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MACEDONIANS IN NORTH AMERICA. AN OUTLINE PUBLISHED BY THE CO-ORDINATING COMMITTEE OF THE YOUTH SECTIONS WITH THE MACEDONIAN PATRIOTIC ORGANIZATIONS OF THE UNITED STATES AND CANADA. PRESIDENT: KOSTE BELCHEFF, MANSFIELD, OHIO. VICE-PRESIDENT: LUBEN LAZOFF, FORT ''JAYNE, INDIANA. SECRETARIES: MARINA MARKOS, TORONTO, ONTARIO. NEVENA FORD, DETROIT, MICHIGAN. EDITOR: EVELYN STOYNOFF, TORONTO,ONTARIO. PRICE: .50. CENTS Generated on 2014-12-07 11:23 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google TORONTO,I960. C-L. FOREWORD This booklet is the culmination of a series of articles that appeared in The Macedonian Tribune, English Page during the l958-l959 issues. Since they proved to be ouite popular, the Co-ordinating Committee decided to publish them in pamphlet form, so that they could thereby be contained in one permanent collection, and so that they could accordingly be read and studied from time to time by those of the American, Canadian, and Australian public that may be so interested. We hope, then, that this small publication, the first of what we intend to be many more, will contribute to the enlightenment of our people as regards their national and religious background; If it helps to inform the reader, and to stimulate his interest in this wide subject, then it will have served its enduring purpose. Organizations of the U.S.A. and Canada. Y.M.P.O. of Toronto, Ontario. Y.M.P.O. of Detroit, Michigan. Y.M.P.O. of Fort >fayne, Indiana. Y.M.P.O. of Akron, Ohio. Y.M.P.O. of Syracuse, New York. Y.M.P.O. of Mansfield, Ohio. Y.M.P.O. of St. Louis, Missouri. Y.M.P.O. of Canton-Massillon, Ohio. Y.M.P.O. of Lorain, Ohio. Y.M.P.O. of Cleveland,Ohio. Y.M.P.O. of Springfield, Ohio. Y.M.P.O. of Youngstown, Ohio. E ?. 9 The Co-ordinating Committee of the * Generated on 2014-12-07 11:24 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google Youth with the Macedonian Patriotic '^~ THE FIRST IMMIGRANTS GENERAL NOTES The exact number of Canadians and Americans of Macedonian origin on this continent is not known. But it has been estimated to be somewhere between the 50,000 - 75,000 level with well over 90 per cent of this number consisting of the Slav, or Bulgariani element, and the remainder being made up of Greeks, Vlachs (Romanians), Turks, and others. To follow this more clearly, the reader must understand that Macedonia has been a crossroad throughout history, and that it has therefore become the home of more than one nationality. The traditional tillers of the soil have been the Bulgarians, and for more than l000 years, they have constituted the chief indigenous rural stock in Macedonia. But there have been other inhabitants, and they have been prominent in their own way. The Greeks, for example, have been largely the traders and mercantile class, and they have accordingly lived mostly in the towns and along the Aegean slopes - many of them since classical times. The Vlachs, descendants of the Latinized population of the Roman era, have been the shepherds and nomads whose abode has never been truly fixed until very recently. The Albanians have been the highlanders, and have been the occupants of the mountainous terrain of northwest Macedonia, and the Turks, as well as the Jews and Gypsies, have also many centuries of residence in Macedonia - albeit in smaller and less significant groups. All of them have every right to call themselves "Macedonian", and to be classified as such, for they are each an indigenous and indivisible strand in the fabric that we know as Macedonia. But each one has its own national identity and culture, and has, for centuries, guarded that identity and culture as zealously as circumstances would permit. In this review we shall be concerned primarily with the largest of these ethnic groups - the Bulgarian. It is this Bulgarian ethnic group of Macedonia that has given a new political and national significance to the word "Macedonian" inasmuch as it is this group, with much active assistance from the Vlachs, that has inspired and founded and continues to this day the Macedonian independence movement. This movement, however; has entailed much privation and hardship to these Bulgarian Macedonians, and hence, for the past 60 years, they have steadily emigrated to both Generated on 2014-12-07 11:25 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google near and distant lands in search of peace and refuge. It is with this patriotic movement as a principal component, then, that we begin our study, for it is this movement that obliged Macedonians to emigrate and to found churches and organizations on this continent. LOCATION By far the largest immigration has come from southwestern Macedonia - the counties of Kostur, Lerin, and Voden in Aegean, or Greek; Macedonia. A large group also hails from the districts of Bitolia, Ressen, Tetovo, Ochrid, and Prilep in Vardar, or Yugoslav, Macedonia; and in recent years a number have come from Petrich, Nevrokop, Bansko, and other towns of Pirin, or Bulgarian, Macedonia. It should be noted, too, that the vast majority is settled in urban centres, such as Toronto, Detroit, Akron, Fort Wayne, and other cities throughout Ohio, Michigan, and Pennsylvania. There is also a sizeable community in St. Louis, Missouri, Steelton, Pennsylvania, and Los Angeles, California, with an ample sprinkling of numerous small groups in many other cities and towns situated mostly in the northeastern states of the U. S. A. 2 THEIR BEGINNINGS The first mass emigration of Bulgarian Macedonians occurred after the l903 Illinden Uprising, with a goodly number arriving here during l906, l907, and l908. At that time their numbers exceeded 50,000 generally because during that period - especially in l906 and l907 - there was a great need for labourers in the U. S. A., and it was accordingly relatively easy for an uneducated but energetic immigrant to obtain work. The immigrants of this period, however, were transient; that is, they did not come here to settle, but merely to work, to earn money, and to return to the homeland.' Consequently there was a steady ebb and flow of emigrants arriving from Macedonia, and immigrants leaving to return to Macedonia; and, in this case, they were invariably male - single, betrothed, or married - but without their families. These were the last years of Ottoman Turkish rule in Macedonia. But Macedonia had some semblance of political and economic unity because she constituted a whole and integral part of the Ottoman Empire, and both the Bulgarian and Vlach people had in the course of several years obtained certain specific cultural, educational, and religious rights that were'constitutionally guaranteed by the Ottoman administration. For example, the Bulgarian, (as well as the Vlach^ Greek, and Jewish) Ottoman subjects in Macedonia had their own religious institutions; schools, and clubs; and, as long as they paid their taxes and generally kept the peace, they were permitted to maintain and even extend these institutions. Many of our older folk here today can'tell the younger generation about these native Bulgarian schools and churches, and, when they do, they will speak of them with pride as well as nostalgia. It can be understood, then, that all ethnic groups of the Macedonian population had certain privileges over fifty years ago that they do not possess today, and that, as a result of these privileges, the immigrants in North America had something to return to. It was not until after the Balkan Wars of 1912-13 and World War I, when Macedonia was to be partitioned politically, and when the Macedono-Bulgarians and Macedono-Vlachs were to be denied the cultural and religious privileges acquired in the 19th century, that her emigrants were to become exiles, never to return. THEIR EARLY LIFE Generated on 2014-12-07 11:26 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google It may be of some interest to our readers if we look back for a moment and relate the manner in which these young immigrants fared in America before the Balkan Wars, For the most part they lived in a "communal" fashion; that is, a group of them (invariably from the same village or town) would rent a house together', and then divide and rotate the essential household responsibilities. Every one, needless to say, lived economically, and dined from simple but ample old land'cooking. The elders of the group would always keep a stern eye on the younger members, and hence discipline was generally of a severe nature. It was, to illustrate, an unwritten rule that anyone who dared to go even as much'as a step beyond the established custom or habits of the house was reprimanded; and, worse still, if any of the younger bloods took part in the various attractions of city life, such as going to the theatre or dancing, he would be ostracized, and told that his family "at home" would be informed unless he mended his ways. This generally brought every transgressor into line because in those earlier'days the elders were much feared by the younger people as well as highly respected. THE FIRST CLUBS Thus it was a rather isolated and strict life that they led. But is was a 3 deeply-attached and closely-knit colony, and, consequently, from the beginning, it formed its own clubs. In 1902, although the immigrants were few in numbers, some Macedono-Bulgarian Societies were organizede The term "Macedono-Bulgarian" was used then, as it was for many years earlier, and as it is today, to point out two salient facts as regards our people. The prefix form "Macedono" was employed to denote geographic origin - that is to say, with this'these people acknowledged that they were from Macedonia, But, as has been stated, there are several indigenous nationalities inhabiting Macedonia, And, since at that time there were no serious notions about the Macedonian Slavs being a separate nationality, these people also acknowledged themselves to be Bulgarian - as had been their forefathers, and as had been recorded in the annals of history. Hence the phrase "Macedono-Bulgarian" signified, very simply and pointedly, the fact that the founders of these societies were Bulgarians in nationality - but Bulgarians from Macedonia, and not from the kingdom of Bulgaria, It should also be mentioned that their prime aim was to support, both morally and materially, the then-current idea of political autonomy for Macedonia - to establish a democratic form of self-government within the framework of the Ottoman Empire, an autonomy that would uphold and strengthen the institutions'and rights that were so dear to the people in the old land. These societies, however, were shortlived; But it would be fitting to name their chief organizers, Marko P. Kaludoff, C. Shumkoff, and C, Nedelkoff, for, by so doing, we pay thsir efforts and