MODULE

Midterm Coverage

(GE 109)
Readings in
Philippine
History
Academic Year 2021-2022
1st Semester

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John Fritz L. Villora
Course Facilitator

Foreword
History is dynamic. It moves from one stage to another. Events, both past
and present, create ripples that go beyond. It has a lot of twist, turns and ups
and downs. The readers of this module has been given enough space to
formulate their own assumptions and conclusions. Conflicting views and
opinions afford the students liberty to make their own academic judgment.

Table of contents
Chapter 1- History and Historiography: Meaning and Relevance
Page 4-11
 Meaning and Importance of History
 History and Philippine Historiography
 The Development of Philippine History

Chapter 2 - Discoursing the Content and Context of Some

Primary Sources in the Philippines History
Page 13-18
 Primary and Secondary Sources in History
 Distinction between Primary and Secondary Sources
 Internal and External Criticisms
 The Nation and National History: The Katipunan
 Katipunan as a Political Organization

Chapter 3 - “One Past but many Histories”: Controversies and

Conflicting Views in Philippines History
Page 2o-25
 The Site of the First Mass in the Philippines: MASAU or LIMASAWA
 The Cavity Mutiny
 The Jose Montero y Vidal and Governor-General Rafael Izquierdo
Versions
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  The Trinidad Pardo de Tavera Version
 The Edmunde/Edmund Plauchut Version

General Objectives
 Evaluate primary sources for their credibility, authenticity and provenance.
 Analyze the context, content, and perspective of different kinds of primary
sources.
 Determine the contribution of different kinds of primary sources in
understanding Philippine History.
 Develop critical and analytical skills with exposure to primary sources.
 Demonstrate the ability to use primary sources to argue against a particular
issue.
 Effectively communicate, using various techniques and genres, their
historical analysis of a particular event or issue that could help others
understand the chosen topic.
 Propose recommendations/solutions to present day problems based on their
understanding of root causes and their anticipation of future scenarios.
 Display the ability to work in team and contribute to group project.
 Manifest interests in local history and concern in promoting and promoting
our country’s national patrimony and cultural heritage.

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Chapter 1
History and Historiography: Meaning and
Relevance
Objectives:
At the end of the unit, the students must have:
 Understood the meaning of History
 Identified the importance of History
 Analyzed the relevance of History

Meaning and Importance of History

Socrates in his dialectic argued the importance of coming up with
terms before engaging in a discourse. In this way, there will be a common
ground for the exchange of discussion. On the other hand, the appropriation
of meaning is complicated for it has to consider several factors i.e. (historical
and cultural). Aside from the reasons stated, the power that emanates from
the one who controls the discourse is also a factor to consider. To quote
Napoleon Bonaparte "what is history but a fable agreed upon. "Gottschalk
(1969), posited that the term history has evolved from its present
connotation. Etymologically, history was taken from the Greek word “iotopia”
which means "to learn”. At present the term connotes the past events.
Generally, history is concerned with the study of the human past (Barnes,
1963). Specifically, we can give three attributions of meanings to the
concept. First, it deals with the past events; second, the records of past
events such as, chronicle, annals, official records like birth certificates,
marriage certificates; third, history as an academic discipline (Shafer, 1974).

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Furthermore, Dr. Zeus Salazar defined history as "mga pangyayari na may
saysay para sa grupo ng taong sinasaysayan nito (2000). Salazar advocated
the use of Filipino in historical discourse.

History as defined by a foreign scholar "is the record of what one age
finds worthy of note in another"' For Carr, history is a study of human
achievements. Whatever differences historians may give, still the term
suggests past events.

The term history although it means past, cannot be narrowed down to

the records of past events only. Likewise, even though the subject of history
is past events, nobody can deny that it connotes many implications that
affect the life of the people and the future of a country. As defined by
Medina, history is not just the past but also and principally the present and
future. History is a forward projection. It is a social construction of a future
reality. For these authors, the writing of history is a political endeavor. Since
history is a continuous process, it is a good vehicle to use in directing the
future of a country. This brings us to the question posed by Keith Jenkins
about history and power. For Keith Jenkins, history can never be and will
never be for one's self. It is always for one person. He added that history is a
form of power wherein the direction of the arrangement of the past is
discussed. In this case, the subjects that will be privileged and will be muted
is based on the kind of discourse followed by historians. History as a
discourse is a series of tactics of organizing and sequencing events and past
systems according to individual outlook, interest, objective or goals. A
prominent historian, Samuel Tan defined history as the dynamic process of
dealing with the past in which the stages or aspects of development are
interrelated, brought upon by the understanding of the present and the
future.' Tan added that history is a collective interplay of events. Tan's view
of history gives us a broader outlook in dealing with past events. His
definition gives us a clue that history is the achievement of different people
in a particular time and not just the work of a particular group of people in a
particular place, thus debunking the Manila-centered history.

