manifests itself not only in the structure of Divine Service and the octoechos system but also in the monody of drone (ison) singing that remains contemporaneous in Bulgaria, in dissemination of the tradition of bass singing of psalms, in melisma which was not just an “adornment” but has retained the original rhetoric in the function of sacral mode of singing, and in the importance of ritual theatrical forms.
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Jóźwiak, Wojciech. "Bułgarzy „dotykają” historii — rola przeszłości historycznej w bułgarskim odrodzeniu narodowym." Slavica Wratislaviensia 162 (April 18, 2016): 39–48. http://dx.doi.org/10.19195/0137-1150.162.3.
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Bulgarians “are touching” their history — the role of historical past in the Bulgarian national revivalThe nineteenth-century national revival in Bulgaria can be described, above all, as aperiod of building national identity and ethnic community ties. The origin of such aprocess was the fact that Bulgarians decided to turn to their long forgotten past. The process of discovery, learning and becoming aware by “touching” using all the senses symbolically began with the Paisij Chilendarski’s text. It became the key element of along list of Bulgarian literary and journalistic works that were ingrained in the ideology of rebirth and revival and laid strong foundations for the first Bulgarian historical novel by Lyuben Karavelov, published between 1873 and 1874.Bugari „dodiruju” istoriju — uloga istorijske prošlosti u bugarskom nacionalnom preporoduDevetnaestovekovni nacionalni preporod je pre svega period građenja bugarskog nacionalnog identiteta iosećaja etničkog zajedništva. Osnova tog procesa bilo je okretanje ka, sasvim zaboravljenoj, istorijskoj prošlosti, čije je otkrivanje, upoznavanje, „dodirivanje” svim čulima, simbolički započeto tekstom Pajsija Hilandarskog, postalo ključni element niza bugarskih književnih ipublicističkih tekstova kao dela preporodne ideologije, akao rezultat toga Luben Karavelov godine 1873–1874 objavljuje prvi bugarski istorijski roman.
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Naxidou, Eleonora. "Nationalism versus multiculturalism: the minority issue in twenty-first-century Bulgaria." Nationalities Papers 40, no. 1 (2012): 85–105. http://dx.doi.org/10.1080/00905992.2011.633075.
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The paper negotiates ideas, views and beliefs of Bulgarians towards the ethnic minorities of their country published in the Bulgarian press during the period of 2005–2009. Through these aspects it becomes clear that three years after Bulgaria's accession to the European Union and despite various state attempts to integrate minorities – mostly initiated and funded by the EU and various governmental and non-governmental organizations – prejudice and racism have not been overcome, the Other is still differentiated and the way to multiculturalism is very long. The research field is limited to the Turkish and the Roma minorities, which are “visible” in the sense that they are officially recognized.
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Dawson, James. "The ethnic and non-ethnic politics of everyday life in Bulgaria's southern borderland." Nationalities Papers 40, no. 3 (2012): 473–89. http://dx.doi.org/10.1080/00905992.2012.674018.
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Ethnicity is found in real-world contexts where non-ethnic forms of identification are available. This conclusion is drawn from an empirical study carried out in the multiethnic town of Kurdzhali in Southern Bulgaria, where members of the Bulgarian majority live alongside the Turkish minority. Drawing on the “everyday nationhood” agenda that aims to provide a methodological toolkit for the study of ethnicity/nationhood without overpredicting its importance, the study involved the collection of survey, interview, and ethnographic data. Against the expectations of some experienced scholars of the Central and Eastern Europe region, ethnic identity was found to be more salient for the majority Bulgarians than for the minority Turks. However, the ethnographic data revealed the importance of a rural–urban cleavage that was not predicted by the research design. On the basis of this finding, I argue that the “everyday nationhood” approach could be improved by including a complementary focus on non-ethnic attachments that have been emphasized by scholarship or journalism relevant to the given context. Rather than assuming the centrality of ethnicity, such an “everyday identifications” approach would start from the assumption that ethnic narratives of identity always have to compete with non-ethnic ones.
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Kijewska, Anna. "Jesienny panair w Wyrbicy – święto w społeczności wieloetnicznej." Zeszyty Wiejskie 15 (January 1, 2010): 97–119. https://doi.org/10.18778/1506-6541.15.06.
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The article describes the local multiethnic community during their annual festival – panair – a big autumn fair taking place in the central village of municipality Varbitsa in north-eastern Bulgaria. In this region a religion is not the main characteristic of people's identity. There are several ethnic groups adhering to Islam (Turkish people, Gypsies, Bulgarian Muslims, Bektashi, Tatars) and Christianity (Bulgarians, Gypsies). The author of the article tries to describe the annual panair as a festival which belongs to all of this people, as a common local tradition. All materials come from fieldwork done by Anna Kijewska during 2007-2008.
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Kasatkin, Konstantin A. "From Bulgarians to Bulgaria: Evolution of the Image of Bulgarians in the Works of Ivan Petrovich Liprandi (1830–1870s)." Slavic World in the Third Millennium 13, no. 3-4 (2018): 15–31. http://dx.doi.org/10.31168/2412-6446.2018.3-4.1.02.
