Book 9 “Македонските војводи низ собитијата на народните песни во Воденско, Ме

Book 9: “Македонските војводи низ собитијата на народните песни во Воденско, Мегленско, Леринско и Косурско”, by Kole Roshev, Az Buki Vedi, Skopje, 1997.

Kole Roshev’s book “Macedonian leaders through folk songs in Voden, Meglen, Lerin and Kostur Regions” does not belong to anyone’s foreign propaganda, but talks about the discovery of the cultural and national identity of the Macedonian people in Greek occupied Macedonia. This is precisely the kind of book that tells us that we Macedonians have a great cultural heritage, a glorious past

and ancestors of our own and that we have no need to believe the many years of foreign propaganda that has been targeting us.

Roshev has shaped his work with great love and skill and has given us a primordial connection with the Macedonian people’s age-old struggle. He has shown us how our ancestors, with tenacity, have struggled against slavery to save their ancestral homes. Roshev, with immense love, has studied a huge number of old songs that embody the magic, the living conditions, the rituals, the games, the rites and the ceremonies of our ancestors. These are perfected songs that have been orally passed on from generation to generation.

Kole Roshev’s work undoubtedly represents a segment of new found national wealth. As a chronicler of his time, Roshev devoted his analytical talent and spirit to capture our libertarian thinking and has fought in defense of our right to survive. He has proven to be an excellent researcher and a collector of irrefutable evidence of our culture, existing for centuries in all the regions of Greek occupied Macedonia, especially in Solun, Voden, Lerin and Kostur Regions.

Most of the lyrics of these great and impressive songs that Roshev has collected are about our age-old revolutionary struggles. Their poetic content is about the heroes of the Macedonian people. The texts are grouped by regions and the authenticity and sources of the songs and beats are confirmed. These songs have provided us with the opportunity to do an in-depth analysis on all walks of life and on the many years of our existence. These songs affectionately reveal a wealth of human emotions: our grief and joy, our dreaming of happiness and freedom, our strong will to revolt against our oppressors, etc. The songs from Greek occupied Macedonia are characterized not only by their rich content, but also by their artistic and aesthetic value. One can feel the full emotion and warm spirit of the Macedonian people who composed them...

These are not simply songs and chants, they are a picture of life by which our people have expressed their hopes, fears, desires, pain, love and wishes and are now a portrait of our history. This is part of our collective wisdom which has now become part of the folklore of the region. In addition to having historical value, which this author has already shown us, these songs have poetic value, an art form

which we can study, imitate, compose and sing. When read, these songs bring out the memories of the echo that roared through the mountains and fields because our people sang while they worked sowing and harvesting crops, cutting wood in the forest, burning fires at home in the fireplace, herding sheep, plowing, building, sending the freedom fighters to battle and burying the fallen. This is why Kole Roshev’s work represents a cultural discovery for our national identity. It shows that Macedonians, a Macedonian nation, existed and thrived in Greek occupied Macedonia. Working with love in this grand endeavour, which represents part of our cultural heritage, Roshev has not only discovered, but authenticated this treasure which is evidence of our history and of our existence in Greek occupied Macedonia and eliminates all speculation and alien propaganda regarding the existence of our national identity and our Macedonian consciousness, which our oppressors persistently deny.

Roshev painstakingly went through world publications and various other literature published by Slavists, ethnographers, historians, folklorists, travelers, prominent political and religious personalities, etc., in order to authenticate the origin of these songs and the Macedonian villages and cities to which they belonged. He used geography, topology, ethnography, history, religion, legends, folklore, language dialects, etc., in his comparative study. With all this and in terms of our centuries-long national existence in these regions, he chose Meglen, Voden, Lerin and Kostur Regions for his study. He did this by region because of the volume of material available and characteristically identified as belonging to these regions.

Roshev’s meticulous, detailed and painstaking collection of songs about the “Macedonian leaders through folk songs” for Meglen, Voden, Lerin and Kostur Regions is exceptional and, through the tradition of oral transmission, has captured the cultural trends and the moral habits of life of the people that lived there. This is exactly the kind of mark we needed to confirm our originality in this region as an authentic indigenous culture and to provide the necessary evidence to debunk the propaganda of our foreign occupiers.