This view of Tan was supported by a prominent nationalist historian,

Renato Constantino, who emphasized that history is the achievement of man
not the individual but the collective. Therefore, we cannot assume that
history is a primary work of an individual leader but a collective effort of the
people. With this definition, Constantino strengthened the history from
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below. Following Marx's idea of history, Constantino views the masses as the
real mover of history. Why do we need to study history? This is a perennial
question of a very inquisitive mind. As suggested by Sterns, history must be
studied because it is significant both to society and people for it helps us
better understand ourselves, our strengths, limitations and aspirations.
Historical events remind us of the collective experience of the people, its
suffering, joy and aspiration. All these things serve as glue towards the
realization of a nation. The study of history became possible with the
development of writing. The invention of writing could be considered as one
of the most important inventions of human civilization because it gave men
the instrument to record their achievements. This important invention of
human civilization ended the pre-historic age and marked the beginning of
the historic era. History can be divided into different branches as follows:
general history which covers political, economic, diplomatic and military
history; economic history, which includes economic thoughts and economic
system; cultural history which covers local and ethnic
history; social history and myth history. Although much of our history is
devoted to political history, historians of today have included and
emphasized economic and socio-cultural history as an important part of their
discourse.

History and Philippine Historiography

On the other hand, historiography is the art of writing. It also refers to the
theory and history of historical writing. The term historiography is rooted
from the Greek word “historia” which means past and graphier which means
to write. Although the writing of history can be traced thousands of years
ago, historiography, the scientific way of writing history, gained prominence
only in the early 1900s. Recent developments in historiography broadened
the bases of history. The new historicism pioneered by Michel Foucault
provided new perspectives in terms of historical interpretation. Data like oral
history, folklore, indigenous materials and the likes which traditionally cannot
be considered as sources of history are now considered as possible sources
of history. This trend also looked into the silences" in history. Baktin noted
that silences, not just the voices in history are important. These
developments strengthened the effort of Filipino historians to write a history
that will serve the Filipino people and a historiography that will offer a Filipino
perspective.

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In the Philippines, the dominance of the colonial discourse has challenged
Filipino historians to write the history of the Philippines using a discourse that
will privilege the Filipinos. Filipino historians like Agoncillo, lleto, Guerrero,
Diokno, Salazar and others, worked hard to counter the colonial
historiography that dominated Philippine historiography for a long time. The
accumulation of new data and the development of new theories gave Filipino
historians many aspects of Philippine history that were left unexplained.
Historians, with the help of other disciplines like archaeology, anthropology,
psychology, linguistics and other disciplines faithfully reconstructed the
Philippines past using a Filipino perspective.

The post-EDSA period gave a new direction for Filipino historians. The
move to use Filipino as medium of instruction had gained support from
different historians. With this development, Zeus Salazar and the advocates
of the pantayong pananaw gave new direction to the study of history. Using
Fillipino as medium, they defined history as ang kasaysayan ay isang
salaysay tungkol sa nakalipas na may saysay sa isang grupo ng tao. With this
definition, the study of Philippine history is redirected to what the people
believe to be important to them. This is the reason for the study of oral
traditions, culture and local history which are privileged in the discourse of
the pantayong pananaw.

The Development of Philippine Historiography

Historical consciousness is innate among the Filipinos. As reflected in a

popular Filipino saying "Ang hindi marunong Ilumingon sa kanyang nakaraan
ay hindi makakarating sa kanyang paroroonan". This is indicative that the
Filipinos have an intrinsic love of their past.

For so many years, Filipino historians became followers of a very rigid

tradition in writing history - a tradition based on positivism. Positivism holds
that historical knowledge and interpretation ought to be based upon
verifiable data gathered after examination of documents through internal
and external criticisms. Because of the weaknesses of this tradition, a new
historical approach, known as New Historicism emerged. It seeks the
interpretation of facts from all perspectives, including those that do not
concern history before.

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 In the Philippines, as early as the 1960's, historians exerted efforts to
broaden the bases of their historical sources, and provided new and fresh
interpretations that challenged the traditional discourses in history. Leslie
Bauzon, in his article entitled "Perspective on Contemporary Philippine
Historiography” emphasized the need to develop a methodology for
interpretative historical analysis within the context of Philippine society. He
argued that what the social scientists are using was based on Western
models which do not fit the Philippine setting. Under this condition, Filipino
historians are constrained to view Philippine history on the perspective of the
Filipinos.

The Writing of History during the Spanish Period

The development of Philippine historiography can be traced back to

the Spanish period. The early friars with their zeal to propagate Christianity
studied the cultures of the early Filipinos and faithfully recorded their
valuable observations. Although the writings of the early friars were basically
missionary history, their recorded observations on the life of the early
Filipinos are indispensable in the understanding of the Philippine past. Since
the early historians were Spanish friars, their accounts were focused on the
Spanish history of the Philippines, specifically their missionary experience in
the country.

The first order of friars that arrived in the Philippines was the
Augustinian.
Some of the Augustinian friars who contributed to the writings of history
were Fray Juan de Grijalva who wrote the book "Cronica de la Order de N.P.S
Agustin en las provincias dela Nueva España", which showcased the
Augustinian missions in the Philippines, Fray Casimiro Diaz wrote on the
Filipino uprisings in the 17th and 18 th centuries, and Fray Joaquin Martinez de
Zuñiga wrote "Historia de las Islas Filipinas" which was a summary of the
accounts of the early chronicles.

The Dominican Order who came after the Augustinians became one of
the
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most influential religious orders in the Philippines. Their experience as
missionaries in various areas of the country gave them sufficient knowledge
on the life and cultures of the early Filipinos. Some of the Dominican friars
who gave valuable contributions in the development of Philippine
historiography were Fr. Diego de Advante, who wrote Historia de la Provincial
del Santo Rosario" which showcased their missionary activities; Fr. Baltazar
de Santa Cruz, who accounted the Binalatongan Revolt of 1860 in
Pangasinan; Fr. Vicente Salazar, Fr. Diego Colantes who gave a vivid account
of the Dominican mission in Batanes, and Fr. Juan Ferrando who worked on
the history of the Dominican Order in the Philippines."