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The article, based on archival and published sources traces the evolution of the image of Bulgarians in the works of Ivan Petrovich Liprandi in the 1830–1870s. The author shows that the methods of description used by Liprandi in the 1830s were dramatically different from those he used in the second half of the nineteenth century. In the works of the 1830s, Bulgarians were presented as one of the peoples of the Ottoman Empire and considered primarily as subjects of the Sultan, that is as Asiatic people. Liprandi endowed them with such features as savagery, unrestrainedness, superstition, addiction to drinking and so forth. He considered the term «Bulgaria» solely as a toponym. However, by the beginning of the Crimean War, Liprandi’s methods of describing the Bulgarians began to change significantly. By the 1850s, he not only recognised them as the Slavic people most kindred for Russians, but also called Bulgaria «a classic country for us». Since then, Liprandi started to idealise Bulgarians and singled them out among other Slavic peoples. In the latest works of the 1870s, Liprandi confessed that Russia had a claim to Bulgaria on the strength of cultural, ethnic and religious affinity.
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Buzhashka, Boryana, and Vanya Dobreva. "THE BULGARIAN STATE POLICY REGARDING THE BULGARIAN COMMUNITIES OF THE BALKANS." KNOWLEDGE - International Journal 60, no. 1 (2023): 221–26. http://dx.doi.org/10.35120/kij6001221b.
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The big topic for Bulgarian communities abroad is not new and various aspects of it have been the subject of research over the years. The research focuses mainly on the Bulgarian communities in Moldova, Ukraine, North America and part of the European territories. However, the Bulgarian diaspora in the Balkans has not been studied so carefully, especially in the Western Balkans. It should be pointed out that the Bulgarian communities in the Balkans, regardless of their common ethnogenesis, differ among themselves in a number of factors: ethnocultural, ethnographic, confessional and/or linguistic. For this reason, their consideration is subject to the chronological principle of classification, involving the unification of communities according to the historical period of their settlement – "old" (historical) and "new"(modern). In turn, in the historical emigration can also be distinguished several stages: until 1878. (the restoration of the Bulgarian state); between 1878 and 1944. period of development of Bulgaria as a monarchy); between 1944 and 1989. (period of the Socialist Republic). It is indicative that in the second half of the twentieth century Bulgaria developed specific policies towards the Bulgarian communities - mainly along the lines of culture. State institutions such as the committee for Bulgarians abroad were established and operated with the task of maintaining Bulgarian self-awareness. Magazines are published ( patriotism, Fatherland, etc.). The Bulgarian communities also formed the donation fund "13 centuries Bulgaria", which continues its activity today under the name "1300 years Bulgaria". After the changes of 1989. (the period of democratic changes) begins a new stage in the policy towards the Bulgarian communities. Policies in the field of Education have been introduced through special decrees: decree 103 (for the implementation of educational activity among Bulgarians abroad) and decree 228 (for the admission of citizens from the Republic of North Macedonia to the state universities of the Republic Of Bulgaria). It should be noted that this issue is the center of a project on which, at the moment, a scientific team from Unibit is working. One of the goals of this project is to study the cultural and historical heritage of the Bulgarian communities in the Balkans and to develop a digital map. This will contribute to the identification of the modern Topos inhabited by ethnic Bulgarians and through them to conceptualize on another level the question of the Balkans as synthetic zones of cultural contacts. Also, the results of the study will crystallize into the development of a cultural route that will show the dynamics of cultural processes between Southeast and Central and Western Europe, in which all Balkan communities are included.
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Vangelov, Ognen. "The French Proposal: A Turning Point in the Balkans or a Dead End?" Foreign Policy Review 16, no. 1 (2023): 160–72. http://dx.doi.org/10.47706/kkifpr.2023.1.160-172.
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North Macedonia’s long-standing bid for EU accession was hindered by a Bulgarian veto that had lasted for two years until a French proposal emerged as a last-minute solution. However, this proposal presents potential pitfalls for new vetoes and has exacerbated political polarization in North Macedonia, thereby threatening inter- ethnic relations in the country. The proposal requires North Macedonia to include ethnic Bulgarians in its constitutional preamble, a move that seems unlikely given the opposition’s firm resistance to any such constitutional amendment. This raises questions about the EU’s decision to comply with the Bulgarian demands and the likelihood of achieving a sustainable solution to long-standing bilateral issues.
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Nikon, N. A. "Ethnic stereotypes in consciousness of Bulgarians." Ukrainian Society 2010, no. 3 (2010): 17–25. http://dx.doi.org/10.15407/socium2010.03.017.
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Dragostinova, Theodora. "Competing Priorities, Ambiguous Loyalties: Challenges of Socioeconomic Adaptation and National Inclusion of the Interwar Bulgarian Refugees." Nationalities Papers 34, no. 5 (2006): 549–74. http://dx.doi.org/10.1080/00905990600952970.
