Complete Module in Readings in Philippine History

DISCLAIMER
This module is intended for STUDENTS OF TARLAC STATE UNIVERSITY ONLY in

order to address the flexible learning scheme for A.Y. 2020-2021 as implemented by the
Commission on Higher Education brought by the COVID-19 pandemic. The textbooks, articles,
websites, and video links used in compiling this module are properly cited. No reproduction of
any part of this module may be used, sold, or distributed for commercial purposes or be
changed or included in any other business, work, or publication, whether in print or electronic
unless prior permission has been granted.
Republic of the Philippines
Tarlac State University
COLLEGE OF ARTS AND SOCIAL SCIENCES
Main Campus Tarlac City
Tel. No. (045) 493-0182; Fax. No. (045) 982-0110
Social Science 1C – Readings in Philippine History
TSU VMGO
VISION Tarlac State University is envisioned to be a premier university

in Asia and the Pacific.
MISSION Tarlac State University commits to promote and sustain the

offering of quality & programs in higher and advanced education
ensuring equitable access to education for people
empowerment, professional development, and global
competitiveness.
Towards this end, TSU shall:
1. Provide high quality instruction trough qualified,

competent & adequately trained faculty members &
support staff.
2. Be a premier research institution by enhancing research
undertaking in the fields of technology & sciences &
strengthening collaborating with local and international
institution.
3. Be a champion in community development by
strengthening partnership with public and private
organization & individuals
CORE VALUES E – xcellence

Q - uality
U - nity
I - ntegrity
T - rust in God, Transparency & True Commitment
Y - earning for Global Competitiveness
PREPARED BY THE FOLLOWING FACULTY MEMBERS:
DR. LINO L. DIZON
Professor VI
 [email protected]
Dr. Lino L Dizon is presently a commissioner of the National

Historical Commission of the Philippines. He is also the Dr. Lee
Ye-lick Alex Professor in Social Sciences and Professor VI (Full
Professor) of Tarlac State University and heads its Center for Tarlaqueño Studies. He holds a
PhD (Philippine Studies) from the University of the Philippines, Diliman.
He edits ALAYA, the Kapampangan Research Journal of the Center for Kapampangan Studies,
Holy Angel University where he used to be the history consultant and from 2012 until early 2017
had been the Writer –in –Residence of Cavite Studies Center, De La Salle University –
Dasmariñas.
He has already written more than a score of books on Philippine local history and culture,
including Mr. White: A ‗Thomasite‘ History of Tarlac Province, 1901-1913, Nascent Philippine
Studies on the Life and Labor of José Felipe Del-Pan, 1821-1891 and Photographing
Revolutionary Cavite: The Colonial Representation, 1896-1899 and is the co-author of a number
of publications including Cruceiro: Spanish Galicia at Some Crossroads in Philippine History &
Culture (1521-1898) and Gloria: Roman Leoncio‘s Kapampangan Translation of Huseng
Batute‘s Verse Novel, Lost and Found, which won the 2004 Philippines‘ National Book Awards
for Translation.
A University Scholar of the University of the Philippines, Diliman from 2005-2007, Prof. Dizon
was a Vice- President of KABANSA, Inc.- the Association of Local Studies Centers in the
Philippines and a current EXECON-Member of the National Commission for the Culture and the
Arts‘ Committee for Historical Research (2020-2022, representing Luzon). Recipient of many
national and international scholarship and research grants as those from the Spanish Program
for Cultural Cooperation, American Association of the Philippines, Japan Foundation, Nihon
University - Mishima and the Research Forum on Philippine-Japan Relations, he was a
Fulbright Research Fellow for 2010-2011 at the Bancroft Library, University of California,
Berkeley.
DR. AGNES S. MALLARI-MACARAEG
Professor V
Dr. Agnes M. Macaraeg was the Dean of the College of Arts

and Social Sciences of Tarlac State University, Tarlac City, from
June 01, 2009 to August 04, 2019. Dr. Macaraeg was a graduate of Baguio Colleges
Foundation, now the known University of Cordillera, Baguio City with a degree Bachelor of Arts
in Political Science in 1985. She is also a holder of Master‘s Degree in Administration and
Supervision and Doctor of Education major in Educational Management. She is a Licensed
Professional Teacher. She is currently under the Social Sciences Department of the College of
Arts and Social Sciences, teaching subjects such as Readings in Philippine History, Philippine
Constitution, General Sociology, Contemporary World and Ethics. Dr. Macaraeg is also a faculty
member of the Graduate Studies of this Institution and at St. La Salle University of Bacolod,
teaching masters‘ and doctorate students under the Eduardo Cojuangco Foundation Program
and likewise, she is a volunteer Professor at Our Lady of Peace College Seminary, Tarlac City.
She is one of the authors of the Sociology book entitled SOCIOLOGY (Exploring Society and
Culture) published in 2010 by TCS Publishing House and currently working for the publication of
the book in Readings in Philippine History.
DR. MARIA ELENA D. DAVID Ed.D.
Professor VI
[email protected]
Dr. Maria Elena Dela Cruz-David, Ed.D.

is a graduate of BA Social Sciences from
the University of the Philippines, a holder
of Master‘s Degree in Public
Administration and Doctorate degree in
Educational Management.
She served as consultant and Team leader for various government projects such as the
verification of the ancestral domain claim of the Aetas in Bamban and Moriones, Tarlac;
Monitoring and Evaluation Project of the Business Permits & Licensing System (BPLS)
and Local Economic Development and Competitiveness Index for Cities and
Municipalities in the Philippines of the Department of Trade and Industry (DTI).
Consequently, she had presented and published results of some of the studies she
conducted in various conferences and research journals here and abroad.
Currently she is a faculty member of the College of Arts and Social Sciences of Tarlac
State University.
MR. CHARLES KEVIN T. SALONGA
Lecturer
Charles Kevin T Salonga is a graduate of Bachelor in Public

Administration at University of the Philippines,Diliman, Quezon
City in 2016. Currently, he is taking up Juris Doctor at Angeles University Foundation. He is also
a lecturer of General Education Department (Social Science), College of Arts and Social
Sciences at Tarlac State University since 2016. He has been teaching different social science
subjects such as Readings in Philippine History, Philippine Constitution, Economics and
Taxation, Humanities, Sociology, Ethics, and Contemporary World.
READINGS IN PHILIPPINE HISTORY
SOCIAL SCIENCE 1C (SS1C)

3 UNITS Credit
NO Pre-requisite Course
COURSE DESCRIPTION:
The course analyzes Philippine history from multiple perspectives through the lens of selected
primary sources coming from various disciplines and of different genres. Students are given
opportunities to analyze the author‘s background and main arguments, compare different points
of view, identify biases and examine the evidences presented in the document. The discussions
will tackle traditional topics in history and other interdisciplinary themes that will deepen and
broaden their understanding of Philippine political, economic, cultural, social, scientific and
religious history. Priority is given to primary materials that could help students develop their
analytical and communication skills. The end goal is to develop the historical and critical
consciousness of the students so that they will become versatile, articulate, broadminded,
morally upright and responsible citizens.
COURSE OUTLINE:
MIDTERM COVERAGE
CHAPTER I : INTRODUCTION TO HISTORY
Module 1: Introduction to History
Module 2: Issues and Problems in Philippine Historiography

CHAPTER II: NATURE OF CRITICISM IN HISTORY AND ANALYSIS OF SELECTED
PRIMARY SOURCES
Content and contextual analysis of selected primary sources
Identification of the historical importance of the text and examination of the author‘s main
argument and point of view
Selected Readings:
Module 3: ―First Voyage Around the World by Magellan‖ by Antonio Pigafetta
Module 4: ―Customs of the Tagalogs‖ by Juan de Plasencia
Module 5: ―Kartilya ng Katipunan‖ by Emilio Jacinto
Module 6: ―The Revolution of 1896 and its Aftermath‖ and ―Mga Gunita ng Himagsikan‖ by
Emilio Aguinaldo
Module 7: ―Declaration of Philippine Independence‖ by Ambrosio Rianzares-Bautista
Module 8: ― Philippine Cartoons: Political Caricatures of the American Era, 1900-41‖ by Alfred
McCoy
Module 9: ―Speech before the joint session of the US Congress‖ by Corazon Aquino
FINAL TERM COVERAGE
CHAPTER III: One Past and many Histories: Controversies and Conflicting Views in Philippine
History
Cases:
Module 10: The First Mass in the Philippines
Module 11: The Cavite Mutiny of 1872
Module 12: Jose Rizal‘s Retraction
Module 13: Cry of Balintawak or Pugadlawin

CHAPTER IV: Political, Economic, and Socio- Cultural Issues in Philippine History
Mandated Topics:
Module 14 : Malolos Constitution, 1935 Constitution, 1973 Constitution
Module 15: The 1987 Constitution
Module 16: Agrarian Reform in the Philippines
Module 17: Taxation
Module 18: Special Topics:

A. IPRA Law and Government Peace Treaties with Muslim Filipinos
B. Local and Oral History, Cultural Performances and Indigenous practices
TARLAC STATE UNIVERSITY
MODULE 1
INTRODUCTION TO
HISTORY: Definition,
Nature, Methodology and
Importance
RATIONALE:
Module 1 introduces to students the discipline of History and its domain. The students are
expected to understand the methodology of History and appreciate its importance.
Practically, this module aims to develop student‘s skill in evaluating historical sources for their
credibility, authenticity, and provenance, as well as analyzing the context, content, and
perspective of different kinds of sources, especially in this times of historical revisionism and
post-truth.
INSTRUCTIONS TO THE USER:
1. The user is to study this module at his own pace within the time frame set by the
instructor. Check the OBTL syllabus for guidance.
2. Video links for subtopics are also provided in this module.
3. References, Supplemental and Additional readings are also given for further
understanding and appreciation of the lesson.
4. Self-Check Test are also available for student‘s self-assessment. Respective
instructors may ask the students to submit answers via agreed platforms
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER MODULE PRE-TEST
1 on page 91
GOOD LUCK!!! 😊
1
MODULE 1 OUTLINE
I. Introduction to History
A. Etymology and Definition
B. Historiography
C. Elements
D. Nature
E. Why Do We Study History (Importance)
F. History in relation with other social sciences
II. Sources in History
A. Primary
B. Secondary
C. Tertiary
D. Types of historical sources
III. Historical Criticism
A. External
B. Internal
C. Debunking ―Sa Aking Mga Kabata‖ and ―Code of Kalantiaw‖ through
Historical Criticism
LEARNING OBJECTIVES
1. Comprehend the definition, nature, methodology and domain of History
2. Appreciate the importance of History
3. Distinguish between primary and secondary sources
4. Evaluate sources for their credibility, authenticity, and provenance
5. Validate sources through historical criticism
I. Introduction to History
Why do people do the things we do?

How can we explain human behavior?
Under what circumstances do people take certain actions, and in what circumstances do they
take surprising actions?
One can derive answers for these questions from an academic discipline known as History. By
examining past events of humans, we can compare their situations to different periods and draw
conclusions as to what we can learn from these past events. Lessons learned from these past
events can provide understanding of present day phenomenon. We look at the past, but we do
so to learn about people today. By studying history, we are able to know and understand the
2
story of our nation, trace our roots and identity, find lessons from the past that will address
problems of today and be able to use these to move forward to the future. ―Today‘s events are
tomorrow‘s history‖ as the saying goes.
A. Etymology and Definition
History ( from the Greek word Historie or Historia which means ―learning, inquiry and or
investigation‖) is a branch of the Social Sciences that deals with the systematic study of
significant past, a branch of knowledge that records and explains past events and which
concerns people and human nature.
Being a branch of the social sciences, History centers on the study of people and the society.
Which is why, the people are considered as the focal point in the study of history. The definition
emphasizes that it is a ―systematic‖ study. This means that history as a discipline follows a
methodology in order to establish and be able to validate facts and evidences. The definition
mentions of ―significant‖ past as the subject matter of history. By ―significant past‖ it entails that
only past events which has affected the political, cultural, social and economic aspects of the
society or of the lives of the people, are considered part of history. It does not follow that
everything that happened in the past is considered part of Philippine History i.e On June 14,
2001, Pedro threw a ball of paper in the trashcan. That is a past event but cannot be considered
as part of Philippine History. Consistently, the definition of history only covers those which are
―recorded‖ or ―written‖ events. It is important to note, that ―history‖ is a western concept which
failed to account unrecorded or unwritten sources of history like oral traditions in the case of the
Philippines. These issues regarding the western concept of ―history‖ and our Filipino concept of
―kasaysayan‖ will be further tackled in our next module.
B. Historiography
Historiography on the other hand refers to the study of history itself. Historiography analyzes
who is the history writer, the motives of the writer, the sources of the writer, theories applied and
other historical methods. It also analyzes the context when the history was written.
C. Elements of History
1. The Historian. This refers to the person writing the history.

