Module 4 - Customs of the Tagalogs

1. Introduction/Overview
This section shows the different practices and customs, transcribed by Fray Juan De Plancencia in his account, Customs of the Tagalogs. The Tagalogs had long been
practicing these even prior to the coming of the Spaniards practices only prove that Filipinos already lived with political, economic, and cultural systems before the
Spanish colonization in the Philippines.

3. HISTORICAL CONTENT
During the first century of Spanish rule, the colonial government had difficulty in running local politics because of the limited number of Spaniards who wanted to live
outside of Intramuros. This situation forced Spanish officials to allow Filipinos to hold the position of gobernadorcillo. To ensure that the gobernadorcillos would remain
loyal to the Crown, the friars assigned in the parishes were instructed to supervise and monitor the activities of the former. Hence, the friars ended up performing the
administrative duties that colonial officials should have been doing at the local level. They supervised the election of the local executives, helped in the collection of taxes,
were directly involved in educating the youth, and performed other civic duties. Consequently, the friars became the most knowledgeable and influential figure in
the pueblo.

The friars who were assigned in mission territories were required periodically to inform their superiors of what wasr happening in their respective areas. They prepared
reports on the number of natives they converted, the people's way of life, their socio-economic situation, and the problems they encountered Some of them submitted
short letters while others who wrote long dispatches. On top of the regular reports they submitted, they also shared their personal observations and experiences.
Plasencia's Relacion de las Costumbres de Los Tagalogs (Customs of the Tagalogs, 1589) is an example of this kind of work. It contains numerous information that
historians could use in reconstructing the political and socio-cultural history of the Tagalog region. His work is a primary source because he personally witnessed the
events and his account contained his observations.

There were other friars and colonial officials who also wrote about the Filipinos which could further enrich our knowledge of Philippine history during the early part of the
Spanish period. For example, Miguel de Loarca, an encomendero of Panay wrote his Relacion de las Islas Filipinas (1582) and described the Filipinos' way of life in the
Western Visayas area. Lieutenant Governor Antonio de Morga wrote Sucesos de las Islas Filipinas which provides information about the state of the Philippines in the
latter part of the 16th century. The other Spanish missionaries who continued the historiographical tradition were jeuan Fr Pedro Chirino S.J. (Relacion de las Islas
Filipinas, 1604), Fr. Juan Delgado S.J. (Historia General, 1751), Fr. Francisco Colin S.J. (Labor Evangelica, 1663), and Fr. Francisco Ignacio Alcina S.J. (Historia natural
de sitio, fertilidad y calidad de las Islas e Indios de Bisayas, 1668). Most of what we know about Philippine history during the first century of the Spanish period were
derived from the accounts of the Spanish friars.

4. ABOUT THE AUTHOR

Fray Juan de Plasencia (Joan de Portocarrero, real name) was a member of the Franciscan Order who came together with the first batch of missionaries to the
Philippines in 1578. He and a fellow, Franciscan Fray Diego de Oropesa, were assigned to do mission works in the Southern Tagalog area. Plasencia also helped in the
foundation and organization of numerous towns in Quezon, Laguna, Rizal, and Bulacan. His continuous interaction with the people he converted to Christianity enabled
him to write a work titled Relacion de las Costumbres de Los Tagalogs (Customs of the Tagalogs, 1589) where he vividly described the political, social, economic, and
cultural practices of the Filipinos before they were introduced Catholisism.

Plasencia did not limit himself to the task of administering the sacraments and baptizing new converts. He believed that catechism or explaining the basic tenets of
Catholic faith is another very important function of a missionary. His biggest challenge at that time was how to make the articles of faith comprehensible to people who
have never heard of Christ or the Catholic Church. He wrote the Doctrina Christiana en Lengua Española y Tagala which later became the first printed book in the
Philippines in 1593. He used it as reading material for those Filipinos who wished to deepen their faith in the newly-accepted religion. Plasencia died in Liliw, Laguna in
1590.

5. ABOUT THE TEXT

The original document of Customs of the Tagalogs is currently kept in the Archivo General de lndias (A.G.I.) in Seville, Spain. A duplicate copy of it is kept in the Archivo
Franciscano lbero-Oriental (A.F.I.O.), in Madrid, Spain. An English translation appeared in Volume VII of the Blair and Robertson's The Philippine Islands. Another
English translation was published as part of the volume for precolonial Philippines in the second series of the Filipiniana Book Guild. The excerpts presented below is
from the latter version.

6. Excerpts from Customs of the Tagalogs

This people always had chiefs, called by thorn datos, who governed them and were captains in their wars, and whom they obeyed and reverenced. The subject who
committed any offense against them, or spoke but a word to their wives and children, was severely punished.

 These chiefs ruled over a few people; sometimes as many as a hundred houses, sometimes even less than thirty. This tribal gathering is called in Tagalog a  barangay. It
was inferred that the reason for giving themselves this name rose from the fact (as they are classed, by their language, among the Malay nations) that when they came to
this land, the head of the barangay, which is a boat, thus called—as is discussed at length in the first chapter of the first ten chapters—became the dato. And so, even at
present day, it is ascertained that the barangay in its origin was a family of parents, children, relations and slaves. There were many of these barangays in each town, or
at least, on account of wars, they did not settle far from one another. They were not, however, subject to one another, except in friendship and relationship. The chiefs, in
their various wars, helped one another with their respective barangays.

In addition to these chiefs, who corresponded to our knights, there were three castes: nobles, commoners, and slaves. The nobles were the freeborn whom they
call maharlica. They did not pay tax or tribute to the dato, but must accompany him in war, at their own expense. The chief offered them beforehand a feast, and
afterward they divided the spoils. Moreover, when the dato went upon the water those whom he summoned rowed for him. If he built a house, they helped him, and had
to be fed up for it. The same was true when the whole barangay went to clear up his lands for tillage. The lands which they inhabited were divided among the whole
barangay, especially the irrigated portion, and thus each one knew his own. No one belonging to another barangay would cultivate them unless after purchase or
inheritance. The lands on the tingues, or mountain ridges, are not divided, but owned in common by the barangay. Consequently, at the time of the rice harvest, any
individual of any particular barangay, although he may have come from some other village, if he commences to clear any land may sow it, and no one can compel him to
abandon it. There are some villages (as, for example, Pila de Laguna) in which these nobles, or maharlicas, paid annually to the dato a hundred gantas of rice. The
reason of this was that, at the time of their settlement there, another chief, upon his arrival, bought with his own gold; and therefore the members of his barangay paid him
for arable land, and he divided it, among those whom he saw fit to reward. But now since the advent of the Spaniards, it is not so divided.

*****

 The commoners are called aliping namamahay. They are married, and serve their master, whether he be a dato or not, with half of their cultivated lands, as was agreed
upon in the beginning. They accompanied him wherever he went beyond the island, and rowed for him. They live in their own houses, and are lords of their property and
gold. Their children inherit it, and enjoy their property and lands. The children, then, enjoy the rank of their fathers, and they cannot be made slaves  (sa guiguilir) , nor
can either parents or children be sold. If they should fall by inheritance into the hands of a son of their master who was going to dwell in another village, they could not be
taken from their own village and carried with him; but they would remain their native village, doing service there and cultivating the sowed lands.
 

The slaves are called aliping sa guiguilir. They serve their master in his house and on his cultivated lands, and may be sold. The master grants them, should they see fit,
and providing that he has profited through their industry, a portion of their harvests, so that they may work faithfully. For these reasons, servants who are born in the
house of their master are rarely, if ever, sold. That is the lot of captives in war, and of those brought up in the harvest fields....

