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Plovdiv, cross-cultural town
Plovdiv represents a territory where different communities have been living together for centuries. From statistic's data we can say that these communities were build according different criteria resting mainly on ethnical, religious and regional belongings
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Second town of Bulgaria, Plovdiv was for a long period the artistic and
cultural capital of the country. Situated in South Bulgaria, it goes
back to Antiquity. It was founded in 343 B.C by Philippe of Macedonia,
and set over three hills, along the Maritza River. He gave her the name
of (Philippopolis). It was united with the territory of the Roman
Empire in 46 A.C and then went through a new flourishing period. Later,
the town changed rulers several times: it was three times Byzantine,
five times Bulgarian, and twice Latin. At the beginning of the 14th
century, the city was dominated by the Ottomans during five centuries.
Each of these periods left some striking relics. Today, we have two towns: an old one under the earth, and the latest, contemporary, built above. On top of one of the hills, the point of view offers a panorama extending over the holy altar of the polytheistic times, the Roman theatre, the Greek agora, the medieval walls, the Turkish baths, the orthodox, catholic and protestant churches, Mosques, the apostolic Armenian church, the synagogue, the lovely houses in baroque oriental style, the market and the modern buildings. This heritage's diversity reveals the town's characteristic: the variety of pictures talks about sacred, civilisation, power, spirit, pleasure, trade which are part of the town's past history. It evokes at the same time the dialectic and dynamic of the cross-cultures in space and time. It shows and gives evidence of the coexistence of different civilisations and cultures: Thrace, Roman, Byzantine, Islamic and Christian.
Land of cohabitation
According to the first statistic survey done in Bulgaria (1883), and others organized on regular basis, one can see that the size of certain groups went down drastically or that there is no further data about them, whereas other groups appeared or came to substitute them. For example, at the end of the 19th century, the Greek community was one of the most important in the city. At the very beginning of the 20th century and after the First World War, according to the instructions of the Greek-Bulgarian political convention, most of the members of this community left for Greece whereas the Bulgarian, who had settled along the Aegean Sea in Greek Macedonia, went back to Bulgaria. We can apply the same observations and comments to the Albanian and Aromanian groups. We find tracks of them in the surveys realised at the end of the 19th century and at the beginning of the 20th century but they were not represented anymore after the thirties. In fact, the statistic data of 1883 don't reveal anything about the Hungarian Gypsies, whereas in 1888 we count 348 of them. The successive surveys show that their number has increase regularly to come to a stabilisation nowadays.
Today, the town still remains a land of cohabitation between, on the one hand, a number of ethnic communities, such as Bulgarian, Turks, Hungarian Gypsies, Armenians, Jews and Greeks, and, on the other hand, a great number of confessional groups : Orthodox, Catholic, Protestant, Evangelist, Muslim, Gregorian, Judaic and Uniat.
Each of these periods left some striking relics. Today, we have two towns: an old one under the earth, and the latest, contemporary, built above. On top of one of the hills, the point of view offers a panorama extending over the holy altar of the polytheistic times, the Roman theatre, the Greek agora, the medieval walls, the Turkish baths, the orthodox, catholic and protestant churches, Mosques, the apostolic Armenian church, the synagogue, the lovely houses in baroque oriental style, the market and the modern buildings. This heritage's diversity reveals the town's characteristic: the variety of pictures talks about sacred, civilisation, power, spirit, pleasure, trade which are part of the town's past history. It evokes at the same time the dialectic and dynamic of the cross-cultures in space and time. It shows and gives evidence of the coexistence of different civilisations and cultures: Thrace, Roman, Byzantine, Islamic and Christian.
Land of cohabitation
According to the first statistic survey done in Bulgaria (1883), and others organized on regular basis, one can see that the size of certain groups went down drastically or that there is no further data about them, whereas other groups appeared or came to substitute them. For example, at the end of the 19th century, the Greek community was one of the most important in the city. At the very beginning of the 20th century and after the First World War, according to the instructions of the Greek-Bulgarian political convention, most of the members of this community left for Greece whereas the Bulgarian, who had settled along the Aegean Sea in Greek Macedonia, went back to Bulgaria. We can apply the same observations and comments to the Albanian and Aromanian groups. We find tracks of them in the surveys realised at the end of the 19th century and at the beginning of the 20th century but they were not represented anymore after the thirties. In fact, the statistic data of 1883 don't reveal anything about the Hungarian Gypsies, whereas in 1888 we count 348 of them. The successive surveys show that their number has increase regularly to come to a stabilisation nowadays.
Today, the town still remains a land of cohabitation between, on the one hand, a number of ethnic communities, such as Bulgarian, Turks, Hungarian Gypsies, Armenians, Jews and Greeks, and, on the other hand, a great number of confessional groups : Orthodox, Catholic, Protestant, Evangelist, Muslim, Gregorian, Judaic and Uniat.
Submitted by rédacteur on Tue, 14/10/2008 - 15:59
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