Module 2

CONTENT AND
CONTEXTUAL ANALYSIS
Part 1

GE002
READINGS IN PHILIPPINE
HISTORY

to your SECOND module!

This module is a combination of

synchronous & asynchronous learning

COLLEGE OF ARTS AND

SCIENCES

MR. ARGIE D. DIOQUINO

INSTRUCTOR

September 6, 2021
Date Initiated
San Mateo Municipal College
Gen. Luna St. Guitnang Bayan I, San Mateo, Rizal September 12, 2021
Tel. No. (02) 997-9070
www.smmc.edu.ph Date of Completion
 MODULE 2: CONTENT AND CONTEXTUAL ANALYSIS PART I

MODULE 2

CONTENT AND CONTEXTUAL ANALYSIS

PART 1

MODULE SCHEDULE
 Week 2 - Synchronous Meeting and Asynchronous Learning
 For Inquiries, you can use our FB Group and Messenger (direct messages or group chat) Search : ARGIE DE LARA
DIOQUINO
 Activities - FB Closed Group

LEARNING OBJECTIVES:
After completing this module, you are expected to;

1. Familiarize oneself with the primary documents in different historical periods of the Philippines.
2. Interpret primary sources through examining the content and context of the document
3. Appreciate the importance of doing content and contextual analysis.

INPUT INFORMATION:

CONTENT AND CONTEXTUAL ANALYSIS

We are going to look at a number of primary sources from different historical periods and evaluate these documents’ content in terms
of historical values, and examine the context of their production.

CONTENT ANALYSIS
It is a systematic evaluation of the primary source that enable an individual to present and develop an argument based on his
own understanding of the evidences from his readings.

FIVE TYPES OF TEXTS IN CONTENT ANALYSIS

1. Written text, such as books and papers
2. Oral text, such as speech and theatrical performance
3. Iconic text, such as drawings, paintings, and icons
4. Audio text, such as TV programs, movies, and videos
5. Hypertexts, which are texts found on the internet

CONTEXTUAL ANALYSIS
It is consider specifically the time, place, and situation when the primary sources was written. The analysis as well includes the
author’s background, authority on the subject and intent perceptible, and its relevance and meaning to people and society today.

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A Brief Summary of the First Voyage around the World by Magellan by Antonio Pigafetta
This book was taken from the chronicles of contemporary voyagers and navigators of the sixteenth century. One of them was
Italian nobleman Antonio Pigafetta, who accompanied Ferdinand Magellan in his fateful circumnavigation of the world. Pigafetta’s work
instantly became a classic that prominent literary men in the West like William Shakespeare, Michel de Montaigne, and Giambattista
Vico referred to the book in their interpretation of the New World. Pigafetta’s travelogue is one of the most important primary sources in
the study of the precolonial Philippines. His account was also a major referent to the events leading to Magellan’s arrival in the Philippines,
his encounter with local leaders, his death in the hands of Lapulapu’s forces in the Battle of Mactan, and in the departure of what was
left of Magellan’s fleet from the islands.
Examining the document reveals several insights not just in the character of the Philippines during the precolonial period, but
also on how the fresh eyes of the Europeans regard a deeply unfamiliar terrain, environment, people and culture. Locating Pigafetta’s
account in the context age of exploration, which pervaded Europe in the fifteenth and sixteenth century. Students of history need to
realize that primary sources used in the subsequent written histories depart from certain perspectives. Thus, Pigafetta's account was
also written from the perspective of Pigafetta himself and was a product of the context of its production. Time First Voyage Around the
World by Magellan was published after Pigafetta returned to Italy.
For this chapter, we will focus on the chronicles of Antonio Pigafetta as he wrote his firsthand observation and general impression
of the Far East including their experiences in the Visayas. In Pigafetta's account, their fleet reached what he called the Ladrones Islands
or the "Islands of the Thieves."
He recounted:
"These people have no arms, but use sticks, which have a fish bone at the end. They are poor, but ingenious, and
great thieves, and for the sake of that we called these three islands the Ladrones Islands. "