The difference between the aliping namamahay and the aliping sa guiguilir, should be noted; for, by a confusion of the two terms, many have been classed as slaves
who really are not. The Indians seeing that the alcaldes-mayor do not understand this, have adopted the custom of taking away the children of the aliping
namamahay, making use of them as they would of aliping sa guiguilir, as servants in their households, which is illegal, and if the aliping namamahay should appeal to
justice, it is proved that he is an alipin as well as his father and mother before him and no reservation is made as to whether he is aliping namamahay or aliping sa
guiguilir. He is at once considered an alipin, without further declaration. In this way he becomes a sa guiguilir, and is even sold. Consequently, the alcaldes-mayor should
be instructed to ascertain, when anyone asks for his alipin, to which class he belongs, and to have the answer put in document that they give him. 

In these three classes, those who are maharlicas on both father's and mother's side continue to be so forever; and if it happens that they should become slaves, it is
through marriage, as I shall soon explain. If these maharlicas had children among their slaves, the children and their mothers became free; if one of them had children by
a slave-woman of another, she was compelled, when pregnant, to give her master half of the gold tael, because of her risk of death, and for her inability to labor during
the pregnancy. In such case half of the child was free—namely, the half belonging to his father, who supplied the child with food. If he did not do this, he showed that he
did not recognize him as his child, in which case the latter was wholly a slave. If a free woman had children by a slave, they were all free, Provided he were not her
husband.

If two persons married, of whom one was a maharlica and the other a slave, whether namamahay or sa guiguilir, the children were divided; the first, whether male or
female, belonged to the father, as did the third and fifth; the second, the fourth, and the sixth fell to the mother, and so on. In this manner, if the father were free, all those
who belonged to him were free; if he were a a slave, all those who belonged to him were slaves; and the same applied to the mother. If there should not be more than
one child he was half free and half slave. The question here concerned the division, whether the child were male or female. Those who became slaves fell under the
category of servitude which was their parent's, either namamahay or sa guiguilir. If there were an odd number of children, the odd one was half free and half slave. I have
not been able to ascertain with certainty when or what age the division of children was made, for each one suited himself in this respect. Of these two kinds of slaves
the sa guiguilir could be sold, but not the namamahay and their children, nor could they be transferred. However, they could be transferred from the barangay by
inheritance, provided they remained in the same village. 

The maharlicas could not, after marriage, move from one village to another, or from one barangay to another, without paying a certain fine in gold, as arranged among
them. This fine was larger or smaller according to the inclination of the different villages. running from one to three each and a banquet to the entire barangay. Failure to
pay the fine might result in a war between the barangay where the person left and the one which he entered. This applied equally to men and women except that when
one married a woman of another village, the children were afterwards divided equally between the two barangays. This arrangement kept them obedient to the  dato, or
chief, which is no longer the case—because if the dato is energetic and commands what the religious fathers enjoin him, they soon leave him and go to other villages
and other datos, who endure and protect them and do not order them about. This is the kind of dato that they now prefer, not him who has the spirit to command. There
is a great need of reform in this, for the chiefs are spiritless and faint-hearted.

 
Investigations made and sentences passed by the dato must take place in the presence if those in his barangay. If any of the litigants felt himself aggrieved, an arbiter
was unanimously selected from another village or barangay, whether he were a dato or not; since they had for this purpose some reasons, known as fair and just men,
who were said to give true judgment according to their customs. If the controversy lay between two chiefs, when they wished to avoid war, they also convoked judges to
act as arbiters; they did the same if the disputants belonged to two different barangays. In this ceremony they always had to drink, the plaintiff inviting the others.

They had laws by which they condemned to death a man of low birth who insulted the daughter or wife of chief; likewise witches of the same class.

They condemned no one to slavery, unless he merited the death penalty. As for the witches, they killed them, and their children and accomplices became slaves of the
chief, after he had made some recompense to the injured person. All other offenses were punished by fines in gold, which, if not paid with promptness, exposed the
culprit to serve, until the payment should be made, the person was aggrieved, to whom the money was paid. This was done in the following way: Half the cultivated lands
and all their produce belonged to their master. The master provided the culprit with food and clothing, thus enslaving the culprit and his children until such time as he
might amass enough money to pay the fine. If the father should by chance pay his debt, the master then claimed that he has fed and clothed his children, and should be
paid therefor. In this way he kept possession of the children if the payment could not be met. This last was usually the case, and they remained slaves. if the culprit had
some relative or friend who paid for him, he was obliged to render the latter half his service until he was paid—not, however, service within the house as  aliping sa
guiguilir, but living independently, as alipin namamahay. If the creditor were not served in this wise, the culprit had to pay double of what was lent him. In this way slaves
were made by debt; either sa guiguilir, if they served the master to whom the judgment applied; or aliping namamahay, if they served the person who lent them
wherewith to pay.

****.

Dowries are given by the men to the women's parents. If the latter are living, they enjoy use of it. At their death, provided the dowry has not been consumed, it is divided
like the rest of the estate, equally among the children, except in the case the father should care to bestow something additional upon their daughter. If the wife, at the time
of her marriage, has neither father, mother; nor grandparents, she enjoys her dowry—which in such a case, belongs to no other relative or child. It should be noticed that
unmarried women can own no property, in land or dowry, for the result of all their labors accrues to their parents.

In the case of a divorce before the birth of the children, if the wife left the husband for the purpose of marrying another, all her dowry and an equal additional amount fell
to the husband; but if she left him, and did not marry another, the dowry was returned. When the husband left his wife, he lost half of the dowry, and the other half was
returned to him. If he possessed children at the time of his divorce, the whole dowry and the fine went to the children, and was held for them by their grandparents or
other responsible relatives. 

In the matter of marriage dowries which fathers bestow upon their sons when they are about to be married, and half of which is given immediately, even when they are
only children, there is a great deal more complexity. There is a fine stipulated in the contract, that he who violates it shall pay a certain sum which varies according to the
practice of the village and the affluence of the individual. The fine was heaviest if, upon the death of the parents, the son or daughter should be unwilling to marry
because it had been arranged by his or her parents. In this case the dowry which the parents had received was returned and nothing more. But if the parents were living,
they paid the fine, because it was assumed that it had been their design to separate the children.

II

Worship of the Tagalogs

In all the villages, or in other parts of the Filipinas Islands, there are no temples consecrated to the performing of sacrifices, the adoration of their idols, or the general
practice of idolatry. It is true that they have the simbahan, which means a temple or place of adoration; but it is because, formerly, when they wished to celebrate a
festival, which they called pandot or "worship," they celebrated it in a large house of a chief. There they constructed, for the purpose of sheltering the assembled people,
a temporary shed on each side of the house, with a roof called sibi, to protect people from the wet when it rained. They so constructed the house that it may contain
people—dividing it after the fashion of ships, into three compartments. On the posts of the house they set small lamps, called sorihile, in the center of the house they
placed one large lamp, adorned with leaves of the white palm, wrought into many designs. They also brought together many drums, large and small, which they beat
successively while the feast lasted, which was usually four days. During this time the whole barangay, or family, united and joined in the worship which they called
nagaanitos. The house, for the above-mentioned period of time, was called a temple.