Roshev applied the same model and procedure of synthesis (an amalgamation of several different elements in a whole) to almost all

the villages and towns that were the subject of his study. He also did the same for his own village, Sarakinovo, as follows:

- He described the geographical area with some elements of biological geography. He described the importance of plant life, natural resources and climate conditions. He even described elements of political geography in which he shows social and public relations in the secular development of Meglen Region.

- Historical elements dominated his descriptions, with all the spiritual and cultural creations (morality, religion) including memories of life as witness of the time, i.e. as the light of truth.

- The ethnic culture is described with incredible insight, depicting the elements of the life of individuals and groups with reasonable realism.

The author has given us detailed insight into the social habits, norms, laws, systems of communication and symbols, knowledge, beliefs and attitudes of the people he studied.

- Many of the songs Roshev studied were born as a result of the anger our people felt towards the brutal ways of our occupiers. The songs were about self-defense, boldness and heroism.

These songs will prove to be a powerful antidote to the foreign propaganda that has plagued our people for a long time. Roshev’s work will return us to re-evaluate the history that has been written for us and will remove any doubt that may exist about who we are and how long we have existed. And knowing who we are, a people with a long and rich cultural heritage left for us by our ancestors, we will no longer need to be silent.

Roshev’s work has awakened the voices of our ancestors, particularly those of the freedom fighters and their leaders who fought to liberate Macedonia and its people and who died singing these songs.

And by comparing the previous two books (book 8 and 9) we see that the same people are referred to as “Bulgarian agents” and

“counter-bands” by one Macedonian author and as “heroic defenders” of the Macedonian national and cultural heritage by Roshev.

10. Book: “Б’ЛГАРИТЕ В ЕГЕЈСКА МАКЕДОНИЈА (Мит или реалност)”, publisher “Macedonian Science Institute”, Sofia, 1996, by Georgi Daskalov.

In his book “The Bulgarians in Aegean Macedonia (Reality of myth)”, Daskalov refers to the Macedonians by what others call them. He says in Athens they called them “Greek Slavs”, in Belgrade, Skopje and Moscow they call them “Macedonians”, in Washington they call them “Slavo-Macedonians”. But even though today Macedonians are a fact in the demographic structure of Greece, he wants to call them something else…? He hints at this throughout his entire book but leaves a special impression in chapter 7. Here he talks about Bulgarian self-awareness during the storm of the Greek Civil War with surprising scientific courage, because no such information is registered in the Bulgarian annals of historical events. All his claims here are supported only by the concerns the Slav Committee in Sofia undertook after DAG was liquidated, to accommodate some of the people cast out of Greece by the CPG and DAG. He also claims proof of Bulgarian self-awareness by elaborating on the correspondence carried out between the Macedonians in employ of the Bulgarian consular service and the Bulgarian state. What does this mean? It means that the Bulgarians were doing the things we should have done in the first place and that is to “have welcomed all the Macedonian people who were cast out of Greece to the Republic of Macedonia. This should have been the concern of the CPM/CPY since they were the creators of NOF, the instigators of the mobilization of the Macedonian people and the culprits who pushed the Macedonians into the hands of the CPG and DAG. Our people were used and in the end cast out to wander the world. And now our people, especially the DAG fighters, were only allowed to return to the Republic of Macedonia by approval of the Yugoslav Security Services. And on top of that, only the Macedonians who had not sinned against the right ideology were allowed back… This is the kind of tactics Karavangelis applied during his time: break the Macedonian core… Turn Macedonians into what you wanted them to be… Turn them into “Greeks by

birth”, “people with a Bulgarian self-awareness”, “ideological soldiers who have not sinned against Yugoslavia”, etc. It happened exactly the way our enemies had always wanted it to happen!

