PUGADLAWIN- BALINTAWAK INTRODUCTION

In August 1896, northeast of manila, Filipinos similarity declared their rebellion against the Spanish colo-
nial government. It was Manuel Sastron, the Spanish historian, who consigned the phrase for the Philip-
pines in his 1987 book. “ La Insurreccion en Filipinas” ALI these “ Cries” were milestone in the several
colonial to nationalist histories of the world. The first accepted venue and date was “Balintawak dated
August 26. It was changed in 1963 to Pugad lawin” on August23 through the issuance of former Presi-
dent, Diosdado Macapagal of Proclamation No. 149 series of 1963. According to Ambeth Ocampo, there
are five different places in five different dates but the two most famous versions are the Pugad lawin
and Balintawak. It is because of the reputation of the historian who wrote it according to their sources.

OPEN STATEMENT

From the book entitled” Revolt of the Masses” (1956) by Teodoro Agoncillo. It was in Pugad lawin where
they proceeded upon leaving Samson’s place in the afternoon of the 22nd , that the more than 1000
members of the Katipunan met in the yard of Juan A. Ramos, son of Melchora Aquino. In the morning of
August 23rd, considerable discussion arose whether the revolt against the Spanish government should
be started on the 29th . One man protested, but he was overruled in his stand. Bonifacio the announced
the decision and shouted “Brothers, it was agreed to continue with the plan of revolt. My brothers, do
you swear to repudiate the government that oppress us?” and the rebels shouting , as one man replied,
“Yes ,Sir!” then Bonifacio added, “ Bring out your cedulas and tear them to pieces to symbolizes our de-
termination to take arms!” Amidst the ceremony, the rebels in their tear- strained eyes, shouted “Long
live the Philippines! Long live the Katipunan!”

ARGUMENT 1

THE CRY OF BALINTAWAK OCCURRED ON AUGUST 26, 1896 According to Dr. Milagros Guerrero, Ra-
mon Villegas and EmmanuelEncarnacion, all these mention places are in Balintawak or Caloocan.

BALINTAWAK:

If all the accounts are combined and scrutinized, Bonifacio and the Katipunan were constantly moving
from one place to another in order to avoid the Spaniards. Therefore, different meetings were held and
this is why many of the witnesses remembered various Cries of Balintawak. The cry of Balintawak oc-
curred in 1896 on the 26th of August. This is written by Guillermo Masangkay, an eyewitness of the his-
toric even and a friend of Andres Bonifacio. According to Masangkay, on August 26 1896, they held a
meeting that occurred in Balintawak specifically in the house of Apolonio Samson, the captain of revolu-
tion.

PUGADLAWIN:

Agoncillo used his considerable influences and campaign fora change in the recognized site to Pugad-
lawin and the date August 23, 1896. In1963, the National Heroes Commission (a forerunner of the NHI)
without formal consultation or recommendation to President Macapagal. Consequently, Macapagal or-
dered that the Cry of Balintawak be called the “Cry of Pugadlawin”, and that it should be celebrated on
August 23 instead of August 26.
ARGUMENT 2

BALINTAWAK:

It is defined that the cry of Balintawak was a turning point in which the Filipinos decided to put an end
to the Spanish colonial dominion in the Philippines. It happened in Balintawak formerly Caloocan but
now is Quezon City. In 1970, the historian Pedro A. Gagelonia pointed out: The controversyamong histo-
rians continues to the present day. The “Cry of Pugadlawin “cannot be accepted as historically accurate.
It lacks positive documentation and supporting evidence from the witness.

PUGADLAWIN:

Consequently, Macapagal ordered that the Cry of Balintawak be called the “Cry of Pugadlawin,” and
that it be celebrated on 23August instead of 26th August. The 1911 monument in Balintawak was later
removed to a highway. Student groups moved to save the discarded monument, and it was installed in
from of Vinzons Hall in the Diliman campus of the University of the Philippines on 29th November
1968. In 1935 Valenzuela, Pantas and Pacheco proclaimed “na hindi Sa Balintawak nangyari ang unang
sigaw ng paghihimagsik na kinalalagian ngayonng bantayog, kung di sa pook na kilala sa tawag na Pugad-
lawin. In 1940 a research team of the Philippines Historical Committee ( aforerunner of the National His-
torical Institution or NHI), which included Pio Valenzuela, identified the precise spot of Pugadlawin as
part of sitio Gulod, Banlat,Kalookan City. In 1964, the NHI Minutes of the Katipunan referred to the place
of the Cry as Tandang Dora’s and not as Juan Ramos’ house and the date as 23August.