Among their many idols there was one called Bathala, whom they especially worshipped. The title, seems to signify "all powerful," or "maker of all things." They also
worshipped the sun, which, on account of its beauty, is almost universally respected and honored by the heathens. They worshipped too, the moon, especially when it
was new, at which time they had great rejoicings, adoring it and bidding it welcome. Some of them also adored the stars, although they did not know them by then names,
as the Spaniards and other nations know the planets—with the exception of the morning star they called Tala. They knew, too, the "seven little goats" [The Pleiades]—as
wee call them—and, consequently, the change of seasons, which they call Mapolon; and Balatic, which is our Greater Bear. They Possessed many idols called lic-ha,
which were images with different shapes; and at times they worshipped any little trifle, in which they adored, as did the Romans, some particular dead an who was brave
in war and endowed with special faculties, to whom they commended themselves for protection in their tribulations. They had another idol called  Dian Masalanta, who
was the patron of lovers and of generation. The idols called Lacapati and Idianale were patrons of the cultivated lands and of husbandry. They paid reverence to water-
lizards called by them buaya or crocodiles, for fear of being harmed by them. They were even in the bait of offering these animals a portion of what they carried in their
boats, by throwing it into the water, or placing it upon the bank.

They were, moreover, very liable to find auguries in things they witnessed. For example, if they left their house and met on the way a serpent or rat, or a bird
called tigmamanuguin which was singing in the tree, or if they chanced upon anyone who sneezed, they returned at once to their house, considering the incident as an
augury that some evil might befall them if they should continue their journey—especially when the abovementioned bird sang. This song has two different forms: in the
one case it was considered an evil omen; in the other, as a good omen, and then they continued their journey. They also practiced divination, to see whether weapons,
such as dagger or knife, were useful and lucky for their possessor whenever occasion should offer. 

These natives had no established division of years, months, and days; these are determined by the cultivation of soil, counted by moons, and the different effect
produced upon the trees when Yielding flowers, fruits, and leaves: all this helps them in making up a year. The winter and summer are distinguished as sun-time and
water-time--the latter term designating winter in those regions, where there is no cold, snow, or ice.

*****

Their manner of offering sacrifice was to proclaim a feast, and offer to the devil what they had to eat. This was done in front of an idol, which they anoint with fragrant
perfumes, such as musk and civet, or gum of the storax-tree and odoriferous woods, and praise it in poetic songs sung by the officiating priest, male or female, who is
called catolonan. The participants made responses to the song, beseeching the idol to favor them with those things of which they were in need, and generally, by offering
repeated healths, they all become intoxicated. In some of the idolatries they were accustomed to place a good piece of cloth, doubled, over the idol, and over the cloth a
chain or large gold ring, thus worshipping the devil without having sight of him. The devil was sometimes liable to enter into the body of the  catolonan, and, assuming her
shape and appearance, filled her with so great arrogance—he being the cause of it—that she seemed to shoot flames from her eyes; her hair stood on end, a fearful sight
to those beholding, and she uttered words of arrogance and superiority. In some districts, especially the mountains, when in those idolatries the devil incarnated himself
and took on the form of his minister, the lane, had to be tied to a tree by his companions, to prevent the devil s his infernal fury from destroying him. This, however,
happened but rarely. The objects of sacrifice were goats, fowls, and swine, which were flayed, decapitated, and laid bare before the idol. They performed another
ceremony by cooking a jar of rice until the water was evaporated. After which they broke the jar, as the rice was left as an intact mass which was set before the idol and
all about it, at intervals, were placed a few buyos—which a small fruit scrapped in a leaf with some lime, a food generally eaten in these regions—as well as fried food
and fruits. All tin above-mentioned articles were eaten by guests at the feast; the heads [of animals], after being "offered," as they expressed it, were cooked and eaten
also.

The reasons for offering this sacrifice and adoration in addition to whatever personal matters there might be, the recovery of a sick person, the prosperous voyage of
those embarking on the sea, a good harvest in the sowed lands, a propitious result in wars, a successful delivery in childbirth, and a happy outcome in married life. If this
took place among people of rank, the festivities lasted thirty days. 

The distinctions made among the priests of the devil were as follows: The first, called catolonan, as above stated, was either a man or woman. This office was an
honorable one among the natives, and was held ordinarily by people of rank, this rule being general in all the islands.

The second was called mangagauay, or witches who deceived by pretending to heal the sick. These priests even induced maladies by their charms, which in proportion
to the strength and efficacy of witchcraft, are capable of causing death. In this way, if they wished to kill at once they did so; or they could prolong life for a year by binding
to the waist a live serpent, which was believed to be the devil, or at least his substance. This office was general throughout the land. The third was called  manyisalat,
which is the same as mangagauay. These priests had the power of applying such remedies to lovers that they would abandon and despise their own wives, and in fact
could prevent them from having intercourse with the latter, lithe woman, constrained by these means, were abandoned, it would bring sickness upon her; and on account
of the desertion she would discharge blood and matter. This office was also general throughout the land. 

The fourth was called mancocolam, whose duty it was to emit fire from himself at night, once or oftener each month. This fire could not be extinguished; nor could it be
thus emitted except as the priest wallowed in the ordure and filth which falls from the houses; and he who lived in the house where the priest was wallowing in order to
emit this fire from himself fell ill and died. This office was general.

The fifth was called hocloban, which is another kind of Witch, of greater efficacy than the mangagauay. Without use of medicine, and by simply saluting or raising the
hand, they killed whom they chose. But if they desired to heal those whom they, made ill by their charms, they did so by using other charms. Moreover, if they wished to
destroy the house of the same Indian hostile to them, they were able to do so without instruments. This was in Catanduanes, an island off the upper part of Luzon.  

The sixth was called silagan, whose office it was, if they saw anyone clothed in white, to tear out his liver and eat it, thus causing his death. His, like the preceding, was in
the island of Catanduanes. Let no one, moreover, consider this a fable; because in Calavan, they tore out in this way through the anus all the intestines of a Spanish
notary, who was buried in Calilaya by father Fray Juan de Merida. 

The seventh was called magtatangal, his purpose was to show himself at night to many persons, without his head or entrails. In such wise the devil walked about,
carried, or pretended to carry, his head to different places; and, in the morning, returned it to his body—remaining as before, alive. This seems to be a fable, although the
natives affirm that they have seen it, because the devil probably caused them to believe. This occurred in Catanduanes.

The eighth they called osuang, which is equivalent to "sorcerer," they say that they have seen him fly, and that he murdered men and ate their flesh. This was among the
Visayas Islands; among the Tagalogs these did not exist.
The ninth was another class of witches called mangagayoma. They made charms for lovers out of herbs, stones, and wood which would infuse the heart with love. Thus
did they deceive the people, although sometimes, through the intervention of the devil, they gained their ends.

The tenth was known as sonat, which is equivalent to "preacher." It was his office to help one die, at which time he predicted the salvation or condemnation of the soul. It
was not lawful for the function of this office to be fulfilled by others than people of high standing, on account of the esteem in which it was held. This office was general
throughout the islands. 

The eleventh, pangatahojan, was a soothsayer, and predicted the future. This office was general in the islands.

The twelfth, bayoguin, signified a "cotquean," a man whose nature inclined toward that of a woman.

Their manner of burying the dead was as follows: the deceased was buried beside his house; and, if he were a chief, he was placed beneath a little house or porch which
they constructed for this purpose. Before interring him, they mourned him for four days; and afterward laid him on boat which served as a coffin or bier, placing him
beneath the porch, where guard kept over him by a slave. In place of rowers, various animals were placed within the boat, each one being assigned a place at the oar by
twos—male and female of each species being together—as for example two goats, two deer, or two fowls. It was the slave's care to see that they were fed. If the
deceased hod been a warrior, a living slave was tied beneath his body until in this way he died. In course of time, all suffered decay; and for many days the relatives of
the dead man bewailed him, singing dirges, and praises of his good qualities, until they weaned of it. This grief was accompanied by eating and drinking. This was a
custom of the Tagalogs....