memory some of the honour that is their duec SOME BACKGROUND INTORMAT3ON With the decline of Turkish power, European Turkey, with Macedonia as a focal point, becane a bone of contention among both the Balkan states and the Great Powers of Europe (or, as they were then known, the Concert of Europe). The Illinden Uprising of 1903 merely intensified this basic conflict. Several attempts were made by the Concert to both "reform" and "pacify" Macedonia, for the question of what was to become of Macedonia after the Turkish power collapsed was an issue of great importance. This is why we frequently see reference to this matter as "The Macedonian" Question". By l908, however, after King Edward VII of Britain and Tsar Nicholas of Generated on 2014-12-07 11:26 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google Russia had met in Reval at a "summit11 meeting to'discuss specifically what steps should be taken to solve the Macedonian Question, it seemed that a solution was finally in sight. The Great Powers, which had their own police, or gendarme, forces in Macedonia to keep the peace (a'precursor of today's U.N. Police Force in the Gaza strip), had decided that political autonomy was the only realistic and logical solution. They accordingly began to make the necessary moves, and it appeared that the years of revolutionary, or armed, struggle by the Internal Macedonian Revolutionary Organization was about to bear fruit, "acedonia was on the threshold of a new mil- lenium. Ottoman Turkey, however, had been an imperial power for too long to take to such a turn of events in a kind fashion. A military league of Turkish officers in Mac- edonia ( to be known afterwards as the " Young Turks ") staged an uprising, and forced the abdication of the Sultan Abdul Hamid along with his policy of vacillation and weak - ness. The Young Turks displaced the feeble Constantinople administration, rejected any notion of political autonomv for any part of the Empire, and announced a policy of political and economic reforms. This was the "huriet", or great peace, whose purpose was to liberalize and strengthen the Turkish Empire by giving all nationalities of the Empire equal rights and status. In many ways this "huriet" can be likened to what we call to-day "peaceful co-existence". The armed I.M.R.O. bands, or chetas, were given full amnesty, and the Bulgarian-Macedonians were told that they could form "constitutional clubs" whose function would be, in a remote way, something akin to that of a political party. Hence Ottoman Macedonia saw the emergence of "Bulgarian Constitu- tional Clubs" - and, in manv cases, with unabated enthusiasm. This enthusuasm seemed to carry over to America, for it was here in l908 that a certain Captain Bozukoff, who was a veteran of the Boer South African War, initiated the same idea; so that "Bulgarian Constitutional Clubs in America" were duly formed. These, too, however, like the proposed Young Turks' reforms, were short lived. VILLAGE*. SOCIETIES. It was at about this time, that a number of Village Benevolent Societies were founded. Some of them, established over 45 years ago, are still in existence to-day, and they continue to show much of the same enthusiasm and vigour. One of the prominent'ones has been that of Bouf, Lerinsko; others are those of Tursie, Zhelovo, Ekshi-Sou, Banitsa, and Smurdesh. Although their duties were generally of a social and benevolent nature, they sometimes wpre responsible for activities of a cultural character. In l9l0, for example, many of the Ekshi-Sou emigrants living in Indian- apolis raised a large sum of money, and sent it to their village elders for the express purpose of erecting a three-storey building to house the local Bulgarian school. This was done in the same year. But in l9l3 the occupying Greek authorities closed it, only to reopen it later as a Greek institution. The building, as such, is still standing. THE BALKAN WARS. But this mode of living and these societies were to begin a new phase of existence and purpose after the Balkan Wars of l9l2 - l3. In the first Balkan War, or, as'it has been called, the TTar of Coalition, the Balkan League, consisting of Serbia, Greece, Montenegro, and Bulgaria, declared war on Turkey for the chief purpose of ousting the Ottoman poêr from Europe. The chief prise was Macedonia. The Serbian and Montenegrin Army pushed southwards into northern and central Macedonia; the Greek Army advanced northwards into southern Macedonia; the Bulgarian Army, which encountered much of the heaviest fighting, thrust its way into Thrace. Militarily the Allies fared well, for Turkey was compelled to call for a cease fire to discuss terms. Politically, however, their alliance seemed to disin- Generated on 2014-12-07 11:27 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google tegrate as soon as they began to consider how European Turkey should be disposed of. This, unfortunately, led to the second Balkan irar, or the ,Tar of Partition, a war fought between the erstwhile allies over Macedonia. The tragedy of this was that Macedonia was partitioned, and not given the autonomy and liberties that the Macedonians had striven for. The Serbians and Greeks proceeded to annex their conquered Macedonian territory, calling it "South Serbia" and "New Greece" respectively. From the outset their policy in these newly-acquired regions was to close all Bulgarian and Vlach schools and institutions, to expel all their teachers, priests, and prominent leaders, and to convert and rechristen the native non-Hellenic and non-Serbian population as "Greeks" and "South Serbs". This is mentioned to our readers to enable them to understand more concisely why our people left Macedonia over forty years ago, literally in the hundreds of thousands - most of them never to return. The peace treaties that followed merely confirmed this geographic division of Macedonia, and deepened the tragedy that existed. 5 THE MAC^DONO - BULGARIAN PEOPLE'S UNION. After the Treaty of Bucharest of 1913, the treaty that officially partitioned Macedonia, the idea of organizing a union of all Macedono-Bulgarian groups that had organized themselves independently began to take form. Had it not been for the political dismemberment of Macedonia, this idea may not have been conceived and carried out. But the Balkan Wars and their results gave a strong and direct impetus to such an undertaking. A congress was accordingly convoked in Chicago, Illinois specifically for the purpose of forming an organization that would be constituted and activated on a national scale. The chief initiators, Archimandrite Theophylact, Zheko Baneff, and Marko Kaludoff, presented their scheme to a small but eager group, and won full ac- ceptance. Consequently, shortly after this congress, Macedono-Bulgarian societies, both newly-created and existing ones, were officially united into one corporate body known as "The Macedono-Bulgarian Peoples* Union." The World War, however, inter- fered with the development of this group, so that it dissolved even before it had the opportunity of expanding into the strong force that had been envisaged for it. NEW SOCIAL OUTLOOK. It was after the unexpected and startling events of both the Balkan Wars and Morld Trar l that many of the immigrants in the New World began to have serious thought about settling down in America. Many of those who were engaged began to send for their fiancees; the married ones called for their wives and children; and many bachelors asked their elders in the homeland to araange a "match" for them with one of the girls in their native town. In addition to those already settled, new immigrants began to arrive from a Macedonia that had suffered even more cruelties and injustices. The overall result was that within a short time what had been a shifting and unsettled group of immigrants transformed itself into a permanent, stable, and closelv-knit colony of New Americans and Canadians. But they were, for the most part, Americans and Canadians who could not foreret their first homeland, and who, consequently, erected and founded institutions that would help them continue the national and cultural heritage of the Old Country, So it was, while this change was taking Generated on 2014-12-07 11:28 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google place during the l920's and early 30's, that most of our churches, organizations, societies, and other institutions were being formed and developed. 6 THE FOUNDING OF THE M.P.O. AFTER WORLD l The Great War of l914-l8 and the peace treaties that followed it wrought many unexpected changes'in the Balkans. First, the partition of Macedonia, which had taken place in 19l3, was stabilized and confirmed by the remaining Great Powers of Europe; secondly, through this partitioning of Macedonian territory, both Serbia and Greece - which had hitherto been minor powers - attained a new strength and status in'the Balkans; thirdly, Serbia, duly enriched with her large share of upper Macedonia, effected a political union between herself and former Austro-Hungarian provinces in the Balkans to form a new state called Yugoslavia (with Belgrade as the capital, and the Serbs as the chief element); and, fourthly, the war and its aftermath witnessed a huge stream of refugees from Macedonia that settled mostly in Bul- garia. Some, however, emigrated to America and Australia. It was literally an upheaval that called forth new and stronger efforts from Macedonia itself, and, for the first time, from a vast Macedonian emigrant population in Bulgaria, North America, and elsewhere. Within Macedonia, the internal organization (I.M.R.O.) was being reorganized by one of its outstanding leaders, Todor Alexandroff; whereas in Bulgaria existing organizations were being strengthened and new ones were being formed. The more prominent of these groups were the Macedonian Brotherhood Societies, The Macedonian Youth Organizations, and the Macedonian Insti- tute of Learning. Their chief aim was to redress the wrongs inflicted on Macedonia by advancing, in every way possible, the movement for a united, democratic, and independent Macedonian state, and to continue*and enhance the common cultural and national unity and identity of all immigrants from Macedonia. *to IN NORTH AMERICA. In view of this renewed activity, it was only natural that a rejuvenated enthusuasm and spirit should express itself among the Macedonian immigrants on this continent as well. Consequently many of the earlier prewar immigrants in concert with the newer postwar group recently arrived from strife-ridden Macedonia felt that Generated on 2014-12-07 11:28 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google something more had to be done for their oppressed homeland across the seas. As has been mentioned, Macedono-Bulgarian