Арумънски език: Разлика между версии

В началото на [[21 век]] посетилият [[Крушево]] шотландски езиковеезиковед Кийт Браун открива, че близо 60 години след краят на [[Втора световна война|Втората световна война]] арумънският език все още използва името ''Vrgari'' ([[българи]]) за обозначаване на славянското население в [[Македония (област)|Македония]].<ref>Chris Kostov, Contested Ethnic Identity: The Case of Macedonian Immigrants in Toronto, 1900-1996, Peter Lang, 2010, {{ISBN|3034301960}}, p. 71.</ref> Това се възприема негативно от младите поколения [[Македонци (нация)|Северномакедонци]], чието самосъзнание се е формало въз основа на [[Българофобия|пропаганда, стигматизираща всико българско]].<ref>After WWII in Macedonia the past was systematically falsified to conceal the fact that many prominent ‘Macedonians’ had supposed themselves to be Bulgarians, and generations of students were taught the pseudo-history of the Macedonian nation. The mass media and education were the key to this process of national acculturation, speaking to people in a language that they came to regard as their Macedonian mothertongue, even if it was perfectly understood in Sofia. For more see: Michael L. Benson, Yugoslavia: A Concise History, Edition 2, Springer, 2003, {{ISBN|1403997209}}, p. 89.</ref><ref>Yugoslav Communists recognized the existence of a Macedonian nationality during WWII to quiet fears of the Macedonian population that a communist Yugoslavia would continue to follow the former Yugoslav policy of forced Serbianization. Hence, for them to recognize the inhabitants of Macedonia as Bulgarians would be tantamount to admitting that they should be part of the Bulgarian state. For that the Yugoslav Communists were most anxious to mold Macedonian history to fit their conception of Macedonian consciousness. The treatment of Macedonian history in Communist Yugoslavia had the same primary goal as the creation of the Macedonian language: to de-Bulgarize the Macedonian Slavs and to create a separate national consciousness that would inspire identification with Yugoslavia. For more see: Stephen E. Palmer, Robert R. King, Yugoslav communism and the Macedonian question, Archon Books, 1971, {{ISBN|0208008217}}, Chapter 9: The encouragement of Macedonian culture.</ref><ref>''In Macedonia, post-WWII generations grew up "overdosed" with strong anti-Bulgarian sentiment, leading to the creation of mainly negative stereotypes for Bulgaria and its nation. The anti-Bulgariansim (or Bulgarophobia) increased almost to the level of state ideology during the ideological monopoly of the League of Communists of Macedonia, and still continues to do so today, although with less ferocity... However, it is more important to say openly that a great deal of these anti-Bulgarian sentiments result from the need to distinguish between the Bulgarian and the Macedonian nations. Macedonia could confirm itself as a state with its own past, present and future only through differentiating itself from Bulgaria.'' For more see: Mirjana Maleska. With the eyes of the "other"(about Macedonian-Bulgarian relations and the Macedonian national identity). In New Balkan Politics, Issue 6, pp. 9-11. Peace and Democracy Center: "Ian Collins", Skopje, Macedonia, 2003. {{ISSN|1409-9454}}.</ref>