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| ==Biography== | ==Biography== | ||
| Born on ], ] in ] (Кукуш; Kukush), present day ], Delcev finished the local ] and the Bulgarian high school "St Cyril and Methodius" in ]. He entered the Military academy in ] in ], but was expelled because he was a member of a ] circle. Delchev became a ] teacher in a |
Born on ], ] in ] (Кукуш; Kukush), present day ], Delcev finished the local ] and the Bulgarian high school "St Cyril and Methodius" in ]. He entered the Military academy in ] in ], but was expelled because he was a member of a ] circle. Delchev became a ] teacher in a Macedonian school in ] in ] <ref> </ref>, where he met ], the leader of the local committee of MARC/SMARO. As a result of the close friendship between the two, Delchev joined the organization in 1895 becoming before long its leader. Goce Delchev's involvement in ] was an important moment for the history of the ]n liberation movement. The years between ] and ] represented the final and most effective revolutionary phase of his short life. | ||
| Delchev fought for Macedonian autonomy. As most of the other leaders of ] at the time, Delcev had a vision of an independent multiethnic Macedonia. The international, cosmopolitan views of Delchev that elevated him far ahead of his time, could be summarized in his proverbial sentence: "I understand the world solely as a field for cultural competition among nations". | Delchev fought for Macedonian autonomy. As most of the other leaders of ] at the time, Delcev had a vision of an independent multiethnic Macedonia. The international, cosmopolitan views of Delchev that elevated him far ahead of his time, could be summarized in his proverbial sentence: "I understand the world solely as a field for cultural competition among nations". | ||
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| Goce Delchev is important for ethnic ] as his activities as a leader of ] provide an ideological basis for the latter development of Macedonian statehood. His revolutionary activities were primarily directed against Ottoman rule, towards which a general resistance was expressed by the majority of the Macedonian peoples. As a result, Delchev raised the collective awareness and spirit of all Macedonians and his cosmopolitan and wordly views have provided an invaluable example for the generations to come. Certain ideologues of Macedonian statehood seek direct inspiration from Delchev's life and work and assert a linkage to the Krushevo Republic and the ] as a foundational events for the Macedonian state. In this sense, present-day Macedonian politics and the establishment of the state of the ] may be better understood by taking note of Delchev's revolutionary activities and views. | Goce Delchev is important for ethnic ] as his activities as a leader of ] provide an ideological basis for the latter development of Macedonian statehood. His revolutionary activities were primarily directed against Ottoman rule, towards which a general resistance was expressed by the majority of the Macedonian peoples. As a result, Delchev raised the collective awareness and spirit of all Macedonians and his cosmopolitan and wordly views have provided an invaluable example for the generations to come. Certain ideologues of Macedonian statehood seek direct inspiration from Delchev's life and work and assert a linkage to the Krushevo Republic and the ] as a foundational events for the Macedonian state. In this sense, present-day Macedonian politics and the establishment of the state of the ] may be better understood by taking note of Delchev's revolutionary activities and views. | ||
| In Bulgaria Delchev is regarded as the most important revolutionary from the second generation of freedom fighters who continued the struggle for political autonomy or independence in the Bulgarian-populated parts of Macedonia and the ] vilayet after the establishment of the autonomous Bulgarian principaility in ]. His memory is honoured especially among the descendants of |
In Bulgaria Delchev is regarded as the most important revolutionary from the second generation of freedom fighters who continued the struggle for political autonomy or independence in the Bulgarian-populated parts of Macedonia and the ] vilayet after the establishment of the autonomous Bulgarian principaility in ]. His memory is honoured especially among the descendants of Macedonian refugees from ], as well as in ]. | ||
| Goce Delchev's name appears in the national anthem of the Republic of Macedonia ]. There are two towns named in his honour: ] in Bulgaria and ] in the Republic of Macedonia. | Goce Delchev's name appears in the national anthem of the Republic of Macedonia ]. There are two towns named in his honour: ] in Pirin Macedonia (present Bulgaria) and ] in the Republic of Macedonia. | ||