2. Place. The location where the history was written
3. Period. Refers to the context of the time when the history was written.
4. Sources. Refers to the basis of claims or analysis of the historian such as documents, written
or oral accounts.
3
D. Nature of History as an academic discipline
A. History has no subject matter of its own. Of course, the subject matter of history covers all
the persons and all events that have happened in the past. It is actually very broad since it
does cover everything that has happened in the society including all aspects from political,
economic social, culture etc.
B. History synthesizes knowledge from other fields. Since it covers all phenomena, History as a
branch of the Social Sciences analyzes the relations of different events, their cause and effects
using also the knowledge used in other fields of the Social Sciences such as Anthropology,
Sociology Economics etc.
C. History illuminates pieces of the past. History provides for explanations of things that
happened in the past. By looking at relationships of different events and phenomena, it
provides explanations for seemingly unexplainable gaps.
D. History is constantly changing. Since claims to historical facts are based on personal
accounts, documents and artifacts, a historian makes an analysis based only on available
sources of data. The historian cannot conclude something which is baseless. Unlike other
Social Sciences which can gather actual and real time data or conduct experiments to test their
hypothesis, historians have to rely on what is available. Therefore, when new data are
discovered, previous historical accounts can be changed.
E. History sheds light to truth. Since a historian constantly write about previous phenomena
using historical sources as basis, all claims therefore supports only the truth base on the data
available. This however does not preclude the fact that a historian uses also unwritten sources
such as oral accounts and traditions.
E. Importance of the study of history
The study of History is important because it provides us with the capacity to analyze previous
events and phenomena which therefore will provide us with proper basis on how to view the
present and the future. This being the case history will provide is with a strong basis for
providing answers for problems that pervades at present. A lot of people in our modern day
society would say that history is no longer important. That the study of history is out dated
already.
However, our historical view will in itself provide us with the manner by which we view the
present and how we prepare for the future.
According to E. Kent Rogers, we study History because of the following:
First, ―to know more about the roots of our current culture‖. This being the case history will
provide us with the basis by which we can understand better different cultural institutions and
constructs. For example, why is it that in the modern-day Philippines a lot of Filipinos value
4
having white complexion when in fact we are naturally brown skinned? An analysis of our
historical background will of course reveal that because we have been colonized by white
complexioned people particularly the Spaniards and Americans, having white skin is viewed as
somewhat of higher status than the brown skinned;
Second, ―to learn about human nature by looking at trends that repeat through history‖ and
―learn about mistakes of those who have gone before us‖. History deals with analysis therefore,
by studying different trends that happened before this could provide us with a clear analysis of
causes of events that happened. If the result of the event is negative then we could navigate
another path to seek for a better state of affairs. On the other hand, if the result of the events
are positive then we can recommend to repeat it to get the same result. Either way by
analyzing historical facts we can use the result in decision making or future planning
F. History in Relation with other Social Sciences
Archaeology is scientific study of material remains of past human life and activities as stated by
Merriam and Webster. Archaeologists usually excavates the earth in search of artifacts.
Through investigations of artifacts such as pottery, weapons, jewelry etc, the historian can draw
important analysis and interpretation from them and make a description of the lives and culture
of the people that owned the artifacts.
Another field of the social sciences that provides relevant input to History is Anthropology.
Anthropology is the study of human beings and their ancestors through time and space and in
relation to physical character, environmental and social relations, and culture. (Merriam and
Webster.) The cultural analysis of ancestors of man will also provide for sources of historical
data that the Historian can make use in writing history.
5
 History is a western concept while kasaysayan is a Filipino
concept. Are the two concepts completely the same?
 It is consistent that the definition of history studies only
recorded past. Is this the same with kasaysayan?
 How does history link the past, present and future?
 Is history just a matter of chronology?
Questions to Ponder
6
II. Sources of History
Historians study the sources that the past has left behind. No statement about the past can
carry conviction unless it can be supported by reference to the historical sources, the evidence
upon which historians base their ideas and interpretations. Historians inevitably spend a lot of
time reading each other‘s writings, but the real historical work is done – and the real enjoyment
is to be had – instudying the sources, the actual ‗stuff‘ of history. (University of Cambridge
website)
Historical evidences are important proof of the truthfulness of the past. In the aim towards
objectivity of the writing of history, these evidences become the sources of historical data.
―Sources‖/ ―Batis‖/ ―Sanggunian‖ refers to the basis of claims or analysis of the historian. They
serve as the evidences utilized in the study of history.
In history, sources are classified mainly into:
Primary and Secondary Sources. Primary and secondary sources form the cornerstones of
historical research. A modern-day work of history is essentially a description and interpretation
of primary sources, along with commentary of secondary sources, both using them in reference
to the subject matter at hand, and agreeing and disagreeing with them.
A. Primary Sources
A primary source provides direct or firsthand evidence about an event, object, person, or work
of art. These are the evidences by eyewitnesses or created by people who experienced the said
event or phenomena. The historian‘s responsibility is to organize the primary sources into a
coherent account to become secondary source.
In effect, a primary source is direct source of historical information dating from the period in
question. A baptismal register of 1866 in the parish of Concepcion, Tarlac would be a primary
source about Spanish colonial period in Philippine History. A Philippine coin minted in 1910
would be a primary source about the American colonial period. A newspaper printed in 1943
would be a primary source from the Japanese period..
Primary sources include historical and legal documents, eyewitness accounts, results of
experiments, statistical data, pieces of creative writing, audio and video recordings, speeches,
and art objects. Interviews, surveys, fieldwork, and Internet communications via email, blogs,
and newsgroups are also primary sources.
In the natural and social sciences, primary sources are often empirical studies—research
where an experiment was performed or a direct observation was made. The results of empirical
studies are typically found in scholarly articles or papers delivered at conferences.
B. Secondary Sources
7
Secondary sources, on the other hand, are interpretations of history They describe, discuss,
interpret, comment upon, analyze, evaluate, summarize, and process primary sources. These
are the products of people or writers who were not part of the event or phenomena.
One can consider them as history books, although this is a bit misleading, as secondary
sources can include articles, movies, audio recordings, or any other source of media that
interprets history. Teodoro Agoncillo‘s Malolos: The Crisis of The Republic, though deals with
the events of 1899 is a secondary source because it interprets facts of the past; though dealing
with the time-frame , it is not from the period in question.
Secondary source materials can be articles in newspapers or popular magazines, book or
movie reviews, or articles found in scholarly journals that discuss or evaluate someone else's
original research.
C. Tertiary Sources
Others cite another classification, the Tertiary Sources. Tertiary sources contain information
that has been compiled from primary and secondary sources. Tertiary sources include
almanacs, chronologies, dictionaries and encyclopedias, directories, guidebooks, indexes,
abstracts, manuals, and textbooks.
D. Types of historical sources
Historians can get his sources, primary or secondary, from the following:
Archival Material
Manuscripts and archives are primary sources, including business and personal
correspondence, diaries and journals, legal and financial documents, photographs, maps,
architectural drawings, objects, oral histories, computer tapes, and video and audio cassettes.
Some archival materials are published and available in print or online.
Government Documents
Government documents provide evidence of activities, functions, and policies at all government
levels. For research that relates to the workings of government, government documents are
primary sources.
These documents include hearings and debates of legislative bodies; the official text of laws,
regulations and treaties; records of government expenditures and finances; and statistical
compilations of economic, demographic, and scientific data.
Serials
Journals, magazines, and newspapers are serial publications that are published on an ongoing
basis.
Many scholarly journals in the sciences and social sciences include primary source articles
where the authors report on research they have undertaken. Consequently, these papers may
8
use the first person ("We observed…"). These articles usually follow a standard format with
sections like "Methods," "Results," and "Conclusion."
Serials may also include book reviews, editorials, and review articles. Review articles
summarize research on a particular topic, but they do not present any new findings; therefore,
they are considered secondary sources. Their bibliographies, however, can be used to identify
primary sources.
Books
Most books are secondary sources, where authors reference primary source materials and add
their own analysis. ―The First Filipino‖ by Leon Ma. Guerrero is a biography of Jose Rizal. If you
are researching Jose Rizal, this book would be a secondary source because the author is
offering his views about the hero. Books can also function as primary sources. For example,
Jose Rizal‘s own letters and essays would be primary sources.
Visual and Audio Materials
Visual materials such as maps, photographs, prints, graphic arts, and original art forms can
provide insights into how people viewed and/or were viewed the world in which they existed.
Films, videos, TV programs, and digital recordings can be primary sources. Documentaries,
feature films, and TV news broadcasts can provide insights into the fantasies, biases, political
attitudes, and material culture of the times in which they were created. Radio broadcast
recordings, oral histories, and the recorded music of a particular era can also serve as primary
source material
III. Historical Criticism
The historian‘s role in writing history, to reiterate, is to provide meanings to facts that he
gathered from primary sources (facts from manuscripts, documents) or those that have been
gathered by archaeologists or anthropologists (artifacts). He can only make conclusions and
generalizations based on them. It is therefore his duty to check on the authenticity of the
sources that are presented to him to be used as basis in writing history. Sources have to
undergo doubting and therefore should be critically tested for validity. There are two kinds of
criticisms that a historian can use in the process; these are External and Internal Criticisms
A. External Criticism
The ‗External Criticism‘ covers the physical examinations of sources like documents,
manuscripts, books, pamphlets, maps, inscriptions and monuments. In original documents it
includes looking at the paper and ink used whether or not it is within the same circa as the
content of the work. Oftentimes its more difficult to establish the authenticity of manuscripts and
records rather than document simply because the printed document have already been
authenticated by the writer.
Following are the elements that have to be taken into consideration in doing validation:
9
a. Authorship. The name of the author of the document usually provides credence in the
establishment of validity of a certain document. The author‘s name in itself can provided for the
test of authenticity. In cases of anonymous writings when the exact name of the author is not
known then the office that holds the record should also be taken into consideration. For
example, if we are studying population records and we use documents from civil registrar‘s
office then that will lead to the consideration that the documents are authentic.
b. Date and place of publication. The date of the document including the time and place of
publication should be properly analyzed in order to establish its authenticity. Modern day
documents and publication have their date and place of publication usually printed at the back
of the title page. However, for manuscripts there are usually no date and place of publications
indicated. In such cases, the historian should look for dates mentioned within the manuscript or
cross check with other records. Sometimes an analysis of the language used or the date of
birth and death of the author can also be used as basis for the establishment of its true date.
c. Textual errors. The historian should always be in the lookout for errors in the text of
documents and manuscripts. There are two kinds of errors in documents unintentional or
intentional. Unintentional errors are mistakes that are caused by typist or scribes usually in
spelling, omitted words or phrases. Intentional error are often made when there is an effort to
modify or supplement existing records or original manuscript for personal intention or interest of
the record keeper or editor. In such cases, efforts should be made by the historian to get the
original document and compare or cross check with other related records or documents.
Sometimes, the style of writing of the author can also be used to authenticate the originality of
the document. If the style of writing does not match the author‘s style of writing then the
document is dubious.
d. Meanings of words used. The meaning of words used usually changes from generation to
generation, therefore the historian have to interpret the words used based on the time when the
document was made. Also, there are instances when words mean differently in different places.
In this case, the historian have to take into consideration the place and culture when the
document was made. He must be very careful in understanding the terms, if not any
misinterpretation will lead to historical misunderstandings.
B. Internal Criticism
Positive criticism refers to understanding of both literal and real meaning of words. A historian
therefore must be able to analyze and interpret the contents of documents in their real meaning.
Document contains the idea of the person who wrote or made the evidences, therefore they
should be understood within that context. Historians should refrain from making their own
conclusions so as not to convey their own interpretation rather than the true meaning of the
content. One important characteristic that a historian should possess is the capacity to doubt all
documents and facts when these are not yet subjected to authentication. The historian should
question the motive of the writer and question the accuracy of the document. Likewise, the
historian should verify if the writer of the document has a first had information or had experience
the phenomena he wrote and how long the time elapsed between the occurrence of the event
and the time the document was written. In cases of contradicting records, the historian should
10
corroborate the facts from other claims or documents. The truthfulness or veracity of the
document should be established
C. Debunking “ Sa Aking Mga Kabata” and “The Code of Kalantiaw” through
Historical criticism
1. Jose Rizal‘s ― Sa Aking Mga Kabata‖
According to Dr. Nancy Kimuell Gabriel on her tesis masterado ―Timawa: Kahulugan,
Kasaysayan at Kabuluhan sa Lipunang Pilipino,‖ on UP Diliman, 2001the poem shows
falseness. Historian Ambeth Ocampo,National artist of the Philippines and writer Virgilio S.
Almario and others have debunked Rizal's traditional authorship of the poem based on the
following.
a.) AUTHORSHIP
No manuscript for Sa Aking Mga Kabatà written in Rizal's handwriting exists. The poem
supposedly wrote in 1869 where he was only 8 years old then.
 A young revolutionary? Another questionable aspect of this poem is the precocious
social commentary of its alleged young author. The poem contains some very mature
insights for an eight-year-old boy – the ―stinky fish‖ line notwithstanding. There are some
bold statements that are just as much about freedom and nationhood as they are about
language.
The language is too precocious even for an eight-year-old prodigy like Jose Rizal
b.)DATE AND PLACE OF PUBLICATION
The poem was first published in 1906, a decade after his death, in a book authored by the poet
Hermenigildo Cruz.
 Rizal had 35 years to publish or assert authorship. He did not. The poem was published
posthumously.
c. TEXTUAL ERRORS
In Rizal‘s childhood they spelled words with a ―c‖ rather than ―k.‖ Further, the word ―kalayaan‖
(freedom) is used twice.(No manuscript EXIST)
d.)MEANINGS OF WORDS USED
Kalayaan was not a common word in 1869 and there is irrefutable evidence that Jose Rizal
himself did not learn the word until he was 25 years old. Rizal first encountered the word atleast
by 1872 the years after the execution of GOMBURZA.
 The historian Zeus Salazar, however, refuted the claims of Andrade and Yanga in his
essay Ang Kartilya ni Emilio Jacinto in 1999. He maintained that the word laya and its
various conjugations ―were already a part of Tagalog vocabulary at that time [and]
therefore, could not have been invented by anybody.‖ However, he also wrote,
11
“Laya/calayaan was not yet needed in writing before 1864 and even later,
especially since timawa/catimaoan was still widely used back then as meaning
„free/freedom.‟” Evidently, Rizal had not encountered the word kalayaan until he saw it
in Marcelo H. del Pilar‘s Pag-ibig sa Tinubuang Lupa [Love for the Native Land], which
was his Tagalog translation of Rizal‘s own Spanish essay, Amor Patrio. Naturally, if Rizal
didn‘t know the word kalayaan when he was 25 years old, he could not have written a
poem in which the word appears twice when he was only eight years old. Whichever
case is true, young Jose‘s alleged use of the word kalayaan in 1869 is no less curious.
Moreover, even if kalayaan was a term known to some people in Bulakan, the fact that it
did not appear in Florante at Laura, the poem that Rizal consulted, is telling because it
was written by the most famous poet of Bulakan, Francisco (Balagtas) Baltazar. We
know this because of a letter he wrote to his brother Paciano in 1886. Jose had written a
Tagalog translation of Friedrich Schiller‘s German play Wilhelm Tell and he wanted
Paciano to review it. He explained that he found it difficult to translate some of the
concepts in the play.
My Dear Brother,
There I‘m sending you at last the translation of Wilhelm Tell by Schiller… I lacked many
words, for example, for the word Freiheit or liberty. The Tagalog word kaligtasan cannot
be used, because this means that formerly he was in prison, slavery, etc. I found in the
translation of Amor Patrio the noun malay , kalayahan that Marcelo del Pilar uses. In the
only Tagalog book I have – Florante – I don‘t find an equivalent noun.‖
2. The Code of Kalantiaw
William Henry Scott, examined the pre-Hispanic history of the Philippines. Scott raised issues
on the existence of the Code of Kalantiaw, specifically on:
 LACK OF HISTORICAL EVIDENCE

 No written/ pictorial documents from that time in Philippine history
 No documents from other countries that mentions Kalantiaw
 LACK OF EVIDENCE FOR A KALANTIAW LEGEND

 No recorded Filipino legend about Kalantiaw other than the doubtful Pavon
manuscripts before the 20th century
 Historian Diego Alba looked for Kalantiaw in local folklore but found none
 DOUBTFUL PAVON MANUSCRIPTS

 Two inconsistent versions on how Jose Marco obtained the manuscripts
12
 ( looters and cook stories)
 Mistakes in the Pavon manuscripts
 Does it always follow that primary sources should be given more weight than secondary
sources?
 What are the significance of understanding sources and historical criticism?
Questions to Ponder
13
KEY POINTS
 History is a branch of the Social Sciences that deals with the systematic study of
SIGNIFICANT PAST, a branch of knowledge that records and explains past events and
which concerns people and human nature
 History has no subject matter of its own. It synthesizes knowledge from many fields. It
illuminates pieces of the past. It constantly changing. It is subjective and it searches for
the truth
 Historiography refers to the study of history itself. It analyzes who is the history writer,
the motives of the writer, the sources of the writer, theories applied and other historical
methods. It also analyzes the context when the history was written.
 The elements of history are: the historian, place, period and sources
 The focal point in the study of history are the people and its nature. History being a
branch of social science
 There are bountiful reasons why we have to learn history.
 Other fields of knowledge such as Archaeology, Anthropology, Sociology, Economics,

Politics are important in the study of history.
 History being a discipline follows a methodology in order to establish facts or evidences.