The Ladrones Islands is presently known as the Marianas Islands. These islands are located south-southeast of Japan, west-
southwest of Hawaii, north of New Guinea, and east of Philippines. Ten days after they reached Ladrones Islands. Pigafetta reported
that they reached what Pigafetta called the isle of Zamal, now Samar but Magellan decided to land in another uninhabited island for
greater security where they could rest for a few days. Pigafetta recounted that after two days, March 18, nine men came to them and
showed joy and eagerness in seeing them. Magellan realized that the men were reasonable and welcomed them with food, drinks, and
gifts. In turn, the natives gave them fish, palm wine (uruca), figs, and two cochos. The natives also gave them rice (umai), cocos, and
other food supplies. Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cocho and wine. He also
described what seemed like a coconut.
His description reads:
"This palm produces a fruit named cocho which is as large as the head, or thereabouts: its first husk is green, and
two fingers in thickness, in it they find certain threads, with which they make the cords for fastening their boats.
Under this husk there is another very hard, and thicker than that of a walnut. They burn this second rind, and make
with it a powder which is useful to them. Under this rind there is a white marrow of a finger's thickness, which they
eat fresh with meat and fish, as we do bread, and it has the taste of an almond, and if anyone dried it he might make
bread of it (p. 72)."
Pigafetta characterized the people as “very familiar and friendly?” and willingly showed them different islands and the names of these
islands. The fleet went to Humunu Island (Homonhon) and there they found what Pigafetta referred to as the "Watering Place of Good
Signs." It is in this place where Pigafetta wrote that they found the first signs of gold in the island. They named the island with the nearby
islands as the archipelago of St. Lazarus. They left the island, then on March 25th, Pigafetta recounted that they saw two ballanghai
(balangay), a long boat full of people in Mazzava/Mazaua. The leader, who Pigafetta referred to as the king of the ballanghai (balangay),
sent his men to the ship of Magellan. The Europeans entertained these men and gave them gifts. When the king of the balangay offered
to give Magellan a bar of gold and a chest of ginger, Magellan declined. Magellan sent the interpreter to the king and asked for money
for the needs of his ships and expressed that he came into the islands as a friend and not as an enemy. The king responded by giving
Magellan the needed provisions of food in chinaware. Magellan exchanged gifts of robes in Turkish fashion, red cap, and gave the people
knives and mirrors. The two then expressed their desire to become brothers. Magellan also boasted of his men in armor who could not
be struck with swords and daggers. The king was fascinated and remarked that men in such armor could be worth one hundred of his
men. Magellan further showed the king his other weapons, helmets, and artilleries. Magellan also shared with the king his charts and
maps and shared how they found the islands.

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After a few days, Magellan was introduced to the king's brother who was also a king of another island. They went to this island
and Pigafetta reported that they saw mines of gold. The gold was abundant that parts of the ship and of the house of the second king
were made of gold. Pigafetta escribed this king as the most handsome of all the men that he saw in this place- He was also adorned
with silk and gold accessories like a golden dagger, which he carried with him in a wooden polished sheath. This king was named Raia
Calambu, king of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siagu, on March 31st, which happened to be
Easter Sunday, Magellan ordered the chaplain to preside a Mass by the shore. The king heard of this plan and sent two dead pigs
and attended the Mass with the other king. Pigafetta reported that both kings participated in the mass. He wrote: ””
“...when the offertory of the mass came, the two kings, went to kiss the cross like us, but they offered nothing,
and at the elevation of the body of our Lord they were kneeling like us, and ad ored our Lord with joined hands.”
After the Mass, Magellan ordered that the cross be brought with nails and crown in place. Magellan explained tha t the
cross, the nail, and the crown were the signs of his emperor and that he was ordered to plant it in the places that he would reach.
Magellan further explained that the cross would be beneficial for their people because once other Spaniards saw this c ross, then
they would know that they had been in this land and would not cause them troubles, and any person who might be held captives
by them would be released. The king concurred and allowed for the cross to be planted. This Mass would go down in histor y as
the first Mass in the Philippines, and the cross would be the famed Magellan's Cross still preserved at present day.

After seven days, Magellan and his men decided to move and look for islands where they could acquire more supplies
and provisions. They learned of the islands of Ceylon (Leyte), Bohol, and Zzubu (Cebu) and intended to go there. Raia Calambu
offered to pilot them in going to Cebu, the largest and the richest of the islands. By April 7th of the same year, Magellan and his
men reached the port of Cebu. The king of Cebu, through Magellan's interpreter, demanded that they pay tribute as it was
customary, but Magellan refused. Magellan said that he was a captain of a king himself and thus would not pay tribute to other
kings. Magellan's interpreter explained to the king of Cebu that Magellan's king was the emperor of a great empire and that i t
would do them better to make friends with them than to forge enmity. The king of Cebu consulted his council. By the next day,
Magellan's men and the king of Cebu, together with other principal men of Cebu, met in an open space. There, the king offered
a bit of his blood and demanded that Magellan do the same.