| ===Ethnicity of Goce Delchev=== | ===Ethnicity of Goce Delchev=== | ||
| As most of the events and developments in late 19th century Macedonia, the national and ethnic affiliations of Goce Delchev are a contentious issue. In some of his correspondence he described himself as a Bulgarian, yet he also embraced the idea of a common Macedonian autonomous state uniting the different ethnicities in the region. The heterogeneous elements in his statements and work have resulted in his treatment as an ethnic Bulgarian by Bulgarian historians and as an ethnic Macedonian by historians from the Republic of Macedonia. The latter argue that the use of the word "Bulgarian" in the 19th century Macedonia does not refer to ethnicity, and that it was synonymous with "Christian" or "Slav". Bulgarian historians argue that the Macedonian autonomy was never meant to have an "ethnic Macedonian" nature and note that no distinction between a "Macedonian" and "Bulgarian" existed at that time pointing to the use of "Adrianopolitan" alongside "Macedonian" in the documents of the |
As most of the events and developments in late 19th century Macedonia, the national and ethnic affiliations of Goce Delchev are a contentious issue. In some of his correspondence he described himself as a Bulgarian, yet he also embraced the idea of a common Macedonian autonomous state uniting the different ethnicities in the region. The heterogeneous elements in his statements and work have resulted in his treatment as an ethnic Bulgarian by Bulgarian historians and as an ethnic Macedonian by historians from the Republic of Macedonia. The latter argue that the use of the word "Bulgarian" in the 19th century Macedonia does not refer to ethnicity, and that it was synonymous with "Christian" or "Slav". Bulgarian historians argue that the Macedonian autonomy was never meant to have an "ethnic Macedonian" nature and note that no distinction between a "Macedonian" and "Bulgarian" existed at that time pointing to the use of "Adrianopolitan" alongside "Macedonian" in the documents of the MARC/SMARO. The article on ] provides insight into the some of the ethno-historic complexities of the region. | ||
| Perhaps the best way to evaluate his national conscience is by investigating his work. | Perhaps the best way to evaluate his national conscience is by investigating his work. | ||
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- For the town in Bulgaria, see Gotse Delchev (town).
Goce Delchev (Гоце Делчев, also transliterated Goce Delčev, Gotze Delchev and Gotse Delchev; 1872-1903) was an important 19th century revolutionary figure in Ottoman Macedonia who identified as Bulgarian and Macedonian. He was the leader of, what is commonly referred to, the Internal Macedonian Revolutionary Organization (IMRO), although the organization had a different name under his leadership - Bulgarian Macedonian-Adrianople Revolutionary Committees (BMARC) prior to 1902, and almost certainly Secret Macedonian-Adrianople Revolutionary Organization (SMARO) from about 1898, or earlier). This organization was active in Ottoman Macedonia and Thrace at the end of the 19th and the beginning of the 20th century. Goce Delchev is considered an ethnic Macedonian in the Republic of Macedonia (see below for more information).
Biography
Born on January 23, 1872 in Kilkis (Кукуш; Kukush), present day Greece, Delcev finished the local junior high school and the Bulgarian high school "St Cyril and Methodius" in Thessaloniki. He entered the Military academy in Sofia in 1891, but was expelled because he was a member of a socialist circle. Delchev became a Macedonian language teacher in a Macedonian school in Stip in 1894 , where he met Dame Gruev, the leader of the local committee of MARC/SMARO. As a result of the close friendship between the two, Delchev joined the organization in 1895 becoming before long its leader. Goce Delchev's involvement in IMRO was an important moment for the history of the Macedonian liberation movement. The years between 1894 and 1903 represented the final and most effective revolutionary phase of his short life.
Delchev fought for Macedonian autonomy. As most of the other leaders of IMRO at the time, Delcev had a vision of an independent multiethnic Macedonia. The international, cosmopolitan views of Delchev that elevated him far ahead of his time, could be summarized in his proverbial sentence: "I understand the world solely as a field for cultural competition among nations".
