The Cultural Appropriation of Bulgarian Heritage
Inquiry into the
Cultural Appropriation of Bulgarian Heritage
Cultural appropriation as defined and accepted by many
is the inappropriate (or unacknowledged) adoption of an element or elements of
one culture by members of another culture (or in this case, an attempt of
cultural appropriation by a whole another culture) is the topic of today.
It should be noted that this inquiry will not be into
the ideologically motivated anti-white narrative of cultural appropriation that
has been “rampant” as of recently, or at least the claims of it, which deserves
a topic of its own, but rather an oversimplified inquiry into the cultural
appropriation of elements of the Bulgarian culture by others, mainly Greeks and
others.
Given that we are talking about Balkan nations, we
will have to consider that there are some similarities based on their common
Thraco-Slavic and Hellenic heritage, which however, does not extend to other
cultural aspects of the different Balkan nations. Such is the case with the
“Martenitsa” – a Bulgarian tradition, that expands to several other countries.
This is also the topic of our current inquiry.
Let us begin by explaining what is the “Martenista”.
This is an item made of intermingled white and red thread or fabric, which
represents the feminine and the masculine beginnings, it is a symbol of health
and protection. It takes different forms – humanoid, simple thread or fabric,
with attached items or a flag (the Bulgarian flag) etc. This tradition is
taking place only during March, hence the name of the tradition – “Мартеница” – “Martenitsa” – Mart in Bulgarian (Март) meaning March, while “enitsa” is a typical for the
Bulgarian language addition to words, a typical characteristic of the language,
a suffix of sort, that is also used
in naming customs, settlements, items, etc. in the Bulgarian language.
Images of the different types of “Martenitsa”.
The white part of the “Martenitsa” is the masculine,
the male part of it called “Пижо” – “Pizho”, while the red is the feminine, the female
part called “Пенда”
– “Penda” – Пижо и Пенда /Pizho i Penda/ – Pizho and Penda.
There is a legend of how the “Martenitsa” came to be.
Asparuch, or Isperich, also known as Esperich or
Espererich, is the supposed founder of the so-called First Bulgarian Empire,
who after the death of his father – the ruler of Old Great Bulgaria – Kubrat
(also known as Krovat, or Kovrat, Kobrat) and the splitting of his brothers,
moved west and went to war against the Romans/Byzantines. While doing so, many
of his family and kin remained east, in Old Great Bulgaria that was currently
under the attack of the Khazars. One of those family members of Asparuch was
his sister, who (according to the legend) after surviving the Khazar raids, and
during Asparuch’s war against the Byzantines, send him a white thread by dove
as a sign of her wellbeing. On its way, the bird was wounded and by the time it
reached its destination and Asparuch, the white thread was covered in blood.
And that is the legend behind the “Martenitsa”.
This, of course, is nothing but a fairy tale having no
historical value whatsoever. It serves as a beautiful and romantic tale about
the times of old and those dramatic events, but nothing else. And while
possible that such or similar event or events might have taken place at some point,
we have historical sources and extensive scientific studies that state the
“Martenitsa” can be traced as far back as the deep antiquity among the Thracian
culture, which, as we discussed in previous publications, is in fact the
genetic and cultural forefathers of both proto-Bulgars and contemporary
Bulgarians.
Now, in order to examine the academic knowledge, and
to lay our arguments for the ancient and Bulgarian (Thraco-Bulgarian) roots of
the “Martenitsa” I will use an extracted piece of a work of mine, part of a
broader historical research into the ancient Bulgarian history.
This extracted part is now translated from Bulgarian
to English and it will be separated from the rest of the text here by a long
line of * – both at the beginning and at the end of it.
There are also some additions made here, so that the non-Bulgarian reader can be introduced to the matter in the most non-confusing and friendly way. It also has informative and educational purposes.