Pigafetta recounts:

“Then the king said that he was content, and as a greater sign of affection he sent him a little of his blood
from his right arm, and wished he should do the like. Our people answered that he would do it. Besides that,
he said that all the captains who came to his country had been accustomed to make a present to him, and he
to them, and therefore they should ask their captain if he would observe the custom. Our people answered
that he would; but as the king wished to keep up the custom, let him begin and make a present, and then the
captain would do his duty.”

The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported that the people
took pleasure in Magellan's speech. Magellan then asked the people who would succeed the king after his reign and the people
responded that the eldest child of the king, who happened to be a daughter, would be the next in line. Pi gafetta also related how
the people talked about, how at old age, parents were no longer taken into account and had to follow the orders of their chil dren
as the new leaders of the land. Magellan responded to this by saying that his faith entailed children to render honor and obedience
to their parents. Magellan preached about their faith further and people were reportedly convinced. Pigafetta wrote that thei r men
were overjoyed seeing that the people wished to become Christians through their free will and not because they were forced or
intimidated.

On the 14th of April, the people gathered with the king and other principal men of the islands. Magellan spoke to the
king and encouraged him to be a good Christian by burning all of the idols and worship the cross instead. The king of Cebu was
then baptized as a Christian.

Pigafetta wrote:

“To that the king and all his people answered that thy would obey the commands of the captain and do all
that he told them. The captain took the king by the hand, and th ey walked about on the scaffolding, and
when he was baptized he said that he would name him Don Charles (Carlos), as the emperor his sovereign
was named; and he named the prince Don Fernand (Fernando), after the brother of the emperor, and the
King of Mazavva, Jehan: to the Moor he gave the name of Christopher, and to the others each a name of
his fancy.”

After eight days, Pigafetta counted that all of the island's inhabitant were already baptized. He admitted that they
burned a village down for obeying neither the king nor Magellan. The Mass was conducted by the shore every day. When the
queen came to the Mass one day, Magellan gave her an image of the Infant Jesus made by Pigafetta himself. The king of Cebu
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swore that he would always be faithful to Magellan. When Magellan reiterated that all of the newly baptized Chri stians need to
burn their idols, but the natives gave excuses telling Magellan that they needed the idols to heal a sick man who was a relative
to the king. Magellan insisted that they should instead put their faith in Jesus Christ. They went to the sick man and baptiz ed him.
After the baptismal. Pigafetta recorded that the man was able to speak again. He called this a miracle.

On the 26th of April, Zula, a principal man from the island of Matan (Mactan) went to see Magellan and asked him for
a boat full of men so that he would be able to fight the chief named Silapulapu (Lapulapu). Such chief, according to Zula, refused
to obey the king and was also preventing him from doing so. Magellan offered three boats instead and expressed his desire to
go to Mactan himself to fight the said chief. Magellan's forces arrived in Mac tan in daylight. They numbered 49 in total and the
islanders of Mactan were estimated to number 1,500. The battle began.

Pigafetta recounted:

"When we reached land we found the islanders fifteen hundred in number, drawn up in three squadrons; they
came down upon us with terrible shouts, two squadrons attacking us on the flanks, and the third in front. The
captain then divided his men in two bands. Our musketeers and crossbow-men fired for half an hour from a
distance, but did nothing, since the bullets and arrows, though they passed through their shields made of thin
wood, and perhaps wounded their arms, yet did not stop them. The captain shouted not to fire, but he was not
listened to. The islanders seeing that the shots of our guns did them little or no harm would not retire, but
shouted more loudly, and springing from one side to the other to avoid our shots, they at the same time drew
nearer to us, throwing arrows, javelins, spears hardened in fire, stones, and even mud, so that we could
hardly defend ourselves. Some of them cast lances pointed with iron at the captain -general."

Magellan died in that battle. The natives, perceiving that the bodies of the enemies were protected with armors, aimed
for their legs instead. Magellan was pierced with a poisoned arrow in his right leg. A few of their men charged at the natives
and tried to intimidate them by burning an entire village but this only enraged the natives further. Magellan was specificall y
targeted because the natives knew that he was the captain general. Magellan was hit with a lance in the face. Magellan retaliated
and pierced the same native with his lance in the breast and tried to draw his sword but could not lift it because of his wou nded
arm. Seeing that the captain has already deteriorated, more natives came to attack him. One native with a great sword delivered
a blow in Magellan's left leg, brought him face down and the natives ceaselessly attacked Magellan with lances, swords, and
even with their bare hands.