The Order of St. Francis also held missionary posts in the country. The
works of the Franciscan friars like Fray Juan de la Plasencia and Fray
Francisco de Santa Ines are indispensable sources of knowledge regarding
the cultures of the early Filipinos. Plasencia's work "Los Casturibres de los
Tagalogs" published in Nagcarlan in 1589, showcased the customary laws of
the pre-Spanish Philippines. This book of Plasencia is considered as the first
civil code of the

Philippines. On the other hand, the book of Fray Francisco de Santa Ines
tackled the ancient Filipino cultures and the missionary labor of the
Franciscan Order in the Philippines, China and Japan.

The Jesuit Fathers also made valuable contributions to the

understanding
of the 16th century Philippines. Fr. Pedro Chirino, considered as, one of the
most
distinguished Jesuit historians, authored the book "Relacion de las Islas
Filipinas" which was published in Rome in 1604. The book is a narrative of
the. life of the Filipinos prior to their colonization. Other Jesuit historians are
Fr. Francisco Collin who wrote on the Jesuit missions; Father Pedro Murillo y
Velarde who made a very valuable contribution to Philippine historiography
with his accounts of the history of the Philippines, mission and conquest of
Mindanao and the inclusion of a map of the archipelago; Fr. Juan Delgado's
book gave a broader description of the Philippines by including the political
ecclesiastical, economic, social and cultural accounts of the country.

The Recollect Fathers, although less popular compared to other

religious

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orders in the country, had also made distinguished contributions in the
development of Philippine historiography. The Recollect Fathers like Fray Juan
de la Concepcion had written valuable information that can be used to
understand the cultures of the Spanish Philippines.

As already mentioned, the accounts of the early Fathers regarding the

Philippines and its people prior to and during the Spanish colonization, are
indispensable sources of knowledge for the understanding of the Philippine
past.

Although their accounts contained biases against the early Filipinos,

the information that they provided can be used by Filipino historians to
correct the mistakes committed by early historians. Contemporary historians
can use a post-colonial reading on the documents to eliminate the colonial
bias. In this way, the myths that were written by the chroniclers regarding
the Filipinos and their culture can be corrected.

Secular Historians during the Spanish Period

The writing of history during the Spanish period was not confined to
the
hands of the friars. As a proof, many secular historians had shown great
interest the Philippine affairs which they recorded. The secular historians
during the Spanish period can be divided into the following: Spanish officials
in the Islands; foreign residents and writers" and the Filipino Hustrado.
Among the Spanish officials who served the country, Dr. Antonio de Morga
can be considered as the most respected and his "Sucesos de las Islas
Filipinas" one of the most reliable sources of information regarding the 16th
century Philippines. Another authoritative work on pre-Spanish Philippine
society was the book written by an encomendero in the Visayas, Captain
Miguel de Loarca. Loarca's "Relacion de las Islas Filipinas', highlighted the
material culture of the early Filipinos which according to him was on a very
high degree of advancement. Being an encomendero Loarca made a vivid
description of the economic life of the early Filipinos. One of the colonial
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officials who worked on the history of the Philippines was Thomas de Comyn
who wrote Estado de las Islas Filipinas en 1810 which is valuable. Because of
its description of the colonial economy after the opening of Manila to
international trade. Paul de la Goromiere who served as surgeon mayor of
the Spanish army also wrote his impressions of the country.

Aside from Morga's work, the three-volume work of Jose Montero y

Vidal entitled "Historia General de Filipinas Desde Descubriemento Hastra
Nuestros Diaz" was a good account of the Spanish Philippines. Antonio
Pigafetta, Henry Peddington, Dr. Jean Mallat, Sir John Browning, Dr. Feodor
Jagor and John Foreman were foreign residents and writers who wrote their
observation of the Philippines. Antonio Pigafetta who chronicled Magellan's
voyage made a keen observation on the culture of the early Filipinos. His
accounts were valuable because it was first-hand information on the
Philippines and its culture prior to the Spanish contact. Henry Peddington's
book entitled "Remarks on the Philippine Islands and their Capital Manila,
1818-1822" is significant for its accounts of the native discontentment, of the
Spanish abuses. Other foreign historians during the Spanish-Philippine
occupation were Dr. Jean Mallat who wrote vivid accounts on the education
and the cultural conditions of the Philippines in the mid-10th century; Sir
John Browning's book, A Visit to the Philippine islands was significant for its
colorful description of social customs; Feodor Jagor who conducted an
ethnological study of the Philippine regions, and John Foreman who made a
critical observation of the Spanish administration. A contemporary of Rizal,
Wenceslao Retana also penned several information regarding the history of
the Philippines. Although the accounts of these foreign writers were limited,
still their contributions gave contemporary historians an alternative view in
understanding the Philippine past.

Filipino Historians during the Spanish Philippines

The opening of Manila to international trade has brought economic
development to the country and this development paved the way for the
birth of the middle class. The economic prosperity that was achieved gave
Filipino historians the opportunity to study in Europe and work for Philippine
reforms. The Filipino ilustrados like Jose Rizal, Marcelo del Pilar, Graciano
Lopez Jaena, Pedro Paterno, Antonio Luna, Mariano Ponce, and Isabelo de los
Reyes, among others, can be considered as the first Filipino nationalist-

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historians who defended the Philippines and the Filipinos from a very biased
portrayal by foreign historians.