clubs and societies had been formed here in the first decade of this century. Moreover, there was an attempt to confed- erate these grouos; but the war and the lack of a strong central body with adequate funds prevented it from achieving success. Many of these societies, however, given a new impetus by some of the postwar immigrants, and by the many activities taking place among the Macedonian immigrants in Bulgaria, decided to found a new group patterned more closely after the aforementioned Brotherhood Societies of Bulgaria. It was only through such an organization, they felt, that the widely-scattered immigrants could hope to preserve and uphold as many of their ethnic and cultural traditions as possible. They further reasoned that such a step, once consolidated, would naturally lead to a closer co-operation with the movement in Macedonia and Bulgaria, so that they could thereby help in at least preserving the national identity and the very existence of their bretheren in the Old Land. THE FIRST CONVENTION 1,rith these basic aims in mind, work was begun in earnest. After numerous 7 meetings and discussions in l92l-22 with Srebren Petroff, a representative of the Macedonian Brotherhood Societies of Bulgaria, a congress was convoked in Fort Wayne, Indiana on October l, l922. This congress, or convention, consisted of delegates from ten Macedonian societies in the U.S.A., namely: "Prilep" of Steelton, Pennsylvania, "IndeDendence" of Duquesne,'Pennsylvania, "Illinden" of New York City, "Kostur" of Fort Wayne, Indiana, and groups from Youngstown and Dayton,Ohio, Indianapolis and Gary, Indiana, and Detroit, Michigan. Representatives from Springfield and Cincinatti, Ohio were unable to attend; but they telegraphed their congratulations coupled with a strong appeal for success. This first convention was called to order by A. Stephanoff, president of the Brotherhood "Kostur" of Fort Wayne. In his opening address he outlined the tragic condition of newly-enslaved Macedonia, and then, in her name, he appealed to all the assembled delegates to unite their'various groups into one strong and patriotic Mace- donian organization. It is fitting, we think, that the names of the chief officers, be listed, so that in this small way we may honour them and the first achievements of our organization. Standing Committee: Michael Nickoloff, president. Kosta Popoff, vice-president. The first Central Committee: President: A. Stephanoff, Fort Wayne, Indiana Vice-President: T. Nicoloff, Indianapolis, Indiana Secretary: M. Nicoloff, Fort Wayne, Indiana Treasurer: A. Lebemoff, Fort Wayne, Indiana Counsellor: P. Angeloff, Chicago, Illinois NAME AND AIMS This new group was to be known as the Union of Macedonian Political Organ- Generated on 2014-12-07 11:29 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google izations because it was, in effect, a union formed among a number of Macedonian organizations whose chief aim was to assist in the struggle for political liberties in Macedonia - political inasmuch as the rights sought were connected with self-rule, and a political union of partitioned Macedonia. It was understood, of course, that religious, cultural, and economic rights were a part of such liberties; but it was clearly stated in the first By-Laws that the Union was to have no associations with political parties or groups, so that the M.P.O. (as it quickly became known) was not "political" in the sense that it was engaged in affairs of a partisan or state or governmental nature. Hence the M.P.O.'s basic aims were outlined from the very beginning. They were then, as they are to-day. (l) To help promote, through lawful and constitutional means, the creation of an independent Macedonian republic that would be formed within her time-accepted geographic bounderies, and that would guarantee to all her citizens political, religious, and cultural rights inherent in every true democracy. (2) To raise and maintain the cultural and social life of all people of Macedonian birth or origin within reach of the organ- 8 ization, and to help keep alive the various traditions of the Old Country; (3) To protect the Bulgarian ethnic character of the Macedonian Slav population from all forms of denationalization, and to uphold the truth and honour of Macedonia's past. These aims, we think, do not require any long and complicated explanation. But it should be borne in mind that some 35 to 55 years ago Macedonia was a battleground in which I.M.R.O. "Chetas", or guerrillas, were fighting Greek and Yugoslav gendarmes and soldiers. This has been referred to as the revolutionary, or armed, struggle. Outside this sphere of actual warfare, however, there were other numerous Macedonian associations carrying on what could be termed the legal, or propaganda, battle; that is, they were engaged in a somewhat concerted action to keep all non- combatant Macedonian emigrants suitably organized, so that, as in the case of the Institute of'Learning, historical facts and information could be recorded and dis- tributed; or, as in the case of the Youth Organizations, the young people born outside Macedonia could be reared and educated in the spirit and philosophy of the Macedonian movement. NATIONALITY As regards their ethnic character, there had never been any doubts in their minds as to what they were - particularly since at that time there were no serious notions current about a "Slavo-Macedonian" nationality or language. The vast majority of Macedonian Slavs were plainly and simply Bulgarians from Macedonia - and often to the point of fanaticism - and they called their simple Slav speech Bulgarian. But Yugoslav and Greek policies and publications sought to prove otherwise. Moreover, these Serbian and Greek attempts to denationalize the Bulgarian and VTach Macedonians \ were such that even the most elementary rights of free speech in one's own language were forbidden in their sections of partitioned Macedonia - not to mention the closing of the many Bulgarian and Vlach schools and institutions. At any rate literally counts less studies and publications in many European languages exist that refer unequivo- cally to the Bulgarian character of the Slavs in Macedonia. The first touching upon Generated on 2014-12-07 11:29 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google this subject were the chronicles of one Leo Diaconos, a Byzantine scribe who accom- panied Basil II, Emperor of Byzatium, on his fierce campaigns against the Bulgarian kingdon of Tsar Samuel (996-l0l4). Another was the Life of St. Clement written in Greek by Theophylact, Archbishop of Ochrid in the llth century. Among the latest is a publication in Paris by Professor Pierre' Renouvin Histoires des Relations Inter- nationales . Paris, l958, Libraire Hachette, and one in the United States The Near East, Ann Arbor, l958, University of Michigan. And the most recent, published in Greece in l959, is the diary of the Greek Bishop of Kostur, Karaevangelos, who frequently refers to the troublesome "Bulgarians"of his bishopric. TIorks such as these added to the many thousands published within Macedonia prior to l9l3 and in Bulgaria by the Macedonian organizations in existence there prior to l934 authenticate, beyond any doubt, the l000 year-old existence of this Bulgarian ethnic character and tradition of the Macedonian Slavs. But it should be mentioned that this liberation movement, although given its impulse and borne chiefly by the Bulgarian Macedonians, was not entirely a Bul- garo-Macedonian movement. A large element of the Vlach and Jewish Macedonian population supported it and sympathized with it; and, after l9l8, some of the Turkish Macedonian people even gave direct aid to it. Tfe can see illustrations of this even to-day in North America. At the M.P.O. convention in Chicago in September,l959, for example a Vlach Macedonian from Chicago, George Dzhdru, addressed the convention, and 9 praised the M.P.O. for its dedication to the ideal of freedom and independence for Macedonia. A Macpdonian Jew, Leon Sciaky of New York, published in 195l his Farewell to Salonica, an autobiography in which he devotes a full chapter to the "Bulgarian chetas" and their struggle to liberate Macedonia. And there are even a handful of Turkish Macedonians in America who, from time to time, have expressed solidarity with the M.P.O.'s aims, and have made contributions to its financial needs. It was these ethnic groups that propelled the movement, and gave what support that they could because they saw in a free, democratic, and independent Macedonia their only chance of survival. JORDAN CHKATROFF The Third Convention of 1924, held once again in Fort T'/ayne, has been con- sidered something of a milestone. It was then that Jordan Chkatroff, who was present as a representative of the National Committee of the Macedonian Brotherhood Societies of Bulgaria, was nominated and elected as Secretary of the Central Committee; and it was then that a permanent office for the new organization was opened in Indianapolis, Jordan Chkatroff remained here as Secretary until 1927. But, during his brief tenure of office, his eloquence and enterprising spirit caught the interest and admiration of all. He was the one primarily responsible for the M.P.O.'s increased activity and support, for it was largely through his initiative that Women's Auxilliaries were formed, and that the Macedonian Tribune was founded. We pay him this small tribute because he is one of the many who lost his life in the struggle for Macedonian liberty. He was in Macedonia when Tito's Communists seized power. They feared him and his prestige to such a degree that he was imprisoned. And, in l946, while languishing in prison, he died as a result of a hunger strike that he had started in protest of his brother's execution. But he died with an unbroken spirit and a firm belief in the cause of a free Macedonia. In l929 our recent visitor Assen Avramoff was elected Secretary of the Central Committee. He carried on Chkatroff's work until l932, the year in which he returned to Europe. But his few years here were marked by some outstanding achievements. This was a difficult and trying period, for there were many formidable oppo- Generated on 2014-12-07 11:30 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google nents to the Macedonian liberation movement attempting to deter its progress and dis- rupt its very foundation. Communist groups, Yugoslav and Greek - inspired activites, as well as pro-Serb official Bulgarian agents seemed to be everywhere. But, under' Mr. Avramoff's guidance, our people in North America were not undermined. Instead, they continued the traditional course'set out by the Macedonian liberation movement's founders and first leaders - and this, we should like to point out, is one of the most creditable virtues an organization such as ours can possess. The Macedonian liberation movement, of which the M.P.O. is but a part, was founded as an independent movement free from all outside control and influences. It cannot be said that either this movement or the M.P.O. have not maintained themselves as such. Both are supported by the people, and not by a government, or any other political force or ideo- logy; and this constant popular support (as can be seen by the size of the annual M.P.O, conventions) is a direct result of strict adherence to the first and only ideals of genuine independence for Macedonia, and true liberty and justice for all her people. After Assen Avramoff's departure in l932, two young men, Messrs. P.Atzeff and L. Dimitroff were elected Secretary of the Central Committee and Editor of the Macedonian Tribune respectively. They are still with us, and have duly followed the footsteps of their predecessors in preserving the integrity and aims of our organization. 