1. Here’s what Loring Danforth, in his book “The Macedonian Conflict” 1996/90, had to say:

“… A lasting match between Serbia, Bulgaria and Greece for it… which country will regain control of Macedonia began in 1890, and all three new national states send irregular group guerrilla fighters…”

“... These three countries fought a fierce propaganda war whose objective was to instill the ‘right’ sense of national identity in the Christian villages in Macedonia in order to justify their rights in the territory in which these people live, with only one purpose, all those people later to reintegrate the national mean ‘Greek’, ‘Bulgarian’, or ‘Serbian’ in a national sense.” But now, after the Greek Civil War, they want many things from us Macedonians from Greek occupied Macedonia. But the most important thing they wanted was to first turn us into ideological soldiers so that they could ultimately make us a minority in our ancestral homeland and solve the Macedonian Question on their own without Macedonians and without a Macedonian nation.

2. George F. Kennan, in the book “The other Balkan Wars” A 1913 Carnegie Endowment Inquiry, published in the Bulgarian language in Sofia in 1995, on page 8 of the introduction: The Balkan Crisis 1913 and 1993, wrote:

“The defeat of the Ottomans ended in a situation in which the armed forces of Serbia, Bulgaria and Greece conquered the territories of the defenseless Macedonians. All three states had their own aspirations in these areas, which could then be contested at the expense of others. That is because it is not surprising that before last year, 1913, a war was led between the previous allies. This war was called ‘The Second Balkan War’.”

The question is: If Macedonia belonged to Bulgaria why did Bulgaria agree to ally itself with Greece and Serbia to fight the Ottomans and to divide their own country?

3. If Macedonia has always been Greek or Bulgarian, why did Greece “annex” Macedonian territories and perform ethnic cleansing on its own people? Why did Greece have to change all those Macedonian toponyms and people’s names to Greek… if Macedonia was always Greek?

Soon after it initiated the programs to change all the names in Macedonia, Greece implemented more policies to ethnically cleanse the Macedonian territory it occupied of its Macedonians. In 1923, by the Treaty of Lausanne between Greece and Turkey, Greece expelled all the Macedonian Muslims and replaced them with 640,000 Christian Turkish colonists and settlers. Then in 1927, by the Mollov – Kafandaris Agreement, Greece expelled more Macedonians to Bulgaria, including many of those who participated in the 1903 Ilinden Macedonian Uprising against the Ottomans.

The Christian Turks that Greece settled in Macedonia call themselves “Ponti” but we call them “Prosfigi”. They call us “endopii”, which in Greek means “natives”, “indigenous”. Ironically however, these “Ponti” or “Prosfigi”, in a turn of events, today have become the proud Macedonians and the “endopii”, the real Macedonians, are persecuted and robbed of their lands and identity!

But to return to the question: How is it possible for Greece to carry out ethnic cleansing against one’s own people? Also, how could Bulgaria take “its people” and allow Greece to keep their lands? To date there is no such phenomenon observed anywhere.

But a benevolent reader may ask: Why are we, half a century later, still speculating about this when the Bulgarian state had ample opportunities to formally speak to international institutions about “its people”? Has it forgotten its own people? Why has Bulgaria not used International forums to seek and regain what it complains it has lost? Maybe because Macedonia was never Bulgarian or Greek? And that it belongs to the Macedonian people?!

Seriously why did these Slavic countries, who pretend to be kin to the Macedonians, allow this “ethnic cleansing” of Macedonians to take place so easily?

6.3 Typical activist destructive polemics

(Reason for “Pamphlet with dangerous intentions and goals”, May 29, 1994, “Nova Makedonija” in connection to the book “(Self) sacrifice of the Macedonians under Greece”.)

The text (contribution) is a striking example which speaks of the mindset in existence during the tragic Greek Civil War (1945-1949) years. And as such I requested to also join in and contribute to this and to other critical essays in this book because there were some things that needed clarification, particularly the evils of activism. And through this I wanted to bring awareness and some clarity to the destructive polemics waged against my own book.

