In the late 19th and early 20th century, Gevgelija was part of the Salonica Vilayet of the Ottoman Empire. According to the statistics of the French geographer Alexandre Synvet, the town had a total Christian population of 290 families (1.740 people) in 1878, consisting of 35 Bulgarian Christian ones and the rest Greek Christian.Synvet, A., Les Grecs de l'Empire ottoman: Etude statistique et ethnographique, Constantinople ("L Orient illustre") 1878, p. 50, ΑΡΒ 1366 The town had also 4 Greek schools. According to Geographers Dimitri Mishev and D. M. Brancoff, in 1905 the town had a population of 4,375 Christians, consisting of 2.240 Patriarchist Bulgarians (Grecomans), 1.840 Exarchist Bulgarians, 80 Serbian Patriarchist Bulgarians (Serbomans), 8 Uniat Bulgarians, 90 Roma people, 72 Vlachs, 30 Albanians and 15 Greeks.
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Albanian and Vlach nationalists also challenged the Greek supremacy in the villages Bel Kamen, Negovan and Lehovo. In the village Negovan the Albanians were able to secure the use of the Patriarchist church by force (Bridge 1976, 418-9, 451-2)." According to some sources, Xoxe was an ethnic Macedonian or ethnic BulgarianМете, Серж. „История на албанците" (Serge Métais, "Histoire des Albanais"), С., Рива, 2007, стр.
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He was the first cousin of the Bulgarian IMRO band leader voivoda Apostol Petkov.. Gonos had been a Bulgarian komitadji for four years, from 1900 till 1904. As his mother was a Patriarchist and he harboured pro-Greek feelings, he deserted the IMRO bands and joined the Greek side in October 1904,. entering the service of the Greek consulate of Thessaloniki in 1905. He was active in the area of Giannitsa, beginning his action in October 1904, initially as a guide in the marshes of Lake Giannitsa.
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19th-century geographers write that Bukovo was once a completely Orthodox Christian village with a school run by the Patriarchate of Constantinople. According to Geographers Dimitri Mishev and D. M. Brancoff, the town had a total population of 2.400 people in 1905, all Patriarchist Bulgarians.Dimitri Mishev and D. M. Brancoff, La Macédoine et sa Population Chrétienne, p. 166 According to the 2002 census, the village had a total population of 3,494 people: 3,456 ethnic Macedonians, 11 Albanians, 14 Turks, 1 Aromanian, 6 Serbs and 6 declared as "other".
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The village has experienced a turbulent history as a result of its location and the strong patriarchist and Greek national identity of the population.Dakin, D. The Greek Struggle in Macedonia 1897 - 1913. 1966 Museum of Macedonian Studies - Institute for Balkan Studies However, according to Borivoje Milojević, a Serbian anthropologist and ethnographer, in 1917-18, there were 100 houses in the village, all with predominantly a Slavic identity. The village was burnt down three times, once in 1903 by the Ottoman Turkish Army, in 1907 by Bulgarian bands, and in 1947 during the Greek Civil War.
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Therefore, Macedonian (and also Adrianopolitan) was an umbrella term covering Bulgarians, Turks, Greeks, Vlachs, Albanians, Serbs, Jews, and so on. While this message was taken aboard by many Vlachs as well as some Patriarchist Slavs, it failed to impress other groups for whom the IMARO remained the Bulgarian Committee.' Historical Dictionary of Republic of Macedonia, Historical Dictionaries of Europe, Dimitar Bechev, Scarecrow Press, 2009, , Introduction. such as Pitu GuliBrown, K. (2003) The Past in Question: Modern Macedonia and the Uncertainties of Nation (Princeton: Princeton University Press) led by the Internal Macedonian-Adrianople Revolutionary Organisation (IMARO or VMARO) against the Ottoman Empire.
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The village of Kratero was heavily affected by the events of the Ilinden Uprising of 1903 due to the villages remote location in the Monastir Vilayet of the Ottoman Empire. The villages of the Monastir Vilayet were subject to intimidation by Bulgarian bands who attempted by violent means to bring the Greek Patriarchist villages to the Bulgarian Exarchate. When the Greeks of Kratero categorically refused to support the Bulgarians, they were threatened with the burning of the village. The Greek priest, Papa Dimitrios and two notables, K. Traianou and Y. Konstantinou were murdered, and five more members of the community were beaten.
