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Town of Melnik in Pirin Mountains
Courtesy Sam and Sarah Stulberg
Traditional Bulgarian society had three classes: the peasants (almost everyone in the villages), the chorbadzhii (a small wealthy class that owned large tracts of land and hired peasants to work them), and the esnafi (skilled tradespeople in towns, who later became the bourgeoisie). Most references to traditional Bulgarian society described village or peasant society, because until the communist era the great majority of Bulgarians were peasants.
The most important institution of traditional Bulgarian society was the zadruga, an extended family composed of ten to twenty small families, related by blood, who lived and worked together, owned property jointly, and recognized the authority of a single patriarch. The extended family most often included four generations of men, the wives whom those men brought into the household through marriage, and the children produced through those marriages. Once a girl married, she would leave the zadruga of her parents for that of her husband. No member of the zadruga had any personal property other than clothes or the women's dowries.
Traditional Bulgarian society was strongly patriarchal. The zadruga leader, called the "old man" or the "lord of the house," had absolute power over his family and was treated with the utmost respect. He was considered the wisest because he had lived the longest. His duties included managing the purchase and sale of all household property; division of labor among zadruga members; and settling personal disputes. Older men within the household could offer advice, but the "old man" had the final word. Obligatory signs of familial respect included rising whenever he appeared and eating only after he had begun and before he had finished his meal. The "old man's" wife (or the senior woman if he were widowed) had similar authority over traditional women's activities such as tending the garden, observing holiday rituals, and sewing. The senior woman commanded similar respect from zadruga members, but she was never allowed to interfere in functions designated for men.
When a zadruga broke up (normally because it became too large for easy management), property was divided equally among its members. Before the twentieth century, many villages were formed as outgrowths of an enlarged zadruga. The largest of the extended family organizations in Bulgaria began breaking up in the 1840s. At that time, the Ottoman Empire instituted new inheritance laws that did not take zadruga property patterns into account. A second stage of fragmentation occurred as the expectation of automatic integration into the extended family gradually weakened in younger generations: sons began leaving the zadruga at the death of the "old man," and newly arrived wives failed to adjust to the traditional system. As a result of such pressures, smaller households began to proliferate in the nineteenth century.
The zadruga breakup accelerated after Bulgaria gained its independence and began instituting Western-style laws that gave women equal inheritance rights, although in many parts of Bulgaria women did not begin demanding their legal inheritance until well into the twentieth century. The disintegration of large family holdings gradually led to the impoverishment of the peasants as land ownership became more fragmented and scattered with each generation. The durability of the extended family was reflected in the 1934 census, however, which still listed a category of household size as "thirty-one and over." Furthermore, even after extended families broke up, many peasants continued to work cooperatively.
The familial system sometimes extended to include godparents and adopted brothers and sisters--unrelated individuals enjoying the same status as close relatives. Godparenthood included another set of traditional relationships that knit village society together. Godparents kept close ties with their godchildren throughout their lives, and the godparent/godchild relationship could be transferred from generation to generation. Godparents were treated with the utmost respect and had an important role in all important events in a godchild's life, beginning with baptism. The familial relationship was so strong that a taboo developed against the marriage of children related to the same family only through godparenthood.
After the decline of the zadruga, the patriarchal system continued to flourish in the smaller families, where husbands gained ownership of family property and all the patriarchal status the old men once had. The status of wives remained distinctly secondary. Upon marriage a woman still severed all ties with her family if her husband's family lived in another village. Thus, couples always looked forward to the birth of sons rather than daughters because sons always would remain family members. Men traditionally married between the ages of twenty and twenty-two; women, between eighteen and twenty. In areas where daughters were needed as laborers at home, marriage might be postponed until age twenty-five. Arranged marriages, common until the communist era, persisted in the most traditional villages until the 1960s.
Only in the twentieth century did men begin to consult their wives in family decisions. Until that time, wives were expected to give blind obedience to their husbands. A woman who dared question or interfere in a man's work was universally condemned. Women waited for a man to pass rather than crossing his path, and wives often walked with heavy loads while their husbands rode on horseback. The wife was responsible for all work inside the house and for helping her husband in the field as well.
Children typically began to share in household work at the age of five or six. At that age, girls began to do household work, and by age twelve they had usually mastered most of the traditional household skills. By age twelve or thirteen, boys were expected to do the same field work as adults. Alternatively, boys might begin learning a trade such as tailoring or blacksmithing at six or seven. As the size of farmland parcels diminished and field labor became less critical, more families sent children away from home to learn trades. Village boys apprenticed in cities sometimes became accustomed to city life and did not return to the village.
Data as of June 1992