But what is most tragic about this is that these people who were called DAG fighters, who were mobilized in the Greek Civil War by NOF and who were kicked out of their homeland, remained in limbo while the people of NOF who actually mobilized the fighters were allowed to return to Yugoslavia, i.e. to the Republic of Macedonia. And of course they were honoured when they returned. The fighters themselves and the thousands of refugees, including the children, the elderly, the infirm, the parents who lost their sons and daughters to the war, remained out there in the world under the collective status of “Greek political immigrants”, stationed in various camps awaiting the end of their lives... Why were the leaders of NOF praised and treated honourably for their dismal failure to deliver what they promised the Macedonian people? And why were the fighters, the people who actually put their lives on the line for NOF, abandoned and made to feel guilty for what they had done?

There is one plausible explanation for all this and the events that took place prove it and that is that NOF did deliver on its objectives. It delivered on the objectives of those who perpetrated the Greek Civil War, whose goal was to rid Greek occupied Macedonia of its Macedonian population… And that is exactly what happened!

I would agree with the “guardians” of the “History of the Aegean Macedonians”, only after they answer my questions instead of criticizing me for asking them. My intention here is not to use my research to judge these people, but as a learning document in search of the truth, no matter how bitter it might taste.

I believe that my two books “(Self) Sacrifice” and “Ideological Activism - Macedonians under Greece” are a modest contribution to future generations for better understanding the history of the Macedonian people. My intention for writing these books was simply to search for the truth about my people. One of the most important questions in my mind is to find out why, in the absence of an integral factor, did we allow the Greek Civil War to swallow us whole?

UNCOVERING THE HALF-CENTURY OF SILENCE (Who was Vorias?)

All moral codes regarding writing columns for newspapers were trampled on when, on May 29, 1994, a man was allowed to publish his vulgar views in the column “Pisma” (letters) without censure. And why did he do this? To earn some points, no doubt, by reprimanding me with the words: “And one more thing... In place of Mr. Kochov expressing gratitude for the rich historical work created with great effort by Dr. Risto Kiriazovski, who set the conditions for the creation of the entire past of the movements in Aegean Macedonia, Mr. Kochov, like a demon, thrust himself upon him in order to show that Kiriazovski did someone-else’s bidding or was affiliated with the regime.”

Instead of commenting on my work, this man showed his arrogance and ignorance by attacking me personally for having a different, if not unique, view of events and how they transpired.

Before that, on May 26, 1995, the public was given the opportunity to read an article written in “Delo” about the work of ideological activist Dimitar Ugrinovski. The article was an open letter written by Professor Dimitar Dimitrov, published by “Nova Makedonija” on May 26, 1995. I too was allowed to say a few words to address this declared activist Dimitar Ugrinovski, who is now playing the role of

“guardian of the written history of the Macedonians from Greek occupied Macedonia”. I did this for a couple of reasons: first because the topic of my research is “ideological activism”. I did this in the name of the people (people know that all revolutions are raised in the name of the people, but none of them are raised by the people). I wanted to know from this man how it was possible, for more than half a century now, to accept such historical forgery and to pass it on to future generations as historical truth? And second, because I was scolded by this “theoretical” shod activist in an unacceptable, rude, violent and primitive way, I felt it was appropriate to reply. From his letter it is clear that this pseudo fighter and communist does not have the mental capacity to formulate arguments on his own and that someone stood behind him…

The first ethical question that come s to mind is: “Why is this deserter now defending the history of the Greek Civil War? And as it is well-known in the world, no nation would allow its deserters to write its history.

At one time I thought of taking legal action against him for defamation of character but I changed my mind. I thought that if he truly believes in what he wrote in his so-called “memoirs” (SK. / 4-271), then he certainly believes in what he once gave the archives of INI in Skopje. If that is true then he should be sent to the court in The Hague.

This is the kind of person Dimitar Ugrinoski - Micho was, also known by the code name “Vorias”.

It is appropriate at this point to ask Mr. Vorias: “Who are you really and what gives you the right to tell everyone to be quiet!!! Why should people remain silent regarding their own destiny; regarding the tragedy thousands of Macedonians experienced; regarding the thousands who passed through your hands and into the arms of death while fighting for the guerillas in Greece? You are a deserter, and sadly you did not get to enjoy Zahariadis’s promise of a united and independent Macedonia, made exactly two months before DAG was liquidated.