These infidels said that they knew that there was another life of rest which they called maca, just as if we should say “paradise," or, in other words, “village of rest.” They
say that those go to this place are the lust, and the valiant. and those who lived without doing harm, or who possessed moral virtues. They said also, that in the other life
and mortality, there was a place of punishment, grief, and affliction called casanaan, which was a “place of anguish," they also maintained that tie would go to heaven,
where there only dwelt Bathala, "the maker of all things," who governed from above. There were also other pagans who confessed more clearly to a hell, which they
called, as I have said, casanaan; they said that all the wicked went to that place, and there dwelt the demons, whom they called sitan.

*****

There were also ghosts, which they called vibit; and phantoms, which they called tigbalaang. They had another deception—namely, if any woman died in childbirth, she
and the child suffered punishment; and that, at night, she could be heard lamenting. This is called patianac. May honor and glory be to God our Lord, that among the
Tagalogs not a trace of this is left; and that those who are now marrying do not even know what it is, thanks to the preaching of the holy gospel, which has banished it.

Module 5: The Kartilya of the Katipunan

1. Introduction/Overview
This module explains Emilio Jacinto’s “Kartilya ng Katipunan” which cites the guidelines that new members of the Katipunan have to follow. “The Kartilya served as the
guide of the Katipunan. It contains thirteen “teachings” that the members were required to adhere to.
3. HISTORICAL CONTEXT
The first move towards independence began on July 7.1892 when the Katipunan was established by Andres Bonifacio. This was a result of the failure of the Reform
Movement in Spain in which Filipinos attempted to demand reforms for the Philippines from the Spanish government. Bonifacio saw the futility of the efforts of the Filipino
propagandists and organized an underground movement against Spain.

  The Kataastaasang Kagalang-galangang Katipunan ng mga Anak ng Bayan or KKK was a revolutionary society that espoused independence and freedom for the
Philippines through force of arms. Its main objective was separation of the Philippines from Spain and, at the same time, the development of the Filipinos as citizens of
their own nation once independence was achieved. The latter was done through the written works by Bonifacio and fellow Katipunero, Emilio Jacinto, who wrote a number
of poems and essays for the society members.

The recruitment process of the Katipunan followed the Masonic initiation rites while its structure was said to be based on Rizal's aborted reformist organization, the La
Liga Filipina. The new members of the society were indoctrinated with the Katipunan rules and its teachings that emphasized the value of the love of one's country and
fellow Filipinos.

4. ABOUT THE AUTHOR

 About the Author

 Emilio Jacinto was born on December 15, 1875 in the district of Trozo in Tondo, Manila. He was the son of Mariano Jacinto, a bookkeeper, and Josefa Dizon. Living a life
of poverty, Jacinto still managed to get a good education. He finished his elementary education in a private school then took up his secondary education at the Colegio de
San Juan de Letran. He later studied law at the University of Santo Tomas where he developed a love of reading and improved his skills in Spanish. Unfortunately, he
had to stop his studies when the Philippine Revolution began in 1896.

Jacinto joined the Katipunan in 1894 at the age of 18 and took the symbolic name Pingkian. It was during this time that he developed his nationalistic ideals. Through his
enthusiasm and ideas, Jacinto became a guiding light to the members of the society. He wrote the Kartilya as well as the oath of the Katipuneros. He also edited the
Katipunan newspaper, Kalayaan, and was the author of several literary writings using the pen-name "Dimas Ilaw." He served the Katipunan in different capacities such as
secretary, fiscal, editor, and later was appointed General by Bonifacio in 1897. He also served as an adviser appointed the Supremo.

 After the death of Bonifacio in Cavite in 1897, Jacinto continued the fight against the Spaniards even after the following the Pact of Biak-na-Bato. He was wounded in a
battle against Spaniards in Magdalena, Laguna and was captured. Upon investigation, Jacinto was released after he managed to convince the Spanish soldiers he was a
spy in their service when he showed them a military pass issued to a man he killed several months ago. Jacinto quickly went into hiding in Manila. There he sent a letter
to Apolinario Mabini in Malolos, Bulacan stating his plan to continue his law studies at the newly-established Literary University of the Philippines. But this plan was
discontinued when Jacinto had to go back to Laguna to lead his fellow patriots in the war against the new enemy, the Americans. He established his headquarters in the
town of Majayjay where he, unfortunately, contracted malaria. He died on April 6, 1899.

5. ABOUT THE TEXT

In his study of the Katipunan history and its documents, Jim Richardson said that “the Kartilya is the best known of all Katipunan texts” and that it is “the only document of
any length set in print by the Katipunan prior to August 1896 that is known to be still extant.” The Kartilya was printed as a small pamphlet that was derived from the
Spanish cartilla which the primer used for grade schools during the Spanish period. And like the cartillas, this document served as the primary lessons for the members of
the Katipunan.

FIGURE 7. First page of the Kartilya

The Kartilya presents not only the teachings for the neophyte Katipunero but also the guiding principles of the society. These teachings are expected from the members
even after the attainment of freedom from the colonizers. The Kartilya ends with a document of affirmation by the member to the society’s teachings.

            The Kartilya was not just a document for the Katipunan. Its importance today is predicated on the teachings that embodied the moral and nationalistic principles of
a nation that fought for independence. These principles are relevant as the sense of nationhood still holds true when the cultural and historical values of every Filipino are
threatened by the onslaught of foreign influences brought about by today’s globalization.

6. Kartilya ng Katipunan
Tagalog Text

KATIPUNAN NANG MANGA

A.N.B.

SA MAY NASANG MAKISANIB SA KATIPUNANG ITO

Sa pangangailangan na ang lahat na nag-iibig pumasok sa katipunang ito ay magkaroon ng lubos na pananalig at kaisipan sa mga layong tinutungo at mga kaaralang
pinaiiral, minarapat na ipakilala sa kanila ang mga bagay na ito at nang bukas makalawa’y huwag silang magsisi at tuparing maluwag sa kalooban ang kanilang mga
tutungkulin.
            Ang kalagayang pinag-uusig ng katipunang ito ay lubos na dakila at mahalaga; papag-isahin ang loob at kaisipan ng lahat ng Tagalog1 sa pamamagitan ng
isang mahigpit na panunumpa upang sa pagkakaisang ito’y magkalakas na iwasak ang masinsing tabing na nakabubulag sa kaisipan at matuklasan ang tunay na landas
ng Katwiran at Kaliwanagan.
            Dito’y isa sa mga kauna-unahang utos ang tunay na pag-ibig sa bayang tinubuan at lubos na pagdadamayan ng isa’t isa.

           Maralita, mayaman, mangmang, marunong, lahat dito’y magkakapantay at tunay na magkakapatid.
            Kapag karakang mapasok dito ang sinuman, tatalikdang pilit ang buhalhal na kaugalian at paiilalim sa kapangyarihan ng mga banal na utos ng katipunan.
            Ang gawang lahat na laban sa kabanalan at kalinisan, dito’y kinasusuklaman; kaya’t sa bagay na ito’y ipinaiilalim sa masigasig na pakikibalita ang kabuhayan
ng sinumang nag-iibig makisanib sa katipunang ito.
            Kung ang hangad ng papasok dito’y ang tumalastas lamang ng mga kalihiman nito, o ang ikagiginhawa ng sariling katawan, o ang kilalanin ang mga naririto’t
nang maipagbili sa isang dakot na salapi, huwag magpatuloy sapagkat dito’y bantain lamang ay talastas na ng makapal na nakikiramdam sa kanya at karaka-rakang
nilalapatan ng mabisang gamut na laan sa mga sukaban.
            Dito’y gawa ang hinahanap at gawa ang tinitingnan; kaya’t hindi dapat pumasok ang di makagagawa, kahit magaling magsalita.
            Ipinauunawa din na ang mga katungkulang ginaganap ng lahat ng napaaanak sa katipunang ito ay lubhang mabibigat, lalong lalo na kung gugunitain na di
mangyayaring maiiwasan at walang kusang pagkukulang na di aabutin ng kakila-kilabot na kaparusahan.
            Kung ang hangad ng papasok dito ay ang siya’y abuluyan o ang ginhawa’t malayaw na katahimikan ng katawan, huwag magpatuloy sapagkat mabigat na mga
katungkulan ang matatagpuan, gaya ng pagtangkilik sa mga naaapi at madaluhong na pag-usig sa lahat ng kasamaan. Sa bagay na ito ay aabutin ang maligalig na
pamumuhay.

