Titchener, Frances B.; Moorton, Richard F. (1999). The eye expanded: life and the arts in Greco-Roman antiquity. Berkeley: University of California Press. s. 259. ISBN978-0-520-21029-5. «On the other hand, the Macedonians are a newly emergent people in search of a past to help legitimize their precarious present as they attempt to establish their singular identity in a Slavic world dominated historically by Serbs and Bulgarians. ... The twentieth-century development of a Macedonian ethnicity, and its recent evolution into independent statehood following the collapse of the Yugoslav state in 1991, has followed a rocky road. In order to survive the vicissitudes of Balkan history and politics, the Macedonians, who have had no history, need one.»
Kaufman, Stuart J. (2001). Modern hatreds: the symbolic politics of ethnic war. New York: Cornell University Press. s. 193. ISBN0-8014-8736-6. «The key fact about Macedonian nationalism is that it is new: in the early twentieth century, Macedonian villagers defined their identity religiously—they were either “Bulgarian,” “Serbian,” or “Greek” depending on the affiliation of the village priest. ... According to the new Macedonian mythology, modern Macedonians are the direct descendants of Alexander the Great’s subjects. They trace their cultural identity to the ninth-century Saints Cyril and Methodius, who converted the Slavs to Christianity and invented the first Slavic alphabet, and whose disciples maintained a centre of Christian learning in western Macedonia. A more modern national hero is Gotse Delchev, leader of the turn-of-the-century Internal Macedonian Revolutionary Organization (IMRO), which was actually a largely pro-Bulgarian organization but is claimed as the founding Macedonian national movement.»
Rae, Heather (2002). State identities and the homogenisation of peoples. Cambridge: Cambridge University Press. s. 278. ISBN0-521-79708-X. «Despite the recent development of Macedonian identity, as Loring Danforth notes, it is no more or less artificial than any other identity. It merely has a more recent ethnogenesis - one that can therefore more easily be traced through the recent historical record.»