10 THE FUNCTIONS OF THE M.P.O. ORGANIZING OF THE PEOPLE The M.P.O. functions, first of all, as the prime organizing element of the Macedonians on this continent. In every respect - whether it be patriotic, social, cultural, or even of a religious nature - it is the M.P.O. that serves as the principal unifying bond to the many Macedonian communities both in North America and abroad. In performing this duty the M.P.O. acts in response to two primary needs. One, a result of its concern for the welfare of our brethren in Macedonia, is best illustrated by its adherence to the traditional patriotic motives and aims of the Macedonian people in the Old Country; whereas the other, which is an outgrowth of the social and cultural reouirements of our people on this continent, is aptly described as bping a fulfulment of the desire to serve the Macedonian communities in North America. The M.P.O. is able to implement these two basic operations because these fundamentals in themselves, reflect the sympathies and feelings of the majority of North American Macedonians. Furthermore, it is, through these sympathies and feelings that the M.P.O. sustains itself and functions; and through them that it has become thelargest and oldest of Macedonian groups in North America - or, for that matter, in the entire Free World. In this duality of service and purpose the M.P.O. has set out one of its strongest appeals, and it is on this broad base that it has set its most enduring foundation. PUBLICATIONS. The M.P.O. publishes periodicals, pamphlets, and other literature in Bul- garian, English, and other European languages. For example, the papers The Mace- donian Tribune (published in Bulgarian and English) and Macedonia (published in English, German, Italian, and French). Then there are the books Macedonia - A Switzerland of the Balkans and Reminiscences by Ivan Mihailoff; the monograph Mace- donia At The Paris Peace Conference by Albert Howe Lybyer; the brochures Macedonia, Keystone of a Balkan Union by Dr. Kurt von Schusnigg and Freedom for Macedonia by Generated on 2014-12-07 11:30 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google Henry D. Karandjieff; and the pamphlets How Our National Leaders and Heroes Wrote. T'Tiy Macedonia Should Be Free, The Plight of The Bulgarians Under the Rule of Serbs and Greeks to name but a few. It is through publications such as these, and through the activities associated with their publishing and distributing that the M.P.O. enlightens the'public on Macedonia's past, informs them of conditions in Macedonia in the present, and sets out her plea for the future. Moreover, such literature helps to serve a cultural and educational purpose, too, inasmuch as it informs many of our people, both old and young, on important aspects of Balkan history. In this respect it helps to stimulate an interest in the subject of history, government, and foreign affairs. This, incidentally, is one of the ways that the M.P.O. furthers both the patriotic interests of our people in Macedonia and the cultural and educational interests of North American Macedonians. EXTERNAL RELATIONS The M.P.O. maintains contact with international and cultural institutes, ll and with other organizations and governmental bodies that strive for political, economic, and civic liberties. Hence, through the years, the M.P.O. has forged links with these many groups, and it has acquired its subsequent high reputation as a result of its work and close ties with them. One such body is the United Nations. The M.P.O. has dispatched delegations to the U.N., and these delegations have been greeted cordially and sympathetically by many of its leading and responsible members. The most recent of these (November, l959) was that of a group consisting of members of the M.P.O. Central Committee and clergymen from our Macedono-Bulgarian Churches on this continent. This delegation presented a memorandum to the Human Rights Committee; and in this memorandum the Yugoslav Communist government was censured for its action in falsifying the true nature of the mediaeval Ochrid Bulgarian Archbishopric, and in using this false base as a step in creating an ecclesiastical organization in Yugoslav Macedonia that uses the name "Macedonian" but is under the jurisdiction of the Serbian Patriarchate - a condition totally unacceptable to the people of Macedonia. Another is the delegation that was in Ottawa prior to the l958 Toronto convention. This group met the Prime Minister, the Minister for External Affairs, the Speaker of the House of Commons, and other distinguished members of the Canadian government and parliament. In their conversations with these officials much was dis- cussed concerning Macedonia and conditions existing there to-day. One of the concrete results of this visit was the attendance of the Honourable Michael Starr, Minister of Labour, at the l958 M.P.O. Convention in Toronto. These activities are but a part of the programme of enlightenment conducted by the M.P.O. In this capacitv it is only the M.P.O, that has expended such effort and expense, and it is only the M.P.O. that possesses the necessary resources and capabilities for performing such work. THE SOCIAL ELEMENT Certainlv in social activities, too, the M.P.O. is without peer. There is no other Macedonian group of this size or scope on this continent or anywhere else outside Macedonia and Bulgaria, and there is no other Macedonian association in the Generated on 2014-12-07 11:31 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google Free T,forld that has existed for such a length of time, or that receives such widespread support from Macedonians in all walks of life. Accordingly a social function in let us say, Ohio sponsored by one of the M.P.O. chapters there will attract practi- cally all of the Macedonian communities in Ohio. This function is duly reported in The Macedonian Tribune for all Macedonians to know. Were it not for the M.P.O. such a function and gathering of the people could not take place - and this, in itself, would be a great loss. From time to time similar gatherings are reported from faraway places such as Belgium, Australia, New Zealand, Brazil, and Argentina; so that wherever there is a compact group of Macedonians it will invariably rally around the chief organ of these Macedonian communities, The Macedonian Tribune, and it will always maintain contact with the M.P.O. Central Committee and the Macedono-Bulgarian Churches and clergy of this continent. In doing this these distant communities of Macedonians are acknowledging the fact that the M.P.O. of the U.S.A. and Canada form the nucleus and very nerve centre of all patriotic Macedonians living abroad, and that these Macedonian Patriotic Organizations and Macedono-Bulgarian Churches together constitute their dominant personality and national spirit and become their focal point and chief means of collective expression. 12 EDUCATIONAL AND CULTURAL This organizing and publishing of literature, maintaining external relations i taking part in social functions all form integral parts of one important phase in the activities and lives of our people. This phase is aptly described as being educational and cultural. In fact, Article 3 of the M.P.O. By-Laws points to this as a specific objective. "It (the M.P.O.) works for the patriotic, religious, cultural, and educational development of the Macedonian immigrants and their descendents." Added to the functions already mentioned, the M.P.O. presents, from time to time>'public lectures and meetings that are invariably held in one of our Church halls, and that are invariably connected with the topic of Macedonia - her past, her liberation struggle, and other aspects of this subject that are of general interest to our people* These meetings are sometimes conducted in Bulgarian^ and sometimes in English. But they never fail to attract a large attendance of people, and they never cease to stimulate an interest in the subject of Macedonia. At times special guests are invited, as for example, Dr. Kurt von Schusnigg, former chancellor of Austria or M. Von Houton member of the Dutch parliament. At other tines our own clergy will present lectures on our religioun and Church. In addition, the Youth sections frequently hold their own round-table discussions on topics of particular concern to the young people. This year, for example, the Co-ordinating Committee is directing a number of such discussion groups in no fewer than twelve different cities. Indeed, if time and resources were even more plentiful, this number could well be doubled, and their frequency could be amply increased, for such is their pooularity and influence. Moreover, the Co-ordinating Committee of the Youth sections are printing articles of general interest in The Macedonian Tribune, and they are preparing their own nublications, of which this is but one. One significant cultural activity is the teaching of the modern literary Bulgarian language. Since it has been the chief vehicle of expression for all edu- Generated on 2014-12-07 11:32 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google cated Bulgarian Macedonians from its first evolution in the l9th century, and since it was the language taught and spoken in the schools of Macedonia prior to l9l3, our older folk have always desired it to be learnt by the younger Macedonian generation of this continent. Hence, in co-operation with our clergymen, the M.P.O. has conducted such classes since the early l930's. Many are the young people who to-day are grateful for such teaching because, in many ways, this knowledge has proved bene- ficial both to them and the community itself. There are frequently classes in learning English, too, for the new postwar immigrants. This is designed to make their lives easier in this new world, and to