ARGUMENT 3

There are only one eye witness which clearly stated that the “unang sigaw nghimagsikan”

PUGADLAWIN:

From 1928 to 1940, Valenzuela maintained that the Cryhappened on 24 August at the house of Tandang
Sora in Pugadlawin, which henow situated near Pasong Tamo Road. Valen-
zuela memoirs(1964, 1978) averred they the Cry took place on 23 Augustat the house of Juan Ramos at
Pugadlawin. The NHI was obviously influenced byValenzuela’s memoirs. In 1963, upon the NHI endorse-
ment, President DiosdadoMacapagal ordered that the Cry be celebrated on 23 August and that Pugad-
lawin be recognized as its site. The Cry of Pugadlawin, alternately and originally referred to as the Cry of-
Balintawak was the beginning of the Philippine Revolution against Spanish rule.Because of differing ac-
counts and the ambiguity of place names in these accounts,the exact date and place of the Cry is dis-
puted.

BALINTAWAK:

The Cry of Pugadlawin, alternately and originally referred toas the Cry of Balintawak was the beginning
of the Philippine Revolution against Spanish rule. Because of differing accounts and the ambiguity
of place names in these accounts, the exact date and place of the Cry is disputed.

Accounts:

Lt. Olegario Diaz – August 25, 1896

Teodoro Kalaw – last week of August 1896 at Kangkong, Balintawak

Santiago Alvarez – Quezon City on August 24, 1896

Pio Valenzuela – Pugadlawin on August 23, 1896

Gregorio Zaide – Balintawak on August 26, 1896

Teodoro Agoncillo – Pugadlawin on August 23, 1896 bases on Pio Valenzuela’s statement. Milagros
Guerrero, Emmanuel Encarnacion and Ramon Villegas – Tandang Sora’s barn in Gulod, Barangay Banlat,
Quezon City.
Argument 4: PRIMARY SOURCE

BALINTAWAK:

First Eyewitness cited Balintawak as better known reference point for a larger area. (Dr. Pio Valenzuela).
Kangkong, Balintawak] Second, while Katipunan may have been massing in Kangkong, the revolution
was formally launched elsewhere. But the issue did not rest there. In 1970, the historian Pe-
dro A. Gagelonia pointed out the controversy amonghistorians to the present day. The “Cry of Pugad-
lawin” claimed that happened on August 23, 1896 cannot be accepted as historically accurate. It lacks
positive documentation and supporting evidence from the witness. The testimony of only one eyewit-
ness, Dr, Pio Valenzuela, is not enough to authenticate and verify a controversial issue in history. Histori-
ans and their living participants, not politicians and their sycophants, should settle this controversy.

Julio Nakpil, second husband of Gregoria notes on the Philippine Revolution in the National Library un-
der Teodoro M. Kalaw in 1925. Here he wrote “ swearing before God and before history that everything
in these notes is the truth”.

CLOSING STATEMENT FOR BALINTAWAK:

Here are some reasons why Pugadlawin is not considered as the place of the cry.

1 People of Balintawak initiated the revolution against the Spaniards that is why itis not appropriate to
call it Cry of Pugadlawin.

2 The place of Pugadlawin only existed in 1935 after the rebellion happened in1896. Lastly,

3 The term “Pugadlawin” was only made up because of the hawk’s nest at the topof the tall tree at the
backyard of Tandang Sora in Banlat, Gulod, Kalookan where it is said to be one of the hiding places of
the revolutionary group led by Andres Bonifacio.