            Di kaila sa kangino pa man ang mga nagbalang kapahamakan sa mga Tagalog na nakaisip nitong mga banal na kabagayan (at hindi man) at ang mga pahirap
na ibinibigay ng naghaharing kalupitan, kalikuan, at kasamaan.
            Talastas din naman ng lahat ang pangangailangan sa salapi na sa ngayo’y isa sa mga unang lakas na maaasahang magbibigay-buhay sa lahat. Sa bagay na
ito, kinakailangan ang lubos na pagtupad sa mga pagbabayaran – piso sa pagpasok at sa buwan-buwan ay sikapat. Ang salaping ito’y ipinagbibigay-alam ng nag-iingat
sa tuwing kapanahunan, bukod pa sa mapagsisiyasat ng sinuman kailanma’t ibigin. Di makikilos ang salaping ito kundi pagkayarian ng karamihan.
            Ang lahat ng ipinagsaysay ay dapat gunitain at mahinahong pagbulay-bulayin sapagkat di magagnap at di matitiis ng isang walang tunay na pag-ibig sa
tinubuang lupa at tunay na adhikaing tangkilikin ang Kagalingan.
            At nang lalong mapagtimbang ang sariling isip at kabaitan, basahin ang sumusunod na

MGA ARAL NG KATIPUNAN NG MGA A.N.B

Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na walang lilim kundi man damong makamandag.

Ang gawang magaling na nagbubuhat sa pagpipita sa sarili at hindi sa talagang nasang gumawa ng kagalingan ay di kabaitan.

Ang tunay na kabanalan ay ang pagkakawanggawa, ang pag-ibig sa kapwa, at ang isukat ang bawat kilos, gawa’t pangungusap sa talagang Katwiran.

Maitim man o maputi ang kulay ng balat, lahat ng tao’y magkakapantay; mangyayaring ang isa’y higtan sa dunong, sa yaman, sa ganda, ngunit di mahihigtan sa
pagkatao.

Ang may mataas na kalooban, inuuna ang puri kaysa pagpipita sa sarili; ang may hamak na kalooban, inuuna ang pagpipita sa sarili kaysa puri.

Sa taong may hiya, salita’y panunumpa.

Huwag mong sayangin ang panahon: ang yamang mawala’y mangyayaring magbalik, ngunit ang panahong nagdaan na’y di na muling magdadaan.

Ipagtanggol mo ang inaapi at kabakahin ang umaapi.

Ang taong matalino’y ang may pag-iingat sa bawat sasabihin; at matutong ipaglihim ang dapat ipaglihim.

Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak; kung ang umaakay ay tungo sa sama, ang patutunguhan ng inaakay ay kasamaan din.

Ang babae ay huwag mong tingnang isang bagay na libangan lamang kundi isang katuwang at karamay sa mga kahirapan nitong kabuhayan; gamitin mo nang buong
 pagpipitagan ang kanyang kahinaan at alalahanin ang inang pinagbuhata’t nag-iwi sa iyong kasanggulan.

Ang di mo ibig gawin sa asawa mo, anak, at kapatid ay huwag mong gagawin sa asawa, anak, at kapatid ng iba.

Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangos ng ilong at puti ng mukha, wala sa pagkaparing kahalili ng Dios, wala sa mataas na kalagayan sa balat ng
lupa. Wagas at tunay na mahal na tao kahit laking-gubat at walang nababatid kundi ang sariling wika; yaong may magandang asal, may isang pangungusap, may dangal
at puri; yaong di napaaapi’t di nakikiapi; yaong marunong magdamdam at marunong lumingap sa bayang tinubuan.

Paglaganap ng mga aral na ito ay maningning na sumikat ang araw ng mahal na Kalayaan dito sa kaabang-abang Sangkatauhan at sabugan ng matamis niyang liwanag
ang nangagkaisang magkalahi’t magkakapatid ng ligayang walang katapusan, ang mga ginugol na buhay, pagod, at mga tinis na kahirapa’y labis nang natumbasan.

Kung ang lahat ng ito’y matarok na ng nag-iibig pumasok at inaakala niyang matutupad ang mga tutungkulin, maitatala ang kanyang ninanasa sa kasunod nito.

Note: The teachings are followed by a form to be filled out with name, hometown, age, occupation, status, and address. The Kartilya concludes with a brief undertaking to
be signed by the person who intends to join the association.

English Translation

ASSOCIATION OF

THE SONS OF THE PEOPLE

To Those Who May Desire to Affiliate with this Association

In order that those who wish to join this Association may have a thorough knowledge of its purposes and of its existing regulations, it is necessary that these be
published, to the end that they may not to-morrow or the day after repent, and that they may perform their duties cheerfully.

This Association pursues a very high and great object: the union in ideas and purpose of the Filipinos, by means of a strong oath, in order that this union may become the
force that shall tear the dense veil which obscures intelligence, and may find the path of Reason and Light.

One of the first rules here is: true patriotism and genuine mutual aid.

Poor, rich, ignorant, wise: all are equal and are true brethren.

Once in the Association, the member will abandon all disorderly life and place himself under the orders and rules of the Association.

All acts incompatible with dignity and involving moral turpitude are repugnant here, hence the antecedents of the applicant will first be submitted to a searching
investigation.
If the applicant merely wishes to know the secrets of the Association, or joins from personal bravado or in order to become acquainted with the members and sell them for
a mess of pottage, he will not prosper: the mere attempt at treachery will be frustrated by the many who are watching him, and he will immediately receive the deserved
punishment meted out to traitors.

Here only acts are demanded and taken into account, hence no one must join who is not willing to act, however willing he may be to talk.

It is also announced that the duties to be performed by the members are exceedingly hard, especially if one remembers that their performance cannot be evaded and that
there will be no violation, knowingly committed, to which a rigorous penalty will not be applied.

If the applicant merely desires relief or wishes to lead an easy life, let him desist, because he will encounter very exacting duties, such as the protection and defense of
the oppressed and the most tenacious effort to investigate and prosecute all that is evil: for this reason he will lead a life of hard work and constant worry and distress.

Nobody is unaware of the evils with which are threatened the Filipinos who thought out things so sacred (and even those that are not), and the suffering prepared for
them by the predominating cruelty, error, and criminality.

A matter of public knowledge is also the need of ready money, in our days the principal factor of general prosperity; for this reason the punctual payment of the dues is
required: one peso as admission fee and twelve and a half centimos monthly dues. The custodian of the funds will from time to time render an account to the members,
besides the right of each member to examine and revise the accounts, should he so desire, at any moment. These funds can be expended only by resolution of the
majority.

All this must be considered and thought over well, as it cannot be performed or patiently borne by any person not a true patriot and a real defender of the Good.