The Propaganda Movement used the liberal atmosphere in Europe to

advance the fight of the Filipinos for reforms. The propagandists through "La
Solidaridad" wrote several articles that dealt with the Philippine condition
during and prior to Spanish colonization. Some of the articles written by
Filipino writers were "The Philippines a Century Hence" by Rizal, "Dasalan at
Tocsohan" by Del Pilar, Fray Botod by Jaena, and "Ninay" by Pedro Paterno,
among other. The nationalist writings continued during the time of the
revolution. Filipino revolutionaries like Andress Bonifacio, Emilio Jacinto, Pio
Valenzuela, Apolinario. Mabini, Artemio Ricarte and many others wrote
several articles about the Philippines that ignited the nationalistic fervour of
the Filipinos. Bonifacio's essay Ang Dapat Mabatid ng mga Tagalog" is a very
good narrative of the. sufferings of Filipinos in the hands of the Spanish
colonial government. On the other hand, his poem "Pag-ibig sa Tinubuang
Lupa" manifests a strong love for the country and suggests that a life is
worth living when it is sacrificed for the country. Bonifacio's and Jacinto's
works can be considered as the forerunner of the pantayong pananaw On the
other hand, the writings of Mabini and Ricarte manifested strong anti-clerical
and anti-colonial sentiment which was continued by our nationalist-historians
in the 50s like Teodoro Agoncillo.

REQUIRED ACTIVITY!
How do you think our historical past
influences our nation-building?

Name: ____________________________________

Year and Section: ___________________________

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Date of Submission: _________________________

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Chapter 2
Discoursing the Content and Context of
Some Primary Sources in the Philippines
History
Objectives:
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At the end of the unit, the students must have:
 Analyzed the context, content and perspective of different kinds or
primary sources
 Determined the contribution of different kinds of primary sources in
understanding Philippine history
 Developed critical and analytical skills with exposure to primary
sources

Primary and Secondary Sources in History

Historical research/writing is dependent on the availability of primary
sources, documentary sources, secondary event or testimonies of the
authorities. Historical sources can be categorized into written, material and
traditional. Written sources can be subdivided into literary and official. The
former is the interpretation of the writer which involves his subjectivity while
the latter is the record produced when transacting business. Traditional
sources such as folklore, oral tradition, epic and indigenous materials are
also used as sources of history. Although history, as part of social science,
follows the scientific way of viewing things, historians continued to use
traditions as one of the sources of history.

Material objects such as money, guns, church bells and other materials
which served as part of the events are undeniably important sources of
history
Primary sources which can either be written or non-written (sound, artefacts,
art work, etc.) provide direct or firsthand evidence about an event, object,
person, or work of art. They include historical and legal documents,
eyewitness accounts, data, pieces of creative writing, audio and video
recordings, speeches, and art objects, photographs, films, journals, letters,
diaries, scrapbooks, published books, newspapers and magazine clippings
published at the time of the event, interviews, eyewitness accounts, clinical
reports, treaties, government publications. They are not characterized by
their format but by the information they convey and their relationship to the
research question. They are often located in the Special Collections of a
library. Primary sources are considered as the windows to the past of
historians which enable them to discover what people were doing, planning,
or discussing at a particular time. Secondary sources are any account of

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something that is not a primary source. Published research, newspaper
articles, scholarly or popular books and articles, reference books,
textbooks and other media are typical secondary sources. Secondary
sources, however, can cite both primary sources and secondary sources.
Although secondary sources often quote and/or use some primary sources,
they are considered one step removed from primary sources since they can
add a layer of interpretation and analysis of the same topic being presented,
or being written. They can include sources as most books about a topic,
analysis or interpretation of data, scholarly or other article about a topic,
especially by people not directly involved, documentaries (though they often
include photos or video portions that can be considered primary sources.)

Distinction between Primary and Secondary

Sources
A primary source is an original document or other material that has not
been changed in any way. Secondary sources are documents based on
primary sources. Primary sources are immediate firsthand account of a topic
from people who had a direct connection with it. Secondary sources are any
account of something that is not a primary source.
Benjamin (1994) referred to primary source as also primary evidence
which records the actual words of someone who participated in, or witnessed
the events described, while secondary evidence records the findings of
someone who did not observe the event but who investigated primary
evidence.

Internal and external criticisms

History as an academic discipline follows the very rigid tradition set by
logical positivism. This tradition gives weight on the use of documents and
other tangible artifacts as basis of historical fact. As a science, it should
remain faithful to the tradition of producing knowledge based on scientific
methodology which is highly objective. At this juncture, it is imperative to all
students of history to understand internal and external criticism.

What is internal criticism? Why is it important to understand internal

criticism?

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 Internal criticism deals with the analysis of the content of the
documents. This means that the historian should evaluate the relevance of
the content of the documents to the time and place of the phenomenon.
These past few years, the famous poem of Dr. Jose Rizal, Sa Aking mga
Kabata became the subject of scrutiny of some scholars. To some scholars of
Philippine history, it is impossible that Rizal wrote the poem when he was
just eight years old.

The argument is Rizal did not know the word Kalayaan at the time this
poem was said to have been written. As a proof, Rizal's letter to his brother
Paciano stated that he had difficulties in finding the appropriate word that
would fit to the German concept of Freiheit. Rizal could not simply equate the
term to Tagalog word of Kaligtasan. It is argued that Rizal encountered the
term Kalayaan from Del Pilar's translation of his essay Amor Patrio. Some
scholars pointed out that the poem was written during the Filipino-American
War, and it is attributed to Germinigildo Cnuz or Gabriel Beato Francisco
(Ocampo, 1993).