CLOSING STATEMENT OF PUGADLAWIN:

The news of the discovery of the Katipunan spread throughout Manila and the suburbs. Bonifacio, in-
form of the discovery, all the leaders of the society to a general assembly to be held on August 24. They
were to meet at Balintawak to discuss the steps night of August19, Bonifacio, accompanied by
his brother Procopio, Emilio Jacinto, Teodoro Plata, and Guendo del Rosario, slipped through the cordon
of Spanish sentries and reached Balintawak before midnight. The “Cry of Pugadlawin” was a cry for free-
dom. It’s historic significance to us consist of the realization that the Filipino people had finally realized
the lasting value of freedom and independence and the need to fight in order to prove themselves wor-
thy to be called a truly free people. Bonifacio changed the Katipunan code because the Spanish authori-
ties had already deciphered it. Bonifacio asked his men whether they were prepared to fight to the bit-
ter end. Despite the objection of his brother in law, Teodoro Plata, all assembled agreed to fight to the
last. The men tore up their cedulas, shouting “Long live the Philippines!” This event marked the so
called “Cry of balintawak”, which actually happened in Pugadlawin midnight.

https://www.scribd.com/document/603343116/DEBATE-PUGADLAWIN-BALINTAWAK?
fbclid=IwZXh0bgNhZW0CMTEAAR2s7GSYZ-
kWjrLzF0jHzap1YNU2__hsGFD4Lgmcbtil5qplu1gYe2dDK3w_aem_N1ZFNpS8hpt3_vD7qe3aFg
Debate on the date and place of 1896 'Cry' for PH freedom

DESCRIPTION

National Heroes' Day on August 28 commemorates the start of the Philippine Revolution in 1896, when
Andrés Bonifacio and the Katipunan tore their cedulas in defiance of Spanish rule. Initially celebrated as
the "Cry of Balintawak" on August 26, the date and location have since been disputed, with Pugad Lawin
and August 23 later recognized. Historians, including Ambeth R. Ocampo, have debated various dates
and places, but the consensus remains that the Katipunan's actions in August 1896 sparked the revolu-
tion. Bonifacio's widow, Gregoria de Jesus, supported the August 26 date in her writings. A monument
commemorating the event was erected in Balintawak in 1911.

https://www.pna.gov.ph/opinion/pieces/739-debate-on-the-date-and-place-of-1896-cry-for-ph-
freedom?
fbclid=IwZXh0bgNhZW0CMTEAAR1jytdOVEcX7RLw5dPUD4EGzqBNIC14AiUd6_3mYUo2lRQfyqnckK6ITvQ
_aem_pHtT5u7d2a-bvoUUdCxLlg

ACCOUNTS OF THE CRY

GUILLERMO MASANGKAY (SUMMARY)

On August 26, 1896, a significant meeting was held in Balintawak at Apolonio Samson's house, attended
by key Katipunan leaders, including Andrés Bonifacio, Emilio Jacinto, and Pío Valenzuela. The purpose
was to discuss the timing of the uprising. Despite initial opposition from some leaders, Bonifacio's im-
passioned speech convinced the attendees of the necessity to revolt immediately. To symbolize their de-
fiance, the attendees destroyed their cedulas, marking the Cry of Balintawak, a pivotal moment that sig-
nified the formal declaration of separation from Spanish rule and the beginning of the Philippine Revolu-
tion.

VS.

PIO VALENZUELA (SUMMARY)

In 1936, Pío Valenzuela, along with Briccio Pantas and Enrique Pacheco, asserted that the first Cry of the
Revolution occurred in Pugad Lawin, not Balintawak. By 1940, a research team, including Valenzuela,
identified the site as part of sitio Gulod, Banlat, Kalookan City, near Tandang Sora's house. Valenzuela re-
counted that the first refuge for key Katipunan members, including Bonifacio and Jacinto, was in Bal-
intawak in mid-August 1896. On August 22, a preliminary meeting was held at Apolonio Samson's house
in Kangkong. The crucial meeting on August 23, involving over 1,000 Katipunan members at Juan
Ramos's house in Pugad Lawin, saw intense debate about starting the revolution. The meeting ended
with participants tearing their cedulas and shouting, "Long live the Philippines!"
WHY BALINTAWAK?
The Cry of Rebellion in the Philippines happened in August 1896. There are lot of controversies puzzling
the minds of the readers regarding the real place and date of this event. Some accounts pointing directly
to Balintawak are associated with 'The Cry’. Lt. Olegario Diaz of the Spanish Civil Guards wrote in 1896
that the event happened in Balintawak, which corroborates the accounts of the historian Gregorio Zaide
and Teodoro Kalaw. On the other hand, Teodoro Agoncillo based his account from that of Pio Valenzuela
that emphasized Pugad Lawin as the place where the ‘cry’ happened.