And for a better understanding, read the following:

Teachings of the Katipunan of the Sons of the People

The life that is not consecrated to a lofty and reasonable purpose is a tree without shade, if not a poisonous weed. -

To do good for personal gain and not for its own sake is not virtue.

It is rational to be charitable and love one's fellow-creature, and to adjust one's conduct, acts, and words to what is in itself reasonable.

Whether our skin be black or white, we are all born equal: superiority in knowledge, wealth, and beauty are to be understood, but not superiority by nature.

The honorable man prefers honor to personal gain, the scoundrel, gain to honor.

To the honorable man his word is sacred.

Do not waste thy time: wealth can be recovered, but not the time lost.

Defend the oppressed and fight the oppressor before the law or in the field.

The prudent man is sparing in words and faithful in keeping secrets.

On the thorny path of life, man is the guide of woman and of the children, and if the guide leads to precipices, those whom he guides will also go there.

Thou must not look upon woman as a mere plaything, but as a faithful companion who will share with thee the penalties of life; her weakness will increase thy interest in
her and she will remind thee of the mother who bore thee and reared thee.

What thou dost not desire done unto thy wife, children, brothers and sisters, that do not unto the wife, children, brothers, and sisters of thy neighbor.

Man is not worth more because he is a king, because his nose is aquiline and his color white, nor because he is a priest, a servant of God, nor because of the high
prerogative that he enjoys upon earth, but he is worth most who is a man of proven and real value, who does good, keeps his word, is worthy and honest; he who does
not oppress, nor consent to being oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and know no tongue but his own.

When these rules of conduct shall be known to all and the longed-for sun of Liberty shall rise brilliant over this most unhappy portion of the globe and its rays shall diffuse
everlasting joy among the confederated brethren of the same race, the lives of those who have gone before, the fatigues and the well paid suffering will remain. If he who
desires to enter has informed himself of all this and believes he will be able to perform what will be his duties, he may fill out the following application for admission."

Sources:

Emilio Jacinto by Epifanio delos Santos, The Philippine Review, June 1918, Volume 3, Number 6

Module 6: The Act of Proclamation of Independence of the Filipino People (Acta de la Proclamation de la
Independencia Del Pueblo Filipino)
1. Introduction/Overview
The first phase of the Philippine Revolution a stalemate between the Spaniards and the Filipino rebels. In December 1897, a truce was declared between the two forces
with the Filipino leaders, led by Gen. Emilio Aguinaldo, agreeing to be exiled to Hong Kong while the Spaniards paid an indemnity for the damages caused as a result of
the conflict Aguinaldo. The truce, however, lasted for only a few months before it collapsed. The renewed conflict would have been disastrous for the Filipinos if not for the
deteriorating diplomatic relations between Spain and the United States over the another revolution in Cuba. This eventually led to the Spanish-American War in 1898 and
the arrival of a new colonizer to the Philippines—the Americans.

 Even before the Battle of Manila in 1898, Aguinaldo had already been meeting with the Americans in Singapore. He talked with consul E. Spencer Pratt regarding US-
Filipino collaboration against the Spaniards before he went back to Hong Kong to meet up with Commodore George Dewey, commander of the Asiatic Fleet.
Unfortunately, Dewey had already left for the Philippines to attack the Spanish fleet following America's declaration of war against Spain in April.
Aguinaldo remained in Hong Kong and met with the American consul general Rounseville Wildman. He paid Wildman a total of N17,000 to purchase rifles and
ammunition. A first shipment worth £50,000 was made but the other half was never delivered. Wildman never returned the money given to him.

 On May 19, 1898, Aguinaldo finally returned to the Philippines on board the U.S. cruiser McCulloch. Aguinaldo conferred with Dewey on Philippine conditions and was
supplied with arms captured from the Spaniards. From his headquarters in Cavite, Aguinaldo announced the resumption of the revolution against the Spaniards, thus
beginning the second phase of the revolution. The Filipinos immediately flocked to the province to loin the army. By the end of May, Aguinaldo was in command of an
army of 12,000 troops.

 On May 28, the Filipino forces won their first victory in AlaPan, Imus. The newly-made Filipino flag was hoisted in AlaPan then later unfurled at the Teatro Caviteño in
Cavite Nuevo (now Cavite City) in front of the Filipinos and captured Spanish soldiers. A group of American officers and soldiers also witnessed the ceremony.

 Earlier, on May 24, Aguinaldo announced the creation of the dictatorial government. The formation of this type of rule was a necessity because the growing nation
needed a strong leader. He emphasized that the dictatorship was only temporary as it would be a prelude to the establishment of a republican form of government.

 On June 12, 1898, Aguinaldo declared Philippine independence from Spanish rule at a ceremony in his house in Kawit, Cavite. Ambrosio Rianzares Bautista read the
declaration that was later signed by 177 persons, including an Armerican military officer. The Philippine National Anthem, then known as “Marcha Nacional Filipina,”
composed by Julian Felipe, was played by the Banda de San Francisco de Malabon and the Philippine flag was again unfurled.

3. AUTHOR'S BACKGROUND
(Although the actual author of the proclamation was Ambrosio Rianzares Bautista, the initiator of Philippine independence that led to the making of the proclamation was
Gen. Emilio Aguinaldo.) 

Emilio Aguinaldo was born on March 22,1869 in Kawit, Cavite (Cavite el Viejo), the second to the youngest of eight children of Carlos Aguinaldo and Trinidad Famy. The
Aguinaldos were a wealthy and influential family with Carlos being  gobernadorcillo for several terms. Following his father’s death in 1883, Emilio assisted his mother in
the family business and worked to help earn the family income.   Aguinaldo followed to his father's footsteps and was chosen capitan municipal of Kawit in 1894. Months
later, he joined the Katipunan choosing the name Magdalo, a name that was also given to another branch of the Katipunan (the other was the Magdiwang) which he set
up in his province,

When the revolution began in 1896, the Katipunan in Cavite succeeded in driving away the Spaniards from the province. But territorial and logistical problems between
the two groups soon forced Aguinaldo to ask for help from Supremo Andres Bonifacio in settling the conflict. Bonifacio's intervention, however, only worsened the
situation and the only solution the two factions saw was to create a revolutionary government.

 Elections for a pamahalaang panghihimagsik were held in Barrio Tejeros, San Francisco de Malabon (now General Trias) on March 22, 1897. Aguinaldo was elected
President with Mariano Trias (Vice-President), Artemio Ricarte (Captain-General), Emiliano Riego de Dios (Director of War), and Andres Bonifacio (Director of the
Interior). But the elections were disrupted following a protest over Bonifacio's educational qualification for such a position. Bonifacio angrily declared the result of the
elections null and void and walked out. The Magdalos, however, considered the election binding and the new government was founded. When Bonifacio tried to put up his
own government with an armed group, he was arrested and tried for sedition. Found guilty, the Supremo and his brother Procopio were executed on May 10, 1897.

The internal dissent caused by Bonifacio's death weakened the Katipunan further. The Spanish troops regained momentum and Aguinaldo was forced to retreat to the
mountains of Biak-na-Bato. But the Spaniards soon realized that going after the rebels in their mountain hideout was futile. A stalemate ensued that was broken only by a
truce proposal to which the rebels agreed. In exchange for an indemnity, amnesty, and colonial reform, Aguinaldo and his officers went into exile in Hong Kong in
December 1897.

The Spanish-American War in 1898 eventually changed Philippine history. After the Americans won the Battle of Manila Bay in 1898, Aguinaldo returned to the
Philippines with their help and announced the resumption of the revolution against Spain. After winning several victories against the Spaniards, he declared Philippine
independence on June 12, 1898.