Evidences in history are known as Sources. They can be primary, secondary or tertiary.
 In order to validate these sources, they must undergo Historical Criticism , first is
external then internal.
 Jose Rizal‘s poem ― Sa Aking Mga Kabata‖ and the alleged pre-colonial written code ―
The Code of Kalantiaw‖ were debunked through historical criticism
ATTENTION!!!
Before you go to the module, PLEASE ANSWER the ACTIVITY 1 on
pages 92-94
GOOD LUCK!!! 😊
14
REFERENCES:
1. Agoncillo, Teodoro. History of the Filipino People. Eighth Edition. Quezon City: C& E
Publishing, 1990. (pp. 184-187).
2. Alvarez, Santiago. Katipunan and the Revolution: Memoirs of a General, Quezon City:
Ateneo de Manila University Press, 1992. (pp. 184-187)
3. Fox, Robert B. The Tabon Caves. Manila: Monograph of the National Museum, No. 1, 1970.
xiii, 197 pp. Appendix, References, Tables, Illustrations, n.p.l.
4. Gottschalk, Luis. Understanding History: A Primer of Historical Method. New York: Alfred A.
Knopf, 1950.(pp. 41- 61; 117-170).
5. Scott, William Henry Prehispanic Source Materials for the Study of Philippine History. Manila:
University of Santo Tomas Press, Manila, 1968. (pp. 90- 135)
15
MODULE 2
ISSUES and PROBLEMS IN

PHILIPPINE HISTORIOGRAPHY
16
RATIONALE:
Module 2 allows the students to assess some of the issues and problems of Philippine
Historiography. This module will differentiate the concept of ―history‖ and the Filipino concept of
kasaysayan. Further, a comparison between the bipartite view and tripartite views of history will
be discussed.
For the students to have a better understanding and as a tool in their analysis of different
historical sources, through Filipino perspective, the different ―Pananaw Pangkasaysayan‖ will be
tackled. As a recommended remedy to the issues and problems in Philippine Historiography
and the way Philippine History is taught in our education system, Zeus Salazar‘s ―Pantayong
Pananaw‖ philosophy will be emphasized.
MODULE 2 OUTLINE
I. Issues and Problems in Philippine Historiography

A. Correcting the errors of published historical work
B. Filling the gaps in Philippine History
C. Reinterpretation of historical facts & events and rewriting History in the Filipino
point of view
II. History as a western concept and Kasaysayan as a Filipino concept
III. Bipartite View vis-à-vis Tripartite View of Philippine History
IV. Zeus Salazar‘s Pantayong Pananaw and other Pananaw Pangkasaysayan

A. Pantayong Pananaw
B. Pangkaming Pananaw
C. Pangkayong Pananaw
D. Pansilang Pananaw
LEARNING OBJECTIVES:
1. Assess the issues and problems in Philippine Historiography
2. Comprehend the distinction between history as a western concept and kasaysayan as a
Filipino concept
3. Compare the bipartite vis-a vis the tripartite view of Philippine History
4. Evaluate sources by being able to identify the point of view used by the author through the
different ―Pananaw Pangkasaysayan‖
5. Appreciate the need of having a Filipino framework and methodology of writing and teaching
history through the ―Pantayong Pananaw‖
17
ATTENTION!!!
2 on page 95
GOOD LUCK!!! 😊
I. Issues and Problems in Philippine Historiography

As discussed from the previous module, Historiography refers to the study of history itself. It
analyzes who is the history writer, the motives of the writer, the sources of the writer, theories
applied and other historical methods. It also analyzes the context when the history was written.
Basically, it studies how history is written.
Philippine Historiography has underwent several changes since the precolonial period until
present. Alongside with these changes, sprung the different issues and problems in which it has
affected our appreciation of Philippine history itself.
At a larger part, Philippine history was originally written and documented by foreign historians, in
fact even at present most primary chronicles are mostly written in Spanish and English. This
being the case, modern day Filipino historian have put a lot of question on the manner by which
Philippine history was written.
A. Correcting the errors of published historical work
Since most of the primary sources were written in foreign language, errors in translation have
happened and have affected much the writing of history. There was therefore the need to
correct errors in publication.
B. Filling the gaps in Philippine History
There were very few anthropologists and archaeologist in the Philippines hence there are still
gaps in some account or parts of the Philippine history.
C. Reinterpretation of historical facts & events
Historical Revisionism is a practice in writing history in which historians reinterpret views of

causes and effects, decisions, explanations and evidences.
D. Rewriting History in the Filipino point of view
18
The biggest problem that was raised is the fact that writers were foreigners therefore Philippine
history was mostly written in a foreigner‘s point of view and not on the point of view of the
Filipinos.
II. History as a western concept and Kasaysayan as a Filipino concept
History and kasaysayan are always equated the same. It is founded on the idea that both
are studies of the past. However, for radical Filipino historians, the two concepts are not
synonymous.
History as a western concept
History is a western concept introduced by our colonizers, particularly by the Spaniards.

―History was derived from the Greek word historia which means ―knowledge acquired
through inquiry or investigation‖. As a discipline, it existed for 2,400 years. The term historia
was then adopted to classical Latin where it acquired a new definition. Historia became
known as the account of the pat of a group of people through written documents and
historical evidence. It is a must for traditional historians that unless a written document can
prove a certain historical event, then it cannot be considered as a historical fact.
With that methodology, radical Filipino historians posed several questions as the mantra of
―no document, no history‖ if its suits the Philippine context. They point out that, in the case of
the Philippines, despite the fact that even before the colonizers came and ancient Filipinos
already have a writing system, most of them narrated their past and story through communal
songs, epics and other traditions that they passed orally from a generation to another.
If the strict definition and philosophy of ―history‖ as to recorded documents is to be followed,
then the way our ancestors narrate their past and story will not be accounted for. Which is
why also, the claim that ―there is no Philippine history before the colonizers came‖ became
prevalent despite the fact that in our own point of view, we already have: narrated in a
manner not accounted by the methodology of ―history‖
Another point posed by Filipino historians as to the exclusivity of the methodology of
―history‖ is that ―History accounts only recorded past.. that means it is only for those who can
write, those who are educated. So this begs the question, how about the ―history‖ of those
who cannot write or are uneducated? Does this mean that ―history‖ is only for a specific
class of people? This issue is very much evident as most of the historical writings only
centered the lives of important individuals like monarchs, heroes, saints, elite and nobilities.
History was also focused on writing about wars, revolutions and developmental
breakthroughs. The question now is ―how about the story of ordinary farmers, fishermen, old
folk, peasant families and indigenous people or even the commoner like you?‖ Restricting
historical evidence as exclusively written is also discrimination against other social classes
who were not recorded in paper. Does the absence of written documents about them mean
that they are people of no history or past? Did they even exist?
Lastly, from the very word ―history‖, Filipino historians noticed it being gender-biased
towards male; how the term is heavily influenced by patriarchy. ―HIStory‖... how about
19
―HERstory‖. This lends to the fact why much of historical writings are dedicated to great
men, powerful and dominant male leaders.
Kasaysayan as a Filipino concept

The Pantayong Pananaw definition of kasaysayan is ―salaysay na nagsalaysay ng mga bagay
na may saysay para sa sinasalysayang grupo o salinlahi‖. The definition gives emphasis to the
root of kasaysayan which is ―saysay‖ which means significant.
Under such definition, it seeks to address some of the issues as regards the western concept of
history and suit the paradigm of such discipline in the Filipino context and culture.
Kasaysayan, unlike history, is not only bound by written documents but as well as oral traditions
like communal songs, legends, epics and the like as mentioned earlier were the prevalent
modes on how the ancient Filipinos and most of the indigenous people who still exist up this day
use as a mode of narrating their past and story. Oral traditions in the Philippine context are
important since they also capture the emerging values, principles and ideology of certain group
of people at a particular time. Example of this is the legend of ―Malakas and Maganda‖ of the
Tagalogs. It is the Filipino version of the creation story in the bible. The legend tells that men
and women sprung at the same time after the legendary bird Tigmamanukan pecked the
bamboo. In contrast to the bible story of Adam and Eve, where Adam, the man, was first
created and women through Eve as their representation was created by God from a body part of
Adam. What do these stories tell us? From our ―Malakas and Maganda‖ legend, we can see that
our Filipino ancestors have a strong value for gender equality. Men and women have equal
status in their society. While from the classic story of Adam and Eve, we can deduce that it is
still heavily influence by patriarchy or the idea that men are more dominant than women.
As to the inclusivity of the concept of kasaysayan, it advocates the philosophy of ―People‘s
History‖ or ―History from Below‖. According to E.P Thompson , ―people's history‖ or ―history from
below‖ is a type of historical narrative which attempts to account for historical events from the
perspective of common people rather than leaders. There is an emphasis on disenfranchised,
the oppressed, the poor, the nonconformists, and otherwise marginal groups. Unlike the
concept of ―history‖ which values the philosophy of ―history from above‖.
III. Bipartite View vis-à-vis Tripartite View of Philippine History
Bipartite View of Philippine History

For many years and sadly some still believe it until now, the Spaniards made us believe that
there was no civilization in Philippines. They made us think that early Filipino people were
barbaric and uneducated. They have assimilated upon the Filipinos that it was them who
brought civilization and progress to us. This is known as the Bipartite View of Philippine History.
In such view, Philippine History can be only viewed into two epochs. The first is the ―Pre-
Hispanic period‖ characterized as the time prior to the coming of the Spaniards where the
condition of the Philippines is seen of uncivilized society and barbaric people. The second
20
epoch is the ―Hispanic period‖ characterized as time of the coming of the Spaniards seen as the
advent of civilizing influences from them.
The Bipartite View of Philippine History made us think that we owe our civilization to the
Spaniards. As a metaphor to this view, the Katipuneros illustrated this view as ―dilim-liwanag‖.
Dilim means darkness and liwanag means light. Such metaphor connotes that the first epoch is
seen as the dark age of Philippine history and the second epoch as the age which brought light
to Philippine history.
Tripartite View of Philippine History
The educated Filipinos during the Spanish era, known as the ilustrados cannot accept the
bipartite view of Philippine history presented by the Spaniards. They come up with a research
on Philippine national history to confront with colonialist ideologies. The beginning of the
research took place in the period of the Propaganda Movement which preceded the Philippine
revolution.
From the analysis of Zeus Salazar to the tripartite view of Philippine History:
―One sees that Rizal's conception of the tripartite historical ideology of the Propaganda was the
most extreme. In contrast to Jaena and del Pilar, Rizal saw the problem more holistically, from
the perspective of the entire cultural development of the Filipino people and not simple from that
21
of the actual possession of political power by any social group, foreign or local. Thus, for him, it
was not just "frailocracy" or "monastic supremacy" which was at cause: the entire Spanish
regime from its very inception was at the root of the social cancer which had declared itself by
the late nineteenth century. With Jaena and del Pilar, Rizal quite naturally believes in the innate
capacity of the Filipino for progress; but, to him, it was the colonial system as such –– the very
existence of Spanish domination –– which was the cause of the disease that afflicted Filipinas.
Monkish predominance, as it were, was in this case just a symptom of the cancer that gnawed
at the vital parts of the nation. For this reason, the third period is likewise conceived in medical
terms as some kind of recovery which released the creative forces of the patient, giving Filipinas
new life, new strength: a future. The kind of therapy used actually mattered very little. Rizal was
willing to try even the most benign remedies, for which in Noli he would even implore passers-by
in front of the temple, as in biblical times. But his diagnosis –– as well as the analyses of both
del Pilar and Jaena –– pointed clinically to swift surgery as the appropriate therapy.‖
The Katipuneros adopted this historical framework and used ―liwanag-dilim-liwanag‖ as a
metaphor. The pre-colonial being ―liwanag‖ since it was a great of civilization and identity for the
Filipinos. The colonial period being ―dilim‖ since it was an epoch of abuse of power and lost of
Filipino identity. Lastly, the post-colonial period being ―liwanag‖ again since the end of colonial
regime is a mark of the restoration of Filipino liberty.
IV. Zeus Salazar‟s Pantayong Pananaw and other Pananaw Pangkasaysayan
In recent times, truly Filipino historians have occurred and tried to write Philippine History in the
Filipino point of View. One of these writers was Professor Zeus A. Salazar of the University of
the Philippines who saw the relevance of the Filipino point of view in historical interpretation. In
order to introduce indigenization, he introduced the concept of ―Pantayong Pananaw‖ (from us,
for us). Generally, this means that Philippine History is better written in the point of view of the
Filipinos.
Pantayong Pananaw
Only few of our historical documents are written in Filipino or native language. Most of them are
written in English and Spanish. This is due to the fact that the elite Filipinos who studied abroad
during the Spanish and American era took the responsibility to write our history in English or
other foreign language. What was taught to them was to write history in a foreign perspective.
They wrote for foreigners to understand our history but not for their fellow Filipino who mostly do
not understand the medium that they used. According to Zeus Salazar, to wit:
―Ang buod ng pantayong pananaw ay nasa panloob na pagkakaugnay-ugnay at paguugnay ng
mga katangian, halagahin, kaalaman, karunungan, hangarin, kaugalian, pag-aasal at karanasan
ng isang kabuuang pangkalinangan -- kabuuang nababalot sa, at ipinapahayag sa
pamamagitan ng isang wika; ibig sabihin, sa loob ng isang nagsasariling talastasan/diskursong
pangkalinangan o pangkabihasnan. Isang reyalidad ito sa loob ng alin mang grupong
etnolingguwistikong may kabuuan at kakanyahan, sa atin at sa ibang dako man ng mundo.‖
Philippine history should be written and taught in Filipino or ethnolinguistic language in the
Philippines because it is only through our own language that we are able to understand,
22
appreciate and be able to connect to our own history. Each culture is different and language
serve as the channel for the uniqueness of one‘s culture. Through the guiding philosophy of
Pantayong Pananaw, Philippine historiography will be seen from point of view of Filipinos and
addressed directly to the Filipinos.
Pangkaming Pananaw
Historical perspective in which Philippine history is written by Filipinos in foreign language and
intended for to be read by foreigners to understand our history in our point of view. Example of
this writers are the Propagandist in their La Solidaridad. The propagandist are Filipinos but they
used Spanish to write against the Spaniards. Often, this historical perspective is used to correct
or argue against false accounts written by foreigners.
Pangkayong Pananaw
Historical perspective in which Philippine history is written by foreigner in a foreign language as
well but it is meant to be addressed or directed to Filipinos as audience.
Pansilang Pananaw
Historical perspective in which Philippine history is written by foreigners in a foreign language as

well and is intended to be read and understood by their fellow foreigners
The scholars of Pantayong Pananaw or the Bagong Kasaysayan advocates this guiding
philosophy as we are in need of a more comprehensive collection of historical accounts
because it should be understood by our own people. Individual histories of ethnic groups are
independent of each other but are all still part of the whole history of the Philippines a.ka. the
concept of ethnohistory. The Pantayong Pananaw seeks to address the issues and problems in
our Philippine historiography and the way Philippine history subjects are taught in our
educational system.
KEYPOINTS:
 Philippine history was originally written and documented by foreign historians, in fact
even at present most primary chronicles are mostly written in Spanish and English. This
being the case, modern day Filipino historian have put a lot of question on the manner
by which Philippine history was written.
 Some of these issues/problems in Philippine Historiography are: 1.) Correcting the errors
of published historical work; 2.) Filling the gaps in Philippine History; 3.) Reinterpretation
of historical facts & events and 4.) rewriting History in the Filipino point of view
 History and kasaysayan are always equated the same. It is founded on the idea that
both are studies of the past. However, for radical Filipino historians, the two concepts
are not synonymous
 For many years and sadly some still believe it until now, the Spaniards made us believe
that there was no civilization in Philippines. They made us think that early Filipino people
were barbaric and uneducated. They have assimilated upon the Filipinos that it was
23
them who brought civilization and progress to us. This is known as the Bipartite View of
Philippine History.
 The educated Filipinos during the Spanish era, known as the ilustrados cannot accept
the bipartite view of Philippine history presented by the Spaniards. They come up with a
research on Philippine national history to confront with colonialist ideologies. The
beginning of the research took place in the period of the Propaganda Movement which
preceded the Philippine revolution. Thus, the tripartite view of Philippine history.
 Through the guiding philosophy of Pantayong Pananaw, Philippine historiography will be
seen from the point of view of Filipinos and addressed directly to the Filipinos.
ATTENTION!!!
Before you proceed to the next module, PLEASE ANSWER the ACTIVITY 2 on pages
96-99
GOOD LUCK!!! 😊
ONLINE VIDEO LINKS:
Xiao Chua, “XTX3 Xiao Time: Ang Saysay ng Kasaysayan” accessed at

https://www.youtube.com/watch?v=zzx1LWUuih0&list=PLPozg80exzd1Kha4h__
A7Ko2Z_xkVMEFi&index=2&t=0s
Xiao Chua, “XTX3 Xiao Time X3: Wika, Kasaysayan at Pantayong Pananaw”
accessed at
https://www.youtube.com/watch?v=HsLQc4XmTrY&list=PLPozg80exzd1Kha4h__
A7Ko2Z_xkVMEFi&index=3
REFERENCES:
1. Candelaria, John Lee. Readings in Philippine History, (pp. 2- 5)
24
2. Salazar, Zeus. ― A Legacy of the Propaganda: The Tripartite View of Philippine History,‖ in
https://www.wheninmanila.com/wp-content/uploads/2018/06/A-Legacy-of-the-Propaganda-
The-Tripartite-View-of-Phil-History.pdf (pp 1-13)
3. Salazar, Zeus. ― Ang Pantayong Pananaw: Bilang Diskursong Pangkabihasnan,‖ in

https://journals.upd.edu.ph/index.php/djwf/article/view/4949 (pp 1-22)
25
MODULE 3
CONTENT & CONTEXTUAL