thereby help them prepare for a better future. Suffice it to say that the M.P.O, has borne the greater responsibility in this task of cultural elevation, and that it recognizes the fact that even more re- mains to be done. Future activities in this respect will attest to this realization and desire for more progress. THE ECCLESIASTICAL HERITAGE. Our church - the national and autocet>halous Bulgarian church - has played l3 an outstanding role in the lives and history of our people. It has been the one dominant force and heritage that has never completelv succumbed to any foe. If the people and national honour suffered, it was the Church that held out for better days to come, and for the eventual redemption of that honour; if others scoffed at what appeared to them as a lack of learning and glorv on the part of our people, it was the Church that preserved what it could of such learning and past glories; so that when the critical hour came it was this very same Church that set off the spark of national revival and patiotisin through the heritage of the past that it had maintained* Was it not Father Paissey, the monk from Macedonia, who in l?62 wrote 'The History of The Slav-Bulgarian People ', and who said, "Why are you ashamed to call yourselves Bulgarian? You, too have a great history". Thus the national Church was revered by the people for what it had done in preserving their honour and in upholding their heritage. It was as s&ch a cultural institution and patriotic force that the Church became an indispensable part of our people's struggle for national survival; and it was the people of Macedonia that played such an outstanding role in this struggle. The Ochrid Archbishopric, for example, was the only independent Bulgarian ecclesiastical centre for some 400 years during the long Turkish bondage; and it was this Archbishopric that kept alive the national heritage to which we have referred. Hencei in sharing these common ideals and aspirations, the Church and people - both in the Old Land and here - have become inseparable* This is the tradition that our churches and M.PiO* carry on here. In this respect, therefore> the M.P.O* is in truth, assisting the Church in its task of maintaining the traditions and heritage that the first immigrant Church founders brought to the New World, for It is the M.P.O. that gives our Churches the cohesive power and purpose to carry this forward. In doing this the M.P.O. is but following the precepts and examples of our forefathers, and as long as our people bring this to mind this tradition and unity of centuries '■'ill remain intact. FINAL OBSERVATIONS To try to outline more would, we think, be unnecessary in a summary such Generated on 2014-12-07 11:32 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google as this. Let us therefore conclude by making these observations. (1) Without the M.P.O. there would be no strong sense of purpose and no concerted activities among the Macedonian people of this continent. This is why we have stated categorically that the M.P.O. is the prime organizing element of the North American Macedonians. Should there be any doubts about this try forming some conception of what the situation would be like here and now if the M.P.O. had not been in existence all these years. (2) Without the M.P.O. there would be no non-Communist and patriotic literature being published to forward the Macedonian cause, and to enlighten the general public on Macedonia's past and cultural traditions. There would be few rebut- tals (if indeed any) to the falsified and distorted "histories" on Macedonia being written in Yugoslavia to-day; there would be few objections to the Bulgarian Commu- nist party's rule in Pirin Macedonia; and certainly there would be no protests about Greek injustices in southern Macedonia. The fact that the M.P.O. performs such services is one chief reason why none of the aforementioned states permit the free and open distribution of M.P.O. literature in Macedonia, or any free assembly of citizens there, as we do here, to discuss such matters. (3) Hithout the M.P.O. there would be no free and democratic Macedonian body to maintain ties and connections in the name of Macedonia with friendly groups throughout Europe and North America. Being partitioned, Macedonia has no truly representative national government to speak in her name - unless one considers the ridiculous notion that to-day's governments of Sofia, or Belgrade, or Athens, or Skopie serve as centres of Macedonian aspirations. Therefore it is the persistent and sturdy voice of the Macedonian Patriotic Organizations that calls out in her name, and that seeks justice for her people. (4) Without the M.P.O. there would be no annual gala conventions, picnics and dances, social gatherings and banquets, bowling and sport tournaments, public meetings and lectures, and other numerous functions that we have had for these many years. Some will say that there would still be activities of some kind. Yes. But what kind, and how many ? And how widespread and unified will they be ? Certainly there could be no comparison in either quantity or quality. (5) Without the M.P.O, there would be no vital and effective force to uphold and support our Macedono-Bulgarian Orthodox parishes on such a wide and determined basis. We say this because our churches are the foci of our communities in addition to being centres of worship, and they represent a history and tradition that have become the very pith and marrow of our people and movement. This is why they are conjoined in both spirit and ideals, and this is why they both strive to uphold principle and honour, liberty and justice, for without such aims neither one can inspire and hold the people's faith and allegiance. Finallv if what we have just outlined were not true and factual, none of the opponents of Macedonian independence and of the time-honoured Bulgarian cultural and ethnic heritage of Macedonia and unity would revile the M.P.O. and try to under- mine it. None of them would try, through devious means, to calumniate the efforts and activities of the M.P.O., and none of them would attempt to uproot the historic foundations on which our movement rests. Generated on 2014-12-07 11:33 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google We ask our readers to give these statements due consideration. l5 THE MACEDONIAN TRIBUNE MOTIVES AND CAUSES. After the founding of the M.P.O. in l922, it was natural that there should arise both a desire and need for an organ to express the new organization's views on Balkan and world events, and to report organizational activities and items of general interest to the growing Kacedono-Bulgarian communities on this continent. There were several reasons for this need. First, the failure of the peace treaties to grant at least some measure of union and autononmy for partitioned Macedonia disheartened many of the Macedonian immigrants here. As a result, some of them fell under the sway of Communist and Socialist groups that avowed, among other things, to bring about Macedonia's liberty through the international forces of which their groups were a part. Others became connected with commercial groupings that published their own periodical - but for the sole purpose of furthering their own business interests. This, unfortunately, was a tvpe of self-interest that, by its very nature, frowned upon any notion of a national Macedonian paper because it would ( so they reasoned) draw support away from them. Hence even this proup presented itself as an obstacle. In addition, there were other periodicals published in the Bulgarian language; but they were not even remotely connected with the Macedonian liberation movement, and some of them representated political and economic doctrinaire views that tended to cause division and disunity rather than any kind of unified strength. Conseauently it was obvious to this new but aspiring M.P.O. to feel that only through a truly Macedonian newspaper whose policy would be centred about that of the Mace- donian liberation movement could the righteous cause of Macedonia be upheld and pro- moted, and that onlv through such a medium could the M.P.O. even beîn to work for the consolidation and unity of the Macedonian communities on this continent. THE BEINNING It was on September 6, l925 at the fourth annual M.P.O. convention, held in Indianapolis, that this matter was given consideration by the delegates. There the deliberations resulted in the decision to found such a newspaper, and to begin rais- ing funds for it through the sale of $l0.00 bonds to the Macedonian public until Generated on 2014-12-07 11:33 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google such time that the required sum was reached. The resultant enthusiasm was encourag- ing. Many of our folk bought what shares they could, not to gain some kind of profit, but to provide at least a little help in reaching the set objective. It was at this time, incidentally, that the initiative and inspiring leadership of the late Jordan Chkatroff contributed to a large degree both to the idea of founding such a publication, and to the execution of the decision made by the delegates. The following vear, on the 6th of September, l926, at the fifth annual M.P.O. convention, the Central Committee gave a report to the delegates on the fund's growth.'Although progress was good, the necessary sum had yet to be raised. This convention, however, gave an impetus to the campaign, so that, through one grand final effort, the financial goal was reached within a short while. Thereupon, in accordance with instructions given to it by the delegates, the Central Committee proceeded to purchase the necessary equipment, hire the required staff, and work out the many other problems and details inherent in the start of such an enterprise. After some months of persistent effort and seemingly endless expense, the ■ M.P.O.'s first publication "The Macedonian Tribune" appeared in print on February l0. i 16 l927. It was christened The Macedonian Tribune because it was conceived to act as a defender of the rights and aspirations of the people of Macedonia in their struggle for self-determination. As such, its sole guide was to be the traditional concepts and ideals of the Macedonian independence movement, and its chief purpose was to be the preservation and dissemination of those time-honoured concepts and ideals. It was also designed to be of service to the many !acedono-Bulgarian communities and churches here on this continent as their chef^social and cultural link in their many community and church affairs. TJe should remark, too', that the first editor'was Boris Zographoff of Bitolia, Macedonia who, at that time, was residing in Sofia, Bulgaria, and who was asked especially by the Central Committee to take