A review of literature, 2006 ( pdf - 438 KB) - ARCHI

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Macedonian Women’s Health Project Review of literature ___________________________________________________________________ not occur but Macedonia was brought to the brink of catastrophe for six months until they were forced into negotiations with the Albanians (Hislope 2003). Apart from a history of continual political crisis Macedonia has been affected by economic crisis which is to a great extent a consequence of war (Copic 2004). In January 2001 the unemployment rate stood at 45 percent (Hislope 2003). An influx of refugees as a result of ethnic conflicts in Kosovo, the 1992 to 1995 United Nationsimposed sanctions that cut Macedonia from Serbia (its most important trading partner) and Greece’s severing of economic trade with Macedonia, all took their toll on the Macedonian economy (Hislope 2003). Identity This history of conflict, oppression by groups that have refused to recognise Macedonian culture as unique and valuable and the labelling of Macedonia as a ‘former Yugoslav Republic’ rather than a republic in its own right has created an identity crisis for many Macedonians. In Australia, the Federal government continues use of the acronym FYROM (Former Yugoslav Republic of Macedonia) when referring to Macedonia – compounding the damage to cultural identity that has occurred over many centuries in Europe. These identity issues continue to impact on Macedonians in their new life in Australia, complicating their settlement and adversely affecting their wellbeing (Macedonian Australian Welfare Association 2004). Migration Early emigration to Australia from Macedonia began in the late nineteenth century when some young men left their homeland to earn a living in places like Kalgoorlie and Broken Hill after hearing about the discovery of gold and other minerals in Australia (Thomas 2001). Working away from home was a common practice in Macedonia as it was a rurally based and economically impoverished country. This is known as ‘pechalba’ in Macedonian. Pechalbari usually moved away from home only for a period of time to raise money that could be invested back into the family at home. Pre-Second World War immigration occurred in two waves; the first in 1924 when the United States of America imposed heavy migration restrictions and the second after 1936 when a Greek fascist regime forced an exodus on many of the Aegean Macedonians. Consequently many Macedonians became political refugees (Danforth 1993). Some settled permanently in Australia with their families whereas others later returned to their homeland. The largest wave of Macedonian migration to Australia occurred in the late 1960s and early 1970s. Many settled in suburbs like Rockdale in Sydney. Much of the migration in this period was due to rising unemployment at that time and a disastrous earthquake that effected Skopje in 1963. Many of the emigrants were from the Biltola and Ohrid regions and were from peasant and working class backgrounds. - 5 -
Macedonian Women’s Health Project Review of literature ___________________________________________________________________ Immigration in the 1970s waned and then increased again in the 1990s after the disintegration of Yugoslavia. These migrants were different from the earlier post-war migrants in that they were mostly educated and professional people (Thomas 2001). Religion Most Macedonian people identify themselves as being of Macedonian Orthodox religion. The first Macedonian church was founded in Macedonia in the tenth century. The Macedonian Orthodox faith is a very significant force on Macedonian culture, beliefs and social and family lives. Many daily and seasonal activities are tied to a religious calendar that community members follow. For example, the calendar will show when to celebrate occasions such as saints’ days and when to harvest crops. The Macedonian Orthodox Church in Australia continues to play an important role in the lives of Macedonian people today as most Macedonians still choose the church to marry, have their children baptised and perform the funeral service for their loved ones (Macedonian Australian Welfare Association 2000). A priest is sometimes also called upon to bless a home or to intervene when there is a health crisis. A mental health crisis, for example, is seen by spiritual leaders to be the domain of the church (St George Division of Mental Health 2003). The church in Australia has also been responsible for bringing the Macedonian community together in Sydney. It has organised various activities over the years such as community dances and picnics and initiated organisations for folk dancing, sport and other social activities. Family Family is considered very important in Macedonian culture. Regular contact with the family is therefore maintained and usually takes priority over maintaining contact with friends. Visiting both family and friends is, however, an important socialising activity to Macedonians (Macedonian Australian Welfare Association 2004). The extended family structure is still common among Macedonian families today. Older people are generally respected in the family and are therefore usually incorporated in decision-making and are often expected to mediate disagreements. The elderly also often manage the household; carrying out tasks for the family such as the cooking cleaning, shopping and minding grandchildren (St George Division of Mental Health 2003). Traditionally Macedonian families have a patriarchal social structure (St George Division of Mental Health 2003). Some authors suggest that the Macedonian woman is not usually aware of this patriarchy and performs ’her role’ in the family according to social mores because she believes it is natural for her to do so (Stankovska 1991). This may be partly due to the political and socio-economic turmoil of the past 500 years in Macedonia which has not created an ideal environment for the development of feminism, given the struggle for national survival, oppression and partition by many other powers (Sapurma-Petkovska 1990). In more recent times in Australia, however, women play a greater role in the decision-making processes in the family (St George Division of Mental Health 2003). - 6 -
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