If you have not read my publications about the genetic and anthropological studies on the Bulgarians and the proto-Bulgarians, then I suggest you do so, as it will provide the much needed context for the matters that are discussed here, and that will be discussed in the future. I will provide link to said publication at the bottom of this inquiry.
*******************************************************************************
EXTRACTED PART:
Another cultural feature that we would like to discuss now is the March
celebrations and the “Martenitsa”. The “Martenitsa” is one, if not the most
famous and notable Bulgarian cultural aspect worldwide – it is deeply connected
to the Bulgarian, and by extension Thracian (also referred to as
“proto-Balkan”) mythology and is associated with the month of March – arguably
the most celebrated month in Bulgaria, provided its cultural and historical
significance for the country and its people. The symbolism of the “Martenitsa”
is suggested to posses apotropaic impact. In other terms this means that the
object (in our case the “Martenitsa”) is burdened with magical value and the
ability (or more likely the belief) to protect its owner (M. Arnaudoff, 1969).
In other isolated cases, such as the case with the ethnic group known as
“Bulgarian Gagauz”, the “Martenitsa” is a symbol of fertility (D. Todorova,
1987). As for the colors of the “Martenitsa” and their symbolism, the Bulgarian
researcher Nikolay Koleff says the following:
“The red color is used not only
because of aesthetic reasons, but also of magical characteristics – in the
folklore beliefs the red color repels evil. The white and red colors are used
as ascertaining colors.” (N. Koleff, 1987).
A more detailed explanation of the symbolism of the red color and the
“wavy” union between red and white in the “Martenitsa”, and their applications
can be found in the works of Ivanichka Georgieva. She goes to say that, upon
entering their home, the newlyweds used woolen fabric with “marsha” – a red and
white wool thread. She discovers an analogy in the “Martenitsa”, which is
traditionally used to bring health to its owner and to protect him or her from
evil magic – white and red respectively (Iv. Georgieva, 1993).
In this sense we can argue that the “Martenitsa” with its typical
colors, is used in different situations and in different occasions, while their
symbolism can be traced to the protection of the owner from evil or magic, as
well as bringing health and as a symbol of fertility.
As for the origins of the “Martenitsa” then we will use the works of the
researchers who studied the matter, such as professor Lozanova, who says the
following:
“…The twisting of the white and red threads bring
coded symbolism of fertility, the integration of the opposites into one
creative unity, when nature awakens and revives within the mystery of the
spring bloom. Many are certain that the Martenitsa is a Bulgarian tradition,
yet some of the specifics of this tradition, such as the tying the twisted
white and red thread to a tree branch are the fruit of a centuries old
spiritual tradition that can be traced back to the Thracian (proto-Balkan) and
Hellenic antiquity.”
(V. Lozanova, Encyclopedia of Ancient Thrace & Thracians).
-“Talking about ‘eiresione’ (the ancient prototype of “Martenitsa” –
mine) during the Panathenaic festivals, Lucius pays special attention to the
white and red threads tied to tree brances.” (Schol. Ad. Stat. Teb. 2, 737).
As addition to that professor Lozanova says:
“The initiation of the “misti” in
the Samothracian mysteries a particular place is taken by the gesture of
apprehension of the lower part of the body of the initiated person with purple
ribbon – the color of the great goddess (Pausan, IX, 25.5) it is close to the
red wedding veil of the Bulgarian woman – a sign of her transition in status
from a girl to that of a wife and mother…”
From the above is made clear that the prototype of today’s “Martenitsa”
is in fact the Thraco-Hellenic custom of “eiresione” originating in Attica. In
fact there are references to it in Homer’s Iliad, where it is stated that the
locals were tying white and red threads to trees as a request or ritual of
requesting fertility from the gods. We also, partially, determined the
antiquity of the “Martenitsa”.
What is of importance to our inquiry as of now is to determine whether
the prototype of the “Martenitsa” was Thracian or Hellenic. Since the first
mentions of this customs are from Attica, it is necessary to inquire into the
original inhabitants of the region. It is necessary to find out who is the
older, or the original population of Attica – Thracians or Hellens?