His correspondence with the other IMRO members covers extensive data on supplies, transport and storage of weapons and ammunition in Macedonia. Delchev envisioned independent production of weapons, which resulted in the establishment of a bomb manufacturing plant in the village of Sabler near Kyustendil in Bulgaria. The bombs were later smuggled across the Ottoman border into Macedonia.
The inclusion of the rural areas into the organizational districts contributed to the expansion of the organization and the increase in its membership, while providing the essential prerequisites for the formation of the military power of the organization, at the same time having Goce Delchev as its military advisor (inspector). Delchev's work-style defied the discrepancy between words and deeds.
The primary question regarding the timing of the uprising in Macedonia implicated an apparent discordance among the representatives, at the Sofia Conference in 1903 with Delchev opposing the uprising as premature.
Delcev died on May 4, 1903 in a skirmish with the Turkish police near the village of Banitza, located in the Serres region, present day Greece, while preparing the Ilinden uprising in Macedonia. Delchev's remains were transferred to Bulgaria in 1923 where they rested until after the Second World War when they were transferred to the People's Republic of Macedonia , on October 10, 1946. The following day, they were enshrined in a marble sarcophagus which is until present displayed in the yard of the "Sv. Spas" ("Holy Savior") church in Skopje.
Goce Delchev is important for ethnic Macedonians as his activities as a leader of IMRO provide an ideological basis for the latter development of Macedonian statehood. His revolutionary activities were primarily directed against Ottoman rule, towards which a general resistance was expressed by the majority of the Macedonian peoples. As a result, Delchev raised the collective awareness and spirit of all Macedonians and his cosmopolitan and wordly views have provided an invaluable example for the generations to come. Certain ideologues of Macedonian statehood seek direct inspiration from Delchev's life and work and assert a linkage to the Krushevo Republic and the Ilinden uprising as a foundational events for the Macedonian state. In this sense, present-day Macedonian politics and the establishment of the state of the Republic of Macedonia may be better understood by taking note of Delchev's revolutionary activities and views.
In Bulgaria Delchev is regarded as the most important revolutionary from the second generation of freedom fighters who continued the struggle for political autonomy or independence in the Bulgarian-populated parts of Macedonia and the Adrianople vilayet after the establishment of the autonomous Bulgarian principaility in 1878. His memory is honoured especially among the descendants of Macedonian refugees from Aegean Macedonia, as well as in Pirin Macedonia.
Goce Delchev's name appears in the national anthem of the Republic of Macedonia "Denes nad Makedonija". There are two towns named in his honour: Goce Delchev in Pirin Macedonia (present Bulgaria) and Delčevo in the Republic of Macedonia.
Ethnicity of Goce Delchev
As most of the events and developments in late 19th century Macedonia, the national and ethnic affiliations of Goce Delchev are a contentious issue. In some of his correspondence he described himself as a Bulgarian, yet he also embraced the idea of a common Macedonian autonomous state uniting the different ethnicities in the region. The heterogeneous elements in his statements and work have resulted in his treatment as an ethnic Bulgarian by Bulgarian historians and as an ethnic Macedonian by historians from the Republic of Macedonia. The latter argue that the use of the word "Bulgarian" in the 19th century Macedonia does not refer to ethnicity, and that it was synonymous with "Christian" or "Slav". Bulgarian historians argue that the Macedonian autonomy was never meant to have an "ethnic Macedonian" nature and note that no distinction between a "Macedonian" and "Bulgarian" existed at that time pointing to the use of "Adrianopolitan" alongside "Macedonian" in the documents of the MARC/SMARO. The article on Macedonians provides insight into the some of the ethno-historic complexities of the region.