On the other hand, external criticism deals with the analysis on the
form of the documents. This criticism allows the historian to evaluate the
authenticity of the documents by giving importance to the author of the
document and the time when the document was written. To sum up, internal
and external criticisms are not only very important tools in establishing the
validity of historical writing but also in establishing the validity of the
discipline of history as an academic discipline.

The Nation and National History: The Katipunan

The Filipinos in Spain headed by Marcelo H. del Pilar, Jose Rizal,
Graciano Lopez Jaena, Mariano Ponce and others desired for reforms in the
Philippines, thus they organized the Propaganda Movement. However, the
differences between Del Pilar and Rizal made the organization weaker,
despite the efforts exerted by Del Pilar to keep the movement active. This
was aggravataed by the problem of lack of funds which caused the death of
the La Solidaridad, the mouthpiece of the Propaganda. Meanwhile, the "anak
ng bayan" in the archipelago started to strengthen themselves into a solid
group to put an end to the abuses of the colonizers. When Rizal returned to
the Philippines, he organized the La liga Filipina on July 3, 1892, during the
gathering of Filipinos in the house of Doroteo Onjungco, where Rizal
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explained his objectives in organizing the Liga. The following objectives were
cited by Rizal: unite the entire archipelago into a compact and homogenous
body; protection for all; defense against abuses and injustice; reform in
education, agriculture and industry; study and implementation of reforms.
The objectives of the La Liga placed strong emphasis on the importance of
education, agriculture, industry, and justice for all, areas which were
important to the Filipinos which maybe the reason why there was a strong
link between the La Liga and the founders of the Katipunan.

When Rizal was arrested and deported on July 6, 1892, the

Kataastaasang, Kagalang-galangang Katipunan ng mga Anak ng Bayan was
formally organized. The objectives of the Liga although socio-civic in
character and legitimate and moral, in a way had political implications
specifically in a society where social discrimination existed. In the Philippine
colonial society, the natives were deprived of their rights. It was not
surprising therefore, that despite its socio-civic character and its means of
obtaining reforms was through peaceful means, it could resort to alternative
means to obtain what it aimed for. It could awaken the minds of the people
for them to rise and fight the colonizers. It could be the means in which the
natives, the ilustrados, the mestizos and the Spaniards born in the
Philippines who were also subjected to unfair treatment and injustice, could
join united to fight the colonizers. They joined forces to ask for reforms the
middle class and the working intellectual class like Bonifacio were the
original members of the La Liga. The likes of Bonifacio served as the link of
the association to the natives, "the anak ng bayan" who belong to the lowest
class of colonial society.

When Rizal organized the Liga, he was already of the belief that the
Philippines would be separated from Spain. He was not keen on the use of
revolution as a means to separate from of the educated Spain but he
believed that it could happen. Rizal, served as the inspiration of the
educated Filipinos. He was as well accepted by the "anak ng bayan" as their
messiah who like Jesus Christ, redeemed the people from sin in order to
obtain a life that was free from physical and emotional abuses. Elected
officers of the Liga were:31 Ambrosio Salvador, president; Agustin de la
Roza, fiscal; Bonifacio Arevalo, treasurer, and Deodato Arellano, secretary.
The organization of Isidro the Liga was made more significant by the
presence of Andres Bonifacio, Apolinario Mabini, Isidro Francisco, Juan
Zulueta and Timoteo Pelaez. The La Liga, however, failed in its objectives.
Thus, Bonifacio, Valentin Diaz and Deodato Arellano organized the Katipunan.
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Arellano was chosen to be the head of the Supreme Council while Bonifacio
was tasked to recruit members. Since the Katipunan was a secret society, it
was difficult to recruit members. In accepting members, the Katipunan used
rituals and symbols which showed the importance it gave to popular
traditions.32 In initiating the members, they were blindfolded brought into a
dark area where their determination and courage would be put to a test.
They would be made to answer the following questions: what the condition of
the "Inang Bayan" before, the coming of the Spaniards; what its present
condition is and what would be its and its sons' future would be.

Katipunan as a Political Organization

The Katipunan as a national organization was born, grew, and
supported by the people. It mirrored the point of view, aspirations and
experiences of those who brought themselves into the organization. From a
logical point of view, the Katipunan was the result of the collective aspiration
of the people and was not the vehicle which united them. Setting aside this
point of view, it could not be denied that the Katipunan was the pillar of the
aspirations and sentiments of the people.

lleto (1979) looked at the Katipunan (1979), as a combined religious

and political organization. As stated earlier, the organization was born and
grew from the people. Its members - the religious-political groups - turned
their backs on the colonial order and continued their old tradition. The
support it got from the people proved that it was well accepted by them. As a
political organization, the objectives and direction of the Katipunan could be
considered national. According to Teodoro Kalaw, the aim of the Katipunan
was to awaken a national sentiment to deliver the Filipino race from the
abuses of Spain. Even Emilio Jacinto believed that the aim of the Katipunan
was for the entire archipelago, stating that the Tagalog language referred to
all natives of the archipelago.
From the point of view of Isabelo de los Reyes, Katipunan had three different
but
interconnected objectives - political, social and moral.