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From the estimated ten million refugees in interwar Europe, more than 250,000 were ethnic Bulgarians who found their way in the Bulgarian Kingdom following Bulgarian defeats in the Second Balkan War and World War One. For a country with a population of five and a half million in the mid-1920s, this refugee flow constituted a significant challenge from economic, political, social, and cultural viewpoints. Similarly to Germany, Hungary, and Austria, the refugee presence served as a constant reminder of national failure because Bulgaria lost territories, perceived as a part of the national homeland, to all of its neighbors. The Bulgarian state received refugees from the Ottoman Empire, Greece, Yugoslavia, and Romania, and the interwar governments were compelled to deal with a large and diverse population that suffered harsh socioeconomic problems and psychological traumas. Due to the Convention for Emigration of Minorities between Greece and Bulgaria of 1919 as well as the Greek-Turkish War of 1921–1922 and the obligatory population exchange it initiated in the period 1922–1924, refugee flows in the Balkans lasted well into the mid-1920s. Hence Bulgarians were on the move throughout 1924 and 1925. Despite these strenuous circumstances, interwar politicians boasted the successful integration of the refugees. Immediately after World War One, the government provided temporary assistance to the newcomers. In 1926, an international loan allowed the agricultural settlement of the most destitute new arrivals, and all refugees were granted the rights of Bulgarian citizens. A second loan in 1928 guaranteed the continuation of vital infrastructure projects. By the end of the 1930s, both domestic and international agencies involved in the refugee accommodation viewed the process as a successfully completed mission.
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Dimitrova, Radosveta, Arzu Aydinli, Athanasios Chasiotis, Michael Bender, and Fons J. R. van de Vijver. "Heritage Identity and Maintenance Enhance Well-Being of Turkish-Bulgarian and Turkish-German Adolescents." Social Psychology 46, no. 2 (2015): 93–103. http://dx.doi.org/10.1027/1864-9335/a000230.
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This study compares Turkish minority youth in Bulgaria and Germany by examining differences in ethnic identity (heritage and mainstream), acculturation (host culture adoption and heritage culture maintenance), and their influence on psychological and sociocultural outcomes. Participants were 178 Turkish-Bulgarian and 166 Turkish-German youth (mean age of 15.96 years). Youth in both cultural contexts regarded their Turkish identity and culture maintenance as more relevant than their mainstream identity and culture adoption. Turkish-Bulgarians also reported higher scores on host culture adoption than Turkish-Germans. A multigroup path model showed that Turkish identity and maintenance were positively related to well-being and adjustment to both cultures, whereas mainstream identity and adoption were positively associated with adjustment to the host culture only.
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Nitzova, Petya. "Bulgaria: Minorities, Democratization, and National Sentiments." Nationalities Papers 25, no. 4 (1997): 729–39. http://dx.doi.org/10.1080/00905999708408537.
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English-speakers and Bulgarian-speakers seem to read the term “minority” differently. While in English it is more a demographic term, meaning part of the population which is numerically smaller and distinctive from the largest group (the majority of the country), to Bulgarians the term has inalienable political connotations: “minority” is an ethnic or religious group, the rights of which are protected by international agreements and law with far reaching consequences.
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Katunin, D. A. "Language in Bulgarian Legislation." Rusin, no. 62 (2020): 194–211. http://dx.doi.org/10.17223/18572685/62/11.
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The article aims to analyse Bulgaria’s provisions of the laws and international treaties that regulate the use and functioning of languages in the country since the restoration of the Bulgarian statehood at the end of the 19th century to the present day (that is, monarchical, socialist and modern periods). The evolution of this aspect of the Bulgarian national law is analysed depending on the form of government in the particular era of the state’s existence. The article examines Bulgaria’s relations with neighboring Balkan countries throughout their development, including numerous wars, which were primarily based on attempts to solve ethnic problems. Based on the results of the censuses of the population of Bulgaria and Eastern Rumelia, data are provided on the dynamics of the absolute and relative number of Bulgarians and major national minorities and on the number of those who indicated their native languages. The significance of the study is due to the fact that the Balkan Peninsula, although being on the periphery of current processes in the modern geopolitical paradigm, not being their actor and being divided into a dozen states, still played and is playing one of the leading roles in the European and world histories. The study of language legislation, as one of the key elements of language policy, makes it possible to identify a variety of aspects of interethnic relations both in the historical, retrospective and long-term perspective. In addition, the study of this issue may be in demand when considering interethnic conflict situations in other problem areas. The article concludes that the language legislation of Bulgaria is characterized by significant minimalism in comparison with similar aspects of law in many European countries, and the linguistic rights of national minorities in Bulgaria are minimally reflected in the considered laws of the state.
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Chankova, Dobrinka, and Gergana Georgieva. "Security and Human Rights: Contradictory or Reconcilable Paradigms? State of Affairs in Bulgaria." International conference KNOWLEDGE-BASED ORGANIZATION 22, no. 2 (2016): 309–14. http://dx.doi.org/10.1515/kbo-2016-0053.
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Abstract This paper explores some recent changes in the structure of Bulgarian society and the corresponding challenges, related to human rights and security in general and in relation to different societal segments. Specifically, lately Bulgaria has been becoming a more and more multicultural country. Due to demographic, economic and other reasons, the number of ethnic Bulgarians is continuously decreasing. Reciprocally, the number of Roma population is increasing. Moreover, Bulgaria is a country recently flooded by refugees and illegal immigrants from Syria, Afghanistan, Iraq, the Arab world, etc. Different religious groups, sometimes imported, started pretending more rights and space in Bulgarian realm. The paper pays attention to the evolution of the attitude of Bulgarian citizens with regard to the protection of their human rights and the rights of the others. The sensitive issue of security and safety at the current stage of development is discussed. This study also presents the results from an inquiry of a specialized audience - law students. Their attitude towards the mentioned problems of the day is explored. Respondents' suggestions for more efficient, non-traditional tools for resolving the “hot” issues and securing safety are offered.