Perhaps the best way to evaluate his national conscience is by investigating his work. “Gifted with healthy national sense, Goce clearly saw, that in uniting all Macedonians… lies the pledge for freedom of Macedonia as independent political unit” (Eftimov, Dim. P. Deloto na Goce Delchev, Varna 1937, p 19). In the name of the ideal “Macedona to Macedonians” all ethnic groups are with the Organization. In Western Macedonia, Goce is met as a welcomed guest to Grkomani (pro Greek), Bugaromani (pro Bulgarian), Srbomani (pro Serb) and Vlachs (Romanian Macedonians). “Under his convincing advocating in the name of the common Macedonian ideal, disappeared artificially imposed national antagonism.” (Ibid, p 18)
Goce Delchev's correspondence
Goce Delchev to Efrem Karanov
The letter sent to Efrem Karanov, a supporter of the revolutionaries, illustrates Goce Delchev's opinion about the various individuals, such as Alexander Chakarov, who had attempted to "declare an uprising" in Vinica (obviously, only for the sake of adventure).
17 October 1895
...The liberation of Macedonia lies in the internal uprising. Whoever considers that Macedonia will be liberated in some other way, he’s fooling himself and the others. But who are those who would make an uprising at this moment? Is it Mr. Chakarov? If an uprising can be made with 1- 40 men, Macedonia would have been a free little state a long time before. But, because that is impossible, and more men are needed, then what should be done? The people should be awaken up from the five centuries old sleep, that has made the Macedonian pretty tolerant in his ideas about human justice... ("pretty fat in his consciousness of human justice", in the original).
Едно писмо на Гоце Делчев – Сборник Илинден 1903-1926 (София), 15 – 20
Conversation between Goce Delchev and General Danail Nikolayev
Conversation between Goce Delchev and General Danail Nikolayev, member of the Supreme Committee, a pro-Bulgarian parallel organization.
February 1896
- General Nikolaev: So, you, young man, consider that the Macedonian population is capable to fight, to make a revolution? Childish of you, young man! That is a slave population out there! Your plans I cannot accept, and I do not want to hear them. What kind of Organization you think you are creating there? Revolutionary? Internal? Macedonian? Nonsense! Nonsense! Nonsense! There is only one organization - that is the Supreme Commitee. I guarantee, that, when the time is right, I will lead 20-30 thousands of reservist soldiers. The officers are with me. Then we will make a revolution in Macedonia, and we will set it free. Nothing can be done seriously with villagers. They are slaves...(interrupted in the original)
- Goce Delchev: They were slaves, mister General, but not anymore. So you are giving up from all the revolutionary work in the inside? According to you... (interrupted in the original)
- General Nikolaev: No, I will not give up, but under certain conditions. The revolutionary work in the inside is important for us, the Supreme Commitee. It helps us scare the politicians in Bulgaria, as well the foreign diplomats, everytime there is a need for that. That's why we can provide help, but under one condition: you will listen to us and you will not take any actions out of the Ottoman Empire. You will leave us to carry all the necessary politics. When it comes to your work in the inside we will tell you when, where and what will you do. Moreover, we will decide when the uprising in Macedonia should be proclaimed. Besides that... we...(interrupted in the original)
- Goce Delchev: That cannot be, mister General. You, - that is the Supreme Commitee and someone else...(interrupted in the original) No, we do not agree with your plans regarding Macedonia. We, you know who we are: the villagers, the Macedonian population, the people.
As reported in: Krum Hristov, Goce Delchev. Sofia. Izdatelstvo na Nacionaliya suvet na Otechestveniya front, 1955
Letter from Goce Delchev to Nikola Maleshevski
In the following letter, Goce Delchev, among other topics, expresses his strong opposition to the activities of Doncho Zlatkov, a member of the Supreme Committee, a parallel pro-Bulgarian organization based in Sofia. Stressed words as in the original.
22 April 1897
...Not only the news about the capture (if of course, true) are dismaying, but Doncho with his heroes is much more awful. Who knows if there is a people that has suffered more from its degenerates, than the Macedonian people!...
Гоце Делчев, Преписка, 43 – 44
Text of a letter of Delcev to Nikola Maleshevski
"Sofia, 1 May 1899,
Kolyo (Nikola),
I have received all letters which were sent by or through you. May the dissents and cleavages not frighten you. It is really a pity, but what can we possibly do when we ourselves are Bulgarians and all suffer from the same disease! If this disease had not existed in our forefathers who passed it on to us, we wouldn't have fallen under the ugly sceptre of the Turkish sultans...