Mr. Dimitar Ugrinoski - Vorias (former Greek-nostalgic and now plain Micho) why did you only touch on a single question in my book? Was it because you recognized the sentence: “… from May 1947 to the end of August of the same year, I had the confidence of NOF and the headquarters of the 24th Brigade located at Mounts Paiak and Kajmakchalan, and with the knowledge of authorities there, I came to Skopje for four months and sent hundreds of fighters into the ranks of the NOF-DAG partisan units…”?

Mr. Vorias it is silly, more so now, to spread misinformation because it is more than clear that NOF did not have any units. Only DAG had military formations and they were led by Markos.

Mr. Vorias, the least you can do is to allow us the opportunity to clarify some things. Did you really do all those things you claimed that you did in your “autobiography”, now located in INI (Institute for National History) in the “memoirs” section registered under number Sk. / 4-271 in 1960?

This is what you wrote on page 73: “... at the beginning of the month of May two friends came, Greeks, representatives from Skopje, named Menelaos and Iraklis.” This is what Vangel Aianovski – Oche wrote on page 139 in his book “Egeiski Buri” (Aegean Storms):

“The CPG and DAG Greek leadership not only underestimated the Macedonian potential for leadership and fighting skills, which were performed above expectation, but those who performed well were unjustly executed as exemplified by Kyriakos, former commander of the Kajmakchalan squad in 1947, who, without cause, killed 10 Macedonian fighters. Killed by Iraklis Meltiadis (Kyriakos) were: Tasho Panaiotov from the city Voden, Risto Zaikov from Voden, Geli Utov from Voden, the brothers Birizov from the village Teovo, Toshi Lushev from Teovo, Krum from Ponadsko and Vangel from the village Tresino.”

The same was also confirmed by Dr. Risto Kiriazovski in his book: “NOF and the other Macedonian organizations in Aegean Macedonia 1945-1949”. On page 279 Kiriazovski wrote:

“Once they made contact with me they read me a note, sent from Mounts Paiko-Kajmakchalan headquarters. I was given the task to mobilize fighters in Skopje and Titov Veles. I accepted the directive and responded positively. Immediately, the next day, I started to work fulfilling this very important task by preparing to send fighters, i.e. to pass them over the border. I stayed at the American Palace near the cinema “Culture” and a place for collecting leftover clothing and other things, belonging to those I escorted over the border, was organized at number 14 JNA street in a place called “heroic apartment”.

We had a designated place of departure for the fighters to gather in the second part of the park near the Vardar River. The fighters were not allowed to walk in groups; they had to walk individually until they reached their destination at the designated place. When a few gathered, a closed truck came and picked them up. They were supplied with food at a house here at the end of Madzari. Pick-ups were carried out day and night. Regarding larger groups, like the one composed of about 80 fighters which had returned from work from the track “Brchko – Banovich”, so as not to compromise the mission, the entire group was taken to the current Veterinary Institute and from there it was sent to Kajmakchalan. Doing this was hard work for me, but I had help from my friends G.A and A.G. T. Ch. helped me with the clerical work. T. Ch. today is located in the Aegean building “Green market” in Skopje.” For obvious reasons, I decided not to mention the full names of Ugrinovski’s friends and helpers in my book. I felt it was unnecessary.

“... The SKM Central Committee and several comrades from UDB were also aware of my work here, which I carried out until the beginning of August and managed to mobilize not less than 700 Aegean fighters and moved them across the border. All this work was carried out under strict secrecy. But despite of all that, I was personally compromised and so were many friends and fighters I did not know. People showed up and wanted me to transfer them over the border. I, of course, in the beginning did not send people I knew nothing about and what their current attitude was towards today’s SFRY.

At the transfer, prior to their departure from Skopje, many of the fighters had left a lot of money. With that money I helped those families who sent their sons in motion. That assistance included purchases of fabric for making clothing, shoes, etc.”