We find the answer in Strabo’s “Geography” (Strab. VII, 71) who says
that in earliest times Attica was a Thracian settlement. In fact this was later
confirmed by the researcher Robert Buck (1979) in whose work it is said that in
Attica, Boetia, Malia and Arcadia a great number of Thracian deities and cults
were registered and widespread at the time, which can indicate for widespread
Thracian influence and presence in said regions.
It is important, also if we analyse the origins of the alleged originator
of this peculiar custom – some Hyperborean named Abaris. For this D. Detschew
(1957) says that Abaris was a Hyperborean priest of Apollo, a Thracian born in
the Scythian land (p.1). According to Alexander Fol (1990) the ancient temples
in Bulgaria show a great resemblance of those built in Delphi for which it is
claimed to be one of the earliest Thraco-Pelasgian temples (pp. 111, 147, 165,
166).
As for the etymology of the word “eiresione” - εἰρεσιώνη, we can say that according to the scientific field,
it means “wave” (erion-
ἔριον). Some researchers ling “erion” to the Bulgarian word
“Ярина” – “Yarina” which means high quality wool. The same
word “Yarina” also has a specific dialectic form, which is linked to the word
“wave” or “wavy”, and therefore linked by researchers to “erion”.
F we consider the above as true and valid, which the primary and
secondary historical sources, as well as, contemporary studies suggest, then we
will have to accept the following:
1. First, we will need to accept that the “Martenitsa”
is burdened with deep mythological symbolism and is believed (in folklore
tales) to posses magical abilities;
2. Second, we will need to accept that the ancient
prototype of the “Martenitsa” comes from the ancient Thraco-Hellenic custom of
“eiresione”, and as we showed, in particular the original Thracian custom,
later adopted by the ancient Greeks, thus turning the custom into a shared
Thraco-Hellenic tradition.
It is also necessary to point out to another aspect of this matter. Some
researchers make parallels between the Thracian, and later Thraco-Hellenic
“eiresione” tradition to the Varna Necropolis, and in particular, they suggest
that the ornamentation from the Varna Necropolis indicates shared motifs with
the “Martenitsa”, leading them to theorize that the prototype of the
“eiresione” or the “Martenitsa” originates from the Varna Necropolis (5th
millennia BC).
Image of graves 3 & 4 –
Varna Necropolis
This hypothesis which validity is still up to debate
shows an interesting perspective, that the white and red colors, twisted and
intermingled with one another dates as far back as the oldest European
civilization; it also indicates the ancient belief in the colors’ protective
abilities, which with cultural evolution reached its contemporary form of the
“Martenitsa”.
The contemporary etymology of “eiresione” or “Martenitsa” is directly
linked to the name of the month in which the “Martenitsa” is used – March. This
is the case for every country that participates in this tradition. Speaking of
which, and to prove the validity of the claim (which is in fact a historical
and cultural reality) that the “Martenitsa” is in fact Bulgarian custom and of
Bulgarian origin, or at least from proto-Bulgarian (Thracian) origin, we will
take a look at the territories where this custom is widespread. Such
territories are found in the following countries: Albania, Bulgaria, Greece,
Moldova, Northern Macedonia, Romania, Serbia and Ukraine. Despite the wide
geographical reach of this custom, however, only particular regions of these
countries participate in this tradition, except for Bulgaria and N. Macedonia,
where the custom is upheld by the whole population.
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On this figure we see the countries with groups of the population who
participate in the “Martenitsa” traditions, with the particular regions where
it has been done. It is important to note that only Bulgaria and N. Macedonia
are the countries where the whole population participates in this ancient
ritual.