Pigafetta recounted the last moments of Magellan:

"Whilst the Indians were thus overpowering him, several times he turned round towards us to see if we were
all in safety, as though his obstinate fight had no other object than to give an opportun ity for the retreat of
his men.”

Pigafetta also said that the king of Cebu who was baptized could have sent help but Magellan instructed him not to
join the battle and stay in the balangay so that he would see how they fought. The king offered the people of Mactan gifts of any
value and amount in exchange of Magellan's body but the chief refused. They wanted to keep Magellan's body as a memento of
their victory.

Magellan's men elected Duarte Barbosa as the new captain. Pigafetta also told how Magellan's slave and interpreter
named Henry betrayed them and told the king of Cebu that they intended to leave as quickly as possible. Pigafetta alleged that
the slave told the king that if he followed the slave's advice, then the king could acquire the ships and the goods of Magellan's
fleet. The two conspired and betrayed what was left of Magellan's men. The king invited these men to a gathering where he said
he would present the jewels that he would send for the King of Spain. Pigafetta was not able to join the twenty-four men who
attended because he was nursing his battle wounds. It was only a short time when they heard cries and lamentations. The natives
had slain all of the men except the interpreter and Juan Serrano who was already wounded. Serrano was presented and shouted
at the men in the ship asking them to pay ransom so he would be spared. However, they refused and would not allow anyone to
go to the shore. The fleet departed and abandoned Serrano. They left Cebu and continued their journey around the world.

Analysis of Pigafetta's Chronicle

The chronicle of Pigafetta was one of the most cited documents by historians who wished to study the precolonial
Philippines. As one of the earliest written accounts, Pigafetta was seen as a credible source for a period, which was prior
unchronicled and undocumented. Moreover, being the earliest detailed documentation, it was believed that Pigafetta's writings
account for the "purest" precolonial society. Indeed, Pigafetta's work is of great importance in the study and writing of Philippine
history. Nevertheless there needs to have a more nuanced reading of the source within a context ual backdrop. A student of
history should recognize certain biases accompanying the author and his identity, loyalties, and the circumstances that he was
in; and how it affected the text that he produced. In the case of Pigafetta, the reader needs to understand that he was a chronicler
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commissioned by the King of Spain to accompany and document a voyage intended to expand the Spanish empire. He was also
of noble descent who came from rich family in Italy. These attributes influenced his narrative, his selection of details to be included
in the text, his characterization of the people and of the species that he encountered, and his interpretation and retelling of the
events. Being a scholar of cartography and geography, Pigafetta was able to give details on geography and climate of the places
that their voyage had reached.

In reading Pigafetta's description of the people, one has to keep in mind that he was coming from a si xteenth century
European perspective. Hence, the reader might notice how Pigafetta, whether implicitly or explicitly, regarded the indigenous
belief systems and way of life as inferior to that of Christianity and of the Europeans. He would always remark on the nakedness
of the natives or how he was fascinated by their exotic culture. Pigafetta also noticeably emphasized the natives' amazement
and illiteracy to the European artillery, merchandise, and other goods, in the same way that Pigafetta repeatedly me ntioned the
abundance of spices like ginger, and of precious metals like gold. His observations and assessments of the indigenous culture s
employed the European standards. Hence, when they saw the indigenous attires of the natives, Pigafetta saw them as be ing
naked because from the European standpoint, they were wearing fewer clothes indeed. Pigafetta's perspective was too narrow
to realize that such attire was only appropriate to the tropical climate of the islands. The same was true for materials that the
natives used for their houses like palm and bamboo. These materials would let more air come through the house and compensate
for the hot climate in the islands.

It should be understood that such observations were rooted from the context of Pigafetta and of his era. Europe, for
example, was dominated by the Holy Roman Empire, whose loyalty and purpose was the domination of the Catholic Church all
over the world. Hence, other belief systems different from that of Christianity were perceived to be blasphemo us and barbaric,
even demonic. Aside from this, the sixteenth century European economy was mercantilist. Such system measures the wealth of
kingdoms based on their accumulation of bullions or precious metals like gold and silver. It was not surprising ther efore that
Pigafetta would always mention the abundance of gold in the islands as shown in his description of leaders wearing gold rings
and golden daggers, and of the rich gold mines. An empire like that of the Spain would indeed search for new lands wher e they
could acquire more gold and wealth to be on top of all the European nations. The obsession with spices might be odd for Filip inos
because of its ordinariness in the Philippines, but understanding the context would reveal chat spices were scarce in E urope and
hence were seen as prestige goods. In that era, Spain and Portugal coveted the control of Spice Islands because it would have
led to a certain increase in wealth, influence, and power. These contexts should be used and understood in order to have a more
qualified reading of Pigafetta's account.