When I asked to find out who this Dimitar Ugrinoski - Micho was and how with his inherent inventiveness attributed things that are not even subjects in my book, and when I read his “autobiography”, some of which was mentioned above, I was stunned and asked myself “what nation would allow this kind of behaviour?!” Indeed, I did not want to comment, or deal with exposing people of such character. My book is clear, and it is well known for whom I have created a wide range of issues. Let’s say that they are historians and institutions that feel they are competent to provide historical valuation. But allow me to ask Mr. Dimitar Ugrinoski – Micho, i.e. Vorias, a few questions.

1. In regards to your work, didn’t you think that it was illegal, immoral and a crime against humanity to mobilize the refugees from Greek occupied Macedonia who had fled to Yugoslavia to save themselves and bring them back to Greece to fight in the Greek Civil War, the same war they fled to avoid it in the first place?

2. Didn’t you think that the work you were doing could be categorized as crimes against the rights and freedoms of citizens, a violation of the equality of citizens? Why did you say: “I, of course, in the beginning did not send people I knew nothing about their history and what their current attitude was towards today’s SFRY”? Did you not think that it was illegal to take other people’s money? You said: “At the transfer, prior to their departure from Skopje, many of the fighters had left a lot of money. With that money I helped those families who sent their sons in motion...” First, let me correct you here, these people you speak of were not fighters, the vast majority were ordinary civilians. Second, did you really buy fabric for the families of those people you took? You never did explain how much you collected and what kind of currency it was: dinars, gold, silver dollars, marks, drachmas, etc? And why did you not return this money to the families as currency but you had to buy fabric for them?

3. You say that “all this work was carried out under strict secrecy” and that “... the SKM Central Committee and several comrades from UDB were also aware of it…” Can you now please tell us who your boss was and who were your UDB co-workers and friends who were charged with the same task for other cities? Or do you think that it is still a secret?! The entire civilized world has already disclosed all war secrets.

4. In your letter of May 29, 1994 you said that you were sent by NOF and in your “autobiography” you said: “... at the beginning of the month of May two friends came, Greeks, representatives from Skopje, named Menelaos and Iraklis.” And, as you explained, you went to Skopje after they instructed you.

5. Why did you do all that in secret? Why did you hide it from your own people? Why were these people not sent to battle with pomp and ceremony like it is customary for revolutionaries when they join a revolution? If the word on the street was that this was a continuation of the Ilinden Uprising then why was it a secret when these people were sent to Greek occupied Macedonia? Why did you desert if you were such a supporter of the liberation of Macedonia? Why did you surrender and betray our people, without knowing what their fate would be, to Gusias, a cobbler promoted to general, and to Markos, a tobacco producer calling himself a General? I personally know many of those people you betrayed because they joined the DAG units in Gramos where I was serving. At least by now you should have a tiny glimmer of what happened to us and realize that the war was a catastrophe for us Macedonians! From what I have learned about you Mr. Vorias, it seems to me that you are still in denial; since you still believe that Zahariadis would have allowed us the right to secede, and even unite Macedonia. I do not know if you and I could ever come to an understanding?!!!

6. And finally, let me ask you this: do you not feel the need to publish the lists of the names of the people whom you send to their death so that they can at least be mentioned in memorial services? There are many people out there who still don’t know what happened to their children, fathers, mothers, sisters, brothers and friends. To be truthful, I was touched by the memorial service for the 150 young people held at “Trite Cheshmi” (Three fountains) in

Shtip when the camera showed a woman with faded, watery eyes. She looked familiar to me, a likeness to one of my brave co-fighters who lost his life in an explosion in the “Kleftis” locality in Epirus. Mr. Ugrinoski, it is obvious that you are still preoccupied with the culmination of cynicism. That: “The people will eventually forget! And will continue to play in their own drama!” After all, it is evident that your intentions are frustrated: with insinuations, wild desires and closed mindedness when it comes to evaluating problems raised before our history and before state institutions. Solving these problems are of vital interest to our nation, especially after half a century of silence, and need to be addressed and not marginalized with unprecedented sarcasm and immoral irony. Allow me to point you to your writing style, sounding like it was written by the propaganda section of the Stalinist Comintern. Mr. Ugrinoski you were so critical of me personally that, in the name of daily politics, you completely missed what I was trying to say. My aim is to get to the truth, to expose the manipulations perpetrated against our people who suffered immensely in this war and by this war. My aim is to pay tribute to the fallen. If you had read the first page in my book you would have understood that.

