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The Real and Imagined Enemy in the Process of Shaping the Macedonian National Identity

100%
Moroz-Grzelak L.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 4(30)
133-144
EN
The article deals with the issues associated with creating thenotion of the enemy in the Macedonian territorial area underlining that image of the enemy was closely related to notion of potential threat. It was strengthened by the geopolitical situation after the year 1878, which led to the formation of the modern Macedonian national identity. On the basisof various textsbelonging tothe Macedonian cultural heritage (including G. Pulevski, K. Misirkov, S. Verković) we can recognize the transfer of the black legend of the Jesuits into the Macedonian territory. In the Macedonian literature at the turn of the 20th century, next to the existing real enemies (Turks, the Greek Church hierarchy (Phanariots)), also appeared an imaginary enemy, represented by the Jesuits. They became the model enemy who was the incarnation of evil fighting against the Orthodoxy and striving for control over the enslaved Slavs by the use of lies, treachery and falsehood. When creating this “enemy” the Macedonian literature used all the elements of the black legend of the Jesuits which existied earlier in Western Europe, and this contributed to the dissolution of the order in 1773. In the article it is noted that the Russian policy towards the Slavic peoples of the Balkans used concepts of the ethnic and religious unity in the Macedonian lands as opposed by the negative image of Catholicism and the “black legend” of the Jesuits, that was already successfully used in other circumstances.
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THE MACEDONIAN HERITAGE OF SAINTS CYRIL AND METHODIUS (Macedonskie dziedzictwo cyrylometodejskie)

100%
Moroz-Grzelak L.
Slavia Meridionalis
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2008
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vol. 8
327-341
EN
This text focuses on the secular tradition of Cyril and Methodius in Macedonia. The analysis is based on documents and rare poems which described the existence of these saints. There was a solid political raison d'etre for the presence of these materials and two saints in the Macedonian tradition. They appeared themselves, together with the Slavic ethos, in opposition to unfamiliar nations in the second half of the nineteenth century. At that time they were found together with some other heroes in the national pantheon. Their existence was the evidence that the Macedonian people did belong to the Christian Slavic world. They also acquired importance as Christian teachers and missionaries to Slavic lands. Even in the twentieth century they were still mentioned because their activities, beliefs, and foundations were needed to create an independent state. Even in the atheistic communist era these two saints were symbols of moral and religious values. They became the patron saints of many schools and educational institutions. When Macedonia became an independent state in 1991 the cult of Cyril and Methodius did not expire. That fact was the evidence of the uninterrupted Macedonian tradition, and of the necessity of the existence of a founding myth which continually confirms Macedonian cultural identity.
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