Претходно реков дека гласноста е дел од „одбележување територија“ (за инает, да се слушне дека ете Македонија е исламска земја). Ниту некогаш Македонија била исламска ниту некој ќе дозволи да биде... тоа може кај забеганите радикални исламисти да вирее во умот, но тоа се решава лесно, кога ќе посегнат да пробаат да бидат нештата како што тие мислат дека треба да бидат...
Со гласното викање како да ќе забранат или направат одбивност некому да се движи или да ограничи ова е муслиманско, нема одење наваму... мора да си „наш“. Мешање на религија со национализам е најниското можно ниво на еден човек со кој што може да се управува бетер од роб! Како му кажеш така јет!
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This reaction of the Orthodox population to the Muslims' marking of space is, in part, due to the process of “Albanization” of Islamic religious buildings, which started in the early 1960s and which was inherited from the Ottoman period (Gjorgiev 2011).
In fact, the majority of the Ottoman population which constituted the largest number of Muslims during the Balkan Wars (1912-1913) and then the First World War (1914-1918) emigrated to Turkey in the 1950s and early 1960s.
After their departure, the Albanian community inherited the title of most populous group of Muslims in Macedonia.
The Ottoman religious buildings, in which Turkish was the language of sermons until 1963, passed into Albanian hands, and since then Albanian has become the dominant language in the religious services of the Islamic community.
The “Albanization” of these Islamic religious buildings has thus provoked a change among the Orthodox citizens in Macedonia in their perception of Islam and of the Ottoman heritage.
The old equation between Muslim and Turkish that had existed before, now changed to that of Muslim equals Albanian. As such,
the old buildings were no longer seen by the Macedonians as the cultural and monumental heritage of the Ottomans, but now as religious buildings where radical Albanians met, among other kinds of Muslim believers. This identification of every
Islamic religious building with
Albanian nationalism prevented Macedonians from accepting the presence of an Islamic buildings in the space where Macedonians were the majority, even if the building itself has stood through 400 years of Ottoman occupation. From a Macedonian perspective, these buildings had acquired an “Albanian nationality” of sorts and had become centers of Albanian nationalism (Clayer 2001). For these reasons, at the time of the Macedonian Albanian conflict in 2001, one of the main targets of the warring parties was religious buildings."
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Sekulovski, G. (2018). Between the Cross and the Crescent: Marking One’s Territory and Intercultural Coexistence in Orthodox-Muslim Relations in Macedonia. Eurostudia, 13(1-2), 115–137. https://doi.org/10.7202/1064491ar 
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