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Koloskov, Evgenii A. "The Theory of the Hun Origin in Contemporary Bulgaria." Vestnik of Saint Petersburg University. History 65, no. 4 (2020): 1245–58. http://dx.doi.org/10.21638/11701/spbu02.2020.414.
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The article is devoted to the history of the formation and transformation of the theory of the Huns in contemporary Bulgaria through the prism of the political history of the country from the beginning of the debate about the origin of Bulgarians up to present day. The article examines how political reality impacted the processes of shaping scholarly and educational images, i.e. constructing a “convenient” usable past by the Bulgarian academic and non-academic circles. The main aspect in the study is related to the question of various interpretations of the ethnic origin of the Bulgars, the Huns and the role of the Slavic factor in the ethnogenesis of the contemporary Bulgarians. The milestones of the difficult history of Bulgaria and changes in political regimes have become the reasons for rejecting “Slavic” origin or, in some case, returning to it depending on external and internal circumstances. Today the Hun theory in all its variations and interpretations lies outside the professional scope of academic circles but is becoming the domain for various marginals. However, increasing activity of the right and the far-right in the politics of Europe capitalizing on the 2015 refugee crisis might return to the mainstream of official academic discourse the theory of the Hun The upcoming challenges of foreign policy (Euro-skepticism, ambitious projects outside the EU framework) and internal political issues (the question of national minorities) may also have a significant impact on this issue.
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Williams, Brian Glyn. "The Ethnogenesis of the Crimean Tatars. An Historical Reinterpretation." Journal of the Royal Asiatic Society 11, no. 3 (2001): 329–48. http://dx.doi.org/10.1017/s1356186301000311.
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AbstractWith the collapse of Communism in Eastern Europe the west has been confronted with the existence of several, little-understood Muslim ethnic groups in this region whose contested histories can be traced back to the Ottoman period and beyond. Previously overlooked Muslim ethnies, such as the Bulgarian Turks, Bosniaks, Pomaks, Kosovars, Chechens, and Crimean Tatars, have begun to receive considerable attention from both western scholars and the general public. Much of the interest revolves around the question of the identity of these Muslim communities and the history of their formation as distinct ethnic groups. The history of the formation of these groups has in many cases been contested terrain as Bulgarian authorities, for example, attempted in the 1980s to prove that the Bulgarian Turks were actually “Turkified Bulgarians”, as the Greek government sought to demonstrate that the Pomaks (Slavic Muslims) were actually Islamicized Greeks, and as Bosniaks were labelled “Turks” by their Serbian nationalist foes in spite of their Slavic background.
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Mladenova, Marinela. ""Romanian Siberia" in the Traumatic Memories of Bulgarian Catholics from Banat." Balkanistic Forum 31, no. 2 (2022): 11–24. http://dx.doi.org/10.37708/bf.swu.v31i2.1.
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The article presents some personal experiences and memories related to the deportation of Banat Bulgarian Catholics (1951-1956) in the open labor camp Baragan, Romania. These processes are related to the plans of the communist regime in Romania to deport, following the Soviet model of deportation, people living within a radius of 25 km along the border with Yugoslavia. This area is inhabited by different ethnic groups – Germans, Serbs, Bulgarians, Jews, Vlachs from Macedonia, Romanians, etc., considered "high risk factors". The publication is based on the memories of Rafael Mirchov, deported with his family when he was only 10 years old from the Banat Bulgarian village Star Beshenov to Baragan.
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Detrez, Raymond. "Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans." Religions 12, no. 5 (2021): 367. http://dx.doi.org/10.3390/rel12050367.
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Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.
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Warhola, James W., and Orlina Boteva. "The Turkish Minority in Contemporary Bulgaria." Nationalities Papers 31, no. 3 (2003): 255–80. http://dx.doi.org/10.1080/0090599032000115484.
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Although there is indisputable evidence of hostile perceptions, the gulf between ethnic groups has not yet caused any substantial violence between Turks and Bulgarians. Compared not only with former Yugoslavia but also with Romania, this must be upheld as a genuine success story in the endeavor to cope with ethnic tensions in post-Communist Eastern Europe. (Wolfgang Hoepken)
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Komatina, Predrag. "On the Serbian-Bulgarian border in the 9th and the 10th centuries." Zbornik radova Vizantoloskog instituta, no. 52 (2015): 31–42. http://dx.doi.org/10.2298/zrvi1552031k.
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The paper analyzes the information concerning the border between the Serbs and the Bulgarians in the 9th and the 10th centuries found in the work De administrando imperio by the emperor Constantine VII Porphyrogenitus. It is made clear that there were no clearly established borderlines between the political entities in the Early Middle Ages, and that those political entities during that period functioned not on the basis of territorialy organized states, but of ethnic communities, whose authority rested upon the people, not the territory. The functioning of the early medieval Bulgarian Khanate is one of the best examples for that. Therefore, it is necessary that the information on the Serbian-Bulgarian border in the Porphyrogenitus? work be analyzed in a new and different light.