If we consider the broader historical and cultural context we will see
that the “Martenitsa” tradition is been preserved in regions where the
population is either Bulgarian, or of Bulgarian descend. Such is the case with
Albania, Greece, Moldova, Romania, Serbia and Ukraine. Let us examine each of
them. For instance, Albania has a substantial Bulgarian population, the
majority of which, however, is Muslim. It is important to note that in the
Balkans, and particularly among Bulgarians, both Christians and Muslims
participate in the same rituals and practices of ancient times, including the
feast days of saints, such as Saint George and, of course, the “Martenitsa”.
Another important thing to note is that, historically a large portion of
contemporary Albanian state territory was inhabited by Bulgarians, and in the
distant past, almost the entire country of Albania was part of the Bulgarian
state.
Moving forward, we will examine Greece. It is no secret that most of
Northern Greece is still populated by a Bulgarian majority, to the point where
the Greek governments, after occupying the region after WWI and again after
WWII, implemented special pro-Greek and anti-Bulgarian laws. These laws have
given partial results, as some Bulgarians no longer identify as Bulgarians, yet
speaking the Bulgarian language. Others are aware of their Bulgarian heritage
and identity but are cautious to opening up in front of strangers, due to the
possible and real far-reaching implications to their livelihoods if they do so.
A great example for the despotism that the Bulgarians in Greece are subjected
to, is the live and struggles of the Bulgarians of the lands, the Greek
“andarti” movement (the Greek militarized propaganda in Macedonia), and the
live story of the native to Greek Macedonia Lubka Rondova (Любка
Рондова), as well as the
many confessions of local survivors of state abuse.
Another example comes from myself and my tour in Northern Greece. Me and
my comrades, while driving in the Greek countryside, played some Bulgarian
folklore music, windows down since it was summer, and then we got pulled over
by the police. Soon it turned out that the issue of the police officers was the
Bulgarian music. After trying to communicate with us in Greek, of course to no
avail, the officer turned to us in Bulgarian with the words – “Запри
я таз музика бре!” (Zapri ya
taz muzika bre!), meaning “stop that music!”
Personal stories aside, the disrespect of human rights and national
freedoms for Bulgarians in Greece, and in particular Northern Greece is serious
issue, but unfortunately one often overlooked by the international community,
and ignored by many.
Historically speaking, most of contemporary Greek population has little
to do with the ancient Greeks, as modern Greeks are descendants of expats from
Asia Minor, or descendants of Hellenized Albanians, Vlachs and Bulgarians. As
of why however, Greece still has aware of its identity Bulgarian population, we
can note to the inherently Bulgarian character of Northern Greece, which
historically was inseparable part of the Bulgarian state and remains
inseparable part of the Bulgarian ethnicity. In a matter of fact, for most of
history, most of modern Greece territory used to be part of the Bulgarian
state. These are also one of the main reasons why the Greeks are reluctant to
participate in any major genetic studies into their ancestry.
As much as we would like to expose and examine Greek chauvinism,
cultural appropriation and historical crimes, as well as the interesting nature
of the topic, we will limit ourselves to what has already been said.
Moving to Moldova we will need to include Romania as well, as it is the
case with the two were also for the majority of their history part of the
Bulgarian state, and the formation of their identities can be directly traced
to their Bulgarian past. Moreover, the official language of Romania up until
the 18th and 19th centuries used to be the Bulgarian
language, or more precisely the old Bulgarian language (also known as old
Church Slavonic).
As to why only certain regions of the countries participate in the
“Martenitsa” tradition, then it is due to the Bulgarian population residing
there for centuries now. There is also the factor of Bulgarian ancestry of a
substantial portion of the population of those countries, which additionally
strengthens the notion of the preservation of the aforementioned custom.
It is also important to note that the regions of Moldova (which has an
autonomous Bulgarian community) and Romania, where the tradition is being kept,
were one of the strongest holds of the old Bulgarian empires. It comes to show
that historical events correlate to populations and by extension the
establishment and preservation of culture, customs and traditions. It also
comes to show the resilience of the Bulgarian population, which preserved its
heritage even under foreign rule, in many cases oppressed, and in some cases
when it lost its national identity.