But the Filipinos soon realized that the Americans were to become their new colonizers. After the Spanish defeat in 1898, the United States began to send fresh troops to
the Philippines. In 1899, Aguinaldo convened a Congress in Malolos, Bulacan in which the delegates wrote a Constitution and established the Philippine Republic with
Aguinaldo as President in January 1899.

Three weeks later, the continuing friction with the Americans erupted into a conflict in February 1899. The Philippine-American War eventually ended in 1901 with the
capture of Aguinaldo. Soon after, he pledged allegiance to the United States and for a time was back in the limelight when he ran for the presidency of the Philippine
Commonwealth but lost to Manuel L. Quezon.

During World War II, Aguinaldo was charged by the Japanese with collaborating with the Americans but was later freed in a general amnesty. As a private citizen, he
devoted his time to the cause of veteran revolucionarios until his death at the age of 94 on February 6, 1964.

4. CONTEXT ANALYSIS
On June 10, 1896 Gen Emilio Aguinaldo issued a one-sentence decree appointing his Auditor General of War, Ambrosio Rianzares Bautista, as a "special commissioner'
to write the Act of the Declaration of the Independence. The result was a sixteen-page document that contained the aspirations of freedom from Spanish rule, the
sacrifices made, and the revolution that resulted from it. It was the text of this declaration that was read in Kawit in the afternoon of the celebration of the declaration of
independence. Copies of the document were made and distributed. However, there was a problem in determining how many witnesses really signed the declaration. The
copies classified under Philippine Revolutionary Papers (PRP) in the National Library had varying numbers. Later research by historian-writer Jim Richardson placed the
total number of signees at 177.

 The Act of Proclamation of Independence of the Filipino People

In the town of Cavite-Viejo, Province of Cavite, this 12th day of lune 1898:

Before me, Ambrosio Rianzares Bautista, War Counselor and Special Delegate designated to proclaim and solemnize this proclamation of Independence by the
Dictatorial Government of the Philippines, pursuant to, and by virtue of a Decree issued by Dictator Don Emilio Aguinaldo y Famy,

The undersigned assemblage of military chiefs and others of could not attend, as well as the representatives of the various towns,

Taking into account the fact that the people of this country are already tired of bearing the ominous yoke of Spanish domination,

Because of arbitrary arrests and abuses of the Civil Guards who cause deaths in connivance with and even under the express f orders of their superior officers who at
times would order the shooting of those placed under arrest under the pretext that they attempted to escape in violation of known Rules and Regulations, which abuses
were left unpunished, and because of unjust deportations of illustrious Filipinos, especially those the instigation decreed by General Blanco at the instigation of the
Archbishop and the friars interested in keeping them in ignorance for egoistic and selfish ends, which deportations were carried out through processes more execrable
than those of the Inquisition which every civilized nation repudiates as a trial without hearing,

Had resolved to start a revolution in August 1896 in order to regain the independence and sovereignty of which the people had been deprived by Spain through Governor
Miguel Lopez de Legazpi who, continuing the course followed by his predecessor Ferdinand Magellan who landed on the shores of Cebu and occupied said Island by
means of a Pact of Friendship with Chief Tupas, although he was killed in battle that took place in said shores to which battle he was provoked by Chief Kalipulako of
Mactan who suspected his evil designs, landed on the Island of Bohol by entering also into a Blood Compact with its Chief Sikatuna, with the purpose of later taking by
force the Island of Cebu, and because his successor Tupas did not allow him to occupy it, he went to Manila, the capital, winning likewise the friendship of its Chiefs
Soliman and Lakandula, later taking possession of the city and the whole Archipelago in the name of Spain by virtue of an order of King Philip II, and with these historical
precedents and because in international law the prescription established by law to legalize the vicious act of private property is not recognized, the legitimacy of such
revolution cannot be put in doubt which was calmed but not completely stifled by the pacification proposed by Don Paterno.  Don Emilio Aguinaldo as President of the
Republic established in Biak-na-Bato and accepted by Governor-General Don Fernando Primo de Rivera under terms, both written and oral, among them being a general
amnesty for all deported and convicted persons; that by reason of the non-fulfillment of some Squadron of the terms, after the destruction of the Spanish Squad by the
North American Navy, and bombardment of the plaza of Cavite, Don Emilio Aguinaldo returned in order to initiate a new revolution and no sooner had he given the order
to rise on the 31st of last month when several towns anticipating the revolution, rose in revolt on the 28th, such that a Spanish contingent of 178 men, between Imus and
Cavite Viejo, under the command of a major of the Marine Infantry capitulated, the revolutionary movement spreading like wild fire to other towns of Cavite and the other
provinces of Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong, some of them with seaports and such was the success of the victory of our arms, truly
marvelous and without equal in the history .of colonial revolutions that in the first mentioned province only the Detachments in Naic and Indang remained to surrender; in
the second, all Detachments had been wiped out; in the third, the resistance of the Spanish forces was localized in the town of San Fernando where the greater part of
them are concentrated, the remainder in Macabebe, Sexmoan, and Guagua; in the fourth, in the town of Lipa; in the fifth, in the capital and in Calumpit; and in the last two
remaining provinces, only in their respective capitals, and the city of Manila will soon be besieged by our forces as well as the provinces of Nueva Eaja, Tarlac,
Pangasinan, La Union, Zambales, and some others in the Visayas where the revolution at the time of the pacification and others even before, so that the independence of
our country and revindication of our sovereignty is assured.

And having as witness to the rectitude of our intentions Supreme Judge of the Universe, and under the protection of the Powerful and Humanitarian Nation, the United
states of America, we do hereby proclaim and declare solemnly in the name and by authority of the people of these Philippine Islands,

That they are and have the right to be free and independent. that they have ceased to have any allegiance to the Crown of Spain; that all political ties them are and
should be completely severed and annulled; and that, like other free and independent States, they enjoy the full power to make War and Peace, conclude commercial
treaties, enter into alliances, regulate commerce, and do all other acts and things which an Independent State has a right to do,

And imbued with firm confidence in Divine Providence, we hereby mutually bind ourselves to support this Declaration with our lives, our fortunes, and with our most
sacred possession, our Honor.

We recognize, approve, and ratify, with all the orders emanating from the same, the Dictatorship established by Don Emilio Aguinaldo whom we revere as the Supreme
Head of this Nation, which today begins to have a life of its own, in the conviction that he has been the instrument chosen by God, in spite of his humble origin, to
effectuate the redemption of this unfortunate country as foretold by Dr. Don Jose Rizal in his magnificent verses which he composed in his prison cell prior to his
execution, liberating it from the Yoke of Spanish domination,
And in punishment for the impunity with which the Government sanctioned the commission of abuses by its officials, and for the unjust execution of Rizal and others who
were sacrificed in order to please the insatiable friars in their hydropical thirst for vengeance against and extermination of all those who oppose their Machiavellian ends,
trampling upon the Penal Code of these Islands, and of those suspected persons arrested by the Chiefs of Detachments at the instigation or the friars, without any form
nor semblance of trial and without any spiritual aid of our sacred Religion; and likewise, and for the same ends, eminent Filipino priests, Doctor Don Jose Burgos, Don
Mariano Gomez, and Don Jacinto Zamora were hanged whose innocent blood was shed due to the intrigues of these so-called Religious corporations which made the
authorities to believe that the military uprising at the fort of San Felipe in Cavite on the night of January 21, 1872 was instigated by those Filipino martyrs, thereby
impeding the execution of the decree-sentence issued by the Council of State in the appeal in the administrative case interposed by the secular clergy against the Royal
Orders that directed that the parishes under them within the jurisdiction of this Bishopric be turned over to the Recollects in exchange for those controlled by them in
Mindanao which were to be transferred to the Jesuits, thus revoking them completely and ordering the return of those parishes, all of which proceedings are on file with
the Ministry of Foreign Affairs to which they are sent last month of last year for the issuance of the proper Royal Decree which, in turn, caused the growth of the tree of
liberty in this our dear land that grew more and more through the iniquitous measures of oppression, until the last drop from our chalice of suffering having been drained,
the first spark of revolution broke out in Caloocan, spread out to Santa Mesa and continued its course to the adjoining regions of the province where the unequalled
heroism of its inhabitants fought a one-sided battle against superior forces of General Blanco and General Polavieja for a period of three months, without proper arms nor
ammunitions, except bolos, pointed bamboos, and arrows.