The Katipunan was founded to be free from the Spaniards through a

revolution. Thus, it was clear that Bonifacio wanted to form a government
that would take care of the people after Spain was toppled down. As
mentioned earlier, the aim of the Katipurian was national as shown in the
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structure of the government Bonifacio formed, which was divided into three-
the Supreme Council (Kataas-taasang Sanggunian) headed by a
president/supremo with officials like fiscal, secretary, and secretary of the
treasury; Sangguniang Bayan; and Sangguniang Balangay. Comparing this
structure to the present structure of government, the Supreme Council is the
national government; the Sangguniang Bayan is the provincial government
and the Sanggunang Balangay, the municipal government. The Katipunan's
national direction was manifested by its strengthening of the local councils in
different parts of the archipelago. Members like Francisco del Castillo and
Candido lban were from Kalibo, Capiz in the Visayas. These two members of
the Katipunan provided the money used in the purchase of machine for the
printing of the Kalayaan, the organ of the association.

Before the outbreak of the 1896 revolution, the Supreme Council of the
Katipunan had its election which would compose the Katipunan government.
Elected were: Andres Bonifacio, supremo; Emilio Jacinto, state secretary;
Teodoro Plata, secretary of war, Briccio Pantaas, secretary of justice; Aguedo
del Rosario, secretary of the interior, and Enrique Pačheco, secretary of
finance.
The La llustracion Espanola Americana published on February 8, 1897,
recognized the national status of the Katipunan. In this issue, the Katipunan
government was referred to as the Republika ng Katagalugan. It also had
Bonifacio's picture which was labelled as Titulado Presidente de la Republica
Tagala.

As to the participation to the revolution of other areas in the

archipelago, the people responded eagerly – from Batanes to Mindanao – to
the revolution started in Manila and Luzon by their fellow Filipinos, thus the
Revolution of 1896 was able to satisfy the geographical dimension for it to be
considered a national uprising.

Clearly, considering the objectives, the composition, and the structure

of the Katipunan, this organization spearheaded a national endeavor for
regaining the freedom that once was enjoyed by the natives.

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 REQUIRED ACTIVITY!
Explain why understanding internal
criticism is important in analyzing
historical sources?

Name: ____________________________________

Year and Section: ___________________________

Date of Submission: _________________________

Activity
_____________________________________________________________________________

_____________________________________________________________________________
2
_____________________________________________________________________________

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_____________________________________________________________________________

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Chapter 3
“One Past but many Histories”:
Controversies and Conflicting Views in
Philippines History

Objectives:
At the end of the unit, the students must have:
 Effectively analyzed controversies and conflicting views in Philippines
History
 Manifested respect on different views about specific topics in
Philippine History
 Deepened understanding about having controversies and conflicts in
Philippines History

The Site of the First Mass in the Philippines:

MASAU or LIMASAWA
We are a confused people. It is because our history as a people is laden
with controversies and conflicting views, we do not. even know who we really
are, what we want and how to and with whom we identify ourselves. Four of
the controversies that have continuously been subjects of discussions,
conflicts, and at times misunderstanding among friends who differ in their
views about them are the site of the first mass in the Philippines, the Cavite
Mutiny, the Retraction of Rizal and the Cry of Balintawak. Lately, the EDSA
People Power, was it a revolution or not and whether Marcos is a hero or not
and if he deserved to be buried at the Libingan ng Mga Bayani, have been
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added to the list of controversies in Philippine history. For decades, children
have been taught that Limasawa was the site of the first mass in the
Philippines. As chronicled by Pigafetta, the historian of the Magellan
expedition, the first mass in the Philippines archipelago was celebrated on
March 31, 1521 along the shores of what was referred to by him as Mazaua.
Mazaua was believed to be Limasawa, an island located at the tip of
Southern Leyte. According to his accounts, Magellan ordered the planting of
a large wooden cross on the top of a hill overlooking the sea.

Pigafetta wrote of this first mass: "After the cross was erected in
position, each of us repeated the Pater Noster and an Ave Maria and adored
the cross; and the kings Colambu and Siagu did the same. Pigafetta was an
Italian who was in the service of the king of Spain. He served as the
chronicler of the Magellan expedition and was one of the men of Magellan
who was able to return to Spain on board the Victoria, the only ship which
survived the expedition, He gave a
copy of his diary to the king of Spain, Charles V. Two years after arriving in
Spain, he wrote a book, The Navigation and Discovery of Upper India, based
on his diary. The book was first published in French. In 1905, its Italian
version was translated into English by James Robertson which he titled
Magellan's Voyage Round the World.