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Ganchev, Alexander. "Particularities of changes in the bulgarians' family institution in south bessarabia during socialism." Scientific Visnyk V. O. Sukhomlynskyi Mykolaiv National University. Historical Sciences 48, no. 2 (2019): 90–97. http://dx.doi.org/10.33310/2519-2809-2019-48-2-90-97.
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Changes in the structure of a family and family interaction are studied in the given article together with social roles of a man and a woman during socialism which was characterized by violation of the patriarchal system of the Bulgarians in South Bessarabia. Besides, it's about violation in intergenerational transmission and changes in the ethnic composition of the Bulgarian group in the region with regard to its involvement from an industrial to an information soviet society. This led to the intensification of the population's communicative behaviour and therefore to violations in the Bulgarian group's endogamy of the region. During socialism changes of Bulgarian population's family structure take place in Budzhak. Within the set time period a number of simple nuclear families was rising due to living alone retirees and dislocated marriages of younger generation. Family workflow changes take place together with devide between intergenerational social transmission as the result of equalisation of rights between men and women together with inclusion of a woman into working and social life. Thus, both educational and social functions completely moved from a family to the government institution which in turn led to the formation of a generation that didn't own knowledge and practice to resume traditional life praxis. It became irrelevant the same as a role of the third generation. In consequence, a new family was formed where social knowledge for keeping lifestyle was passed from children to parents. Rising Bulgarian mobility and dynamism influenced on process-related activities between ethnic groups of the region, on forming civil society with equal legal rights instead of patriarchal ones. It also reduced the meaning of " endogamy" and contribute to local Bulgarian population's openness.
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KOLESNIK, Valentina. "Distinguishing features of Deleny village’s dialect in Bessarabia." Problems of slavonic studies 70 (2021): 129–37. http://dx.doi.org/10.30970/sls.2021.70.3755.
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Background. The article deals with the basic phonetic morhological and lexical markers of Deleny village’s dialect which is one of the eastern Bulgarian dialects of the Balkanic type, examines rare lexemes and dialects of the village Deleny, Artsyz district of the Odessa region, which was founded in 1828–29 by settlers from village Devlet-Agach. Currently, the area from which the Delenians came from is located on the terri-tory of Turkey. Оn the phonetic level: yatya reflexes, stability of the consonants h and f, iotation vowel at the beginning of the words, reduction of unstressed vowels and others. The dialects are differentiated by the so-called cultural vocabulary, in particular, some names of mythical characters, ritual terminology, and some names of animals. Whereas ta-lasmi, samudivi, orisnitsi, irmenki are known to almost all carriers of migratory dia-lects, the lexeme karakondjol is recorded only in the southeastern dialects. Among the rare names, the lexeme ustrel should be noted, which we recorded in the Delenian dia-lect in the meaning of ‘strong wind’. Wedding terminology differentiates the dialects as well. Thus, the lexeme ustavani in the meaning of ‘matchmaking’ was not recorded in other Bessarabian Bulgarian dialects. One of the markers of the Delenian wedding ter-minology is the lexeme chepani, which means 'short dance'. Among the rare lexemes that have preserved the Old Bulgarian forms and meanings, the name of the snail in the Delenian dialect – oli-boli should be noted. The lexical markers of the Delenian dialect are also the name of the weasel – chervena mishka. Results. Our research shows that sub-ethnic elements of dialects are very stable. The dialects under study are not a conglomerate of different dialects, the so-called koine, but different dialects that differ mainly in phonetic and lexical features: the speakers of the dialect firmly retain the dialectal features of the mainland dialect. Key words: Bulgarian resettlement dialects, Delenian dialect, phonetic, morpho-logical, lexical and еthnocultural markers, sub-ethnic elements. Atlas of Bulgarian dialects in the USSR, 1958, 1. Introductory articles.Comments to the maps. Мoskow: АS USSR. (In Russian) Barbolova, Z. and Kolesnik, V., 1998. The dialects of the Bulgarians in the village of Kirnichki, Bessarabia.Bulgarian dialects in Ukraine. Odessa: Astroprint. (In Bulgarian) Barbolova, Z., Simeonova, M., Kitanova, M., Mutafchieva, N. and Legurska, P., 2018. Dictionary of the folk spiritual culture of the Bulgarians. Sofia: Science and Art. (In Bul-garian) Bulgarian etymological dictionary, 1971–2002, 1–6. Sofya: BAS. (In Bulgarian) Bernstein, S. B., 1978. Bulgarian-Russian Dictionary. Moscow: Russian Language. (In Bulgarian) Gerov, N., 1978. Dictionary of the Bulgarian language, 5. Sofia: Bulgarian writer. (In Bulgarian) Guyvanyuk, N. V., 2005. Dictionary of Bukovinian dialects. Ed. N., V. Guyvanyuk. Chernivtsi: Ruta. (In Ukrainian) Iliev, I., 2020. About the origin of the population in the villages of Loshchinovka and Suvorovo (Ukrainian Bessarabia). (In Bulgarian) Kalmakan, N., 2013. Greeks of Malyi Buyalyk: 200 years in Odessa region, 3. Odessa: Atlant. Kovachev, S., Totevski ,T. 1998. Dictionary of the Trojan dialect. Troyan: University Publishing House “St. Kliment Ohridski”. (In Bulgarian) Kolesnik, V., 2001. Evgenovka (Arsa). Onomastics. Dialect. Dictionary. Odessa: Her-mes. Slavic mythology, 2002. Encyclopedic Dictionary. Moskow: International relations. (In Russian) Stoyanov, I. A., Stoyanova, E. P. and Dadiverin, I. G., 2002. The language of the Bulgarians of Ukraine in its oral and written form. Odessa: Optimum. (In Ukrainian) Stoyanov, I. and Chmyr O., 1988. Bulgarian-Ukrainian dictionary. Kyiv: Naukova dumka. (In Ukrainian) Hitov, H., 1979. Dictionary of the speech of the village. Radovene, Vratsa region. Bulgarian dialectology. Studies and materials, 9. Sofia: Publishing House of BAS. (In Bulgarian) Shabashov, A. V., 1996. The system of kinship of the Bulgarians of Ukraine: PhD’s abstract. Kyiv. (In Russian)
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Sokolova, Hristina. "Cultural Sensitivity Training for Bulgarian Teachers: Results from an Observation Experiment." Rhetoric and Communications, no. 52 (July 27, 2022): 51–66. http://dx.doi.org/10.55206/flqw7599.
