‘Nation-State’ and ‘Minority’ Types of Discourse -Problems of Communication between the Majority and the Islamic Minorities in Contemporary Bulgaria

Innovation: The European Journal of Social Science Research

Volumn 5, Issue 3, 1992, Pages 75-89

  Konstantinov, Yulian ^a,b  

^a Bulgarian Society for Regional Cultural Studies (BSRCS)   (Bulgaria)

^b UNIVERSITY OF SOFIA   (Bulgaria)

Author keywords

[No Author keywords available]

Indexed keywords

COMMUNICATION PROBLEM; ETHNIC RELATIONS; ISLAMIC MINORITY; MINORITY DISCOURSE; NATION STATE;

BULGARIA;

EID: 0027067710     PISSN: 13511610     EISSN: 14698412     Source Type: Journal    
DOI: 10.1080/13511610.1992.9968310     Document Type: Article

References (27)

1. Radio Sofia, ‘Horizon’ Programme 3/03/92.
2. Ludanyi, 1992.
3. Ibid. Also Heckmann 1991
4. The Pomaks (according to the official discourse, the Bulgarian Mohammedans) comprise a local pre-Ottoman population converted to the Islamic religion between the 15th and 19th century. Their number is today estimated around 270,000. They live mainly in the area of Rhodopes (cf. Poulton 1991, pp.105-129). Pomak identity remains largely undefined. According to the majority opinion they are Bulgarians who were converted to the Islamic religion but who do not constitute a separate ethnos. Pomak opinion tends to differ, depending largely on the political persuasion of a given group. A gradient, in this respect, seems to exist: at one end the tendency is to want to identify with the ‘Turks’: at the other with the Bulgarians. These extremes are also reflected in anthroponymic behaviour, as well as in values. On this subject see Konstantinov et al. 1991.
5. Sarides 1990, p. 59
6. Cf. Poulton 1991, pp. 105-153; Also Konstantinov et al. 1991, pp. 23-33.
7. Konstantinov 1991.
8. Zora, 28/1/ 1992.
9. Smith 1971, pp.149-15011 As for instance claimed by Appel and Muysken: ‘We can state that there exists no categorical, necessay relation between language and ethnicity’;
10. Appel and Muysken, 1987, p. 15
11. The terms ‘objective’ and ‘subjective’ are here used in the sense of Appel and Muysken, op.cit. The objectiveist (definition) claims that the ethnicity of a group is defined by its concrete cultural institutions and patterns: a distinctive language, distinctive folktales, food, clothing, etc. The ‘subjectivist’ approach adheres to a view, according to which a shared ‘us-feeling’ may accrue amongst individuals who differ considerably in clothing, religion or even language, (p.13).
12. Cf. Anastasova, 1992.
13. The first name in these pairs being the Turkic-Arabic one, and the second the Bulgarian. For a full account cf. Konstantinov et al. 1991: 60-78.
14. For ‘marker names’ see Alhaug and Konstantinov 1991.
15. Cf. Winnifrith 1987, p.57.
16. Cf. Adler 1978, p.132
17. Yoshino and Murakoshi 1977, pp.48-50.
18. The newly elected (via Parliament) Chairman of the Bulgarian Television, Mr. Asen Agov, has indicated in a press interview that he is considering a programme in Turkish to be broadcast by the Haskovo Regional Television as well as by networks for North-East Bulgaria: ‘If the politicians decide, I am prepared to ensure that the technical infrastructure that would be necessary becomes immediately available’, he said (24 Chasa), 3/04/1992, P.6.
19. Cf. Nelde 1992.
20. Cf. Igla et al., 1991, p. 118.
21. As an exception should be counted Nelson; Nelson 1990, pp.13-20.
22. Cf. Konstantinov 1991a, p.99.
23. Nelson 1990, p. 19.
24. Cf. Ethnicheskiyat Konflikt 89,1990, pp. 229, 291.
25. For a study of types of electoral behaviour amongst the Pomaks, see Konstantiniv, 1992.
26. For the Bulgarian-Greek border, see Drury 1991.
27. Cf. Konstantinov et al. 1991, pp.44-49