ANALYSIS of “First Voyage
Around the World by
Magellan” by Antonio
Pigafetta
26
27
RATIONALE:
Module 3 introduces to students content and contextual analysis as a tool in evaluating selected
primary sources in Philippine history. It aims to develop student‘s skills in analyzing and
interpreting primary sources.
Particularly, in this module, Antonio Pigafetta‘s ―First Voyage Around the World‖ will be
examined through content and contextual analysis as he wrote his firsthand observation and
general impression of the far east including their experiences in the Visayas.
1. Analyze the context, content and perspective of different kinds of primary sources
2. Determine the contribution of different kinds of primary sources in understanding Philippine
history.
3. Develop critical and analytical skills with exposure to primary sources.
4. Appreciate the early Filipino civilization and the heroism of our Filipino ancestors.
ATTENTION!!!
3 on page 100
GOOD LUCK!!! 😊
28
I. Content and Contextual Analysis
As per the suggested syllabus of the course Readings in Philippine History the Commission
on Higher Education, to end goal of the course is to enable students to understand and
appreciate our rich past by deriving insights from those who were actually present at the
time of the event. As a tool in examining the selected primary sources, content and
contextual analysis will be employed.
Context analysis considers the following:
1. The historical context of source ( time and place it was written and the situation at the
time)
2. The author‘s background, intent (to the extent discernable) and authority on the subject
3. The source relevance and meaning today
Content analysis, on the other hand, applies appropriate techniques depending on the type
of source (written, oral, visual. In the process students will be asked, for example, to identify the
author‘s main argument or thesis, compare points of view, identify biases and evaluate the
author‘s claim based on the evidence presented or other available evidence at the time.
II. A Brief Summary of the First Voyage Around the World by Magellan by Antonio
Pigafetta
FULL TEXT of the READING
Antonio Pigafetta. First Voyage Around the World. Taken from The Philippine
Islands. Vol. XXXIII, 1519–1522. Edited and annotated by Emma Helen
Blair and James Alexander Robertson
Accessed at: https://www.gutenberg.org/files/42884/42884-h/42884- 29

Author‘s Background
Antonio Pigafetta Famous is an Italian traveler born in Vicenza around 1490 and died in the
same city in 1534, who is also known by the name of Antonio Lombardo or Francisco Antonio
Pigafetta. Initially linked to the order of Rhodes, which was Knight, went to Spain in 1519,
accompanied by Monsignor Francisco Chiericato, and was made available from Carlos V to
promote the company initiated by the Catholic Monarchs in the Atlantic. Soon he became a
great friendship with Magallanes, who accompanied, together with Juan Sebastián Elcano, in
the famous expedition to the Moluccas begun in August of 1519 and finished in September
1522. e was wounded at the battle of the island of Cebu (Philippines) in which Magellan found
death. The output of Seville made it aboard of the Trinity; the return, along with a handful of
survivors (17 of the 239 who left this adventure), in victory, ship that entered in Sanlúcar de
Barrameda (Cádiz) on September 6, the designated year. In the last years of his life, he traveled
by land from France to finally return to Italy in 1523. He wrote the relation of that trip, which was
the first around the world, Italian and with the title of Relazioni in lathe to the primo viaggio di
circumnavigazione. Notizia del Mondo Nuovo with figure you dei paesi scoperti, which was
published posthumously, in 1536.
The account of Pigafetta is the single most important source about the voyage of
circumnavigation, despite its tendency to include fabulous details. He took notes daily, as he
mentioned when he realizes his surprise at Spain and see that he had lost a day (due to its
driving direction). Includes descriptions of numerous animals, including sharks, the Storm petrel
(Hydrobates pelagicus), the pink spoonbill (Ajaja ajaja) and the Phyllium orthoptera, an insect
similar to a sheet. Pigafetta captured a copy of the latter near Borneo and kept it in a box,
believing a moving blade who lived in the air. His report is rich in ethnographic details. He
practiced as an interpreter and came to develop, at least in two Indonesian dialects.
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.
First Voyage Around the World
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 call these three islands the Ladrones Islands.‖
The Ladrones Islands is presently known as the Marianas Islands. Tendays after they have
reached Ladrones Islands, Pigafetta reported that they have what he 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. On 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.
Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cochos
and wine. He 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 he referred to as the ―Watering Place of Good Signs.‖ for it is in this
30
place that they found the first signs of gold in the island. They named the island together with a
nearby island as the archipelago of St. Lazarus.
On March 25th, Pigafetta recounted that they saw two balanghai (balangay), a long boat full of
people in Mazzava/Mazaus. The leader whom he reffered to the king became closely bonded
with Magellan as they both exchanged gifts to one another. After a few days, Magellan was
introduced to the king‘s brother who was also a king of another island where Pigafetta reported
that they saw mines of gold. The gold was abundant that parts of the ship and of the house of
the king were made of gold. This king was named Raia Calambu, king of Zuluan and Calagan
(Butuan and Caragua), and the first king was Raia Siagu.
On March 31st (Easter Sunday), Magellan ordered the chaplain to preside a Mass by the shore.
The king heard about this plan and sent two dead pigs and attended the Mass with the other
king. Pigafetta then 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 adored our Lord with joined hands.‖ This was the first Mass in the
Philippines, and the cross would be famed Magellan‘s Cross which is still preserved at present
day. This was the same cross which Magellan explained to the kings as a sign of his emperor
who ordered him to plan it in the places were he would reach and further explained that once
other Spaniards saw this cross, then they would know that they had been in this island and
would not cause them troubles.
By April 7th, Magellan and his men reached the port of Zzubu (Cebu) with the help of Raia
Calambu who offered to pilot them in going to the island. The kind of Cebu demanded that they
pay tribute as it was customary but Magellan refused. 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. On April 14, Magellan
spoke to the kind 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. After 8 days, all
of the island‘s inhabitant were already baptized.
When the queen came to the Mass one day, Magellan gave her an image of the Infant Jesus
made by Pigafetta himself. On 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 name Silapulapu (Lapulapu). Magellan offered 3 boats instead and went to
Mactan to fight the said chief. They numbered 49 in total and the islanders of Mactan were
estimated to number 1,500. Magellan died in battle. He was pierced with a poison arrow in his
right leg. The king of Cebu who was baptized offered help but Magellan refused so that he could
see how they fought. The kind also offered the people of Mactan gifts of any value and amount
in exchange of Magellan‘s body but the chief refused and wanted to keep Magellan‘s body as a
memento of their victory.
Magellan‘s men then elected Duarte Barbosa as the new captian. Pigafetta also accounted how
Magellan‘s slave and interpreter named Henry betrayed them and told the king of Cebu that
they intended to leave as soon as possible. Henry and the king of Cebu 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 left on board the ship and was not able to join the 24 men who went to the
gathering because he was nursing his battle wounds. The natives had slain all the men except
31
the interpreter and Juan Serrano who shouted at the men on this ship to pay ransom so that he
would be spared but he was left on the island for they refused to go back to shore. The fleet
abandoned Serrano and departed. They left Cebu and continued their journey around the world.
KEYPOINTS:
 Context analysis considers the following:
1. The historical context of source ( time and place it was written and the situation at the
time)
2. The author‘s background, intent (to the extent discernable) and authority on the subject
3. The source relevance and meaning today
 Content analysis, on the other hand, applies appropriate techniques depending on the
type of source (written, oral, visual. In the process students will be asked, for example, to
identify the author‘s main argument or thesis, compare points of view, identify biases
and evaluate the author‘s claim based on the evidence presented or other available
evidence at the time.
 The account of Pigafetta is the single most important source about the voyage of
circumnavigation, despite its tendency to include fabulous details.
 Pigafetta wrote his firsthand observation and general impression of the Far East
including their experiences in the Visayas.
 In his account, they reached the Ladrones islands (island of the thieves). By March 16,
1521 they reached the Visayas islands where he called the Philippine archipelago then
as the ‗Archipelago of St. Lazarus‘. During their stay in the Visayas, Magellan ordered
the first Mass and baptized several tribe leaders whom he had made blood compact
with. The battle of Mactan where Magellan was killed was also foretold.
 In the Filipino point-of-view, the claim that the Spaniards ―discovered‖ the Philippines is
misplaced, since civilizations were already existing at the time the colonizers came.
 It is important to note, that the accounts of Pigafetta were written in foreign perspective.
32
ONLINE VIDEO LINK:
Xiao Chua, “XTX3 Xiao Time X3: Ang Pagdating ni Magellan at

Labanan sa Mactan” accessed at
https://www.youtube.com/watch?v=KfSqZ9V9p7w
ATTENTION!!!
Before you go to the module, PLEASE ANSWER the ACTIVITY 3 on
pages 101-103
GOOD LUCK!!! 😊
33
MODULE 4

