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• Pride
• Patriotism
• Recognition
• Hospitality
• Neighbourliness
• Nationalism
• Cultural Preservation

North Macedonia (officially the Republic of North Macedonia) is a mountainous country bordering Greece, Albania, Bulgaria, Serbia and Kosovo. The country is quite small with a population of just over 2.1 million people and measuring less than 200 km wide (east to west). Despite this size, the Macedonian people have a strong national psyche. They take their citizenship very seriously and often seek recognition of their country’s history and culture. Many also have deep pride on the local level, maintaining strong connections to their regional identities. On a more day-to-day basis, Macedonians are warm, generous and hospitable people. Modern Macedonian society has been flourishing since independence. In spite of the enormous pressure and attempts to destabilise the new country (both from internal and external forces), the Macedonian state has progressed tremendously in recent years. The population has been innovative and welcoming of new ideas, practices and development.

A History of the Macedonian Region

The historical region of Macedonia is a geographical area shared by several modern countries. The Republic of North Macedonia occupies approximately two-fifths of this area, while the rest lies within Greece and Bulgaria. People who identify as Macedonian may use regional names to distinguish these parts, referring to the area within North Macedonia as ‘Vardar Macedonia’, the Greek portion as ‘Aegean Macedonia’, and the Bulgarian section as ‘Pirin Macedonia’.¹

This region has rich cultural origins tracing back to the ancient kingdom of Macedon (336–323 BC), ruled by Philip of Macedon and his son, Alexander the Great. The Macedonian Empire’s power and territory expanded significantly, encompassing parts of Greece, Thrace, Anatolia (modern Türkiye), Egypt, Persia, Afghanistan, and even reaching into India. This extensive empire was instrumental in shaping the Hellenistic Age and its influence on ancient Greek civilisation.²

After Alexander's empire declined, Macedonia became part of the Eastern Roman (Byzantine) Empire until the 13th century. The region then came under the control of various occupations during the Byzantine period, briefly controlled by two Bulgarian empires and the Serbian Nemanjić dynasty. The Ottoman Empire then conquered the region, establishing a military occupation for over 550 years until the First Balkan War (1912-1913).

Following the Balkan allies' victory, the geographical region of Macedonia was divided among Bulgaria, Greece, Serbia, and Albania. Further conflict ensued during World War I, after which the area became part of the Kingdom of Yugoslavia, dominated by a centralised Serbian regime. This kingdom was again split in 1941 when the Balkans were overtaken by World War II, with territory divided between the Axis powers and their allies.¹ After World War II, the modern-day Republic of North Macedonia was established as a constituent republic within the Federal People's Republic of Yugoslavia (later the Socialist Federal Republic of Yugoslavia). It peacefully declared independence in 1991 after the breakup of Yugoslavia and the end of communist rule.

North Macedonia's cultural heritage is a rich tapestry woven from diverse influences of historical powers, such as the Byzantine, Bulgarian, Serbian, and Ottoman empires. Modern-day Macedonians take pride in this layered history, traces of which are visible in regional dialects and customs. These influences are particularly evident in the country's religious landscape. For instance, the Byzantine era solidified the Eastern Orthodox Christian tradition, while five centuries of Ottoman rule deepened the Islamic heritage and profoundly shaped language, cuisine, and daily life. A historical Jewish presence also contributes to this diverse cultural mosaic.

Heading

The complex and contested history of the Macedonian region has profoundly shaped its understanding of nationhood. The constant shifting of borders and the subsequent divisions of the territory created a layered and sometimes fragmented sense of national identity.¹ Controlling states often imposed identities that served their own interests, hindering the development of a distinct Macedonian identity—one separate from a broader Slavic-speaking Orthodox Christian or Bulgarian identity. In many cases, controlling states imposed identities on the population that suited their interests.³ As a result, the emergence of a distinct Macedonian identity (as distinct from a more general Slavic-speaking Orthodox Christian identity or Bulgarian national identity) has been a more gradual process.¹

Unlike neighbouring nations with a longer, more unified history (like Bulgaria, Serbia, and Greece), which developed their national identities earlier, North Macedonia's nationhood is a more recent development.