The KKK and the "Kartilya ng Katipunan"

The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan is arguably the most
important organization formed in the Philippine history. While anti-colonial movements, efforts, and organizations had already
been established centuries prior to the foundation of the Katipunan, it was only this organization that envisioned
(1) a united Filipino nation that would revolt against the Spaniards for
(2) the total independence of the country from Spain.

Previous armed revolts had already occurred before the foundation of the Katipunan, but none of them envisioned a
unified Filipino nation revolting against the colonizers. For example, Diego Silang was known as an Ilocano who took up his
arms and led one of the longest running revolts in the country. Silang, however, was mainly concerned about his locality and
referred to himself as El Rey de Ilocos (The King of Ilocos). The imagination of the nation was largely absent in the aspirations
of the local revolts before Katipunan. On the other hand, the propaganda movements led by the ilustrados like Marcelo H. del
Pilar, Graciano Löpez Jaena, and Jose Rizal did not envision a total separation of the Philippines from Spain, but only demanded
equal rights, representation, and protection from the abuses of the friars.

In the conduct of their struggle, Katipunan created a complex structure and a defined value system that would guide
the organization as a collective aspiring for a single goal. One of the most important Katipunan documents was the Kartilya ng
Katipunan. The original title of the document was “Manga [sic] Aral Nang [sic] Katipunan ng mga A.N.B.” or “Lessons of the
Organization of the Sons of Country.” The document was written by Emilio Jacinto in the 1896. Jacinto was only 18 years old
when he joined the movement. He was a law student at the Universidad de Santo Tomas. Despite his youth, Bonifacio recognized
the value and intellect of Jacinto that upon seeing that Jacinto's Kartilya was much better than the Decalogue he wrote, he
willingly favored that the Kartilya be distributed to their fellow Katipuneros. Jacinto became the secretary of the organization and
took charge of the short-lived printing press of the Katipunan. On 15 April 1897, Bonifacio appointed Jacinto as a commander of
the Katipunan in Northern Luzon. Jacinto was 22 years old. He died of Malaria at a young age of 24 in the town of Magdalena,
Laguna.

The Kartilya can be treated as the Katipunan's code of conduct. It contains fourteen rules that instruct the way a
Katipunero should behave, and which specific values should he uphold. Generally, the rules stated in the Kartilya can be classified
into two. The first group contains the rules that will make the member an upright individual and the second group contains the
rules that will guide the way he treats his fellow men.
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Below is the translated version of the rules in Kartilya:

I. The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if not a poisonous
weed.
II. To do good for personal gain and not for its own sake is not virtue.
III. 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.
IV. 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.
V. The honorable man prefers honor to personal gain; the scoundrel, gain to honor.
VI. To the honorable man, his word is sacred.
VII. Do not waste thy time: wealth can be recovered but not time lost.
VIII. Defend the oppressed and fight the oppressor before the law or in the field.
IX. The prudent man is sparing in words and faithful in keeping secrets.
X. On the thorny path of life, man is the guide of woman and the children, and if the guide leads to the precipice,
those whom he guides will also go there.
XI. 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 (physical) weakness will increase thy interest in her and she will remind thee of the mother
who bore thee and
XII. 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.
XIII. Man is not worth more because he is a king, because his nose is aquiline, and his color white, not 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 words, 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.
XIV. When these rules of conduct shall be known to all, 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 rays, the lives of those who have gone before, the fatigues and the well-paid sufferings 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 application for admission.

As the primary governing document, which determines the rules of conduct in the Katipunan, properly understanding the
Kartilya will thus help in understanding the values, ideals, aspirations, and even the ideology of the organization.

Analysis of the "Kartilya ng Katipunan"

Similar to what we have done to the accounts of Pigafetta, this primary source also needs to be analyzed in terms of
content and context. As a document written for a fraternity whose main purpose is to overthrow a colonial regime, we can explain
the content and provisions of the Kartilya as a reaction and response to certain value systems that they found despicable in the
present state of things that they struggled against with. For example' the fourth and the thirteenth rules in the Kartilya are an
invocation of the inherent equality between and among men regardless of race, occupation, or status. In the context of the
Spanish colonial era where indios were treated as the inferior of the white Europeans, the Katipunan saw to it that the alternative
order that they wished to promulgate through their revolution necessarily destroyed this kind of unjust hierarchy.