Now we find necessary to focus on Serbia, which is no different to the
others in terms of Bulgarian heritage. The difference here is that most of Serbia
is build upon – 1: Bulgarian infrastructure and Bulgarian cultural and
political influence; and 2: Upon the Bulgarian ethnic element.
For instance, the name of the Serbian capital – Belgrade comes from
Bulgarian, and the city used to be a Bulgarian stronghold for centuries, both
of the Bulgarian state and the Bulgarian ethnicity. This indicates Bulgarian
cultural and ethnic influence upon said country.
The particular region of Serbia where the tradition of “Martenitsa” is
being kept is eastern Serbia or otherwise known in Bulgaria as “The Western
Outskirts” – a name of the ethnic location characterized by its Bulgarian
identity. The Bulgarians in Serbia, despite recent oppressions, are now
politically and culturally active, pursuing their human rights and national
freedoms.
As for Ukraine we will need to be more detailed. The Bulgarian presence
in Ukraine has been known (alongside the aforementioned countries) since the
late antiquity. Ukraine is also the place where three Bulgarian states existed
and possessed territories – Old Great Bulgaria, the First Bulgarian Empire and
the Second Bulgarian Empire. On top of the centuries old Bulgarian presence and
rule over parts of Ukraine, the Bulgarian cultural and religious advancements
heavily influenced the population of Ukraine, especially with the adoption of
the Cyrillic alphabet, the adoption of Christianity, which was heavily
influenced by Bulgaria, alongside the Byzantines, and the adoption of the old
Bulgarian/ Old Church Slavonic language by Kievan Rus, the successors of which
– Ukraine and Russia, developed their modern languages upon the Bulgarian
cultural influence and language.
Nowadays Ukraine is home to the largest Bulgarian “outside” population
(alongside Turkey), Estimates put their numbers somewhere between 350,000 and
900,000 people.
They are scattered across different parts of the country, with the majority
inhabiting southwestern Ukraine in a region known as Bessarabia – its
population known as “Bessarabian Bulgarians”.
It is fair to say that some of the modern Ukrainian population is of
Bulgarian ancestry, but long lost its Bulgarian identity, heritage and
affiliation. Those who are not lost to Bulgarian affiliation, and who keep
their identity, are the Bessarabian Bulgarians, some of which inhabiting the
region ever since the first historical records of Bulgarians, others have
settled there somewhere in the period of 15th to 17th
century, while the majority settled the region about the time of the Crimean
War.
And we see that it is exactly the Bessarabian region, with some other
lands in its immediate proximity that participate in the tradition of the
“Martenitsa”.
If we visually compare the historical boundaries of the Bulgarian states
with the territories, which despite being long lost to Bulgaria politically,
but still participating in Bulgarian traditions and keeping their Bulgarian
customs, we will see that there is not only clear correlation between the two,
but noticeable causation.
Visual
Comparison & Notes:
Theoretical boundaries of Old Great Bulgaria
Theoretical boundaries of Old Great Bulgaria
Theoretical boundaries of Old Great Bulgaria
Note that all maps of Old Great Bulgaria (O.G.B) are theoretical. This
is because the boundaries and the very establishment of Old Great Bulgaria are
subject to heated debate. Some believe that OGB was established during the 30s
of the 7th century, while others believe that it was in fact
established in the 4th century. There is also a third narrative that
suggests OGB’s existence since the 2nd century. All of them are
backed up by historical sources and substantial research (A. Tschilingiroff,
2009, 2016; A. Mosheff, 2015; G. Tsenoff, 1910, 1937; Vachkova, 2017). There are some who connect Old Great Bulgaria to
the Bosporan Kingdom (E. Sacheff, 2016). Same applies for OGB’s boundaries –
some put them in between the Dnieper and Dniester rivers, while others locate
it to the east of Dnieper, some to the west of it, and others to the west of
Dniester, going to Dnieper and then to the east of it.