over the Editorship. *chief THE FIRST IMPACT This newspaper was, in effect, the first major operation of the Macedonian Patriotic Organizations, and it was, from the outset, a resounding success and achievement. In a very short while it acquired a reputation for being one of the outstanding publications among the non-English press of North America, and for being an upright and unimpeachable authority on Macedonian and Balkan affairs. Prominent Macedonians both here and abroad contributed articles and reviews, and factual reports on conditions in partitioned Macedonia were published regularly - reports that brought about agony and indignation to the readers because it reminded them, only too keenly, of the injustices and oppression enveloping the centuries-old villages and towns of Macedonia. Many of our people in faroff South America and Australia were overjoyed when they received their first copies. But the "Tribune made an even greater impression on the many Macedonian communities and organizations in free prewar Bulgaria. There the Macedonian National Committee, The Macedonian Institute of Learning, The Macedonian Youth League, The Macedonian Students' Associ- ations, and the Illenden Organizations sent congratulatory letters and praise to the Central Committee. And, what is of even greater interest, the first few issues man- aped to penetrate Macedonia itself, and those that read them were comforted to see Generated on 2014-12-07 11:34 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google such a staunch defender of Macedonia's cause in print from faraway America. Their interest in the paper was such that within a short while the Belgrade and Athens authorities forbade .its legal entry into Yugoslavia and Greece. This enthusiasm both from abroad and here contributed both materially and morally to the Macedonian Tribune's present level of prestige and respect. Since those early days, its subscriptions have increased manifoldly, and its revenue, drawn solely from these subscriptions and other contributions from the people, has made it possible for our paper to continue its existence through the years, INNOVATIONS It was shortly after the ninth convention, held in Youngstown, Ohio in 1930, that the Macedonian Tribune Board of Directors appointed Luben Dimitroff of Bitolia, Macedonia editor. The new editor, arriving in Indianapolis in June of l93l, took up his duties; and we are pleased to say that he has been with us since then, and that over these many years he has discharged those duties with unwavering con- stancy and exemplary devotion. One innovation that should be mentioned in this review is the introduction of an English edition. The first English Page (as it has been called) appeared in January, l938. The chief purpose of this new series was to acquaint the American and Canadian-born generation of Macedonians with the history of Macedonia 17 and with the principles and philosophy of her liberation movement. In this respect it would serve as a cultural and educational medium as well as being informative. But it served well in another way, too, for it came at a time shortly after the Youth sections were first being organised. It consequently became a very important factor in their formation and subsequent growth because it was largely through the paper's columns that the Youth groups were able to have even closer social and cultural links. To-day the English Page is performing a social and educational function for an ever-increasing English-speaking public of Macedonian origin, and in so doing it is discharging one of its principal cultural and patriotic obligations. ITS T'TQRK In the course of its 32 year-old life, THE MACEDONIAN TRIBUNE has played a consDicuous role as the one genuinely Macedonian publication that has constantly supported and upheld the traditional ideals of the Macedonian liberation movement. This prominence, moreover, has grown in magnitude and scope over the years. In l927, for example, there were several Macedonian publications in Bulgaria and Europe, To name the more popular ones: the daily Macedonia, published by the Macedonian Brotherhood Societies of Bulgaria; the periodical Macedonian Review, published by the Macedonian Institute of Learning: the Magazines Native Land, published by the Macedonian Youth League and Illinden, published by the Illinden Organizations; the Macedonian Students' Associations, of which "Vardar" in Sofia was the largest, also printed many pamphlets on cultural and historiaal topics; and later there was La Macedoine, a French language periodical published in Switzerland. The Macedonian Tribune, in other words, became but one of many- albeit a very important one. As can be seen, Bulgaria, which had become the home of over 600,000 Mace- dono-Bulgarian refugees, was', in effect, the seat of these many groups, and the centre of their cultural and constitutional activities and, as such, they were a sturdy part of the Macedonian liberation movement. This movement itself did not alter one whit in its overall aims. But the political climate of Bulgaria, where this movement operated freely, often fluctuated - sometimes favourably, and sometimes unfav- Generated on 2014-12-07 11:34 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google ourably. The year l934 saw its most unfavourable change against the movement. A new political combination, seeking friednship with Yugoslavia and Greece as one of its principal aims, seized power, and began to cultivate this closer relationship by suppressing all the aforementioned Macedonian groups and publications. Hence in l934 the Macedonian Tribune, which had been one among many, became but one. This, of course, increased its value and importance, for, in one grand sweep, it had become the only outspoken defender of the entire Macedonian liberation movement. Then the year l945 brought an even greater change. The Communists seized full control in both Yugoslavia and Bulgaria; and later they began a civil war in Greece, with southwestern Macedonia as the battleground. The result, in brief, was (l) the death, imprisonment, and exile of many thousands of staunch Macedonian pat- riots; (2) the Macedonian groups in Bulgaria were either completely dissolved or "reorganized" to serve Communist purposes; (3) the Yugoslav Communists arbitrarily proclaimed the existence and "freedom" of a Slav-Macedonian nationality and language in order to further their own political purposes, refused to recognize the Bulgarian ethnic and cultural heritage of Macedonia, and proceeded to justify this by falsifying and altering historic facts in accordance with their political designs and am- bitions. 18 THREE PHASES By this short outline, we can see that there are three distinct phases in the Macedonian Tribunejs growth as a spokesman for the movement. In the first, encom- passing the years l927-l934, it was more of a paper providing news and information of a general character; that is, it was written primarily to give certain items of information about Macedonian affairs and world events. It was a publication chiefly for readers in the New world, and, as the organ of the M.P.O., it sought to link together more closely the various Macedonian immigrant groups and communities of the New World in an effort to preserve as much as possible some of the Old Country mem- ories and ways. And, in this instance, no more was required of it, for more concrete and relevent information about conditions in Macedonia or the movemnt could be obtained from any of the Macedonian publications from Europe. But with Sofia's political detente in 1934, in which all Macedonian publications were abolished, it was the Tribune alone that was left to carry on the struggle through the printed word. Accordingly we see it develop in this period into more of an aroused and tenacious patriotic publication that became even more concerned with the moves and countermoves of the Sofia, Belgrade, and Athens admin- istrations as it protested their many attempts to stifle Macedonian yearnings for independence an^ freedom. The third and present phase began after the recent war. In this the' Tribune found itself waging a campaign of national enlightment - much in the manner of Father Paissey, - but one that was more resolute and determined because it now had to reply to all Communist falsifications and distortions of Macedonia's past - in addition to fulfilling its many other duties. Hence as conditions in Macedonia worsened, and as Belgrade and Skopiye ( with Athens and Sofia not far behind) stepped up their propaganda on this continent, the Tribune became an even more precious beacon of truth and honour, alone by undaunted in its fight against all prevaricators. This dedcation to truth and devotion to ideals untainted by politi- tical expediencies, has made Macedonia's many malefactors revile our humble paper with greater vehemence - another sign, surely, of the important role that it is Generated on 2014-12-07 11:35 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google playing in the conflict for Macedonian liberty and justice'. CONCLUSION These are some of the reasons why the Macedonian Tribune performs such an outstanding service; and it is this service that makes our people in this continent proud of its vrork and influence. But what gives this achievement an even more remarkable quality is the fact the the Tribune, like all publications and activities of the M.P.O., is supported solely and directly by the people through their voluntary support and contributions. It is this generous support, added to the firm moral and spiritual backing given to our movement by its countless sympathizers, that sustains and strngthens both the cultural and patriotic force of our paper. We can perhaps, be forgiven if we then point this 32 year-old life of ours with some pride; and we can be excused, too, if we venture to predict for it a future that may prove to be greater than the b'st of all expectations. For as long as the people - whether they be American or Macedonian born - adhere to the true ideals and traditions of our movement, and as long as our communities on this continent remember their duties and obligations to themselves and to their forebears, there will always be a Macedonian Tribune. l9 THE MACEDONO-BULGARIAN ORTHODOX CHURCHES OF NORTH AMERICA THE EASTERN CHURCH The Orthodox, or Eastern, or Catholic Church is a direct continuation of the Church founded in Jerusalem by Christ and His Apostles. Hence the term Eastern because of its origin in the East as distinct from Roman, the part of the Catholic Church that evolved through its recognition of the supremacy of the Bishop of Rome. But the Eastern or Orthodox Catholic Church in some ways developed differently from its Western, or Roman Catholic, counterpart, and in so