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Abstract: The articles presents training methods and results from an observation experiment in cultural sensitivity training of 39 Bulgarian teachers from a multi-ethnic secondary school in Vetovo, Ruse region. School children belong to 5 ethnic groups: Bulgarians, Bulgarian Christian Roma, Bulgarian Muslim Roma, Bulgarian Turks and Gagauz. The teachers were trained for 3 days in developing their cultural sensitivity, digital literacy and pedagogical competence. They were trained by 4 university professors and were divided into 4 groups of 10 people each, where each group had to switch training to go through all modules. The author's module included developing cultural sensitivity among teachers of all ages. The training included 6 tasks employing the following pedagogical methods: role play, discussion, feedback and group work. The following skills were developed: team work, creative thinking, conflict reconciliation, negotiation skills, adaptability, cultural intelligence, cultural self-awareness. Teachers shared in the course briefing that they felt it was difficult to adapt and use newly developed cultural sensitivity skills in the classroom because of the bureaucratic requirements in their daily work routine. They also expressed concern about the cultural distance between them and their pupils, which could become an obstacle to applying the newly learned skills in the classroom. Key words: cultural sensitivity, multicultural education, digital literacy, pedagogical competence, cultural intelligence.
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Buzhashka, Boryana, and Ivanka Yankova. "THE BULGARIAN ORTHODOX COMMUNITY IN ISTANBUL: HISTORY AND PERSPECTIVES." Knowledge International Journal 28, no. 7 (2018): 2453–58. http://dx.doi.org/10.35120/kij28072453b.
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In comparison to the other Bulgarian colonies around the world, that of Istanbul is a special case. If one compares it with those in America, Australia and Canada, it is small in size, but an important part of the complicated Bulgarian-Turkish relationship. What makes it different are the history of its creation, the role it played during the Bulgarian National Revival and the conditions in which it found itself during the years leading to the present day.The Revival is the period when, in the capital of the Ottoman Empire, the Bulgarians consolidated themselves as an ethnic community in the name of the struggle for ecclesiastical independence. With its multiple donors and the support of the Bulgarian State, the Bulgarian Exarchate bought many properties and built Bulgarian spiritual centres on the territory of present-day Turkey—churches, schools, community centres, bookstores, and other representative buildings. According to contemporary Turkish law, the Bulgarian colony, which now numbers 500 people, cares for the few remaining buildings from the Revival era in Istanbul, with the assistance of the Bulgarian Government.By now, hardly any representatives of the Bulgarian colony remain, and it is being revived by Bulgarians, mostly from Aegean Macedonia, who have never lived inside the boundaries of the Bulgarian state.Since the First World War (from Kemal Atatürk) until now (to Recep Tayyip Erdoğan), the colony has survived within a regime of constant discrimination. The colony does not boast any distinct personalities, it does not publish any printed publications, and has no active political and social life.Its ecclesiastical status introduces additional difficulties to its representatives. As a result of historical circumstances, the focus of our ecclesiastical struggle is concentrated on the Diocese of the Ecumenical Patriarchate, which even now spiritually favours the descendants of those who fought against it.Throughout the years, with different intensity, and subject to many external factors, the colony’s struggle to preserve Bulgarian national self-awareness and the Bulgarian spirit has continued to this day. The community members retain the generic memory of their Bulgarian roots and identify themselves as Bulgarians.The members of the colony were particularly tested during the period of the “Process of Rebirth” and the years of the anti-Bulgarian campaign, when they found themselves socially isolated and suffered the negative aspects of the politics of the Communist Bulgarian government.Throughout the majority of its existence, the Bulgarian community in Istanbul was hostage to contemporaneous Bulgarian-Turkish relationships. However, today it can become one of the elements for the strengthening and development of good relations between the Republics of Turkey and Bulgaria.
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Buzhashka, Boryana, and Ivanka Yankova. "THE BULGARIAN ORTHODOX COMMUNITY IN ISTANBUL: HISTORY AND PERSPECTIVES." Knowledge International Journal 28, no. 7 (2018): 2453–58. http://dx.doi.org/10.35120/kij29082453b.