Many neighbouring nations with a longer, more unified history, like Bulgaria, Serbia, and Greece, developed their national identities earlier.⁴ Being a young sovereign nation, a sense of cultural unification is still developing in Macedonia. The late emergence of a recognised ethno-state within the context of Yugoslavia further complicates this process. While it provided a territorial basis for Macedonian identity, it also occurred within a larger framework that, for a time, subsumed distinct national aspirations.⁴

National Identity

Macedonia shares a cultural and historical Orthodox Byzantine–Slavic heritage with its neighbouring countries. However, this common history has been a source of conflict as the newly independent country seeks to develop its identity in the Balkans. In many cases, ethnic Macedonians share similar links to historical figures and events of the Middle Ages and onwards. For example, the heritage of Cyril and Methodius, who established a medieval empire that fought Byzantium, is foundational to the Christian culture of the Slavic peoples across the region.³ In spite of similarities, nations with more established statehoods have contested the legitimacy of Macedonia’s national heritage.

It is widely accepted that present-day ethnic Macedonians are descendants of Slavic tribes that arrived in the region by the mid-6th century. However, some Macedonians also claim an ethnocultural heritage and historical continuity with ancient Hellenic civilisation, stemming back to the era of Alexander the Great. While others reject this belief, such claims have been the subject of ongoing disagreements with neighbouring countries. Overall, the Macedonian experience is marked by a struggle to define and assert a distinct national narrative.⁴ Issues of Macedonian national identity became more contested in the late 20th century.

While North Macedonia shares a Byzantine-Slavic heritage with its neighbors, this shared history has also been a source of conflict. Ethnic Macedonians often share connections to historical figures and events—like Cyril and Methodius—with other Slavic peoples in the region. However, nations with established statehoods have contested the legitimacy of North Macedonia's claims to this shared heritage. The question of Macedonian ethnic origins is also debated. While it's generally accepted that modern ethnic Macedonians descend from Slavic tribes who arrived by the 6th century, some also claim a link to ancient Hellenic civilization and Alexander the Great, a claim disputed by others and a source of ongoing disagreement with neighboring countries. Ultimately, the Macedonian experience is marked by a struggle to define and assert a distinct national narrative, a struggle that intensified in the late 20th century.

Recognition

The newly independent country faced significant challenges in gaining international recognition under its constitutional name and securing membership in global organisations due to strong opposition from Greece, which asserted exclusive rights to the name “Macedonia”(see The Naming Dispute). The dispute had serious effects on the development of the country, inhibiting North Macedonia's trade options and blocking entry into international unions such as the European Union and NATO in retaliation.⁵ The political process that overwhelmed Macedonia for years.

After years of largely unsuccessful UN-mediated negotiations, the Macedonian and Greek Prime Ministers reached an agreement in 2018 (the Prespa Agreement). This agreement lifted the Greek blockade on the condition that the country would be officially recognised both domestically and internationally as the Republic of North Macedonia. It also specifically asserts that the Macedonian language and other attributes of North Macedonia are “not related to the ancient Hellenic civilization, history, culture, and heritage of the northern region of [Greece]” (Prespa Agreement 2018, Article 7.4).⁶

The scrutiny and denial of this cultural identity by others. Since independence, neighbouring countries have contested the legitimacy of the Macedonian identity, heritage, territory and state has repeatedly come under . For example, the Government of Bulgaria continues to deny the existence of a separate Macedonian language and declares it to be a regional dialect of Bulgarian.⁷

Ethnic Distinctions

���Ա�’s ethnicity is arguably the biggest social identifier in North Macedonia, as it can indicate one’s religion and social positioning. The majority of citizens are ethnic Macedonians, with ethnic Albanians being the second largest group. Most ethnic Macedonians are Christian, whilst ethnic Albanians are generally Muslim. Smaller populations of Turks, Romas, Serbs, Bulgarians, Greeks and others also exist. People are largely respectful of differences in society. Many towns and communities have been historically multicultural, and Muslims and Christians have coexisted peacefully for centuries. However, the relationship between ethnic Macedonians and ethnic Albanians has degraded since independence and has become one of Macedonia’s biggest cultural sensitivities and struggles. It remains a very controversial matter to state statistics on the different ethnic demographics. Any effort to do so is often refuted and claimed to be corrupted. A national census has not been taken since 2002 due to concern that results could be skewed for political gain on behalf of an ethnicity.