ANALYSIS of “Customs of
the Tagalogs” by Juan de
Plasencia
34
RATIONALE:
Module 4 furthers the understanding of students through content and contextual analysis as a
tool in evaluating selected primary sources in Philippine history. It aims to develop student‘s
skills in analyzing and interpreting primary sources.
Particularly, in this module, Juan de Plasencia‘s ―First Voyage Around the World‖ will be
examined through content and contextual analysis as he wrote his firsthand observation and
general impression of the customs of the Tagalogs.
history.
4. Appreciate the early Filipino civilization and acknowledge the rich Filipino culture even before
the advent of colonialism.
ATTENTION!!!
4 on page 104
GOOD LUCK!!! 😊
35
36
Source: Boxer Codex: This Is What 16th Century Filipinos Looked Like, posted
by Margaux, The Visual Traveler May 12, 2018 accessed at
https://www.thevisualtraveler.net/2018/05/boxer-codex-this-is-what-16th-century.html
"The Bisayans are accustomed to paint their bodies with some very elegant tattoos. They
do this with iron or brass rods, the points of which are heated on fire. These are done in
the manner illuminations, paintings all parts of the body, such as the chest, the stomach,
legs, arms, shoulders, hands, and muscles, and among some, the posteriors.
37
A Tagalog Noble couple dressed in gold accessories. "The dress of the women is not as
neat nor as elegant as that of the Bisayans, because they wrap a cotton or taffeta mantle
around the body with very little polish. They wear jackets and skirts in the same way we
have described of the Bisayans. They also wear their dress skin-tight, gathering it at the
waist and breast because they use no chemise or stockings...All carry over their dress
some small mantles, which reach to the waist, these are of colored cotton, and some are
of satin, taffeta, and damask obtained from China."
38
Tagalog common men. "The Moros (Islamized Tagalogs) are dressed with clothes of
cotton and are not naked like the Bisayans...from the calves of the knees they wear many
chainlets often made of brass, which they call bitiques (bitik). These are worn only by the
men who regard them as very stylish."
39
Customs of the Tagalogs
(Two Relations by Juan de Plasencia, O.S.F.)
After receiving your Lordship's letter, I wished to reply immediately; but I postponed my answer
in order that I might first thoroughly inform myself in regard to your request, and to avoid
discussing the conflicting reports of the Indians, who are wont to tell what suits their purpose.
Therefore, to this end, I collected Indians from different districts—old men, and those of most
capacity, all known to me; and from them I have obtained the simple truth, after weeding out
much foolishness, in regard to their government, administration of justice, inheritances, slaves,
and dowries.1 It is as follows:
Customs of the Tagalogs
This people always had chiefs, called by them datos, who governed them and were captains in
their wars, and whom they obeyed and reverenced. The subject who committed any offense
against them, or spoke but a word to their wives and children, was severely punished.
These chiefs ruled over but few people; sometimes as many as a hundred houses, sometimes
even less than thirty. This tribal gathering is called in Tagalo a barangay. It was inferred that the
reason for giving themselves this name arose from the fact (as they are classed, by their
language, among the Malay nations) that when they came to this land, the head of the
barangay, which is a boat, thus called—as is discussed at length in the first chapter of the first
ten chapters—became a dato. And so, even at the present day, it is ascertained that this
barangay in its origin was a family of parents and children, relations and slaves. There were
many of these barangays in each town, or, at least, on account of wars, they did not settle far
from one another. They were not, however, subject to one another, except in friendship and
relationship. The chiefs, in their various wars, helped one another with their respective
barangays.
In addition to the chiefs, who corresponded to our knights, there were three castes: nobles,
commoners, and slaves. The nobles were the free-born whom they call maharlica. They did not
pay tax or tribute to the dato, but must accompany him in war, at their own expense. The chief
offered them beforehand a feast, and afterward they divided the spoils. Moreover, when the
dato went upon the water those whom he summoned rowed for him. If he built a house, they
helped him, and had to be fed for it. The same was true when the whole barangay went to clear
up his lands for tillage. The lands which they inhabited were divided among the whole barangay,
especially the irrigated portion, and thus each one knew his own. No one belonging to another
barangay would cultivate them unless after purchase or inheritance. The lands on the tingues,
or mountain-ridges, are not divided, but owned in common by the barangay. Consequently, at
the time of the rice harvest, any individual of any particular barangay, although he may have
come from some other village, if he commences to clear any land may sow it, and no one can
compel him to abandon it. There are some villages (as, for example, Pila de la Laguna) in which
these nobles, or maharlicas, paid annually to the dato a hundred gantas of rice. The reason of
this was that, at the time of their settlement there, another chief occupied the lands, which the
new chief, upon his arrival, bought with his own gold; and therefore the members of his
barangay paid him for the arable land, and he divided it, among those whom he saw fit to
reward. But now, since the advent of the Spaniards, it is not so divided.
40
The chiefs in some villages had also fisheries, with established limits, and sections of the rivers
for markets. At these no one could fish, or trade in the markets, without paying for the privilege,
unless he belonged to the chief's barangay or village.
The commoners are called aliping namamahay. They are married, and serve their master,
whether he be a dato or not, with half of their cultivated lands, as was agreed upon in the
beginning. They accompanied him whenever he went beyond the island, and rowed for him.
They live in their own houses, and are lords of their property and gold. Their children inherit it,
and enjoy their property and lands. The children, then, enjoy the rank of their fathers, and they
cannot be made slaves (sa guiguilir) nor can either parents or children be sold. If they should fall
by inheritance into the hands of a son of their master who was going to dwell in another village,
they could not be taken from their own village and carried with him; but they would remain in
their native village, doing service there and cultivating the sowed lands.
The slaves are called aliping sa guiguilir. They serve their master in his house and on his
cultivated lands, and may be sold. The master grants them, should he see fit, and providing that
he has profited through their industry, a portion of their harvests, so that they may work
faithfully. For these reasons, servants who are born in the house of their master are rarely, if
ever, sold. That is the lot of captives in war, and of those brought up in the harvest fields.
Those to whom a debt was owed transferred the debt to another, thereby themselves making a
profit, and reducing the wretched debtors to a slavery which was not their natural lot. If any
person among those who were made slaves (sa guiguilir)—through war, by the trade of
goldsmith, or otherwise—happened to possess any gold beyond the sum that he had to give his
master, he ransomed himself, becoming thus a namamahay, or what we call a commoner. The
price of this ransom was never less than five taels, and from that upwards; and if he gave ten or
more taels, as they might agree, he became wholly free. An amusing ceremony accompanied
this custom. After having divided all the trinkets which the slave possessed, if he maintained a
house of his own, they divided even the pots and jars, and if an odd one of these remained, they
broke it; and if a piece of cloth were left, they parted it in the middle.
The difference between the aliping namamahay and the aliping sa guiguilir, should be noted;
for, by a confusion of the two terms, many have been classed as slaves who really are not. The
Indians seeing that the alcaldes-mayor do not understand this, have adopted the custom of
taking away the children of the aliping namamahay, making use of them as they would of
the aliping sa guiguilir, as servants in their households, which is illegal, and if the aliping
namamahay should appeal to justice, it is proved that he is an aliping as well as his father and
mother before him and no reservation is made as to whether he is aliping namamahay or atiping
sa guiguilir. He is at once considered an alipin, without further declaration. In this way he
becomes a sa guiguilir, and is even sold. Consequently, the alcaldes-mayor should be
instructed to ascertain, when anyone asks for his alipin, to which class he belongs, and to have
the answer put in the document that they give him.
In these three classes, those who are maharlicas on both the father's and mother's side
continue to be so forever; and if it happens that they should become slaves, it is through
marriage, as I shall soon explain. If these maharlicas had children among their slaves, the
children and their mothers became free; if one of them had children by the slave-woman of
another, she was compelled, when pregnant, to give her master half of a gold tael, because of
her risk of death, and for her inability to labor during the pregnancy. In such a case half of the
41
child was free—namely, the half belonging to the father, who supplied the child with food. If he
did not do this, he showed that he did not recognize him as his child, in which case the latter
was wholly a slave. If a free woman had children by a slave, they were all free, provided he
were not her husband.
If two persons married, of whom one was a maharlica and the other a slave,
whether namamahay or sa guiguilir, the children were divided: the first, whether male or female,
belonged to the father, as did the third and fifth; the second, the fourth, and the sixth fell to the
mother, and so on. In this manner, if the father were free, all those who belonged to him were
free; if he were a slave, all those who belonged to him were slaves; and the same applied to the
mother. If there should not be more than one child he was half free and half slave. The only
question here concerned the division, whether the child were male or female. Those who
became slaves fell under the category of servitude which was their parent's, either namamahay
or sa guiguilir. If there were an odd number of children, the odd one was half free and half slave.
I have not been able to ascertain with any certainty when or at what age the division of children
was made, for each one suited himself in this respect. Of these two kinds of slaves the sa
guiguilir could be sold, but not the namamahay and their children, nor could they be transferred.
However, they could be transferred from the barangay by inheritance, provided they remained in
the same village.
The maharlicas could not, after marriage, move from one village to another, or from one
barangay to another, without paying a certain fine in gold, as arranged among them. This fine
was larger or smaller according to the inclination of the different villages, running from one to
three taels and a banquet to the entire barangay. Failure to pay the fine might result in a war
between the barangay which the person left and the one which he entered. This applied equally
to men and women, except that when one married a woman of another village, the children
were afterwards divided equally between the two barangays. This arrangement kept them
obedient to the dato, or chief, which is no longer the case—because, if the dato is energetic and
commands what the religious fathers enjoin him, they soon leave him and go to other villages
and other datos, who endure and protect them and do not order them about. This is the kind of
dato that they now prefer, not him who has the spirit to command. There is a great need of
reform in this, for the chiefs are spiritless and faint-hearted.
Investigations made and sentences passed by the dato must take place in the presence of
those of his barangay. If any of the litigants felt himself aggrieved, an arbiter was unanimously
named from another village or barangay, whether he were a dato or not; since they had for this
purpose some persons, known as fair and just men, who were said to give true judgment
according to their customs. If the controversy lay between two chiefs, when they wished to avoid
war, they also convoked judges to act as arbiters; they did the same if the disputants belonged
to two different barangays. In this ceremony they always had to drink, the plaintiff inviting the
others.
They had laws by which they condemned to death a man of low birth who insulted the daughter
or wife of a chief; likewise witches, and others of the same class.
They condemned no one to slavery, unless he merited the death-penalty. As for the witches,
they killed them, and their children and accomplices became slaves of the chief, after he had
made some recompense to the injured person. All other offenses were punished by fines in
gold, which, if not paid with promptness, exposed the culprit to serve, until the payment should
42
be made, the person aggrieved, to whom the money was to be paid. This was done in the
following way: Half the cultivated lands and all their produce belonged to the master. The
master provided the culprit with food and clothing, thus enslaving the culprit and his children
until such time as he might amass enough money to pay the fine. If the father should by chance
pay his debt, the master then claimed that he had fed and clothed his children, and should be
paid therefor. In this way he kept possession of the children if the payment could not be met.
This last was usually the case, and they remained slaves. If the culprit had some relative or
friend who paid for him, he was obliged to render the latter half his service until he was paid—
not, however, service within the house as aliping sa guiguilir, but living independently, as aliping
namamahay. If the creditor were not served in this wise, the culprit had to pay the double of
what was lent him. In this way slaves were made by debt: either sa guiguilir, if they served the
master to whom the judgment applied; or aliping namamahay, if they served the person who
lent them wherewith to pay.
In what concerns loans, there was formerly, and is today, an excess of usury, which is a great
hindrance to baptism as well as to confession; for it turns out in the same way as I have showed
in the case of the one under judgment, who gives half of his cultivated lands and profits until he
pays the debt. The debtor is condemned to a life of toil; and thus borrowers become slaves, and
after the death of the father the children pay the debt. Not doing so, double the amount must be
paid. This system should and can be reformed.
As for inheritances, the legitimate children of a father and mother inherited equally, except in the
case where the father and mother showed a slight partiality by such gifts as two or three gold
taels, or perhaps a jewel.
When the parents gave a dowry to any son, and, when, in order to marry him to a chief's
daughter, the dowry was greater than the sum given the other sons, the excess was not
counted in the whole property to be divided. But any other thing that should have been given to
any son, though it might be for some necessity, was taken into consideration at the time of the
partition of the property, unless the parents should declare that such a bestowal was made
outside of the inheritance. If one had had children by two or more legitimate wives, each child
received the inheritance and dowry of his mother, with its increase, and that share of his father's
estate which fell to him out of the whole. If a man had a child by one of his slaves, as well as
legitimate children, the former had no share in the inheritance; but the legitimate children were
bound to free the mother, and to give him something—a tael or a slave, if the father were a
chief; or if, finally, anything else were given it was by the unanimous consent of all. If besides
his legitimate children, he had also some son by a free unmarried woman, to whom a dowry
was given but who was not considered as a real wife, all these were classed as natural children,
although the child by the unmarried woman should have been begotten after his marriage. Such
children did not inherit equally with the legitimate children, but only the third part. For example, if
there were two children, the legitimate one had two parts, and the one of the inaasava one part.
When there were no children by a legitimate wife, but only children by an unmarried woman,
or inaasava, the latter inherited all. If he had a child by a slave woman, that child received his
share as above stated. If there were no legitimate or natural child, or a child by an inaasava,
whether there was a son of a slave woman or not, the inheritance went only to the father or
grandparents, brothers, or nearest relatives of the deceased, who gave to the slave-child as
above stated.
43
In the case of a child by a free married woman, born while she was married, if the husband
punished the adulterer this was considered a dowry; and the child entered with the others into
partition in the inheritance. His share equaled the part left by the father, nothing more. If there
were no other sons than he, the children and the nearest relatives inherited equally with him.
But if the adulterer were not punished by the husband of the woman who had the child, the latter
was not considered as his child, nor did he inherit anything. It should be noticed that the
offender was not considered dishonored by the punishment inflicted, nor did the husband leave
the woman. By the punishment of the father the child was fittingly made legitimate.
Adopted children, of whom there are many among them, inherit the double of what was paid for
their adoption. For example, if one gold tael was given that he might be adopted when the first
father died, the child was given [in inheritance] two taels. But if this child should die first, his
children do not inherit from the second father, for the arrangement stops at that point.
This is the danger to which his money is exposed, as well as his being protected as a child. On
this account this manner of adoption common among them is considered lawful.
Dowries are given by the men to the women's parents. If the latter are living, they enjoy the use
of it. At their death, provided the dowry has not been consumed, it is divided like the rest of the
estate, equally among the children, except in case the father should care to bestow something
additional upon the daughter. If the wife, at the time of her marriage, has neither father, mother,
nor grandparents, she enjoys her dowry—which, in such a case, belongs to no other relative or
child. It should be noticed that unmarried women can own no property, in land or dowry, for the
result of all their labors accrues to their parents.
In the case of a divorce before the birth of children, if the wife left the husband for the purpose of
marrying another, all her dowry and an equal additional amount fell to the husband; but if she
left him, and did not marry another, the dowry was returned. When the husband left his wife, he
lost the half of the dowry, and the other half was returned to him. If he possessed children at the
time of his divorce, the whole dowry and the fine went to the children, and was held for them by
their grandparents or other responsible relatives.
I have also seen another practice in two villages. In one case, upon the death of the wife who in
a year's time had borne no children, the parents returned one-half the dowry to the husband
whose wife had died. In the other case, upon the death of the husband, one-half the dowry was
returned to the relatives of the husband. I have ascertained that this is not a general practice; for
upon inquiry I learned that when this is done it is done through piety, and that all do not do it.
In the matter of marriage dowries which fathers bestow upon their sons when they are about to
be married, and half of which is given immediately, even when they are only children, there is a
great deal more complexity. There is a fine stipulated in the contract, that he who violates it shall
pay a certain sum which varies according to the practice of the village and the affluence of the
individual. The fine was heaviest if, upon the death of the parents, the son or daughter should
be unwilling to marry because it had been arranged by his or her parents. In this case the dowry
which the parents had received was returned and nothing more. But if the parents were living,
they paid the fine, because it was assumed that it had been their design to separate the
children.
The above is what I have been able to ascertain clearly concerning customs observed among
these natives in all this Laguna and the tingues, and among the entire Tagalo race. The old men
44
say that a dato who did anything contrary to this would not be esteemed; and, in relating
tyrannies which they had committed, some condemned them and adjudged them wicked.
Others, perchance, may offer a more extended narrative, but leaving aside irrelevant matters
concerning government and justice among them, a summary of the whole truth is contained in
the above. I am sending the account in this clear and concise form because I had received no
orders to pursue the work further. Whatever may be decided upon, it is certainly important that it
should be given to the alcal-des-mayor, accompanied by an explanation; for the absurdities
which are to be found in their opinions are indeed pitiable.
May our Lord bestow upon your Lordship His grace and spirit, so that in every step good fortune
may be yours; and upon every occasion may your Lordship deign to consider me your humble
servant, to be which would be the greatest satisfaction and favor that I could receive. Nagcarlán,
October 21, 1589.
Fray Juan de Plasencia2
Relation of the Worship of the Tagalogs, Their Gods, and Their Burials and Superstitions
In all the villages, or in other parts of the Filipinas Islands, there are no temples consecrated to
the performing of sacrifices, the adoration of their idols, or the general practice of idolatry. It is
true that they have the name simbahan, which means a temple or place of adoration; but this is
because, formerly, when they wished to celebrate a festival, which they called pandot, or
―worship,‖ they celebrated it in the large house of a chief. There they constructed, for the
purpose of sheltering the assembled people, a temporary shed on each side of the house, with
a roof, called sibi, to protect the people from the wet when it rained. They so constructed the
house that it might contain many people—dividing it, after the fashion of ships, into three
compartments. On the posts of the house they set small lamps, called sorihile; in the center of
the house they placed one large lamp, adorned with leaves of the white palm, wrought into
many designs. They also brought together many drums, large and small, which they beat
successively while the feast lasted, which was usually four days. During this time the whole
barangay, or family, united and joined in the worship which they call nagaanitos. The house, for
the above-mentioned period of time, was called a temple.
Among their many idols there was one called. Badhala, whom they especially worshiped. The
title seems to signify ―all powerful,‖ or ―maker of all things.‖ They also worshiped the sun, which,
on account of its beauty, is almost universally respected and honored by heathens. They
worshiped, too, the moon, especially when it was new, at which time they held great rejoicings,
adoring it and bidding it welcome. Some of them also adored the stars, although they did not
know them by their names, as the Spaniards and other nations know the planets—with the one
exception of the morning star, which they called Tala. They knew, too, the ―seven little goats‖
[the Pleiades]—as we call them—and, consequently, the change of seasons, which they call
Mapolon; and Balatic, which is our Greater Bear. They possessed many idols called lic-ha,
which were images with different shapes; and at times they worshiped any little trifle, in which
they adored, as did the Romans, some particular dead man who was brave in war and endowed
with special faculties, to whom they commended themselves for protection in their tribulations.
They had another idol called Dian masalanta, who was the patron of lovers and of generation.
The idols called Lacapati and Idianale were the patrons of the cultivated lands and of
husbandry. They paid reverence to water-lizards called by them buaya, or crocodiles, from fear
45
of being harmed by them. They were even in the habit of offering these animals a portion of
what they carried in their boats, by throwing it into the water, or placing it upon the bank.
They were, moreover, very liable to find auguries in things they witnessed. For example, if they
left their house and met on the way a serpent or rat, or a bird called Tigmamanuguin which was
singing in the tree, or if they chanced upon anyone who sneezed, they returned at once to their
house, considering the incident as an augury that some evil might befall them if they should
continue their journey—especially when the above-mentioned bird sang. This song had two
different forms: in the one case it was considered as an evil omen; in the other, as a good
omen, and then they continued their journey. They also practiced divination, to see whether
weapons, such as a dagger or knife, were to be useful and lucky for their possessor whenever
occasion should offer.
These natives had no established division of years, months, and days; these are determined by
the cultivation of the soil, counted by moons, and the different effect produced upon the trees
when yielding flowers, fruits, and leaves: all this helps them in making up the year. The winter
and summer are distinguished as sun-time and water-time—the latter term designating winter in
those regions, where there is no cold, snow, or ice.
It seems, however, that now since they have become Christians, the seasons are not quite the
same, for at Christmas it gets somewhat cooler. The years, since the advent of the Spaniards,
have been determined by the latter, and the seasons have been given their proper names, and
they have been divided into weeks.
Their manner of offering sacrifice was to proclaim a feast, and offer to the devil what they had to
eat. This was done in front of the idol, which they anoint with fragrant perfumes, such as musk
and civet, or gum of the storax-tree and other odoriferous woods, and praise it in poetic songs
sung by the officiating priest, male or female, who is called catolonan. The participants made
responses to the song, beseeching the idol to favor them with those things of which they were in
need, and generally, by offering repeated healths, they all became intoxicated. In some of their
idolatries they were accustomed to place a good piece of cloth, doubled, over the idol, and over
the cloth a chain or large, gold ring, thus worshiping the devil without having sight of him. The
devil was sometimes liable to enter into the body of the catolonan, and, assuming her shape
and appearance, filled her with so great arrogance—he being the cause of it—that she seemed
to shoot flames from her eyes; her hair stood on end, a fearful sight to those beholding, and she
uttered words of arrogance and superiority. In some districts, especially in the mountains, when
in those idolatries the devil incarnated himself and took on the form of his minister, the latter had
to be tied to a tree by his companions, to prevent the devil in his infernal fury from destroying
him. This, however, happened but rarely. The objects of sacrifice were goats, fowls, and swine,
which were flayed, decapitated, and laid before the idol. They performed another ceremony by
cooking a jar of rice until the water was evaporated, after which they broke the jar, and the rice
was left as an intact mass which was set before the idol; and all about it, at intervals, were
placed a few buyos—which is a small fruit3 wrapped in a leaf with some lime, a food generally
eaten in these regions—as well as fried food and fruits. All the above-mentioned articles were
eaten by the guests at the feast; the heads [of the animals], after being ―offered,‖ as they
expressed it, were cooked and eaten also.
The reasons for offering this sacrifice and adoration were, in addition to whatever personal
matters there might be, the recovery of a sick person, the prosperous voyage of those
46
embarking on the sea, a good harvest in the sowed lands, a propitious result in wars, a
successful delivery in childbirth, and a happy outcome in married life. If this took place among
people of rank, the festivities lasted thirty days.
In the case of young girls who first had their monthly courses, their eyes were blindfolded four
days and four nights; and, in the meantime, the friends and relatives were all invited to partake
of food and drink. At the end of this period, the catolonan took the young girl to the water,
bathed her and washed her head, and removed the bandage from her eyes. The old men said
that they did this in order that the girls might bear children, and have fortune in finding husbands
to their taste, who would not leave them widows in their youth.
The distinctions made among the priests of the devil were as follows: The first, called catolonan,
as above stated, was either a man or a woman. This office was an honorable one among the
natives, and was held ordinarily by people of rank, this rule being general in all the islands.
The second they called mangagauay, or witches, who deceived by pretending to heal the sick.
These priests even induced maladies by their charms, which in proportion to the strength and
efficacy of the witchcraft, are capable of causing death. In this way, if they wished to kill at once
they did so; or they could prolong life for a year by binding to the waist a live serpent, which was
believed to be the devil, or at least his substance. This office was general throughout the land.
The third they called manyisalat, which is the same as magagauay. These priests had the
power of applying such remedies to lovers that they would abandon and despise their own
wives, and in fact could prevent them from having intercourse with the latter. If the woman,
constrained by these means, were abandoned, it would bring sickness upon her; and on
account of the desertion she would discharge blood and matter. This office was also general
throughout the land.
The fourth was called mancocolam, whose duty it was to emit fire from himself at night, once or
oftener each month. This fire could not be extinguished; nor could it be thus emitted except as
the priest wallowed in the ordure and filth which falls from the houses; and he who lived in the
house where the priest was wallowing in order to emit this fire from himself, fell ill and died. This
office was general.
The fifth was called hocloban, which is another kind of witch, of greater efficacy than the
mangagauay. Without the use of medicine, and by simply saluting or raising the hand, they
killed whom they chose. But if they desired to heal those whom they had made ill by their
charms, they did so by using other charms. Moreover, if they wished to destroy the house of
some Indian hostile to them, they were able to do so without instruments. This was in
Catanduanes, an island off the upper part of Luzon.
The sixth was called silagan, whose office it was, if they saw anyone clothed in white, to tear out
his liver and eat it, thus causing his death. This, like the preceding, was in the island of
Catanduanes. Let no one, moreover, consider this a fable; because, in Calavan, they tore out in
this way through the anus all the intestines of a Spanish notary, who was buried in Calilaya by
father Fray Juan de Mérida.
The seventh was called magtatangal, and his purpose was to show himself at night to many
persons, without his head or entrails. In such wise the devil walked about and carried, or
pretended to carry, his head to different places; and, in the morning, returned it to his body—
remaining, as before, alive. This seems to me to be a fable, although the natives affirm that they
47
have seen it, because the devil probably caused them so to believe. This occurred in
Catanduanes.
The eighth they called osuang, which is equivalent to ―sorcerer;‖ they say that they have seen
him fly, and that he murdered men and ate their flesh. This was among the Visayas Islands;
among the Tagalos these did not exist.
The ninth was another class of witches called mangagayoma. They made charms for lovers out
of herbs, stones, and wood, which would infuse the heart with love. Thus did they deceive the
people, although sometimes, through the intervention of the devil, they gained their ends.
The tenth was known as sonat, which is equivalent to ―preacher.‖ It was his office to help one to
die, at which time he predicted the salvation or condemnation of the soul. It was not lawful for
the functions of this office to be fulfilled by others than people of high standing, on account of
the esteem in which it was held. This office was general throughout the islands.
The eleventh, pangatahojan, was a soothsayer, and predicted the future. This office was
general in all the islands.
The twelfth, bayoguin, signified a ―cotquean,‖ a man whose nature inclined toward that of a
woman.
Their manner of burying the dead was as follows: The deceased was buried beside his house;
and, if he were a chief, he was placed beneath a little house or porch which they constructed for
this purpose. Before interring him, they mourned him for four days; and afterward laid him on a
boat which served as a coffin or bier, placing him beneath the porch, where guard was kept over
him by a slave. In place of rowers, various animals were placed within the boat, each one being
assigned a place at the oar by twos—male and female of each species being together—as for
example two goats, two deer, or two fowls. It was the slave's care to see that they were fed. If
the deceased had been a warrior, a living slave was tied beneath his body until in this wretched
way he died. In course of time, all suffered decay; and for many days the relatives of the dead
man bewailed him, singing dirges, and praises of his good qualities, until finally they wearied of
it. This grief was also accompanied by eating and drinking. This was a custom of the Tagalos.
The Aetas,4 or Negrillos [Negritos] inhabitants of this island, had also a form of burial, but
different. They dug a deep, perpendicular hole, and placed the deceased within it, leaving him
upright with head or crown unburied, on top of which they put half a cocoa-nut which was to
serve him as a shield. Then they went in pursuit of some Indian, whom they killed in retribution
for the Negrillo who had died. To this end they conspired together, hanging a certain token on
their necks until some one of them procured the death of the innocent one.
These infidels said that they knew that there was another life of rest which they called maca,
just as if we should say ―paradise,‖ or, in other words, ―village of rest.‖ They say that those who
go to this place are the just, and the valiant, and those who lived without doing harm, or who
possessed other moral virtues. They said also that in the other life and mortality, there was a
place of punishment, grief, and affliction, called casanaan, which was ―a place of anguish;‖ they
also maintained that no one would go to heaven, where there dwelt only Bathala, ―the maker of
all things,‖ who governed from above. There were also other pagans who confessed more
clearly to a hell, which they called, as I have said, casanaan; they said that all the wicked went
to that place, and there dwelt the demons, whom they called sitan.
48
All the various kinds of infernal ministers were, therefore, as has been stated: catolonan;
sonat (who was a sort of bishop who ordained priestesses and received their reverence, for they
knelt before him as before one who could pardon sins, and expected salvation through
him); mangagauay, manyisalat, mancocolam, hocloban, silagan, magtatangal, osuan,
mangagayoma, pangatahoan.5
There were also ghosts, which they called vibit; and phantoms, which they called Tigbalaang.
They had another deception—namely, that if any woman died in childbirth, she and the child
suffered punishment; and that, at night, she could be heard lamenting. This was called patianac.
May the honor and glory be God our Lord's, that among all the Tagalos not a trace of this is left;
and that those who are now marrying do not even know what it is, thanks to the preaching of the
holy gospel, which has banished it.
1
With this document cf., throughout, the ―Relation‖ by Miguel de Loarca, in Vol. V of this series.
2
Juan de Plasencia, who entered the Franciscan order in early youth, came to the Philippine
Islands as one of the first missionaries of that order, in 1577. He was distinguished, in his labors
among the natives, for gathering the converts into reductions (villages in which they dwelt apart
from the heathen, and under the special care of the missionaries), for establishing numerous
primary schools, for his linguistic abilities—being one of the first to form a grammar and
vocabulary of the Tagal language—and for the ethnological researches embodied in the memoir
which is presented in our text. He died at Lilio, in the province of La Laguna, in 1590. See
account of his life in Santa Inés's Crónica, i, pp. 512–522; and of his writings, Id., ii, pp. 590,
591.
3
The betel-nut; see Vol. IV, p. 222.
4
The Aetas, or Negritos, were the primitive inhabitants of the Philippine Islands; but their origin
is not certainly known. It is perhaps most probable that they came from Papua or New Guinea.
For various opinions on this point, see Zúñiga's Estadismo (Retana's ed.), i, pp. 422–429;
Delgado's Historia general, part i, lib. iii, cap. i; and Report of U.S. Philippine Commission, 1900,
iii, pp. 333–335. Invasions of the islands by Indonesian tribes, of superior strength and culture,
drove the Negritos into the forest and mountain regions of the islands where they dwelt; they still
remain there, in a state of barbarism, but in gradually decreasing numbers. See
the Report above cited (pp. 347–351), for habitat and physical characteristics of this race.
5
For much curious and interesting information regarding these superstitions, beliefs in demons,
etc., see Blumentritt's ‖Diccionario mitológico,‖ in Retana's Archivo, ii, pp. 345–454.
49
ONLINE VIDEO LINKS:
Xiao Chua, “Xiao Time: Mga Uring Panlipunan noong Sinaunang