J. Mallat wrote of Magelan's expedition: "The expedition went towards

the southwest, where it was not long before it discovered a tip of land to
which was given the name Cape of St. Augustine. This cape formed the
southwest extremity of the island of Mindanao. From there, the expedition
went up towards the North, coasting along a gold-rich province. It entered
the strait of Surigao and cast anchor near the little island of Limasagua.
Upon being informed that the gulf and river of Butuan which is in the
northern coast of the island of Mindanao and south of Limasagua, Magellan
dispatched an armed craft with an interpreter. He instructed his men to ask
some food from the natives of Butuan in exchange for some objects which he
told his men to bring with them. They were given several goats and pigs and
rice. Writing on the first Mass in the Philippines, Mallat continued: "On Palm
Sunday, Magellan went in person to the village of Butuan, erected an altar
decorated with leaves and flowers and had the crew of his three vessels go
ashore to hear the first Mass ever celebrated in those far away regions, in
which he was so anxious to have said in order to give thanks to the God of
the seas for the protection which. He had given to the expedition. The
natives attended the ceremony peacefully, and Magellan treated them with
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the greatest kindness; he planted on top of a hillock the sacred emblem of
Christianity, and by a solemn act, took possession of the island of Mindanao
for the crown of Castille, in the name of the Emperor and king, Charles V. In
commemoration of the birth of Christianity in the Philippines, RA No. 2733
was enacted on June 19, 1960. Known as the Limasawa Law, it declared the
site in Magallanes, Limasawa Island in Leyte as a national shrine, the place
having been the site of the first Mass in the Philippines. However, it was not
signed by the President. embodied in the unsigned law was contested by
some historians, Sonia Zaide in particular. She identified Masao in Butuan as
the location of the first Christian Mass. She based her claim on the diary of
Pigafetta. In view of this claim of Zaide, Congresswoman Ching Plaza of
Agusan del Norte filed a bill in Congress in 1995 contesting the Limasawa
claim, asserting that Butuan was the site other first Mass. The controversy
was referred to the National Historical Institute (now National Historical
Commission of the Philippines) for further study and recommendation. After
a thorough study, Dr. Samuel K. Tan, then Chairman of the NHI, reaffirmed
Limasawa as the site. Despite the reaffirmation of the NHI that Limasawa
was the site of the first Christian Mass in the archipelago, this controversy
and conflicting view continue to haunt many scholars and students of
Philippine history. There is a need, therefore, for a more in-depth and
continuing research on this issue. The controversy on the site of the first
Mass did not stop there. It was made more conflicting by the claim of many
Pangasinense that the first Mass was celebrated in Pangasinan in around
1334 by Odoric of Perdenone, a late-medieval Franciscan friar-missionary
explorer.
In fact, a marker was placed in front of the Bolinao Church in Pangasinan
stating that the first Mass on Philippine soil was celebrated in Bolinao Bay in
1324 by a Franciscan missionary, Blessed Odorico. However, this claim was
considered as one of the hoaxes in Philippine history. Zaide wrote that Fr.
Odorio was never in the archipelago.

The Cavity Mutiny

There are four versions related to the Cavite Mutiny - the Jose Montero
y Vidal, Spanish historian version; the version of Governor-General Rafael
Izquierdo; the version of Trinidad Hermenegildo Pardo de Tavera, and that of
the French writer, Edmund Pilauchut.

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The Jose Montero y Vidal and Governor-General Rafael Izquierdo
Versions

The versions of Jose Montero y Vidal and Governor-General Izquierdo

were almost the same except that the lzquierdo version was more biting. In
his documentation of this event Montero referred to it as a "revolution, an
attempt by the Indios to topple down the Spanish government in the
Philippines. 1zquierdo on the other hand, used this event as a vehicle to
implicate the Filipino priests who were then active in their secularization of
Philippine parishes campaign.

In the report submitted by these two Spaniards, they stated that the
primary reasons for the "revolution" were the removal of the privileges which
the workers in the arsenal were enjoying. These privileges included the
exemption from the payment of tribute and from rendering the polo. They
also pointed to the following reasons as aggravating factors in the
"revolution": the revolution in Spain which overthrew what they referred to as
"'secular throne"; the black propaganda resorted to by the unrestrained
press; books and pamphlets containing liberal and democratic articles which
reached the Philippines, and most importantly. the native priests who
because of their dislike of the friars plotted with and helped the rebels and
enemies of Spain. lzquierdo blamed the "unruly Spanish press for stockpiling
malicious propagandas." Izquierdo, in his report to the Spanish king pointed
to the intention of the rebels to topple down the Spanish government in
order to put in power a new "king" in the persons of Father Jose Burgos and
Father Jacinto Zamora. He stressed in his report that the Filipino priests urged
the natives to support the "revolution," which they were assured of victory
since God was on their side. He added that the Filipino priests promised the
natives that when they won the "revolution," those who joined in the
"revolution would be rewarded with job, wealth and promotion in the army.
Izqierdo mentioned in his report that the Indios were possessed with the
natural tendency of stealing. Both Montero and Izquierdo believed that the
Cavite Mutiny of 1872 was planned earlier that it was a conspiracy among
the educated, the mestizos, the native lawyers, citizens of Manila and Cavite
and the Filipino priests. They insinuated in their reports that the conspirators
of Manila and Cavite planned to liquidate the top Spanish officials and to be
followed by the
murder of the friars. They stated that the signal of the "revolution" would be
the explosion which would come from Intramuros and that since that date,
January 20, 1872 coincided with the feast of the Our Lady of Loreto, which
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the district of Sampaloc was observing, the rebels mistook the explosion
coming from the fireworks for the signal they were waiting for to start the
"revolution". Thus, the
200 contingents under the command of Sergeant Lamadrid started the
"revolution" by attacking the Spanish officials they saw and captured the
arsenal.
The reports of Montero and Izquierdo further stated that when Izquierdo
learned of the uprising, he immediately dispatched reinforcement to Cavite
which made possible the quelling of the uprising. They also added that the
reinforcement from Manila which the rebels were waiting failed to come, thus
those who instigated the "revolution were killed including Sergeant
Lamadrid; the