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He was more of a traditionalist and a patriarchist. His arguably best work, Trojka (1897), describes the lives of three village noblemen and three high-schoolers from Lower Carniola, who were studying in Vienna at the time. The confiding Lovro Bojanec goes through many experiences and later finds his way into family life, the hard-working and exemplary Dr. Vladimir Dragan becomes a tragic ruin, and the dandy exploiter Radivoj Čuk continually proclaims his patriotism while sitting in Viennese cafés. The principal female character of the story is a coquette, Irma Majer, who makes the trio fall in love with her, but is later shot by her suitor, Baron Berger.
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At the same time the Russian ethnographer Viktor Grigorovich described a recent change in the title of the Greek Patriarchist bishop of Bitola: from Exarch of all Bulgaria to Exarch of all Macedonia. He also noted the unusual popularity of Alexander the Great and that it appeared to be something that was recently instilled on the local Slavs. As a consequence, since the 1850s some Slavic intellectuals from the area adopted the designation Macedonian as a regional label, and it began to gain popularity.Roumen Daskalov, Tchavdar Marinov, Entangled Histories of the Balkans, Volume One: National Ideologies and Language Policies, BRILL, 2013, , pp. 283–285.
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Papaioannou was born in 1880s in Kolešino, then Ottoman Empire (now North Macedonia) and was a Slavophone Patriarchist with strong Greek consciousness or by the Bulgarian point of view Grecoman. He was the first cousin of fellow Makedonomachos (Macedonian fighter) Charalambos Boufidis. He initially worked as a secretary of Boris Sarafov until 1903, but after realising the real purposes of IMRO towards the Greek Macedonians he travelled to Athens where he received military training. He then returned to his homeland joining the Macedonian Struggle and siding with the Macedonian Committee, setting up a small armed group which initially acted near the Giannitsa Lake against the Bulgarian komitadjis.
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While this message was taken aboard by many Vlachs as well as some Patriarchist Slavs, it failed to impress other groups for whom the IMARO remained the Bulgarian Committee.' Historical Dictionary of Republic of Macedonia, Historical Dictionaries of Europe, Dimitar Bechev, Scarecrow Press, 2009, , Introduction. Provisional government was established in the town of Kruševo, where the insurgents proclaimed the Kruševo Republic, which was overrun after just ten days, on August 12. An excerpt from the book "National Liberation and Libertarian Federalism" (Natsionalnoto osvobozhdeniye i bezvlastniyat federalizum), translated by Will Firth. On August 19, a closely related uprising organized by Bulgarian peasants in the Adrianople VilayetThe Adrianople region became one of the Bulgarians' most coveted irredentas, second only to Macedonia.
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After the Russo-Turkish War in 1877-1878 and the Berlin Congress of 1878, Nevrokop remained within the Ottoman Empire (as did the whole of Macedonia). The divided Bulgarian lands became the arena of the process of national unification. In May 1878, representatives of the Bulgarian community in Nevrokop signed the "Memorandum of the Bulgarian church and school communities in Macedonia", stating that they wanted to join Macedonia in the newly formed Bulgarian state. Macedonian Bulgarian Memorandum to the Great Powers, 1878 According to geographers Dimitri Mishev and D. M. Brancoff, the town had a population of 1,646 Christians in 1905, consisting of 1,016 Exarchist Bulgarians, 288 Patriarchist Bulgarians, 168 Vlachs, 114 Roma people, and 60 Greeks.
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In the 10th district, six Democratic candidates, encouraged by the fact that Republican incumbent Barbara Comstock's district voted for Hillary Clinton in the 2016 U.S Presidential Election, submitted the required number of signatures to run for that seat. Republicans believed, however, that given that Comstock was an excellent fundraiser and fierce campaigner, she would be able to keep the seat. April polling was favorable to a generic Democrat against Comstock, although Comstock performed much better in polling when her name was on the ballot against a named Democratic opponent. Patriarchist libertarian Nathan Larson filed to run as an independent, but then withdrew his candidacy on August 13 and endorsed Wexton, calling her "the accelerationist choice"; Wexton, through a spokesman, declined the endorsement.
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The Kaza of Strumica in 1905 had a total Christian population of 22.860, consisting of 12.736 Exarchist Bulgarians, 8.992 Patriarchist Bulgarians, 624 Protestant Bulgarians, 444 Roma people, 25 Greeks and 6 Vlachs according to the geographers Dimitri Mishev and D. M. Brancoff.Dimitri Mishev and D. M. Brancoff, La Macédoine et sa Population Chrétienne, p. 158 In the First Balkan War of 1912 the Ottomans were defeated and driven out of Macedonia (region) by the joint effort of the Balkan League (Serbia, Bulgaria, Greece and Montenegro). Bulgaria annexed the town of Strumica. In the Second Balkan War (1913), which was fought between the three of the Balkan allies against Bulgaria, the latter was defeated, however, according to the Bucharest treaty (28 July 1913) Strumica remained under Bulgarian rule.