This only comes to show how divided the historiography is on the
subject. Even the official narrative as of now, is purely theoretical and
speculative, which means that, OGB may not be what we think it is, as it may be
older, and bigger, or located elsewhere in the region.
One thing is clear, however, and that is the fact of its existence in
the region of the Black sea areal and around the Balkans – somewhere in the
territories of modern day Romania and Ukraine.
The First Bulgarian Empire from 7th to 9th
century.
The First Bulgarian Empire during the Golden Age under Emperor Simeon I
the Great – 9th and 10th century.
Bulgaria during Emperor Samuel of Bulgaria – 10th and 11th
centuries.
The Second Bulgarian Empire during the 12th century.
The Second Bulgarian Empire during the 13th century.
The Second Bulgarian Empire during the early 14th century.
The Second Bulgarian Empire during the late 14th century.
If we have to take anything from this visual comparison, then that would
be the following:
1. The Bulgarian controlled territories throughout history;
2. The connection of past Bulgarian rule to the regions participating in
Bulgarian customs and traditions, the “Martenitsa” in particular;
3. The historical and ethnic context that determines the causational
factors for the specifics of those particular regions.
Here is an illustration of all modern day countries that were at one
point under the control of Bulgaria: Albania, Bosnia, Croatia, Greece, Kosovo,
Montenegro, Moldova, Northern Macedonia, Romania, Slovakia, Serbia, Turkey,
Ukraine.
Now we need to discuss the situation with Northern Macedonia, as this
country was not included in our examination of the countries that were
influenced by Bulgaria.
It is important to note that we cannot speak of Bulgarian influence
alone when it comes to N. Macedonia, as the peoples of this country have
developed their identity on the basis of their Bulgarian ancestry.
North Macedonia is one peculiar case in European history and politics,
given that its whole history, culture, language and heritage are based on
another country’s element (Bulgaria), yet N. Macedonia refuses any connections
whatsoever, claiming them for their own, and in turn committing historical
crimes against Bulgaria, and in some aspects against Greece in terms of
heritage, linguistics and history.
The case with this small and with lost identity country is complicated
and deserves an inquiry of its own. This is why here we will have to limit
ourselves to exploring just the tip of the North Macedonian iceberg and point
out to its main points and how they connect to the current topic.
To begin with, we will need to go back to the period between the 3rd
and 7th centuries, when were the first historical recordings of the
name “Bulgarians”. Such sources located the Bulgarian people not as usually
suspected by some somewhere in Asia or around the Caucasus mountains but around
the Danube river and on the Balkan Peninsula. For instance, one source states
that:
-“Inter vero Thraciam vel
Macedoniam et Mysiam inferiorem modo Bulgari habitant.” (Ravennati
Cosmographus, IV – 6th century).
-“In Thrace and Macedonia and
Moesia inferior only Bulgarians live”.
With the full text saying that they spread from Scythia – the lands
north of the Danube river and in to Ukrainian territory, where Old Great
Bulgaria once stood: “…qui ex supra
scripta maiore Scythia eg ress sunt.”
Another source from the 4th century locates not only the
Bulgarians in the Balkans, but also Bulgaria in the Roman province of Moesia
(Miller, 1898, p.1).
This particular source comes in the form of a map made by saint Jerome,
also known as Jerome of Stridon, who in his map writes the following:
“Moesia hec et Vulgaria” – “Moesia
here is/and Bulgaria”
There is also another map from the 5th and 6th
century found in the Ravennati Cosmographus, where Thrace is indicated as
Bulgarian land.
Another material source comes in the form of a clay artifact from
Macedonia dated somewhere between the 3rd and 5th
centuries, where two fragments of the same artifact had caused a heated debate
and subsequently vigorous inquiries into the new perspective of Bulgarian
history.
On the left fragment we see a horseman dubbed “Bolgar” while the right
fragment historians (A. Mosheff, 2015) link to Achilles. The debate here is whether this is
the Christian saint Achilles who enjoyed a widespread and strong cult among
medieval Bulgarians in the region, or the legendary warrior Achilles, who is
referred to by two different sources as a Bulgarian (A. Mosheff, 2015; GIBI, 10, p.104).