Bayan”accessed at https://www.youtube.com/watch?v=KfSqZ9V9p7w
Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino

accessed” at https://www.youtube.com/watch?v=WeYot08uamo
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER the ACTIVITY 4 on
pages 104-109
GOOD LUCK!!! 😊
REFERENCES:
2. Juan de Plasencia, OFM, ―Customs of the Tagalogs (Two Relations),‖ dated October 21,
1589. Blair, Emma and Robertson, James A.The Philippine Islands. Ohio: Arthur Clark and
Company, Vol. VII, 1588-1591. See also http://www.gutenberg.org/files/13701/13701-
h/13701-h.htm
3. Boxer Codex: This Is What 16th Century Filipinos Looked Like, posted by Margaux, The
Visual Traveler May 12, 2018 accessed at https://www.thevisualtraveler.net/2018/05/boxer-
codex-this-is-what-16th-century.html
50
51
MODULE 5

ANALYSIS of “Kartilya ng
Katipunan” by Emilio
Jacinto
52
RATIONALE:
Particularly, in this module, Emilio Jacinto‘s ―Kartilya ng Katipunan‖ will be examined through
content and contextual analysis as he wrote teachings and principles of Katipunan members. It
is expected that student will acknowledge these teachings and be able to live up to them as
good citizens of our nation.
history.
4. Appreciate the teachings of the Kartilya and be able to live up to these principles as good
citizens of our nation.
ATTENTION!!!
5 on pages 110-111
GOOD LUCK!!! 😊
53
The KKK or Katipunan
The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan
is arguably the most important organization formed in the Philippine history. The two principal
aims of the KKK as gathered from the writings of Bonifacio:
1. Unity of the Filipino people
2. Separation from Spain through revolution
Bonifacio came out after the failure of the reform movement headed by Rizal and M. Del Pilar.
This paved way for a more radical and more active lines. He formed the Katipunan, a secret
society which was founded at Tondo Manila, in a house on Azcarraga Street then numbered
314, on July 7, 1892, the same date on which Rizal was decreed to be banished to Dapitan.
Rizal doubtless approved the first aim but refused to accept the second and this was the reason
that he refused to go along with the ―Katipuneros‖ (soldiers‘ of the Katipunan) and voluntarily
surrendered that leads him to prison and death. To achieve unity of the Filipinos, propaganda
work must be done and this was through massive education and civic trainings of the
Katipuneros. To that end, Bonifacio prepared his now well-known decalogue, and Jacinto his
famous ―Kartilya ng Katipunan‖ (Primer of the Katipunan)
These are the rules in Kartilya. The Kartilya can be treated as the Katipunan‘s Code of conduct
which contains 14 rules that instruct the way a Katipunero should behave.
54
Kartilya ng Katipunan
Emilio Jacinto
Mga Aral nang Katipunan ng mga A.N.B. The Katipunan Code of Conduct
1. Ang kabuhayang hindi ginugugol sa isang 1. A life that is not consecrated to a lofty
ma55amingt banal na kadahilanan ay kahoy and reasonable purpose is a tree
na walang lilim, kundi damong makamandag without a shade, if not a poisonous
weed.
2. Ang gawang magaling na nagbubuhat sa
pagpipita sa sarili, at hindi sa talagang 2. To do good for personal gain and
nasang gumawa ng kagalingan, ay di not for its own sake is not virtue.
kabaitan.
3. It is rational to be charitable and
3. Ang tunay na kabanalan ay ang love one's fellow creature, and to
pagkakawang gawa, ang pagibig sa kapua at adjust one's‘ conduct, acts and words
ang isukat ang bawat kilos, gawa‘t to what is in itself reasonable.
pangungusap sa talagang Katuiran.
4. Whether our skin be black or white,
4. Maitim man at maputi ang kulay ng balat, we are all born equal: superiority in
lahat ng tao‘y magkakapantay; mangyayaring knowledge, wealth and beauty are to
ang isa‘y higtan sa dunong, sa yaman, sa be understood, but not superiority by
ganda…; ngunit di mahihigtan sa pagkatao. nature.
5. Ang may mataas na kalooban inuuna ang 5. The honorable man prefers honor
puri sa pagpipita sa sarili; ang may hamak na to personal gain; the scoundrel, gain
kalooban inuuna ang pagpipita sa sarili sa to honor.
puri.
6. To the honorable man, his word is
6. Sa taong may hiya, salita‘y panunumpa. sacred.
7. Huag mong sasayangin ang panahun; ang 7. Do not waste thy time: wealth can
yamang na55aming magyayaring magbalik; be recovered but not time lost.
ng55amin panahong nagdaan na‘y di na muli
pang magdadaan. Value of time 8. Defend the oppressed and fight the
oppressor before the law or in the
8. Ipagtanggol mo ang inaapi, at kabakahin field.
ang umaapi.
9. The prudent man is sparing in
9. Ang taong matalino‘y ang may pagiingat words and faithful in keeping secrets.
sa bawat sasabihin, at matutong ipaglihim
ang dapat ipaglihim. 10. On the thorny path of life, man is
the guide of woman and the children,
10. Sa daang matinik ng kabuhayan, lalaki ay and if the guide leads to the precipice,
siyang patnugot ng asawa‘t mga anak; kung those whom he guides will also go
ang umaakay ay tungo sa sama, ang there.
patutunguhan ng iaakay ay kasamaan din.
55
11. Thou must not look upon woman
11. Ang babai ay huag mong tignang isang as a mere plaything, but as a faithful
bagay na libangan lamang, kundi isang companion who will share with thee
katuang at ka56aming56a mga kahirapan the penalties of life; her (physical)
nitong kabuhayan; gamitan mo ng buong weakness will increase thy interest in
pagpipitagan ang kaniyang kahinaan, at her and she will remind thee of the
alalahanin ang inang pinagbuhata‘t nagiwi sa mother who bore thee and reared
iyong kasangulan. thee.
12. Ang di mo ibig na gawin sa asawa mo, 12. What thou dost not desire done
anak at kapatid, ay huag mong gagawin sa unto thy wife, children, brothers and
asawa, anak, at kapatid ng iba. sisters, that do not unto the wife,
children, brothers and sisters of thy
13. Ang kamahalan ng tao‘y wala sa neighbor.
pagkahari, wala sa56aming56a56g ilong at
puti ng mukha, wala sa pagkaparing kahalili 13. Man is not worth more because
ng Dios wala sa mataas na kalagayan sa he is a king, because his nose is
balat ng lupa; wagas at tunay na mahal na aquiline, and his color white, not
tao, kahit laking gubat at walang nababatid because he is a *priest, a servant of
kundi ang sariling wika, yaong may God, nor because of the high
magandang asal, may isang pangungusap, prerogative that he enjoys upon earth,
may dangal at puri; yaong di napaaapi‘t di but he is worth most who is a man of
nakikiapi; yaong marunong magdamdam at proven and real value, who does
marunong lumingap sa bayang tinubuan. good, keeps his words, is worthy and
honest; he who does not oppress nor
14. Paglaganap ng mga aral na ito at consent to being oppressed, he who
maningning na sumikat ang araw ng mahal loves and cherishes his fatherland,
na Kalayaan di56amina kaabaabang though he be born in the wilderness
Sangkalupuan, at sabugan ng and know no tongue but his own.
matamis niyang liwanag ang nangagkaisang
magkalahi‘t magkakapatid ng ligaya ng 14. When these rules of conduct shall
walang katapusan, ang mga ginugol na be known to all, the longed-for sun of
buhay, pagud, at mga tiniis na kahirapa‘y Liberty shall rise brilliant over this
labis nang natumbasan. Kung lahat ng ito‘y most unhappy portion of the globe
mataruk na ng nagiibig pumasuk at inaakala and its rays shall diffuse everlasting
niyang matutupad ang mga tutungkulin, joy among the confederated brethren
maitatala ang kaniyang ninanasa sa kasunod of the same rays, the lives of those
nito. who have gone before, the fatigues
and the well-paid sufferings will
remain. If he who desires to enter (the
Katipunan) 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.
[translation by Gregorio Nieva, 1918]
56
An Excerpt from the Second Paragraph of the Kartilya which states that ―The object pursued by
this association is great and precious: to unite in ideas and purposes all filipinos by means of a
strong oath and from union derive force with which to tear the veil that obscures intelligence and
thus find the true path of reason and light‖.
The strong oath was documented and signed with the signed with the blood of the ―Katipuneros‖
(blood (blood compact). They swore at the Katipunan creed; Katipunan creed; to defend the
oppressed, fight the fight the oppressor even to the extent of supreme self- supreme self-
sacrifice.
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 ―Lesson of
the Organization of the Sons of Country‖.
__________________________________________
Emilio Jacinto (attrib.), Katipunan nang manga A. N. B. – Sa may nasang makisanib sa
katipunang ito [The “Kartilya”]
Sources: Adrian E. Cristobal, The Tragedy of the Revolution (Makati City: Studio 5 Publishing
Inc., 1997) 46; José P. Santos, Buhay at mga sinulat ni Emilio Jacinto (Manila: José Paez
Santos, 1935), 59–63.
Taught in schools and debated in universities, the ―Kartilya‖ is the best known of all
Katipunan texts. Making manifest the KKK‘s principles and teachings, it was printed as a small
pamphlet for new members. It is the only document of any length set in print by the Katipunan
prior to August 1896 that is known to be still extant.
The earliest reference to the Kartilya yet found is in the minutes of a Supreme Assembly
meeting held in December 1895, which say the manifesto (―pahayag‖) will be priced at 4 kualta
per copy. Whether it is the KKK branches or the individual recruits who are to be charged this
amount is not clear, and nor is it known whether the title phrase - ―To those who want to join this
Katipunan‖ - truly means potential recruits, or in practice should be taken to mean ―To those
who have just joined this Katipunan.‖ If copies were sold to potential as well as actual recruits,
needless to say, there was a heightened risk they might fall into the wrong hands.
The Kartilya was still in use during the first phase of the revolution, and Bonifacio was planning
to print more copies shortly before he was killed. It may still have been used during the second
phase of the revolution, for a version survives in the Philippine Insurgent Records that is
stamped with the seal used by Artemio Ricarte in 1899. This version contains basically the
same text as is transcribed here, but it bears a different title – ―Final Declaration on Admission
to the Katipunan‖ (Katapusang pamamahayag sa pagpasok sa K.) – and it omits the famous
footnote that says ―the word Tagalog means all those born in this Archipelago.‖
Authorship of the Kartilya has always been credited to Emilio Jacinto, and there is little
doubt this attribution is sound: it dates back to the Sensacional memoria of Isabelo de los
Reyes, whose sources included several senior KKK veterans, and it has never been
challenged. Bonifacio, the story goes, had originally intended that his ―Decalogue‖ should be
57
printed and handed to new recruits, but he then read Jacinto‘s Kartilya and decided it was
superior. The two texts, though, are not really comparable. Bonifacio seeks only to enumerate
the duties of Katipunan members, Jacinto couches his primer, four times as long, rather as a
statement of aspirations and ethical values. Bonifacio lists ten obligations; Jacinto presents
twelve ―guiding principles‖ and fourteen ―teachings‖.
In its structure the Kartilya resembles the declaration used in Manila‘s Masonic lodges, a
declaration that had presumably been written in Spain around 1889 when the grand order to
which the lodges were affiliated – the Gran Oriente Español - had been founded by Miguel
Morayta. The Kartilya is addressed ―To those who want to join the Katipunan‖; the Masonic
document to ―los profanos que deben inscribirse en la Sociedad.‖ The preamble to the Kartilya
echoes the Masonic document‘s stated purpose, which is to ensure that candidates fully
understand the association‘s objectives before making a commitment they might later
repent. The division in the Kartilya between principles (―layon‖) and teachings (―aral‖) broadly
parallels the division in the Gran Oriente‘s manifesto between the ―Programa Masonica‖ and the
―Codigo Masonico.‖ And the Kartilya, finally, like the document used in the lodges, asks
neophytes to pledge their allegiance to the association‘s objectives and to affirm with their
signature that they are becoming members of their own free will (―ninais ng loob ko‖).
There are also parallels between the content of the two documents. Recruits to the lodges were
advised that Masonry ―considera como hermanos todos los hombres‖; that they should
renounce ―todos los vicios‖; and should ―defenderás al oprimido.‖ Within the Katipunan, said
the Kartilya, ―all are equal and true brethren.‖ Members had to ―renounce disorderly habits‖ and
to ―defend the oppressed.‖
Other influences may be identified more tentatively. The admonitions to regard a woman
as a ―helpmate‖ rather than a ―plaything,‖ and to ―have due regard to her weakness‖ may be
Biblical in origin. The adage that ―an honorable man‘s word is his bond‖ may be traced back to
Cervantes; and the thought that ―time lost is lost forever‖ may have come from Benjamin
Franklin. One precept is perhaps taken from Rizal. A ―life which is not dedicated to a great idea
is useless,‖ declares Rizal‘s fictional insurrectionist Simoun in El Filibusterismo: ―It is a pebble
lost in the field, when it should form part of some building.‖ ―Life which is not consecrated to a
lofty and sacred cause,‖Jacinto writes, varying the metaphor, ―is like a tree without shade, if not
a poisonous weed.‖
To emphasize Enlightenment influences on Katipunan thinking, some say, effaces the