Letter from Nikola Karev to Goce Delchev
1902
Dear G(otze)
... In Krushevo and Bitola the night blocades appear almost every day, and a lot of affairs throw people in jail. We shouldn't wait anymore, Goce. It is time for us to stand up and fight. We shouldn't wait for freedom from the Greeks, neither from the Bulgarians, but we Macedonians should fight for our Macedonia, ... As I am concerned, nobody can take away my courage and my patriotism. I am proud to report to you, that all our men are prepared to fight, with guns in their hands.
N(ikola)
“Сами ние да се бориме за наша Македонија”, (Необјавено писмо на Никола Карев до Гоце Делчев) – Nova Makedonija (Skopje) year XXIV no. 7744 (5 May 1968) p. 8.
BMARC/SMARO statutes
Text of the BMARC statute
Statute of Bulgarian Macedonian-Adrianople Revolutionary Committees
Chapter I. - Goal Art. 1. The goal of BMARC is to secure full political autonomy for the Macedonia and Adrianopole regions Art. 2. To achieve this goal they (the committees) shall raise the awareness of self-defense in the Bulgarian population in the regions mentioned in Art. 1., disseminate revolutionary ideas - printed or verbal, and prepare and carry on a general uprising
Chapter II. - Structure and Organization Art. 3. A member of BMARC can be any Bulgarian, independent of gender,...
Text of the SMARO statute
Chapter I. - Goal Art. 1. The Secret Macedonian-Adrianople organization has the goal of uniting all the disgruntled elements in Macedonia and the Adrianople region, regardless of their nationality, to win, through a revolution, a full political autonomy for these two regions. Art. 2. To achieve this goal the organization fights to throw over the chauvinist propagandas and nationalist quarrels that are splintering and discouraging the Macedonian and Adrianople populations in his struggle against the common enemy; acts to bring in a revolutionary spirit and consciousness among the population, and uses all the means and efforts for the forthcoming and timely armament of the population with all that is needed for a general and universal uprising.
Chapter II. - Structure and Organization Art. 3. A member of SMARO can be any Macedonian, or Adrianoplitan...
Famous Quotes
- "I understand the world solely as a field for cultural competition among nations"
- "If tyranny is violence, than revolution is violence against violence"
Notes
- In the late 19th century, Bulgarian could be used as a general identifying term based on religion for any Christian belonging to the Bulgarian Exarchate within the Ottoman Empire. It could also mean a person who spoke Bulgarian, or identified as Bulgarian. Identifying as Bulgarian did not exclude additional ethnic identification as ethnic Macedonian, Vlach or Greek. (Friedman 1997)
- At the time, Macedonian was used more as a regional identifier for a person living in the region of Macedonia, and the modern ethnic sense of the word was inexistant or at it's beginnings. Identifying as Macedonian does not exclude identification as Bulgarian
- Fikret Adanir – Die Makedonische Frage, Wiessbaden 1979
- “Национално-освободителното движение в Македония и Одринско” на Константин Пандев (София 1979, с.129)
- Government Archives of the Republic of Macedonia, page 91
- The People's Republic of Macedonia was one of several federal entities of the Federal People's Republic of Yugoslavia until 1963 when constitutional and name changes were instituted.
References
- Friedman, V. (1997) "One Grammar, Three Lexicons: Ideological Overtones and Underpinnings of the Balkan Sprachbund" in CLS 33 Papers from the 33rd Regional Meeting of the Chicago Linguistic Society. (Chicago : Chicago Linguistic Society)
External links
- Original Ottoman documents about the murder of Goce Delchev
- Excerpt from the memoirs of Enver Pasha referring to the struggle of the Ottoman government with IMARO
- An illustrated essay
- Speech about Gotse Delchev, from his niece, Katerina Trajkova Nurdzieva