Moreover, one can analyze the values upheld in the document as consistent with the burgeoning rational and liberal
ideals in the eighteenth and nineteenth century. Equality, tolerance, freedom, and liberty were values that first emerged in the
eighteenth century French Revolution, which spread throughout Europe and reached the educated class of the colonies. Jacinto,
an ilustrado himself, certainly got an understanding of these values. Aside from the liberal values that can be dissected in the
document, we can also decipher certain Victorian and chivalrous values in the text. For example, various provisions in the Kartilya
repeatedly emphasized the importance of honor in words and in action. The teaching of the Katipunan on how women should be
treated with honor and respect, while positive in many respects and certainly a significant stride from the practice of raping and
physically abusing women, can still be telling of the Katipunan's secondary regard for women in relation to men. For example, in
the tenth rule, the document specifically stated that men should be the guide of women and children, and that he should set a
good example, otherwise the women and the children would be guided in the path of evil. Nevertheless, the same document
stated that women should be treated as companions by men and not as playthings that can be exploited for their pleasure.

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In the contemporary eyes, the Katipunan can be criticized because of these provisions. However, one must not forget
the context where the organization was born. Not even in Europe or in the whole of the West at that juncture recognized the
problem of gender inequality. Indeed, it can be argued that Katipunan's recognition of women as important partners in the
struggle, as reflected not just in Kartilya, but also in the organizational structure of the fraternity where a women's unit was
established, is an endeavor advanced for its time. Aside from Rizal's known Letter to the Women of Malolos, no same effort by
the supposed cosmopolitan Propaganda Movement was achieved until the movement's eventual disintegration in the latter part
of the 1890s.

Aside from this, the Kartilya was instructive not just of the Katipunan's conduct toward other people, but also for the
members' development as individuals in their own rights. Generally speaking, the rules in the Kartilya can be classified as either
directed to how one should treat his neighbor or to how one should develop and conduct one's self. Both are essential to the
success and fulfillment of the Katipunan's ideals. For example, the Kartilya's teachings on honoring one's word and ' not wasting
time are teachings directed toward self-development, while the rules on treating the neighbor's wife, children, and brothers the
way that you want yours to be treated is an instruction on how Katipuneros should treat and regard their neighbors.

All in all, proper reading of the Kartilya will reveal a more thorough understanding of the Katipunan and the significant
role that it played in the revolution and in the unfolding of the Philippine history, as we know it.

Reading the "Proclamation of the Philippine Independence"

Every year, the country commemorates the anniversary of the Philippine Independence proclaimed on 12 June 1898,
in the province of Cavite. Indeed, such event is a significant turning point in the history of the country because it signale d the end
of the 333 years of Spanish colonization. There have been numerous studies done o n the events leading to the independence of
the country but very few students had the chance to read the actual document of the declaration. This is in spite of the hist orical
importance of the document and the details that the document reveals on the rationale and circumstances of that historical day
in Cavite. Interestingly, reading the details of the said document in hindsight is telling of the kind of government that was created
under Aguinaldo, and the forthcoming hand of the United States of America in the next few years of the newly created republic.
The declaration was a short 2,000-word document, which summarized the reason behind the revolution against Spain, the war
for independence, and the future of the new republic under Emilio Aguinaldo.

The proclamation commenced with a characterization of the conditions in the Philippines during the Spanish colonial
period. The document specifically mentioned abuses and inequalities in the colony. The declaration says:

“...taking into consideration, that their inhabitants being already weary of bearing the ominous yoke of
Spanish domination, on account of the arbitrary arrests and harsh treatment practiced by the Civil Guard to
the extent of causing death with the connivance and even with the express orders of their commanders, who
sometimes went to the extreme of ordering the shooting of prisoners under the pretext that they were
attempting to escape, in violation of the provisions of the
Regulations of their Corps, which abuses were unpunished and on accou nt of the unjust deportations,
especially those decreed by General Blanco, of eminent personages and of high social position , at the
instigation of the Archbishop and friars interested in keeping them out of the way for their own selfish and
avaricious purpose, deportations which are quickly brought about by a method of procedure more execrable
than that of the Inquisition and which every civilized nation rejects on account of a decision being rendered
without a hearing of the persons accused.”

The above passage demonstrates the justifications behind the revolution against Spain. Specifically cited are the
abuse by the Civil Guards and the unlawful shooting of prisoners whom they alleged as attempting to escape. The passage also
condemns the unequal protection of the law between the Filipino people and the "eminent personages." Moreover, the line
mentions the avarice and greed of the clergy like the friars and the Archbishop himself. Lastly, the passage also condemns wh at
they saw as the unjust deportation and rendering of other decision without proper hearing, expected of any civilized nation.

