Dobre shte ti vliqe ,ako chetesh tozi artikl vseki den po 3-ri pati :
http://www2.ohchr.org/english/bodies/hrcouncil/docs/19session/A.HRC.19.56.Add.2_en.pdfUnited Nations
Human Rights Council
Nineteenth session
Agenda item 3
Promotion and protection of all human rights, civil,
political, economic, social and cultural rights,
including the right to development
Report of the independent expert on minority issues
Addendum
Mission to Bulgaria (4 to 11 July 2011)
Recognition and rights of Macedonian and Pomak communities
66. Article 54 of the Bulgarian Constitution states that “everyone shall have the right to avail himself of the national and universal human cultural values and to develop his own culture in accordance with his ethnic self-identification, which shall be recognized and guaranteed by the law.” However, the Government denies the existence of an ethnic Macedonian minority, and does not recognize the Pomaks (considered as Bulgarian-speaking Muslims by the Government) as a distinct minority – claiming that both groups are in fact ethnic Bulgarians. Representatives of those who self-identify as ethnic Macedonians and as Pomaks claim that their minority rights are consequently violated.
67. Ethnic Macedonians consider it of crucial importance that their ethnic identity and distinctiveness be officially recognized. Community representatives strongly dispute census findings reflecting very low and declining numbers of Macedonians,39 and claim that the true population is many times higher. The Macedonian language is not recognized or taught in schools and Macedonians are not represented on the National Council for Cooperation on Ethnic and Integration Issues.
68. Representatives of Pomak communities, many of whom live in the Rhodope Mountains region, described the historic lack of recognition of Pomaks as a distinct ethnic and religious minority. The history of the Pomaks is disputed, and different groups who identify as Pomak may also identify as being of Turkish origin. Representatives described historic attempts to assimilate them into Bulgarian society through the requirement to change their Turkish-Arabic names to Bulgarian names, and forced conversion to the Christian Eastern Orthodox Church.
69. While noting that excesses of former Governments had ceased, community representatives described a continuing climate of suspicion against them manifested in acts of discrimination and harassment, restriction on enjoyment of cultural life, detention of Imams and raids of houses or religious premises by State security services on the grounds of alleged links to religious extremism, which they reject as unfounded.
70. Religious and community leaders in the city of Blagoevgrad showed the independent expert anti-Muslim and anti-Turkish graffiti and swastikas painted on the walls of the city mosque despite the fact that Muslims in the region do not identify as Turkish nor do they speak Turkish. The Mufti complained that the graffiti was consistently replaced each time it was removed by the community. Leaders expressed concerns over the positions and statements of political parties, notably Ataka, that they consider to be fueling Islamophobic sentiments against them.