Ethnic Macedonians are the demographic majority and are politically and socio-culturally dominant. However, as previously mentioned, for many reasons they commonly feel that their cultural identity is under attack. As such, they have felt intimidated by Albanians seeking wider official use of the Albanian language, greater representation in public administration and preservation of the Albanian cultural identity. A civil war between the two ethnicities was narrowly avoided in 2001 when Albanians mobilised following their increasing dissatisfaction at their perceived unequal treatment and social discrimination. While agreements were reached to rectify the situation, there continue to be ongoing tensions and a low level of trust between the two groups. Violence can erupt periodically. More recently, the demographics have been shifting, and ethnic Macedonians have felt threatened by increasing Albanian representation in business and politics. It is not unusual to encounter open hostility about this topic.

Daily Life

North Macedonia has made great strides in reforming its economy over the last decade. The unemployment rate dropped to 12.3% in the third quarter of 2024, down from 27.9% in the corresponding period of 2014.^{8, 9} This marks the lowest unemployment rate since observation began. However, it continues to have one of the highest youth unemployment rates in Europe, at 29.5% in 2024.¹⁰ The difficult economic situation has affected many people living in the country.¹¹

Many Macedonians have had to leave their ancestral homes in rural areas to search for work and economic security. In 2023, it was estimated around 60% of the total population lived in urban areas.¹² However, Macedonians are notably adaptable people. Some have been turning to the Internet to provide an alternative source of income, and many men are self-proclaimed ‘handymen’ with a broad set of trade skills. As it is often too expensive to pay for labour, most people try to fix or build things themselves with the help of friends or family. This self-reliance and do-it-yourself approach reflects the traditional agricultural lifestyles of the Balkans.

Macedonians also generally have quite a relaxed and slow pace of life, particularly those from rural areas and the older generations. They take a fluid approach to time, as there is rarely a need to rush. Important specific appointments will be scheduled; however, people generally don’t strictly plan or allocate time for socialising. It’s assumed that people will meet and spend time with each other as the day unfolds. For some older Macedonians, this approach may relate to the fatalistic belief that God predetermines events. A common expression says: “If it is written, it is written. You cannot escape from whatever is written”. However, a recent change to this cultural milieu has occurred as urban Macedonians have had to quickly adapt to the demands of modern life. In switching to the market economy following a period of socialism, people have had to increase their competitiveness by focusing on learning new skills and languages in the digital age.

Geography

Regional identities continue to have great significance in Macedonia. People’s hometowns can imply a lot about them, such as their ethnicity, religion, politics and beliefs. Smaller towns and villages may also have distinct folk identities that differentiate them from their neighbouring provinces. A cultural divide is noticeable between those who live in urban areas and those who live in the countryside. People from metropolitan areas tend to pay more attention to their personal appearance and material wealth. They commonly live in apartments and have quite a globalised lifestyle. Meanwhile, many Macedonians in the mountains and rural areas continue to farm to sustain themselves with what will grow each season and live in self-made houses.

Neighbourliness

Macedonians are very community-oriented, both in rural and urban areas. The neighbourhood is essential to people’s support network, especially for those whose kin live far away. This is partly because many families would have lived in the same village or town together for generations. However, it also relates to the collectivist nature of the culture. In Macedonia, people usually know all their close neighbours and many others throughout their town. They visit each other and socialise regularly, often spontaneously.

In such tightly knit communities, everyone knows one another, and one’s family background implies a lot about a person. This lack of privacy means word of a family’s business can circulate quickly. Thus, Macedonians are generally careful when seeking support to make sure their grievances don’t become the subject of community ‘gossip’ and embarrass the household name. However, the intimate neighbourhood also gives a sense of belonging and safety. Macedonians living in the English-speaking West can find the experience quite isolating initially as such societies are generally more individualistic.