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Violeta Periklieva, Ivaylo Markov
and Serbian, on the other hand, started to develop (Gruev 2011: 51-53). In the
1940s and 1950s, the Yugo-Macedonism also spread in that part of the geographic
region of Macedonia that was part of Bulgaria (Pirin Macedonia), including the
region of Petrich. During the period 1944-1948, as part ofthe preparations for the
formation of the Yugoslavian-Bulgarian federation, the new Bulgarian authorities
forced the so-called Macedonisation of the region of Pirin Macedonia. This process
continued until 1948 when after the Tito-Stalin split the Yugoslavian Communist
Party was expelled from the Cominform Bureau and thus the project for federation
was brought to an end.
For a short period of time between 1944 and the late 1950s, Bulgaria dropped
the cultural policies aimed at strengthening the Bulgarian identity among the pop¬
ulation of the region of Pirin Macedonia, including the construction of the cultural
memory of King Samuel and the Battle of Kleidion. The recognition of a Mac¬
edonian minority in Pirin Macedonia turned King Samuel, whose state had been
situated mainly within the region of Vardar Macedonia, and his Bulgarian ethnic
afhliation into taboo. The proclaimed socialist internationalism put aside the na¬
tional identity. It all suited the socialist idea that the ordinary work-worn masses
of the people, and not the kings, were the engine of history (Moutafov 2014: 19).
At the same time, in Macedonia, the way for “civil Macedonism” had been paved.
With regard to this, during the 1960s the idea for the “Macedonian King Samuel”
was born (Gruev 2011: 54—55).
Policies of Cultural Memory Construction and Their Visualization: 1960-1989
After the Tito-Stalin split, Bulgaria renounced the project of “Macedonisation” of
Pirin Macedonia and pursued a policy of gradual “re-Bulgarisation” of the region.
In this very period the figure of King Samuel and the Battle of Kleidion appeared
once again in the cultural policies of the state. In the 1960s the Institute of Archae¬
ology with Museum at the Bulgarian Academy of Sciences and the Historical Mu¬
seum of Blagoevgrad began joint excavation works of Samuel’s fortification system
in the Gorge of Kleidion near Petrich.’ At the same time, a purposeful introduc¬
tion of the population to the historical events began. Teachers gave open lessons in
the locality of Kufalnitsa (today Samuilova krepost) and lectures on history were
organized for adults. Along with the work of archaeologists and historians, there
appeared scientific and local historical literature and publications in the regional
7 Until the 1930s, the locality where the excavations took place bore the name Kufalnitsa (derived from
the Bulgarian word ku/ meaning hollow, empty). According to some local historians the name derives
from the hollows in the ground formed by the dugouts of King Samuel’s soldiers. After in 1915 and
1916, V. Zlatarski and B. Filov began speaking of the place as the scene of the Battle of Kleidion, gradu¬
ally, the locality became known as Samuilova krepost (Samuel's fortress). The new name definitely won
recognition in the 1970s and 1980s when the excavation works took place and a national park-museum
was established. Before these events the locality was never referred to in a legend related to King Samuel
or the Battle of Kleidion.