doing acquired a character and heritage that is peculiar onlv to it. To understand something of this character and heritage, it is essential that we become familiar with the nature of the Church's organization and with the spirit of its historical tradition. Only in this way can we properly appreciate the high place held by our own Church in the lives and aspirations of our people. FEDERATION OF CHURCHES. When Constantine the Great transferred the capital of the Roman Empire from Rome to Byzantium, he took many of the forms and traditions of the Empire with him. But he left behind the people whose organizing skill and energy had created that Empire. This skill and energy was diverted to the development of the Church; and it was this Church of Rome that seemingly replaced the Empire in both organization and authority; so that the Patriarch, or (as he later came to be called) the Pope, of Rome became, in due course the centre of a centralized and highly- disciplined and regulated body of clergy and Churches that were subordinate to him. Eastern Christianity followed another course, however. Instead, of be- coming centralized and authoritarian in structure like the Roman Church, it developed into more of a loose federation of Churches that possessed many administrative and other related liberties. Although there always was a uniformity of thought and outlook invariably established by the general, or oecumenical, councils, the idea of individuality and separate existence took hold of the Eastern churches from an early period. Even later, when the Patriarch of Constantinople became paramount in the East, he continued to be first only among his equals, the Patriarchs of Antioch, Generated on 2014-12-07 11:36 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google Alexandria, and Jerusalem. Many new churches were founded and developed as time went on; but they were a part of the Patriarchal jurisdiction only to the extent that they shared the same communion and had the same origins. This unity in fundamental be- liefs and traditions but staunch adherence to an individual and separate existence has impressed itself firmly on the Orthodox character, and is accordingly regarded as one of its outstanding features. NATIONAL AND INDEPENDENT CHURCHES Such a conception led to the gradual formation of autocephalous (self- governing), or independent, Churches, and to the acquiring of a character and outlook that was national. This evolved thus largely because the people felt that one of the great tasks of the Church was to uplift the nation and to forward the national idea. Many accepted Christianity and upheld it principally because of this. Conse- quently to them every advance made by the Church was also a step forward for the 20 nation - the two were indivisible, and a part of one organism. And this, too, is another prominent trait of the Orthodox Churches - in that they were founded and developed as a national expression as well as a religious fulfillment. National pride and feeling became an active and real part of the religious institution and the two grew side by s^de. The first of such Churches were in existence during tho fourth century in Armenia, Georgia, Cyprus, Egypt, Syria, and Ethiopia. These w<^re Churches that imparted national character and feeling in addition to Christianity because they were identified as being a part of the nationality and creed of the people. In acquiring Christianity these people absorbed it as an integral part of their national and civilized life. Indeed, in many cases it was the most significant part. Take as* example of this development some of the following events in the lives of these nations and Churches. (l) When the non-Christian Persians set out to conquer Armenia some l300 vears ago, they took priests and teachers of their Zarathustrian religion with them. The Persians knew what place the Church occupied among the Armenians, and they knew that they would connuer Armenia only by destroying this Church. (2) It is no exaggeration to say that Egypt fell to the Moslem Saracens as easily as it did simply because the Church of Egypt welcomed them, preferring them to the Byzantine administrators. Had the Church cho- sen to resist, the ensuing history of North Africa might very well have been different. (3) The Muscovite Russian state arose from a long demoral- izing Tartar conquest only after securing support from the Metropolitan of Kiev who had settled in Moscow. With such support, Moscow became the leader of the grand struggle for national liberation of all Russians. Generated on 2014-12-07 11:37 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google (4) The Archbishop of Patras, Germanos, first raised the standard of Greek nationality and liberty in the l9th century. He see something akin to this taking place to-day in Cyprus. There are many more such illustrations that point to this indefinable but unouestionable union of religious and national feeling in the Eastern Church. These feelings were inseparable in the past, and have remained so, in most cases, even to-day. Hence when we speak of a national and independent Church we must bear this in mind. National refers to the fact that this is a Church whose heritage and past are interwoven with the peorle whose name that it bears; whereas independent denotes the fact that it is a Church whose administration is governed not by Rome nor by Constantinople nor by any other external group, but from within the Church itself, and by prelates appointed by the Church body invariably in accordance with *an 2l the general wishes of the Church laity. With such a background it can perhaps be understood how it is that these national Churches have possessed such influence in national affairs and movements during the past and to-day, and how it is that they are accordingly looked upon as national institutions unequalled in many ways. NATIONAL CULTURE Except for the ancient Greeks and Egyptians, most of the Orthodox nations were converted to Orthodoxy while they were still untouched by civilization. Con- sequently their cultural development began with the work of the Church. This would explain additionally the unusually close bond that exists between the nation and the Church; more specifically between what we could call national culture and the Church. It was Orthodoxy that made use of the spoken language of the people, and thus preserved it. It was on account of Orthodoxy that the Cyrillic alphabet was created - through which the Bulgarian kingdom (as, indeed, the Serbian and Russian) was able to consolidate itself and progress.lt was the Church that would not submit to alien subversion and authority nor surrender the minutest part of its much - valued national and religious traditions. It was'the Church that kept alive the old and traditional ways and forms - as, for example, the Coptic Church of Egypt that to-day continues - although in a debased and mutilated form - the language, learning, and lineage of ancient Egypt. Therefore from the time of their conversion, the Orthodox Church was the cultural mother of the Orthodox nations. The Rations became the bearer of Orthodox Christianity; but Orthodox Christianity also became the creator and sustainer of the people's national life - a kind of religious and ethical complex that was based upon a particular nation's aspirations. Through the many centuries that followed, this attachment and mutuality of spirit grew and developed. As the nation went, so went the Church; or conversely, as the Church was, so was the nation. Here it not thus even to-day, the Communist Party would not make it a point to compel the Church to submit to its decrees and control wherever it has the power to do so. CLERGY AND PEOPLE Generated on 2014-12-07 11:37 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google In view of all this, it is only natural for the Orthodox priesthood to be in a somewhat unusual position. They are spiritual pastors. But in many ways they are also national leaders. And in this respect they are unique. This duality of service is strengthened and upheld by the simple fact that the Orthodox priest is near the people. He is not cut off from their lives. He marries, too, like his parishioners because he wants to marry. He participates in all the important events of popular life. He is never aloof or secluded or beyond reach. He is the central point of the parish Church; and the parish Church is the central point of the community. In this manner the priests fulfills one of the posi- tions and active phase of his work; and it is in this way that he exerts the power- ful influence that he has, and acquires the universal respect and admiration that he does. 22 THE BULGARIAN CHURCH One of the national and independent Orthodox Churches of our age is the Bulgarian. It is this Bulgarian Church that has been very much a part of Macedonia for the past l000 years. The first Slav churches founded in Macedonia were those established by Sts. Clement and Naum, two missionaries that Here sent to Macedonia at about 890 by the Bulgarian monarch Tsar Boris I. Macedonia was at that time a part of the Bulga- rian kingdom, and hence the Churches founded there were a part of the aforementioned Bulgarian Church being constitute^ just then under the auspices of Tsar Boris. Thus we see that Sts. Clement and Naum were the principal evangelizers of Macedonia. But since they were a part of the nascent Bulgarian Church' which was then taking form, they were also the chief teachers and propagators of the new and slowly - evolving Bulgarian national culture and feeling. Their success both in the field of re1igion and nationalism was apparently great; for, about l00 years later, (circa l000 A.D.) the seat of the Bulgarian Pat- riarchate was transferred to Ochrid in Western Macedonia where Clement and Naum had Leen most active. Moreover, after the downfall of the Bulgarian kingdom of Tsar Samuel, Ochrid retained Hs ecclesiastical and national importance even though the Patriarchate was abolished. Ochrid was simply "demoted" to the rank of Archbishopric, but an independent and Bulparian Archbishopric. It remained such until it, too, was abolished bv the Turks in l767. THE EXARCHATE The national and independent Bulgarian Church arose again in the l9th century, however, and this time vrith seemingly greater influence as a spiritual, cultural, and national institution. The Bulgarian Macedonians played a prominent role in this revival and aftermath. Consider, for example, the following historical events that formed part of the pattern in this revival. l762. Father Paissey, of Bansko, Macedonia, writes his History of the Slav-Bulgarian People. It is this work, more than any other, that started the revival of Bulgarian ethnic and national feeling. Generated on 2014-12-07 