Whichever it may be, the existence and mention of the Bulgarians in this
artifact in the antiquity only indicates to the ancient Bulgarian presence in
the lands of Macedonia.
It is few centuries later (7th century) that a Bulgarian
prince (or chieftain) by the name of Kuber that will establish his own state in
the region of Macedonia. It is notable to note that surrounding his domain,
historically is registered wide Bulgarian population deep into the southern
Byzantine lands (G. Veleff, 2016; G. Tsenoff, 1937; P. Pavloff, 2019). This
state has been then dubbed “Kuber’s Bulgaria”.
Kuber’s Bulgaria is located to the southwest of the Eastern Roman Empire
(Byzantine Empire).
Ever since the establishment of “Kuber’s Bulgaria” the Bulgarian
influence in the region increased substantially, until the eventual unification
of the two Bulgarian states some centuries later.
The region of Macedonia was inhabited by Bulgarians from at least 3rd
or 4th century (G. Tsenoff, 1908), and if we consider other
historical sources linking them to few groups, particularly to those of the
Moesians, Getas and the Scythians, alongside the genetic studies, then we can
argue that Bulgarians have lived on those lands for as long as their
Thraco-Scythian predecessors (E. Deleff, 2017).
In later times – 9th and 10th century, Macedonia
became the cultural powerhouse of Bulgaria, with future rulers being educated
and trained in their path to becoming monarchs, and the establishment of many
cultural and literary schools and centers, with the subsequent development of
the first Slavic alphabet – the Cyrillic alphabet, based upon the Bulgarian
linguistics specifics (P. Pavloff, 2019; A. Tschilingiroff, 2008,2009; G.
Tsenoff, 1937).
Macedonia will continue to be a stronghold for the Bulgarian culture and
cause up until the Balkan wars of the 1910s and the two world wars, when it was
divided by Serbia (which later became Yugoslavia) and Greece, and the
subsequent forced de-Bulgarization, Hellenization and Maacedonization of the
population (A. Ishirkoff, 1915 [2019]; G. Veleff, 2016; G. Tsenoff, 1915; E.
Deleff, 2017; Ts. Bilyarski, 2005).
Moving back some centuries earlier, more precisely during the dark ages
of Ottoman rule (14th to 19th century), a large portion
of the Bulgarian population was assimilated by other peoples and nations, such
as Bosnians, Serbs, Greeks and Albanians (E. Deleff, 2017).
The initial spark of Bulgarian Revival and Freedom movement began in
Macedonia, which eventually led to the revival of the Bulgarian national
sentiment throughout the entire Bulgarian land.
During the movement for religious rights of the Bulgarian people against
the Greek church, an institution was established based on popular vote that determined
who wished to join the newly formed Bulgarian Exarchate.
Bulgarian Exarchate of the 19th century.
It is seen that the Exarchate mostly covers the Bulgarian ethnic lands.
In green color is shown the Bulgarian ethnic lands.
Map showing the different dialects of the Bulgarian language and its
specifics.
After the last Russo-Turkish war of 1877-1878, a preliminary treaty was
signed, that initially planned for the establishment of a Greater Bulgaria
which would cover the majority of Bulgarian lands into one state. That
hypothetical state became known as “San Stefano Bulgaria” – named after the
place where the preliminary treaty was signed.
Map of San Stefano Bulgaria according to the preliminary treaty.
The San Stefano treaty never came to be, as in 1878 the Berlin congress
changed the boundaries of the future Bulgarian state, and limited it to the
regions of Moesia, Dobrugea, and the Sofia region, with an autonomous region in
Thrace called “Eastern Rumelia”.
This being said, although oversimplified, we believe that the historical
context that determines the realities of modern situation in regards to Balkan
relations, and Bulgaria in particular, and the causational reasons, have been
shown and firmly established.