Full textAbstract:
In comparison to the other Bulgarian colonies around the world, that of Istanbul is a special case. If one compares it with those in America, Australia and Canada, it is small in size, but an important part of the complicated Bulgarian-Turkish relationship. What makes it different are the history of its creation, the role it played during the Bulgarian National Revival and the conditions in which it found itself during the years leading to the present day.The Revival is the period when, in the capital of the Ottoman Empire, the Bulgarians consolidated themselves as an ethnic community in the name of the struggle for ecclesiastical independence. With its multiple donors and the support of the Bulgarian State, the Bulgarian Exarchate bought many properties and built Bulgarian spiritual centres on the territory of present-day Turkey—churches, schools, community centres, bookstores, and other representative buildings. According to contemporary Turkish law, the Bulgarian colony, which now numbers 500 people, cares for the few remaining buildings from the Revival era in Istanbul, with the assistance of the Bulgarian Government.By now, hardly any representatives of the Bulgarian colony remain, and it is being revived by Bulgarians, mostly from Aegean Macedonia, who have never lived inside the boundaries of the Bulgarian state.Since the First World War (from Kemal Atatürk) until now (to Recep Tayyip Erdoğan), the colony has survived within a regime of constant discrimination. The colony does not boast any distinct personalities, it does not publish any printed publications, and has no active political and social life.Its ecclesiastical status introduces additional difficulties to its representatives. As a result of historical circumstances, the focus of our ecclesiastical struggle is concentrated on the Diocese of the Ecumenical Patriarchate, which even now spiritually favours the descendants of those who fought against it.Throughout the years, with different intensity, and subject to many external factors, the colony’s struggle to preserve Bulgarian national self-awareness and the Bulgarian spirit has continued to this day. The community members retain the generic memory of their Bulgarian roots and identify themselves as Bulgarians.The members of the colony were particularly tested during the period of the “Process of Rebirth” and the years of the anti-Bulgarian campaign, when they found themselves socially isolated and suffered the negative aspects of the politics of the Communist Bulgarian government.Throughout the majority of its existence, the Bulgarian community in Istanbul was hostage to contemporaneous Bulgarian-Turkish relationships. However, today it can become one of the elements for the strengthening and development of good relations between the Republics of Turkey and Bulgaria.
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Ghodsee, Kristen. "Minarets after Marx." East European Politics and Societies: and Cultures 24, no. 4 (2010): 520–42. http://dx.doi.org/10.1177/0888325410364254.
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This article examines the interplay between communist nostalgia and new forms of universalist Islam among Slavic Muslims (Pomaks) in Bulgaria. Many Bulgarians are looking back to the totalitarian era with increasing fondness given the ubiquitous crime and corruption that has characterized the postsocialist era. This nostalgia also informs the changing nature of Islam in Bulgaria after 1989 and the unique ways that Bulgarians understand religious identity in relation to ethnic affiliation. The author argues that the appeal of “orthodox” Islam in this postsocialist context is at least partially rooted in its discursive emphasis on social justice and the promotion of the common good. This discourse is particularly appealing to the Pomaks in the author’s field site because of their unique experiences of both communism and capitalism. Before 1989, they saw a dramatic rise in their living standards, but this was coupled with severe religious oppression. After 1989, they gained unbridled religious freedoms but saw their communities economically devastated by the corrupt privatization and bankruptcy of the lead-zinc mining enterprise that was the core of their livelihood. To these Pomaks, “orthodox” Islam promises to be an ideological third way, combining the benefits of both systems: spiritual freedom and honest economic prosperity.
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Malash, Oleksandra. "Maiden Portrait in Axiological Dimension of Bulgarian Linguo-Ethnic Culture (case of the Ukrainian Bulgarians’ folklore)." Naukovì pracì Nacìonalʹnoï bìblìoteki Ukraïni ìmenì V Ì Vernadsʹkogo, no. 59 (December 16, 2020): 31–44. http://dx.doi.org/10.15407/np.59.031.
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Stoytchev, Lubomir, and Ilona Tomova. "What’s behind the Attitudes of the Ethnic Bulgarians in Reproductive Age towards Interethnic Marriages with Members of Bulgaria’s Turkish Community?" Journal of Ethnic and Cultural Studies 11, no. 4 (2024): 169–91. http://dx.doi.org/10.29333/ejecs/1902.
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This piece of research investigates the determinants of ethnic Bulgarians’ attitudes towards interethnic marriages with members of Bulgaria’s Turkish community. A statistical analysis was conducted to examine the role of socio-demographic factors in shaping these attitudes. It discusses many factors but focuses on the statistically significant educational attainment, settlement type, family status, and net income. Higher levels of education do not necessarily lead to more tolerant attitudes towards interethnic marriages. Settlement type and family status emerge as influential determinants. Income is important in shaping attitudes, with the better-off households exhibiting higher approval rates to interethnic mixed marriages. These and other findings contribute to understanding interethnic attitudes and provide valuable insights for policymakers and stakeholders working towards fostering social cohesion and inclusion.
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Hupchick, Dennis P. "Orthodoxy and Bulgarian Ethnic Awareness Under Ottoman Rule, 1396-1762 Orthodoxy and Bulgarian Ethnic Awareness Under Ottoman Rule." Nationalities Papers 21, no. 2 (1993): 75–93. http://dx.doi.org/10.1080/00905999308408277.