11:38 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google l8l6. The year in which one of the first religious works was published in modern Bulgarian. The author - Cyril Peychinovich from northwestern Macedonia. An excerpt from the title page: "...Written in the simple and nonliterary Bulgarian language of Lower Moesia..." The "Lower Moesia" referred to is Macedonia. l829. The people of Skopie, who had hitherto been served by a Greek bishop, demanded that he leave, and sent a reouest to the Sultan that asked for native Bulgarian clerey. l838. The first Bulgarian printing press is set ur in Salonika by Arch- imandrite Theodore Siniatski. One of its publications (in 1840 ) was another work by the monk Peychinovich "Solace For Sins", for which the printer stated the following: "...set up with much effort in the simple Bulgarian language of Lower Moesia, Skopie, and'Tetovo..." l859* Leading citizens of Kukush, Macedonia ask the Pope to accept them in 23 the Roman Church, but with the proviso that they be allowed their own Bulgarian clergy, and that they may worship in their own Bulgarian tongue. This was done after the Greek Patriarch had rejected such an appeal. l870. After persistent agitation, (much of which came from Macedonia) the Bulgarian Exarchate (National Church) is given official sanction by the Sultan of Turkey. The bishopric of Veles, in central Macedonia, is included in its territory. Two years later Nevrokon and Bitolia, both of Macedonia, join it voluntarily. vithin a matter of fifteen years, most of Macedonia chose to become a part of this Church. '1th it there came great progress in education and national feeling among the Bul- garian' Macedonians. It. was this progress that gave rise to the generation of Damian Grueff, Delcheff, Tosheff, Tatarcheff, and other outstanding founders and leaders of the Macedonian liberation movement. l909* The first Bulgarian church is founded in North America. Most of the principal lavmen are from Macedonia. l9l2-l9l3. Greeks and Serbs occupying Macedonia expel the native Bulgarian clergy and teachers. The churches and schoold are oblieed to become part of the Greek and Serbian Patriarchates and schools. l9l8. The Holy Svnod of the Bulgarian Church officially confers the priv- ilege of using the term "Macedono-Bulgarian" on any of the North American parishes so desiring. This was done largely as a result of the efforts of Archimandrite Theo- phylact (the late doctor Mallin of Toronto ). The Bulgarian Orthodox Churches in Macedonia once more became a part of the Serbian and Greek Churches. l922. Archpresbyter Tsenoff, doctor of Philosophy, appointed head of the Bulgarian Orthodox Mission in America. l938. Bishop Andrey appointed Metropolitan of the North American Diocese of the Bulgarian Orthodox Church. l945. The churches in Vardar Macedonia remain "Serbian". l958. The Ochrid Archbishopric "restored". But not as the independent Bul- garian Episcopal See that it was established as in l019, and that it was abolished as in l767. It is designated as "Macedonian", but its connection and subordination Generated on 2014-12-07 11:39 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google to the Serbian Church is officially confirmed. l959. Our Churches in North America reject and censure Tito's Ochrid Arch- bishopric, ^he Church delegation is received at the United Nations and presents the Human Rights Committee with a Memorandum that protests this move in Yugoslavia. The preceding chronological table presents a bird's-eye view to the reader of what kind of national Church Macedonia has had for more than l000 years. It is this Church that to nerpetuate on this continent and in Australia; and it is this Church to which belone the parishes whose names are listed hereunder. Holy Annunciation of qteelton, Pennsylvania; Holy Trinity of Madison, Illinois; Sts. Cyril and Methody of Toronto, Ontario; St. Stephen of Indianapolis, Indiana; St. Clement of Detroit, Michigan; Sts. Cyril and Methody of Lorain, Ohio; St. George of Toronto,Ontario; St. Mary of Syracuse, New York; St. Nicholas of Fort ,Tayne, Indiana; St. George of Toledo, Ohio; St. Elia of Akron, Ohio; Sts. Cyril and Methody of Melbourne, Australia; Holy Sabbath of Springfield, Ohio. Holy Ghost of Youngstown, Ohio. 24 ARCHPRESBYTFR DR.TSENOFF It would not be prorer to write about the North American Diocese of the Bulgarian Orthodox Churches without referring to Dr. Tsenoff. Dr. Tsenoff was appointed head of the Bulgarian Orthodox mission in America in l922, and he occupied this nost until April l937. During this period, he discharged his duties to the Bulgaro-Macedonian communitites of North America with dignity, honour, and a deep sense of service. In every way - both spiritual and national - he was an outstanding pastor and counsellor to our peoole. He taupht our elders to love God and our Church, and he often reminded them of their duties to both. But he also reminded them of another duty - to love the land of their birth, to never forget her struggles for freedom, to work contin- ually for her redemption. He himself exemplified these virtues in both word and deed throughout his tenure of office. On November l2th,l938, in Steelton, Pennsylvania, he passed on, leaving behind him the long - to - be - remembered memory of a man dedicated to the service of his people. In truth, his noble work stands before us in our Churches and in our people throughout this continent. We give herewith a brief historical summary of some of these Churches. STS. CYRIL AND ?^THODY. GRANITE CITY, ILLINOIS. The distinction of having the first Macedono-Bulearian Church in America goes to Granite City, Illinois. Built in l909, it had its first service on September l4th'of that year conducted by âther C. Karabasheff and Archimandrite Theophylect. Then, the following year, Father Karabasheff was appointed parish priest. He remained as such until he departed for Bulgaria shortlv after 'forld ,?ar I. Services were then conducted by Dr. Tsenoff and Father Poppoff. After Dr. Tsenoff's death, Father Nickoloff of Detroit conducted services there from time to time. In due course, however, Sts. Cyril and Methody combined with its more recent addition Holy Trinity. To-day the St. Louis metropolitan parish is served by Holy Trinity Church with Father Antonoff as pastor. HOLY ANNUNCIATION OF STILTON, PENNSYLVANIA. Generated on 2014-12-07 11:39 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google The second of Bulgarian Orthodox Churches to be founded and built in North America was the Church of Holy Annunciation in Steelton, Pennsylvania. It was con- structed in l909, just a few months after Sts. Cyril and Methody in Granite City. The first liturgy was celebrated by Father Theophylect (the late Dr. Mallin). He'also became the first parish priest of this new church. Then in l923 Dr. Tsenoff, the head of the Bulgarian Orthodox Mission in America, became the pastor until his death in l937. In l927 a hall was built adjacent to the Church. STS. CYRIL AMD METHODY. TORONTO, OÂRIO. The Macedono-Bulgarian Cathedral of Sts. Cyril and Methody was founded in l9l0. It was the third of our churches on this continent. Archimandrite Theophylect, 25 who came from the United States for this particular purpose, worked in conjunction with a group of Macedonian immigrants in order to establish it on a firm footing. The'first Church was a remodelled house. A hall was built adjacent to it in 1927. Then, in l948 the present large church building was erected on a lot not too far from the original; and in l952 the spacious hall adjacent to the new church was also completed. It was during this year that Sts. Cyril and Methody Church was consecreated by Bishop Andrey as a Cathedral - the first of the North American Macedono-Bulggarian Orthodox Churches to be so honoured. To-day Sts. Cyril and Meth- ody of Toronto is the largest of our Macedono-Bulgarian churches in North America. Archpriest Elieff and Father Dimoff are the pastors. ST. STEPHAN OF ENDIANAPOLIS, INDIANA. The fourth of our Churches, St. Stephen in Indianapolis was erected during l9l5. Once again it was Archimandrite Theophylect and a group of sincere and stead- fast Macedonian immigrants that banded together to build the Church. Three Village Benevolent Societies, in particular, (Ekshi-Sou, Ostrovo, and Putele) were principally instrumental in this initial effort. For a while, too, Dr.Tsenoff served as the pastor. ST. CLEMENT, DETROIT, MICHIGAN. In l927 Dr. Tsenoff and a small group of Detroit Macedonians began services in an Episopalian'aChurch in Detroit. The following year, on March l1, the first Church committee was forced in spite of some initial difficulties. Then, in l929, the building of the present church began, but under the name of "Holy Trinity". The first service was held in it on May 2, l929. Progress, however, was somewhat slow, due largely to the economic depres- sion. Unfortunately by l935 there was no hope that the mortgage outstanding was going to be cleared; and hence the mortgage company was compelled to put up the Church building for sale. At this point M.P.O. "Fatherland" and a group of sympathizers contrived to collect the necessary sum. and succeeded in buying the Church. A new parish was then formed, and it was given a new name - St. Clement of Ochrid. It was in l935, too, that the present priest, Very Reverend G.Nickoloff Generated on 2014-12-07 11:39 GMT / http://hdl.handle.net/2027/mdp.39015009366561 In Copyright in the United States, Google-digitized / http://www.hathitrust.org/access_use#ic-us-google arrived'in Detroit from the Old Country to accept his duties as the new parish priest. In l947, we might add, a large hall was built on the land adjoining th Church. The remainder of our parishes were formed in the ensuing years,'arid veTy often under conditions and circumstances that were extremely unfavourable. Yet our people persevered; and through determination and sacrifice we have to-day a North American diocese of which we can be proud. It is this heritage and background - both religious and national - that is now being handed down to us, the young generation. Therefore'it is now up to us to face the future as our parents and grandparents did years ago, so that we, too, may not only emulate them but even surpass their^notable achievements. By doing this we shall simply be carrying on a time-honoured and proud tradition. ■Êpiscopalian Още стотици книги на дейци родени в географска област Македония може да намерите на: www.strumski.com ........................................................................................................................................................... Библиотека „Струмски” е създадена в памет на загиналите за Родината.

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