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However, an ethnic identification problem arose. Karev called all the members of the local Council "brother Bulgarians", while the IMRO insurgents flew Bulgarian flags, killed five Greek Patriarchists, accused of being Ottoman spies, and subsequently assaulted the local Turk and Albanian Muslims. As long as the town was controlled by the Bulgarian komitadjis, the Patriarchist majority was suspected and terrorized.Michael Palairet, Macedonia: A Voyage through History (Vol. 2), Cambridge Scholars Publishing, 2016, , p. 149. Except for Exarchist Vlachs,Aromanian consciousness was not developed until the late 19th century, and was influenced by the rise of Romanian national movement. As result, wealthy, urbanized Ottoman Vlachs were culturally hellenised during 17-19th century and some of them bulgarized during the late 19th and early 20th. century. Raymond Detrez, 2014, Historical Dictionary of Bulgaria, Rowman & Littlefield, , p. 520.
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In 1845 the Russian slavist Victor Grigorovich recorded Arminor as mainly Bulgarian village.Григорович, В. Очеркъ путешествiя по Европейской Турцiи, Москва, 1877 "...населено преимущественно Болгарами с примесью Валахов и Турков. Поименую села их: Владово, Острово, Кочено, Кадрево, Гугово, Русилово, Дружко, Ослово, Пачетин, Ниссие, Чегано, Крмско, Учин, Грамматиново, Ракита, Каменек, Баината, Орево, Жерве, Петерско у озера, Рошава, Пътеле, Суровичево, Гулинци, [93] Любетино, Зеленич, Палиора, Дебрец, Невеска и Судир (в обоих сел. Влахи), Вербини, еще Вербини, Црево, Баньци, Забердин, Вуштарни, Крушораде, Ситина, Совиче, Добровина, Бачь, Куйнавите, Ромалия, Саново село, Секулево, Кальник, Клештина, Арминор, Кодорево, Клобучище, Арменско, Неволино, Лежини, Кучковини, Пешошница, Вартолом, Лесковец..." According to the statistics of Geographers Dimitri Mishev and D. M. Brancoff, the town had a total Christian population of 776 in 1905, consisting of 424 Patriarchist Bulgarians (Grecomans) and 352 Exarchist Bulgarians.
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With the support of the Great Powers, and especially Austria-Hungary, the "Aromanian-Romanian movement" culminated in the recognition of the Aromanians as a distinct millet (Ullah millet) by the Ottoman Empire on 23 May 1905, with corresponding freedoms of worship and education in their own language. Nevertheless, due to the advanced assimilation of the Aromanians, this came too late to lead to the creation of a distinct Aromanian national identity; indeed, as Gustav Weigand noted in 1897, most Aromanians were not only indifferent, but actively hostile to their own national movement. At the same time, the Greek–Romanian antagonism over Aromanian loyalties intensified with the armed Macedonian Struggle, leading to the rupture of diplomatic relations between the two countries in 1906. During the Macedonian Struggle, most Aromanians participated on the "patriarchist" (pro-Greek) side, but some sided with the "exarchists" (pro-Bulgarians).
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In October 1893, a group of them founded the Bulgarian Macedono-Adrianopolitan Revolutionary Committee in Salonica...It engaged in creating a network of secretive committees and armed guerrillas in the two regions as well as in Bulgaria, where an ever-growing and politically influential Macedonian and Thracian diaspora resided. Heavily influenced by the ideas of early socialism and anarchism, the IMARO activists saw the future autonomous Macedonia as a multinational polity, and did not pursue the self- determination of Macedonian Slavs as a separate ethnicity. Therefore, Macedonian (and also Adrianopolitan) was an umbrella term covering Bulgarians, Turks, Greeks, Vlachs, Albanians, Serbs, Jews, and so on. While this message was taken aboard by many Vlachs as well as some Patriarchist Slavs, it failed to impress other groups for whom the IMARO remained ‘‘the Bulgarian Committee.’’ Historical Dictionary of Republic of Macedonia, Historical Dictionaries of Europe, Dimitar Bechev, Scarecrow Press, 2009, , Introduction.
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