Moreover, we confer upon our famous Dictator Don Emilio to enable him to discharge the duties of Government, including the prerogatives of granting Pardon and
amnesty,  

And, lastly, it was resolved unanimously that this Nation, already free and independent as of this day, must design and colors the white triangle are found described in the
attached drawing, flag which up to now is being used, whose triangle signifying the distinctive emblem of the famous Society of the "Katipunan" which by means of its
blood compact inspired the masses to rise in revolution; the three stars, signifying the three principal Islands of this Archipelago—Luzon, Mindanao, and Panay where this
revolutionary movement started; the sun representing the gigantic steps made by the sons of the country along the path of Progress and Civilization; the eight rays,
signifying the eight provinces—Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batangas—which declared themselves in a state of war as soon
as the first revolt was initiated; and the colors of Blue, Red, and White, commemorating the flag of the United States of North America, as a manifestation of our profound
gratitude towards this Great Nation for its disinterested protection which it lent us and continues lending us.

And holding up this flag of ours, represent it to the gentlemen here assembled:

(The text is followed by the Signatures of the Witnesses)

Module 7: Speech of President Corazon C. Aquino Before the Joint Session of the United States Congress,
September 18, 1986
1. Introduction/Overview
Introduction

President Corazon C, Aquino was invited tp deliver a Speech before the United States Congress on September 18, 1986, in recognition of the peaceful EDSA revolution
which ousted former President Ferdinand Marcos and paved the way for Aquino to become the president
3. Historical Context
During the 1986 snap presidential election which was announced by former President Marcos, Philippine began to falter in the middle of accusations of corruption and bas
publicities by Marcos and his cronies. Rumors about the health condition of Marcos was circulated in social media that he was sick and it was followed by the opinion of the U.S.
Government that he was losing the mandate of the Filipino people.

The opposition wanted to field their own candidates against Marcos but soon realized that they would not stand a chance against Marcos if they would not unite and choose a
common candidate. It was decided that Ninoy’s widow, Corazon Aquino would run as president with opposition leader, Salvador Laurel as her running mate. 

As a result Marcos won in the snap election and declared him the winner of the election. But opposition believed that there would be cheating that resulted casualties of those who
joined the rallies and resulted many protest from the opposition.  

February 22, Marcos’ Defense Minister and Armed Forces of the Philippines Vice-Chief of Staff announced their defection from the Marcos government. This led to what now
known as four-day People Power Revolution and Corazon became the President of the Philippines.

The People Power Revolution caught the imagination of the world. We are now heading to the hands of our new leader. President Aquino began to lead the country and believed
for a big change in our country. In September 1986. She went on a state visit to the United States where she spoke before the U.S. Congress to ask for financial aid to the
Philippines and conferred with then President Ronald Reagan. She also met American businessman to convince them to invest in the Philippines. The nine-day visit was deemed a
success by Filipino and American newsmen.

4. Background of the Author

Maria Corazon “Cory” Aquino Sumulong Cojuangco-Aquino (January 25, 1933- August 1, 2009) became president of the Philippines because of the 1986 EDSA
Revolution – the nonviolent revolution that ousted President Ferdinand Marcos. She was the wife of the assassination opposition figurehead during the martial law era,
Benigno “Ninoy” Aquino. Jr. She served as the 11 th President of the Philippines and named by Time magazine as “Woman of the Year” in 1986. In 1999. She was chosen
by the Time magazine as one of the 20 Most Influenced Asians of the 20 th century. Prior to becoming the President, she had not held any elective office. She died on
August 1, 2009 due to colorectal cancer.

5. Content Analysis
 Watch Corazon Aquino’s Speech before the Congress 1986

Module 8: Artworks
1. Introduction/Overview
Introduction 

Illustrations, drawings, and photographs play a large part in the study of history. These sources have stories to tell and enable us to distinguish details that give us
insights into something beyond the texts. They are also a record of the past useful for historians. Photographs and illustrations reflect social conditions of historical
realities and everyday life and indicate the situations of past societies. Editorial cartoons, on the other hand, are sources of political expression or propaganda in the
historical era in which they came out.
3. Editorial Cartoons
Editorial Cartoons

FIGURE 11. El Candidato Longino

 
The satirical cartoon from the July 27, 1907 issue of the Lipang-Kalabaw (Lipak-Kalabaw), a weekly satirical magazine published in Manila, shows Philippine Assembly
candidate Dominador Gomez as the Roman centurion Longinus delivering the final spear blow to the crucified freedom fighters (from left) Macario Sakay, Francisco
Carreon, Julian Montalan, and Lucio de Vega, who were all sentenced to death for banditry by the American government. Gomez was instrumental in the surrender of
Sakay and his men but the latter were subsequently arrest' in spite of assurances of safe conduct by the government. Gomez was later blamed for the death of Sakay
and many believed that he betrayed the Filipino rebels to the Americans.

FIGURE 12.  Popular Manifestation in Honor of the Triumphant Candidate of the Southern District of  Manila, Fernando Ma. Guerrero, 11th of August, 1907
 A cartoon from the magazine Lipang-Kalabaw depicts the festivity or parade of Filipinos celebrating the election of their popular candidate, Fernando Ma. Guerrero, who
ran for the Philippine Assembly held that month. The momentous occasion, however, had dire results. Americans who witnessed the event were bothered by the massive
show of support by Filipino patriots and the singular display of the American flag amidst banners and Philippine flags.

 Irked by the patriotic display, the Philippine Commission passed on August 23, 1907, Act No. 1696 otherwise known as the Flag Law, which banned the public display of
the Philippine flag and other patriotic banners. When the Philippine Assembly opened at the Manila Grand Opera House in September, only the American flag could be
seen—an ironic display for an otherwise Philippine legislative body.

 Other Illustrations/Cartoons

 The following illustrations or cartoons appear in the booklet Watch for the Saboteurs sponsored by the League of Women Voters of the Philippines published in 1951.
Then President Elpidio Quirino wrote to the League saying that the booklet graphically shows the defects of both the individual and the society. His letter which appears in
the booklet is reproduced below:

From the private collection of Emmanuel Encarnacion

 

FIGURE 13. Letter of Pres. Elpidio Quirino theLeague of Women Voters of the Philippines
From the private collection of Emmanuel Encarnacion

FIGURE 14. Cover pageof the booklet Watch for the Saboteurs

From the private collection of Emmanuel Encarnacion

FIGURE 15. Inside pages of the booklet (1)

From the private collection of Emmanuel Encarnacion

FIGURE 16. CInside pages of the booklet (2)

From the private collection of Emmanuel Encarnacion
 

FIGURE 17. CInside pages of the booklet (3)

From the private collection of Emmanuel Encarnacion

FIGURE 18. CInside pages of the booklet (4)

From the private collection of Emmanuel Encarnacion
 

FIGURE 19. CInside pages of the booklet (5)