Gomburza was subjected to investigation through a court martial and were

sentenced to death by garrote; Joaquin Pardo de Tavera, Antonio Ma. Regidor,
Jose and Pio Basa and other lawyers were suspended from practicing their
profession, were arrested and sentenced to life imprisonment in the Marianas
Islands.
The Trinidad Pardo de Tavera Version

From the point of view of Trinidad Pardo de Tavera, the Cavite event
was just a mutiny of the natives, soldiers and workers in the Cavite arsenal
who were disheartened because of the removal of the privileges which they
used to enjoy earlier. He put the blame on Izquierdo for his policies such as
the removal of the privileges of the arsenal soldiers and workers and the
prohibition to put up a school of arts and trades for the Filipinos. The report
of Tavera stated that on 20 January 1872, about 200 men comprised of
soldiers, labourers of the arsenal, and residents of Cavite headed by
Sergeant Lamadrid rose in arms and assassinated the commanding officer
and Spanish officers in sight. The insurgents were expecting support from the
bulk of the army but unfortunately, that didn't happen. The news about the
mutiny reached authorities in Manila and Gen. Izquierdo immediately ordered
the reinforcement of Spanish troops in Cavite. After two days, the mutiny was
officially declared subdued.
Tavera was convinced that Izquierdo used the Cavite Mutiny as an
attempt of the Filipinos to topple down the Spanish government and
presented it as a blown-up conspiracy involving not only the local soldiers
but also the natives of Manila and Cavite, most specifically the Filipino
priests.
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The Edmunde/Edmund Plauchut Version

In 1877, Edmunde Plauchut a Frenchman who was residing in Manila at

the time the event happened, published in the Reue des Deux Mondes, his
version of the Cavite Mutiny. His account was a dispassionate one which
reaffirmed the Tavera version. It stated that the Cavite Munity happened
because of discontent of the arsenal workers and soldiers in Cavite fort which
originated from the order of the governor (Izquierdo) which exacted taxes
from the Filipino laborers in the engineering and artillery corps in the Cavite
arsenal, and required them to perform forced labor which they had been
exempted from both. On January 20, 1872, when they received their pay, the
workers found the amount of the taxes and the corresponding fee in lieu of
the forced labor deducted from

their pay envelopes. That night they mutinied. Forty infantry soldiers and
twenty men from the artillery took over command of the Fort of San Felipe
and fired cannonades to announce their victory, which was a short-lived one.
Apparently, the mutineers had expected to be joined by their comrades in
the 7th infantry company assigned to patrol the Cavite plaza. But when they
beckoned to them, their comrades did not join them and instead started
attacking them. Terror-stricken, the rebels bolted the gates and decided to
wait for morning expecting support from Manila. Plauchut in his report also
focused on the execution of the three priests, Gomez, Burgos and Zamora
which he personally witnessed.

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 REQUIRED ACTIVITY!
Give your reaction to the following statement of
Izquierdo mentioned in his report on the Cavite
Mutiny: “The Indios were possessed with the
natural tendency of stealing.”

Name: ____________________________________

Year and Section: ___________________________

Date of Submission: _________________________

Activity
_____________________________________________________________________________

_____________________________________________________________________________
3
_____________________________________________________________________________

_____________________________________________________________________________

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_____________________________________________________________________________

_____________________________________________________________________________

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_____________________________________________________________________________

RUBRIC FOR ESSAY/SYNTHESIS WRITING

Name of the Student: ________________________________________
Date: _____________________________________________________

Ratings
Criteria Expert Accomplished Beginner Score
(50 pts) (40 pts) (30 pts)
This criterion is Very Limited
Comprehensive
linked to a comprehensive and information and
and with relevant
Learning Outcome with very relevant with some
details
Content details relevant details
This criterion is Shows some
linked to a Very coherent and Coherent and with coherence but is
Learning Outcome is well organized some organization poorly
Organization organized

Total points

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Rated by:
_________________________________
Name and Signature

References and Sources:

 Readings in Philippine History. Alporha V. & Candelaria JL (2018)
 Primary vs Secondary Sources https://www.bates.edu/library/primary-
vs-secondary-sources/ (2020)
 The Importance of History by David Crabtree, Ph.D.
https://gutenberg.edu/2001/02/the-importance-of-history/ (2015)
 Antonio Pigafetta's First Voyage around the World: A Travelogue
https://www.essaydaily.org/2013/11/antonio-pigafettas-first-voyage-
around.html (2015)
 The Katipunan Finally Starts a Revolution
 http://www.philippine-history.org/katipunan (2018)
 Philippine Independence Declared
 https://www.history.com/this-day-in-history/philippine-independence-
declared (2020)
 The Proclamation of the Philippine Independence
 http://msc.edu.ph/centennial/independence.html (2017)
 Selected Philippine Political Caricature by Angelica Berongoy
 https://www.coursehero.com/file/44372436/historyppt/ (2016)
 Let the Limasawa Debate Roll by Domini M. Torrevillas

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  https://www.philstar.com/opinion/2018/07/17/1834176/let-limasawa-
debate-roll (2020)
 The Two Faces of 1872 Cavite Mutiny by Chri Antonette Piedad-Pugay
 http://nhcp.gov.ph/the-two-faces-of -the-1872-cavite-mutiny/ (2020)
 Evolution of the Philippine Constitution
 https://www.officialgazette.gov.ph/constitutions/constitution-day
(2017)
 Understanding Philippine History: readings and Discourse (Amalia C.
Rosales, DPA, Raul Roland Sebastian, DPA, Joseph Reylan B. Viray,
2020)

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