originality of documents like the Kartilya, which may be found in the nuances of their Tagalog
and their resonance with the native psyche, familial bonds, folk Christianity, indigenous
dissident traditions and so on. Such arguments may be true up to a point, but often they seem
nebulous, reliant more on wishful assertion than on substantiating chapter and verse. The
Tagalog words that resound loudest in the Kartilya, beyond doubt, are the equivalents of the
Enlightenment‘s defining watchwords: Liberty (―Kalayaan‖), Equality (―lahat ng tao‘y
magkakapantay‖), Fraternity (―kayong lahat ay magkakapatid‖), Reason (―Katuiran‖), Progress
(―Kagalingan‖) and Enlightenment itself (―Kaliwanagan‖). Most, perhaps all, of these Tagalog
equivalents had already been employed by ilustrado writers like Rizal and Del Pilar before the
KKK was founded. The revolutionary originality of the Katipunan lay not in its idiom, but in its
objectives and its deeds.
58
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER ACTIVITY 5 on pages
111-113
GOOD LUCK!!! 😊
59
ONLINE VIDEO LINKS:
GMA News, Anak ng Bayan: The Katipunan Primer (Full Episode) accessed at
https://www.youtube.com/watch?v=22tnExMVgVY
NHCP, Maypagasa: Ang Bantayog ni Andres Bonifacio accessed at

https://www.youtube.com/watch?v=TwWbYirxHb4
Xiao Chua, Ang Kartilya ng Katipunan, gabay sa kalayaan at kaginhawaan ng

bayan accessed at https://www.youtube.com/watch?v=eFgiTJZd57I
Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino

accessed” at https://www.youtube.com/watch?v=WeYot08uamo
REFERENCES:
1. Candelaria, John Lee, Readings in Philippine History, (pp. 22- 26)
2. Cristobal, Adrian E. The Tragedy of the Revolution. Quezon City, University of the Philippines
Press, 2008. (p.46)
3. Santos José P., Buhay at mga sinulat ni Emilio Jacinto), Manila: Impr. Manila, 1935. (pp. 59–
63)
4. Katipunan Documents and Studies accessed at http://www.kasaysayan-kkk.info/
60
MODULE 6

ANALYSIS of “On the Philippine
Revolution of 1896 and Its
Aftermath” and “Mga Gunita ng
Himagsikan” by Emilio Aguinaldo
61
RATIONALE:
Particularly, in this module, Emilio Aguinaldo‘s ―On the Philippine Revolution of 1896 and its
Aftermath‖ and some excerpts from ―Mga Gunita ng Himagsikan‖ will be examined through
content and contextual analysis as he wrote his firsthand observation and experiences before
and during the 1896 Revolution. The students are expected to critically evaluate the role of
Aguinaldo during the 1896 Revolution and how he should be judged by our history.
history.
4. Critically evaluate the role of Aguinaldo during the 1896 Revolution and how he should be
judged by our history.
ATTENTION!!!
6 on page 114
GOOD LUCK!!! 😊
62
On the Philippine Revolution of 1896 and its Aftermath
THE REVOLUTION OF 1896.

Spain maintained control of the Philippine Islands for more than three centuries and a half,
during which period the tyranny, misconduct and abuses of the Friars and the Civil and Military
Administration exhausted the patience of the natives and caused them to make a desperate
effort to shake off the unbearable galling yoke on the 26th and 31st August, 1896, then
commencing the revolution in the provinces of Manila and Cavite.
On these memorable days the people of Balintawak, Santa Mesa, Kalookan, Kawit, Noveleta
and San Francisco de Malabon rose against the Spaniards and proclaimed the Independence of
the Philippines, and in the course of the next five days these uprisings were followed by the
inhabitants of the other towns in Cavite province joining in the revolt against the Spanish
63
Government although there was no previous arrangement looking to a general revolt. The latter
were undoubtedly moved to action by the noble example of the former.
With regard to the rising in the province of Cavite it should be stated that although a call to arms
bearing the signatures of Don Augustin Rieta, Don Candido (T)irona and myself, who were
Lieutenants of the Revolutionary Forces, was circulated there was no certainty about the orders
being obeyed, or even received by the people, for it happened that one copy of the orders fell
into the hands of a Spaniard named Don Fernando Parga, Military Governor of the province,
who at that time was exercising the functions of Civil Governor, who promptly reported its
contents to the Captain-General of the Philippines, Don Ramon Blanco y Erenas.
The latter at once issued orders for the Spanish troops to attack the revolutionary forces. It
would appear beyond doubt that One whom eye of man hath not seen in his wisdom and mercy
ordained that the emancipation of the oppressed people of the Philippines should be undertaken
at this time, for otherwise it is inexplicable how men armed only with sticks and gulok;' wholly
unorganized and undisciplined, could defeat the Spanish Regulars in severe engagements at
Bakoor, Imus and Noveleta and, in addition to making many of them prisoners, captured a large
quantity of arms and ammunition. It was owing to this astonishing success of the revolutionary
troops that General Blanco quickly concluded to endeavor to maintain Spanish control by the
adoption of a conciliatory policy under the pretext that thereby he could quell the rebellion, his
first act being a declaration to the effect that it was not the purpose of his Government to
oppress the people and he had no desire to slaughter the Filipinos.
The Government of Madrid disapproved of General Blanco's new policy and speedily appointed
Lieutenant-General Don Camilo Polavieja to succeed him, and despatched forthwith a large
number of Regulars to the Philippines … (pages 1-3)
Oh, dear Philippines! Blame your wealth, your beauty for the stupendous disgrace that rests
upon your faithful sons. You have aroused the ambition of the Imperialists and Expansionists of
North America and both have placed their sharp claws upon your entrails!
Loved mother, sweet mother, we are here to defend your liberty and independence to the
death! We do not want war; on the contrary, we wish for peace ; but honorable peace, which
does not make you blush nor stain your forehead with shame and confusion. And we swear to
you and promise that while America with all her power and wealth could possibly vanquish us ;
killing all of us ; but enslave us, never !!!
No ; this humiliation is not the compact I celebrated in Singapore with the American Consul
Pratt. This was not the agreement stipulated for with Mr. Wildman, American Consul in
Hongkong. Finally, it was not the subjection of my beloved country to a new alien yoke that
Admiral Dewey promised me.
It is certain that these three have abandoned me, forgetting that I was sought for and taken
from my exile and deportation ; forgetting, also, that neither of these three solicited my services
in behalf of American Sovereignty; they paying the expense of the Philippine Revolution for
which, manifestly, they sought me and brought me back to your beloved bosom.
If there is, as I believe, one God, the root and fountain of all justice and only eternal judge of
international disputes, it will not take long, dear mother, to save you from the hands, of your
unjust enemies. So I trust in the honor of Admiral Dewey : So I trust in the rectitude of the great
64
people of the United States of America, where, if there are ambitious Imperialists, there are
defenders of the humane doctrines of the immortal Monroe, Franklin, and Washington ; unless
the race of noble citizens, glorious founders of the present greatness of the North American
Republic, have so degenerated that their benevolent influence has become subservient to the
grasping ambition of the Expansionists, in which latter unfortunate circumstance would not
death be preferable to bondage ? Oh, sensible American people!
Deep is the admiration of all the Philippine people and of their untrained Army of the courage
displayed by your Commanders and soldiers. We are weak in comparison with such Titanic
instruments of your Government's ambitious Caesarian policy and find it difficult to effectively
resist their courageous onslaught. Limited are our warlike resources, but we will continue this
unjust, bloody, and unequal struggle, not for the love of war—which we abhor —but to defend
our incontrovertible rights of Liberty and Independence (so dearly won in war with Spain) and
our territory which is threatened by the ambitions of a party that is trying to subjugate us.
Distressing, indeed, is war! Its ravages cause us horror. Luckless Filipinos succumb in the
confusion of combat, leaving behind them mothers, widows and children. America could put up
with all the misfortunes she brings on us without discomfort; but what the North American
people are not agreeable to is that she should continue sacrificing her sons, causing distress
and anguish to mothers, widows and daughters to satisfy the whim of maintaining a war in
contravention of their honorable traditions as enunciated by Washington and Jefferson. Go
back, therefore, North American people, to your old-time liberty. Put your hand on your heart
and tell me: Would it be pleasant for you if, in the course of time, North America should find
herself in the pitiful plight of a weak and oppressed people and the Philippines, a free and
powerful nation, then at war with jour oppressors, asked for your aid promising to deliver you
from such a weighty yoke, and after defeating her enemy with your aid she set about
subjugating you, refusing the promised liberation?
Civilized nations! Honorable inhabitants of the United States, to whose high and estimable
consideration I submit this unpretentious work herein you have the providential facts which led
to the unjust attack upon the existence of the Philippine Republic and the existence of those for
whom, though unworthy, God made me the principal guardian. The veracity of these facts rests
upon my word as President of this Republic and on the honor of the whole population of eight
million souls, who, for more than three hundred years have been sacrificing the lives and wealth
of their brave sons to obtain due recognition of the natural rights of mankind—liberty and
independence. If you wi]l do me the honour to receive and read this work and then pass
judgment impartially solemnly declaring on which side right and justice rests, your respectful
servant will be eternally grateful.
(Signed) EMILIO AGUINALDO. Tarlak, 23rd September, 1899.
65
HENERAL EMILIO AGUINALDO: MGA GUNITA NG HIMAGSIKAN
DAKILANG PARANGAL SA PAGDATING NG SUPREMO
"Nang matapos ang masayang pagpapaalaman, ang Supremo at mga kasamahan, ay sumama
na sa Pamunuan ng Magdiwang. Gayon na lamang ang karingalan at kasayahang naghari sa
pagsalubong na ginawa ng mga bayang kanilang pinagdaanan. Sa hanay na may siyam na
kilometro ang haba, mula sa Noveleta, hanggang sa San Francisco Malabon, ang lahat halos
ng mga bahay ay may mga palamuting balantok na kawayang kinaskas at pinalamutihan ng
sari-saring watawat, tanda ng maringal na pagsalubong at maligayang bati sa dakilang
panauhin.
Isang kilometro pa lamang ang agwat bago dumating sa kabayanan ng San Francisco de
Malabon, ang Supremo Andres Bonifacio, sinalubong agad ng isang banda ng musika at nang
nasa pintuan na ng simbahan at nirupiki ng gayon na lamang ang kampana.
Ang malalaking aranya at dambana sa loob ng simbahan ay pa66amingay sindi ng ilaw. At ang
kurang Tagalog na si Padre Manuel Trias, saka ang "P―llo," ‖y naghihintay naman sa mga
panauhin sa pintuan ng simbahan, at pagkatapos ay kumanta ng Te Deum, hanggang sa
dambana na kaakbay ang mga panauhin. Pagkatapos ng ganyang parangal sila'y‘itinuloy sa
bahay ni Binibining Estefania Potente.
PAGHIRANG SA SUPREMO BILANG HARI