From here, the proclamation proceeded with a brief historical overview of the Spanish occupation since Magellan's
arrival in Visayas until the Philippine Revolution, with specific details about the latter, especially after the Pact of Biak-na-Bato
had collapsed. The document narrates the spread of the movement "like an electric spark" through different towns and province s
like Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong, and the quick decline of Spanish forces in the same provinces.
The revolt also reached Visayas; thus, the independence of the country was ensured. The document also mentions Rizal's
execution, calling it unjust. The execution, as written in the document, was done to "please the greedy body of friars in their
insatiable desire to seek revenge upon and exterminate all those who are opposed to their Machiavellian purposes, which
tramples upon the penal code prescribed for these islands." The document also narrates the Cavite Mutiny of January 1872 that
caused the infamous execution of the martyred native priests Jose Burgos, Mariano Gomez, and Jacinto Zamora, "whose innocent
blood was shed through the intrigues of those so-called religious orders" that incited the three secular priests in the said mutiny.

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The proclamation of independence also invokes that the established republic would be led under the dictatorship of
Emilio Aguinaldo. The first mention was at the very beginning of the proclamation. It stated:

"In the town of Cavite Viejo, in this province of Cavite, on the twelfth day of June eighteen hundred and
ninety-eight, before me, Don Ambrosio Rianzares Bautista, Auditor of War and Special Commissioner
appointed to proclaim and solemnize this act by the Dictatorial Government of these Philippine
Islands, for the purposes and by virtue of the circular addressed by the Eminent Dictator of the same Don
Emilio Aguinaldo y Famy."

The same was repeated toward the last part of the proclamation. It states:

"We acknowledge, approve and confirm together with the orders that have been issued therefrom, the
Dictatorship established by Don Emilio Aguinaldo, whom we honor as the Supreme Chief of this Nation,
which this day commences to have a life of its own, in the belief that he is the instrument selected by God, in
spite of his humble origin, to effect the redemption of this unfortunate people, as foretold by Doctor Jose
Rizal in the magnificent verses which he composed when he was preparing to b e shot, liberating them from
the yoke of Spanish domination in punishment of the impunity with which their Government allowed the
commission of abuses by its subordinates."

Another detail in the proclamation that is worth looking at is its explanation on the Philippine flag that was first waved on the
same day.

The document explained:

"And finally, it was unanimously resolved that this Nation, independent from this day, must use the same flag
used heretofore, whose design and colors and described in the accompanying drawing, with design
representing in natural colors the three arms referred to. The white triangle represents the distinctive emblem
of the famous Katipunan Society, which by means of its compact of blood urged on the masses of the people
to insurrection; the three stars represent the three principal Islands of this Archipelago, Luzon, Mindanao
and Panay, in which this insurrectionary movement broke out; the sun represents the gigantic strides that
have been made by the sons of this land on the road of progress and civilization, its eight rays symbolizing
the eight provinces of Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna and Batangas,
which were declared in a state of war almost as soon as the first insurrectionary movement w as initiated;
and the colors blue, red and white, commemorate those of the flag of the United States of North America, in
manifestation of our profound gratitude towards that Great Nation for the disinterested protection she is
extending to us and will continue to extend to us."

This often overlooked detail reveals much about the historically accurate meaning behind the most widely known
national symbol in the Philippines. It is not known by many for example, that the white triangle was derived from the s ymbol of
the Katipunan. The red and blue colors of the flag are often associated with courage and peace, respectively. Our basic educa tion
omits the fact that those colors were taken from the flag of the United States. While it can always be argued that symbolic meaning
can always change and be reinterpreted, the original symbolic meaning of something presents us several historical truths that
can explain the subsequent events, which unfolded after the declaration of independence on the 12th day of June 189 8.

Analysis of the “Proclamation of the Philippine Independence”

As mentioned earlier, a re-examination of the document on the declaration of independence can reveal some often
overlooked historical truths about this important event in Philippine history. Aside from this, the document reflects the general
revolutionary sentiment of that period. For example, the abuses specifically mentioned in the proclamation like friar abuse, racial
discrimination, and inequality before the law reflect the most compelling sentiments represented by the revolutionary leadership.
However, no mention was made about the more serious problem that affected the masses more profoundly (i.e., the land and
agrarian crisis felt by the numerous Filipino peasants in the nineteenth century). This is ironic especially when renowned
Philippine Revolution historian, Teodoro Agoncillo, stated that the Philippine Revolution was an agrarian revolution. The com mon
revolutionary soldiers fought in the revolution for the hope of owning the land s that they were tilling once the friar estates in
different provinces like Batangas and Laguna dissolve, if and when the revolution succeeded. Such aspects and realities of th e
revolutionary struggle were either unfamiliar to the middle class revolutionary leaders like Emilio Aguinaldo, Ambrosio Rianzares-
Bautista, and Felipe Buencamino, or were intentionally left out because they were landholders themselves.