Here are some reasons why Pugad Lawin is not considered as the place of the ‘cry’. (1) People of Bal-
intawak initiated the revolution against the Spaniards that is why it is not appropriate to call it ‘Cry of
Pugad Lawin’. (2) The place Pugad Lawin only existed in 1935 after the rebellion happened in 1896.
Lastly, (3) The term ‘Pugad Lawin’ was only made up because of the hawk’s nest at the top of a tall tree
at the backyard of Tandang Sora in Banlat, Gulod, Kaloocan where it is said to be one of the hiding
places of the revolutionary group led by Andres Bonifacio.

COMMEMORATION

The Cry is commemorated as National Heroes' Day, a public holiday in the Philippines.

The first annual commemoration of the Cry occurred in Balintawak in 1908 after the American colonial
government repealed the Sedition Law.

https://en.m.wikipedia.org/wiki/Cry_of_Pugad_Lawin?
fbclid=IwZXh0bgNhZW0CMTEAAR2fwcMoludOTroN9LuwZGltkZKPy2Fqm-
M_fIMLOBiPL2GxL1RBuW88Cn4_aem_FZDOwJYLA30GinIND91mvQ

*Guillermo Masangkay's Account is considered as primary source because it is his memoir or personal
experience during the first cry of revolution that took place in August 1896.

*He was said to be an eyewitness and a Katipunan General. Also evident in the text he wrote is reliabil-
ity. HE described the events in an articulate and descriptive way. They are dates stated and what hap-
pened specifically.

GUILLERMO MASANGKAY BACKGROUND

https://www.coursehero.com/file/67528754/GUILLERMO-R-MASANGKAYdocx/

 Historical Accuracy:

 How reliable are Pio Valenzuela's and Guillermo Masangkay's accounts of the events at Pugad
Lawin?

 Leadership and Role:

 What role did Pio Valenzuela play in the events at Pugad Lawin, according to his account?

 Sequence of Events:
  According to Pio Valenzuela, what were the specific events leading up to and following the cry of
revolution at Pugad Lawin?

 Motivations and Goals:

 What were the motivations behind the actions taken at Pugad Lawin according to Pio Valen-
zuela?

 Influence and Legacy:

 How has Pio Valenzuela's account influenced the perception of the first cry of revolution in
Philippine history?

 Eyewitness Testimonies:

 Are there any eyewitness testimonies that support Pio Valenzuela's account of the events at Pu-
gad Lawin?

 Political Context:

 What political circumstances and pressures influenced the decisions made at Pugad Lawin, ac-
cording to Pio Valenzuela?

 Impact on Revolutionary Momentum:

 According to Pio Valenzuela, how did the events at Pugad Lawin impact the momentum of the
revolution?

 Historiographical Perspectives:

 How have historians interpreted Pio Valenzuela's versus Guillermo Masangkay's group accounts
in Philippine historiography?

 What biases or perspectives might influence these interpretations?

 Documentation and Sources:

 What primary sources does Pio Valenzuela provide to support his account of the events at Pu-
gad Lawin?

 Collaborative Efforts:

 Did Pio Valenzuela collaborate with others at Pugad Lawin, and if so, how did this collaboration
influence outcomes?

 Representation of Participants:

 How does Pio Valenzuela's account represent the roles and contributions of different partici-
pants at Pugad Lawin?

 Personal Biases and Interpretations:

 What personal biases or perspectives might influence Pio Valenzuela's interpretation of the
events at Pugad Lawin?

 Geopolitical Context:

 How did the geopolitical context of the time influence Pio Valenzuela's actions and decisions at
Pugad Lawin?

 Symbolism and Imagery:

 According to Pio Valenzuela, what symbolism or imagery emerged from the events at Pugad
Lawin?

 Contemporary Relevance:

 In what ways do Pio Valenzuela's and Guillermo Masangkay's accounts of Pugad Lawin remain
relevant to contemporary discussions on Philippine history?
 Cultural Perspectives:

 How do cultural perspectives shape Pio Valenzuela's understanding of the events at Pugad
Lawin?

 Historical Methodologies:

 What historical methodologies does Pio Valenzuela employ to construct his account of the first
cry of revolution?

 Educational Implications:

 How might Pio Valenzuela's account of Pugad Lawin influence the way history is taught in Philip-
pine schools?

 Historical Memory:

 How has Pio Valenzuela's account contributed to shaping historical memory regarding the first
cry of revolution?