Mr. Ugrinoski I did read your “autobiography”, which you filed with INI. And being familiar with the political climate of the time, I decided that there was no point in analyzing the work you did, except for revealing the problem of the illegal mobilization which I named: “Uncovering half a century of silence”. That is why, Mr. Ugrinoski with your glorious name Vorias, you have remained a hero and a martyr guarding the anti-fascist glory. But fate is still playing with you, like a boomerang, opening this painful issue for the Macedonian people and returning you to the “darkest” segments of your life, which you are trying so hard to forget. So time is not forgiving… it is cruel and horrible. Cruel is the curse for those who wronged the Macedonian people for wanting to be Macedonians. Cruel is the curse for those who conducted the violent expulsion of the Macedonian children.

Mr. Ugrinoski, you say that you were deeply offended by my book and call it an unscientific pamphlet and that I have only become aware and raised these regularities 45 years later and therefore you evaluate them as invalid. But that is your problem. It is unbefitting

of you at your age to insult me and slander my work. Ironically, you have done exactly that!? This is why I will never accept to debate with you. This which I have now done, Mr. Ugrinoski, do you think I did because I needed to explain myself to you; to reply to your arguments? No! I did not do this to clear your bad conscience because, sorry to say this Mr. Ugrinoski, I would not do that for a sycophant!

P.S. All we can hope for now is that all of us who lost loved ones, will one day see the hand of Macedonian justice write the wrongs perpetrated against us… including by people like Vorias.

6.4. Bibliographical notes for contributions in this book

По магистралата на злото: Вија Костур - Иркутскаја област, објавен во македонско сонце, 7.10.1994 година;

Повик за човекување, објавен во македонско дело, 28.1.1994 година;

Конзистентна аргументација на нашето битие, об јавен во македонско дело, 4.2.1994 година;

Со златно цвеќе до тајните сили на духот, објавен во македонско сонце, 14.7.1995 година.

Молитва: да ни се врати божјото потекло, об јавен во македонско сонце, 25.11.1994 година;

Одблесок низ обрачот на нашево доба: ИТИС ТИМЕ ФОР ЧАНГЕ!, објавен Македонско сонце 9.12.1994 година;

Зрело и смело забраздување низ збигорениот забо рав на злата коб, објавена во списанието “Современост” октомври - ноември бр. 7-8, 1993 година;

Осаменички вик низ ветриштата на глуво раздобје, објавен во Македонско сонце, 23.9.1994 година;

Најчистиот спомен на едно детство во едно утро на големиот рид, објавен во Нова Македонија “ЛИК” 18.7.1993 година;

“Црвениот коњ” до работ на успехот, објавен во Нова Македонија, 13.6.1981 година;

За некои карактеристики на македонските свадби во леринските горски села, објавен во иселеничкиот календар 1978 година;

Геноцид над македонците под Грција (1945-1949) во Граѓанската војна:

1. Време на растајнување, објавено во македонско дело, 17 март 1995 година;

2. Сјајот и бедата на “возвишените” цел, објавено во македонско дело, 24 март 1995 година;

Трајно сведоштво за (не) човештината на човекот, објавено во македонско сонце, 5.05.1995; Аус тралиум Мацедониан Њееклѕ 17-24 мај 1995 година;

Со возвишена ода низ тајните глетки на судбината, објавена во македонско сонце, 7.07.1995 година;

Агонијата на верноста и отпадништвото, објавено во “Дело” 23.06.1995 година; “Македонско сонце” 23.06.1995 година;

Конечно, во храмот на македонската Историја, об јавено во “Македонско сонце” 25.08.1995 година.

Скенирање по изгубеното за човекување,објавено во “Дело” 13 .02.1997 година.

7.0 CRITICAL EVALUATIONS (Reviews and personal views)