We have determined that all of the modern countries that posses a
population participating in Bulgarian traditions, the “Martenitsa” in
particular, have long history associated with the Bulgarian past, the formation
of the Bulgarian group, and centuries old history as Bulgarian lands, which
explains: 1. The currently existing Bulgarian national minorities there; 2. The
existence of a local population with Bulgarian ancestry; 3. Their participation
in Bulgarian traditions, as a distant echo of their Bulgarian past; 4. The
heavy cultural and ethnic influence imposed upon these countries by their
former Bulgarian overlords; and 5. The Bulgarian character of Northern
Macedonia and the other lands outside of modern day Bulgaria that are A:
Bulgarian in ethnic matter, and B: with population participating in Bulgarian
traditions.
This also comes to prove the direct link between the existence of
Bulgarian associated groups outside of modern day Bulgaria on one side, and on
the other, the Bulgarian connection to pre-existing cultures and populations,
such as the Thraco-Scythians from which the Bulgarians originate from.
There is also another very important characteristic regarding the
“Martenitsa” tradition that needs to be discussed.
1.
The “Martenitsa” have specific rituals only present among the Bulgarian
population:
The “Martenitsa” is inseparable from the folklore belief of “Баба
Марта” “Baba Marta”
–“Grandma March” – a mythical creature existing only in Bulgarian folklore.
“Baba Marta” is believed to be an elderly lady that symbolizes the month of
March and her temporary activity only within the time-span of March. Depending on
her mood, the month may be either warm and good, or cold and bad. According to
the folklore tales, people will try to appease “Baba Marta” and cheer her up in
order to receive a good month. It is in relation to this, that when people tie
“Martenitsi” (the plural form of “Martenitsa”) around their wrists, they say
and bless each other with: “Честита Баба Марта” (“Tschestita Baba Marta”) – “Happy Grandma March”.
One wears “Martenitsa” until the return of storks, which usually happens
around the end of March. Once a stork has been seen, people take off their
“Martenitsi” and tie them to tree branches. This is different when it comes to
children, who after taking off their “Martenitsi”, they put them under a stone,
and then leave them there. Then the parents or supervisors of the child will
take away the “Martenitsi” and replace them with money and candy on their place,
as if it were the storks that did it.
2.
The “Martenitsa” has specific meaning and connection to other customs, present
only among the Bulgarians:
As previously mentioned in the extracted part of my original work, the
symbolism of the “Martenitsa” is connected to other customs, such as specific
wedding rituals, and other folklore beliefs and traditional practices,
regarding its magical powers and protective abilities. The very colours it
possesses are widespread in usage and specific meanings all across the
Bulgarian ethnic groups and lands.
It is very indicative if one observes the mood and rituals that take
place in Bulgaria during March. It is perhaps the only month of the year that
differs in terms of aesthetics, ritualism and personal conduct when compared to
other months, and especially when compared to other countries that claim to be
the birthplace of the “Martenitsa”. Countries that, however, do not posses the
deep mythological meanings and symbolism of it, as opposed to the Bulgarian
side, which also has no place that does not participate in this tradition,
something that is very common for others who claim to be the rightful
birthplace of this tradition.
It is safe to say then, that the “Martenitsa” is in fact a Bulgarian tradition
that was not simply adopted from the preceding Thracian culture, but in fact
was the continuation of a culture that was identical to that of the Bulgarians
– both culturally and genetically speaking. And all Greek or others’ claims for
being the creators of this custom are pure speculations and attempts at
historical falsification and cultural appropriation. Such deeds will not go
unnoticed, and surely they will not go without resistance, and unpunished.
Our heritage is exclusively the product of our forefathers, who by
cultural, ethnic and political expansion enriched other cultures and peoples
with fragments of their own and unique culture.
END OF EXTRACTED PART
*******************************************************************
Link to the genetic studies on Bulgarians: Bulgarian Genetics
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