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By the year 1453, when the vestigial remains of the Byzantine Empire were destroyed with the fall of Constantinople, much of the Balkan peninsula was already in the hands of the conquering Ottoman Turks. The overthrow of Byzantium in that year was the capstone in a century-long process that transformed an originally militant Muslim Anatolian border emirate into a powerful Muslim empire that straddled two continents and represented a major contender in contemporary European great power politics. Over half of the population subject to the Ottoman sultan were Christian European inhabitants of the Balkans: Greeks, Serbs, Vlahs, Albanians and Bulgarians. With the conquest of Constantinople, Sultan Mehmed II Fatih, the victorious Turkish ruler, faced the quarrelsome problem of devising a secure means of governing his vast, Muslim-led empire that contained a highly heterogeneous non-Muslim population.
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Promitzer, Christian. "Physical anthropology and ethnogenesis in Bulgaria, 1878-1944." Focaal 2010, no. 58 (2010): 47–62. http://dx.doi.org/10.3167/fcl.2010.580104.
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This article engages with the commonly encountered claim that Bulgarian physical anthropology "features a long, fruitful, and honorable existence," by discussing Bulgarian anthropology's contribution to the controversial issue of ethnogenesis. With the Russian influence waning from the mid-1880s on, the pioneers of Bulgarian anthropology were largely influenced by the German example. But the first generation of Bulgarian anthropologists' tradition of "racial liberalism" (Benoit Massin) was lost after World War I. On the eve of World War II a debate on racism raged among Bulgarian intellectuals. By the time blood group analysis had joined anthropometrics, adherents of a closer collaboration with the Third Reich used it to argue for the Bulgarian nation's non-Slavic origins. In 1938 they even disrupted a lecture given by the biologist Metodiy Popov when he wanted to stress the Bulgarians' ethnic relationship with the other Slavic nations, and to repudiate the idea of a hierarchy of races. During the Socialist period a new generation of anthropologists went on to investigate the Bulgarian ethnogenesis using the term "race", although this clearly contravened the 1950 UNESCO statement on the race question.
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ZAICOVSCHI, Tatiana. "Reflection of a vision of our/other within the archetypal binary opposition in the texts of modern mass media of the Republic of Moldova (on the example of a number of mass media resources in Bulgarian)." Revista de Etnologie şi Culturologie XXVI (December 15, 2019): 64–71. https://doi.org/10.5281/zenodo.3595145.
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The author analyzed the reflection of the archetypal opposition of our – alien/other in the mass media texts in Bulgarian contained in a number of newspapers published in the Republic of Moldova. On the one hand, they reflect the symbolic meaning of the concept of “Bulgarianship”, which is fundamental for the ethnic consciousness of the Bulgarians of Moldova, and on the other, they express a deeply tolerant attitude towards the other: a desire to know the culture of others, share information about their culture, a demonstration of the desire for cooperation and (in some cases, when it comes to help) feelings of gratitude to others – people who do not belong to the Bulgarian ethnic group. It is emphasized that the formation of certain views, including in the field of interethnic relations, to a large extent depends on the actions of the media. There is a feedback between the mass media resource and its perception by readers. The article demonstrates the general trends reflected in a number of media resources in the Bulgarian language published in the Republic of Moldova, in connection with the opposition our – alien/another, with the definition of “we”, “our space”, with an attitude to our (including to “our values”), “our space” and also to the concept of “the other,” reflected less explicitly.
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Ivanova, Teodora, Valentina Ganeva-Raicheva, Yulia Bosseva та Dessislava Dimitrova. "Singing the nature - еthnobotanical knowledge in Bulgarian folk songs". Botanical Sciences 99, № 2 (2021): 321–41. http://dx.doi.org/10.17129/botsci.2672.
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Background: Bulgarian poetic folklore reflects an agrarian culture deeply connected with land and nature. However, traditional ecological knowledge (TEK) transmitted through Bulgarian folklore is scarcely assessed.
 Questions: What are the dimensions of the TEK related to plant diversity (native and introduced) that appear in Bulgarian folk songs and what is their potential as transmitters of ТЕК?
 Data description: The lyrics of 10,113 Bulgarian folk songs were excerpted from major academic collections and a set of unpublished songs.
 Study site and dates: Current study covers songs that have been documented since mid-19th century onwards in the present and former Bulgarian territories and in areas that have been inhabited by ethnic Bulgarians abroad.
 Methods: Common plant names and descriptions of plants and landscapes were used to detect botanical affiliations of the denoted plants. We focused on frequencies of plant representations and their functions associated with cultural, agricultural and food-processing practices.
 Results: A total of 146 plant taxa from 109 genera were mentioned in 47.3 % of the studied songs. Over 60 % of the most frequently mentioned taxa were archaeophytes while neophytes were represented by seven taxa, denoting everyday and spiritual importance of nature.
 Conclusions: Bulgarian folk songs presented wide range of nature-related information typically reported for ethnic groups outside Europe. Quantification of TEK preserved in documented poetic folklore and further assessment of performance of nature-rich folklore would allow development additional tools for evaluation of cultural significance of species, landscapes and ecosystems as well as for development of educational and inspirational materials.