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The Treaty of Paris was an agreement signed between Spain and the United States of America regarding the
ownership of the Philippine Islands and other Spanish colonies in South America. The agreement ended the
short-lived Spanish-American War. The Treaty was signed on 10 December 1898, six months after the
revolutionary government declared the Philippine Independence. The Philippines was sold to the United
States at $20 million and effectively undermined the sovereignty of the Filipinos after their revolutionary
victory. The Americans occupied the Philippines immediately which resulted in the Phi lippine-American War
that lasted until the earliest years of the twentieth century.

The proclamation also gives us the impression on how the victorious revolutionary government of Aguinaldo
historicized the struggle for independence. There were mentions of past events that were seen as important turning points of the
movement against Spain. The execution of the GOMBURZA, for example, and the failed Cavite Mutiny of 1872 was narrated in
detail. This shows that they saw this event as a significant awakening of the Filipinos in the real conditions of the nation under
Spain. Jose Rizal's legacy and martyrdom was also mentioned in the document. However, the Katipunan as the pioneer of the
revolutionary movement was only mentioned once toward the end of the doc ument. There was no mention of the Katipunan's
foundation. Bonifacio and his co-founders were also left out. It can be argued, thus, that the way of historical narration found in
the document also reflects the politics of the victors. The enmity between Aguinaldo's Magdalo and Bonifacio's Magdiwang in
the Katipunan is no secret in the pages of our history. On the contrary, the war led by Aguinaldo's men with the forces of th e
United States were discussed in detail.

The point is, even official records and documents like the proclamation of independence, while truthful most of the
time, still exude the politics and biases of whoever is in power. This manifests in the selectiveness of information that can be
found in these records. It is the task of the historian, thus, to analyze the content of these documents in relation to the dominant
politics and the contexts of people and institutions surrounding it. This tells us a lesson on taking primary sources like of ficial
government records within the circumstance of this production. Studying one historical subject, thus, entails looking at multiple
primary sources and pieces of historical evidences in order to have a more nuanced and contextual analysis of our past.

LEARNING ACTIVITIES:

TEST YOUR UNDERSTANDING

ACTIVITY 1: TRUE OR FALSE

Write TRUE if the statement is true. Otherwise, write FALSE before the given number.
1. Non-written documents are not useful as primary sources in conducting historical research.
2. The assassination of Ninoy Aquino is an important historical event that fueled people's anger and condemnation
of the dictator Ferdinand Marcos.
3. Apolinario Mabini penned the "Kartilya ng Katipunan."
4. Magellan and his fleet received a warm welcome from all of the chieftains and local leaders in the Philippine
Islands.
5. The Americans radically altered the social structure in the Philippines after they took over from Spain in terms of
socioeconomic equality.
6. The "Proclamation of Philippine Independence" reflects the social and economic discontent of the masses about
land ownership and other agrarian issues.
7. The enmity between Aguinaldo and Bonifacio did not affect how the former's revolutionary government credited
Bonifacio to the beginnings of the Philippine Revolution.
8. Corazon Aquino did not want to forge alliance with them United States because the latter was a known important
ally of Marcos.
9. The conservative attitude of the youth toward sexuality did not change since the Spanish period until the 1930s.
10. The forces of Magellan were successful in defeating and conquering Lapulapu.

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ACTIVITY 2: CRITICAL ESSAY

Pick one of the following primary sources:
1. The Laguna Copper Plate Inscription
2. The poem “Ang Pag-ibig sa Tinubuang Lupa” by Andres Bonifacio
3. The declaration of Martial Law in 1972 by Ferdinand Marcos
4. The speech of KALIBAPI Acting Director Camilo Osias on 7 December 1943
5. The 1935 Constitution

Answer the following questions:

1. What does the document/artifact say?
2. What was the provenance or source of the documents/artifact?
3. Who authored it (if applicable)?
4. What was the context of the primary source’s production?

Note: Post your answer in the FB closed group.

LEARNING RESOURCES
REFERENCES:
References Candelaria, J. L., & Alphora, V. C. (2018). Readings in Philippine History. Quezon City: Rex Printing Company,
inc.

End of Module 2
Thank you!!!!!

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