Isang paglalarawan kay Bonifacio bilang "A―g Haring Bayan"
‖ulat kamay mismo ni Bonifacio ang titolo at lagda na hango sa "A―ta de Tejeros"
‖Kinabukasan naman, ang Gabinete ng Pamahalaang Magdiwang, ang gumanap ng kanilang
malaon nang inihandang pagpaparangal sa pamamagitan ng isang kapasiyahan na
pagkalooban ang dakilang panauhin, Supremo Andres Bonifacio, ng pinakamataas na tungkulin
sa taguring HARING BAYAN. Sa ganito'y‘lubusan nang mabubuo ang pamunuan ng nasabing
Sanggunian na dati-rati'y‘wala ng tungkuling ito at pansamantala lamang nanunungkulan sa
pagka Vi Rey, si Heneral Mariano Alvarez.
Ang buong Pamunuan ng kanilang Sanggunian, ay magagarang kasuotan kung
nangagpupulong. Simula sa HARING BAYAN, hanggang sa kahuli-hulihang Ministro at Capitan
General, ay may mga bandang pulang ginintuan nakasakbat sa kani-kanilang balikat. Kung
minsan sa kanilang paglalakad, ay nakasuot pa rin ang nasabing banda upang makilala ang
kanilang katayuan marahil.
Lubhang masaya sila parati, palibhasa'y‘ang labing-dalawang bayan na kanilang nasasakupan

ay di naliligalig sa anumang laban. Sila'y‘naliliskub halos ay nanga sa likuran ng mga bayang
maliligalig tuwina ng Pamahalaang Magdalo.
Nang matapos ang ilang araw na parangal sa Supremo at mga kasama, dinalaw nilang lahat
ang labing-dalawang bayang nasasakupan nila bilang paghahanda sa gagawing pagpipisan ng
dalawang Sangguniang Magdiwang at Magdalo. Nangagtalumpati sila at anangaral ng pagka-
makabayan at iba pang makagising-damdaming pangungusap ukol sa ka66aming66aSabihin
66
pa, ang galak ng mga taong bayan, kaya't‘gayon na lamang karingal ang pagtanggap sa kanila
at para bang isang HARING BAYAN nga ang dumating. Ang mga daan ay
pa67aminginalantukan, may banda ng musika at panay ang hiyawan ng "V―va Tagalog,"
‖agkabi-kabila. Ang mga kampana'y‘halos mabasag sa pagrurupiki sa mga simbahan niyang
pinatutunguhan, may mga dapit pa ng ce67aming67t awit ng Te Deum.
Sa kabilang dako naman, sa gitna ng gayong di magkamayaw na kasayahan at paghdiriwang,
ang walong bayang nasa Pamahalaan ng Magdalo. ay la67aming67agigimbal araw at gabi ng
paghanap sa kalaban sa mga hanay ng Zapote, Almanza, San Nicolas, Bakood, Arumahan,
Pintong Bato, at Molino sa bayan ng Bakoof, at kasakit-sakit sabihin na sa masamang
pagkakataon, ang mga kalaban ay nakalusot tuloy nang di napapansin sa kabilang ilog ng
Zapote, dahil sa puyat at pagod ng ating mga kawal.
Gayon man ang matatapang nating sandatahan sa ilalim ng mando ni Heneral Mariano Noriel at
Heneral Pio del Pilar, ay agad-agad dinaluhong ang mga kalaban, kaya't‘putukan at tagaang
katakut-takot ang naghari pagkatapos. Sa wakas, muli na na67amingagtagumpay ang ating
mga kawal, at ang Ilog Zapote ay muling namula sa dugo ng mga kalaban. Ganyan nang
ganyan ang nangyayari parati sa buong hanay ng aming labanan."
‖
HALALAN SA KAPULUNGAN NG TEJEROS

PAGPIPISAN NG SANGGUNIANG MAGDIWANG AT MAGDALO
"H―ndi ko pa nasasagot ang kanilang pakay sa akin, agad-agad ay isinalaysay sa akin ang mga
sumusunod na pangyayari sa halalan:
Na pagkatapos mabuksan ang kapulungang pa67aming67ag Manghihimagsik na
pinangunguluhan ng Haring Bayan, Andres Bonifacio ay isinunod agad ang paghirang at
paghalal ukol sa Kataas-taasang Puno na mangungulo sa ganitong pag-iisa.
Dalawa lamang kandidato ang napaharap, at ito'y‘ang Supremo Andres Bonifacio at si Heneral
Emilio Aguinaldo. Pagkatapos ng halalan ay lumabas noon din at ipinasiya ng Kapulungan sa
pamamagitan ng Supremo Andres Bonifacio, na si Heneral Emilio Aguinaldo, ang siyang
pinagkaisahan at pinagbotohang maging Kataas-taasang Puno o taga-Pangulo ng
Manghihimagsik.
Nagtaka sila diumano kung paano nangyari, na ang Supremo Andres Bonifacio na siyang
nagpahanda ng nasabing pag-iisa at siya pang pangulo sa nasabing pulong, ay kung bakit ako
ang inihalal ng karamihan laban sa Supremo Andres Bonifacio.
Isinunod ang tungkuling Vice-Presidente. Ang Supremo Andres Bonifacio, ay muling
ikinandidato, subalit tinalo siya ng kanya ring Ministro de Gracia y Justicia, na si Heneral
Mariano Trias, at noon din ay ginawa ang proklamasyon.
Isinunod ang tungkuling Kapitan Heneral, ay nagtunggali naman ang dating Kapitan Santiago
Alvarez, anak ni Virey Mariano Alvarez, at si Heneral Artemio Ricarte, isang Ilocano.
Bagama't‘tumutol si Heneral A. Ricarte sa pagkakahalal sa kanya, dahil diumano sa kawalan
67
niya ng kaya sa gayong tungkulin, ay iniurong din niya pagkatapos nang hindi tanggapin ng
mesa. Isinunod di68aminng proklamasyon sa kanya.
Sa paka-Secretario de Guerra, ang Supremo Andres Bonifacio ay muli na
na68amingkinandidato, at ang nakatunggali niya ay si Heneral Emiliano Riego de Dios, na
kanya ring Ministro de Fomento sa Sangguniang Magdiwang. Natalo na naman ang Supremo,
at ito ang ikatlong pagkagapi niya sa halalan.
Sa pagka-Secretario de Interior, ay muli na na68amingpinasok na kandidato ang Supremo
Andres Bonifacio at ang kanyang kalaban ay ang dalawa niyang Ministro sa Magdiwang na sina
Ginoong Severino de las Alas at Ginoong Diego Mojica. Sa halalang ito'y‘nagtagumpay ang
Supremo Andres Bonifacio, at kagaya ng kaugalian ay ipinasiya na siya ang nahalal at dahil
di68aminy binati sa kanyang tagumpay.
Subali't‘pagkatapos na pagkatapos na maipasiya ng Asamblea ang kanyang tagumpay ay
biglang tumindig at sumalungat sa pagkahalal sa kanya si Heneral Daniel Tirona, at sinabing;
"H“ndi nababagay sa Supremo Andres Bonifacio, ang tungkuling nasabi, pagka't‟hindi
siya abogado, at ang bagay rito'y‟ang Abogado Jose del Rosario, na taga Tanza."
‖Dito nagmula ang gulo ng Kapulungan, subalit wala na68aminginumang pumangalawa kay
Heneral Tirona, kaya't‘wala ring kabuluhan ang nasabing pagtutol. Gayon man, sa sama yata
ng loob ng Supremo kay Heneral Daniel Tirona, ay agad-agad siyang tumindig at sinabi ang
ganito: "H“ndi baga bago tayo nagpulong ay pinagkaisahan natin na sinuman ang
lumabas o mahalal sa Kapulungang ito, ay ating susundin at igagalang ng lahat?"
‖"O“o" ‖ –ng hiyawan ng madla.
"K“ng gayon" ‖ –atuloy niya, "B“kit nang ako ang napahalal ay may tumututol?
"W“la pong pumangalawa sa tutol."
‖At sa di mapigil na sama ng loob ng Supremo, ay agad binunot ang kanyang rebolber at
anyong papuputukan si Heneral Daniel Tirona, sa gitna ng di magkamayaw na gulong naghari.
Salamat na lamang at napigil ni G. Jacinto Lumbreras at ni Heneral Artemio Ricarte, ang
masamang tangka ng Supremo. Si Heneral Tirona naman ay maliksing nakapagtago at
nagsuut-suot sa kakapalan ng mga Asemblesista kaya hindi natuloy ang pagtudla sa kanya.
Palibhasa'y‘hindi yata mapigilan ng Supremo ang sama ng loob, bakit maikatlo pang natalo sa
halalan, bagama't‘napayapa ang gusot at tahimik na ang lahat, pagdaka'y‘tumindig siya at
sinabi sa kapulungan ang ganito
"A“o sa aking pagka-Pangulo nitong Kapulungang Pambansa ng mga Manghihimagsik,
ay pinawawalan ko ng kabuluhan ang halalang dito'y‟naganap." ‖aka pagdaka'y‘umalis at
nilisan ang kapulungan at umuwi sa Malabon.
Sa ganyang pangyayari, ay naligalig sa68amingng kapulungan, ngunit biglang tumahimik nang
ang delegado ng lalawigang Batangas, na si Koronel Santiago Rillo, na kumakatawan sa may
2,000 manghihimagsik, ay nagtindig at isinigaw sa Supremo na huwag siyang umalis,
pagka't‘proklamado na siya sa pagka-Secretario de Interior, bukod sa ang mungkahi ni Heneral
D. Tirona, laban sa kanya ay wala sa orden, pagka't‘walang sinumang pumangalawa, at dahil
dito'y‘walang anumang bi68amiGayon man ay di nangyaring napigilan ang Supremo at patuloy
nang umalis nang walang paalam.
68
Dahil sa kaguluhang nangyari, at sapagka't‘hindi napigilan ang Supremo, sa kaniyang pasiya na
lisanin ang kapulungan, si Santiago Rillo, delegado ng Batangas, ay tumayo at nagtanong sa
madla kung sang-ayon silang ipagpatuloy ang kapulungan, at kung pahihintulutan nilang siya na
ang mangulo. Sa ganitong katanungan ay parang iisang taong sumagot ang lahat ng "O“o."
‖Sa ganyang kapasiyahan, ay ipinagpatuloy ang Kapulungan at wala na69amingba pang pinag-
usapan maliban sa kilalanin o pagtibayin ang tanang mga naihalal na saka humirang ng isang
"C―mission" ‖pang ipabatid kay Heneral Emilio Aguinaldo, ang pagka-hirang sa kanya ng
Kapulungan ng Manghihimagsik na maging Kataas-taasang Puno ng Himagsikan, tuloy kaunin
siya sa madaling panahon upang makapanumpa sa tungkuling iniaatang sa kanya ng bayang
nanghihimagsik.
Pagkatapos nito, ay pinigil munang pansamantala ang pulong, samantalang hinihintay nang
buong kasabikan ang pagdating ng nahalal na puno ng himagsikan, si Heneral Aguinaldo."
ONLINE VIDEO LINKS:
GMA Public Affairs, Katipunan Episodes, accessed at

https://www.youtube.com/watch?v=SGRAldzxR3U&list=PLk250GTsLEsuQGmPGfV6Fk
DtlfjsDszk2
News5Everywhere, Andres Bonifacio: Unang Pangulo? | History, accessed at
https://www.youtube.com/watch?v=wzYKNkVvHtM
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER ACTIVITY 6 on
pages 115-119
GOOD LUCK!!! 😊
69
REFERENCES:
2. Aguinaldo, Emilio. True version of the Philippine revolution.Tarlak: P.I., 1899. (pp. 1-3, 56-
59).
3. Aguinaldo, Emilio, Mga Gunita ng Himagsikan. Manila : National Centennial Commission :

Cavite Historical Society : A.T.S. & Associates, 1998. (pp. 78-82;95-100;177-188;212-227)
4. GMA Public Affairs, Katipunan Episodes, accessed at

https://www.youtube.com/watch?v=SGRAldzxR3U&list=PLk250GTsLEsuQGmPGfV6FkDtlfjs
Dszk2
5. News5Everywhere, Andres Bonifacio: Unang Pangulo? | History, accessed at

https://www.youtube.com/watch?v=wzYKNkVvHtM
70
MODULE 7

ANALYSIS of “Declaration
of Philippine
Independence” by
Ambrosio Rianzares-
Bautista
71
RATIONALE:
Particularly, in this module, Ambrosio Rianzares-Bautista‘s ―Declaration of Philippine

Independence‖ will be examined through content and contextual analysis. It is expected that
students will be able to acknowledge the legitimacy of the first Philippine Republic and address
to the world our sovereignty based on our history.
.
history.
4. Acknowledge the legitimacy of the first Philippine Republic and address to the world our
sovereignty based on our history.
ATTENTION!!!
7 on page 120
GOOD LUCK!!! 😊
72
Source: Presidential Museum and Library, History of the Philippine Flag, accessed at
http://malacanang.gov.ph/history-of-the-philippine-flag/
73
DECLARATION OF PHILIPPINE INDEPENDENCE
Translation by Sulpicio Guevara

In the town of Cavite-Viejo, Province of Cavite, this 12th day of June 1898:
BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor and Special Delegate designated
to proclaim and solemnize this Declaration of Independence by the Dictatorial Government of
the Philippines, pursuant to, and by virtue of, a Decree issued by the Engregious Dictator Don
Emilio Aguinaldo y Famy,
The undersigned assemblage of military chiefs and others of the army who could not attend, as
well as the representatives of the various towns,
Taking into account the fact that the people of this country are already tired of bearing the
ominous joke of Spanish domination,
Because of arbitrary arrests and abuses of the Civil Guards who cause deaths in connivance
with and even under the express orders of their superior officers who at times would order the
shooting of those placed under arrest under the pretext that they attempted to escape in
violation of known Rules and Regulations, which abuses were left unpunished, and because of
unjust deportations of illustrious Filipinos, especially those decreed by General Blanco at the
instigation of the Archbishop and friars interested in keeping them in ignorance for egoistic and
selfish ends, which deportations were carried out through processes more execrable than those
of the Inquisition which every civilized nation repudiates as a trial without hearing.
Had resolved to start a revolution in August 1896 in order to regain the independence and
sovereignty of which the people had been deprived by Spain through Governor Miguel Lopez de
Legazpi who, continuing the course followed by his predecessor Ferdinand Magellan who
landed on the shores of Cebu and occupied said Island by means of a Pact of Friendship with
Chief Tupas, although he was killed in the battle that took place in said shores to which battle he
was provoked by Chief Kalipulako ** of Mactan who suspected his evil designs, landed on the
Island of Bohol by entering also into a Blood Compact with its Chief Sikatuna, with the purpose
of later taking by force the Island of Cebu, and because his successor Tupas did not allow him
to occupy it, he went to Manila, the capital, winning likewise the friendship of its Chiefs Soliman
and Lakandula, later taking possession of the city and the whole Archipelago in the name of
Spain by virtue of an order of King Philip II, and with these historical precedents and because in
international law the prescription established by law to legalize the vicious acquisition of private
property is not recognized, the legitimacy of such revolution cannot be put in doubt which was
calmed but not complete stifled by the pacification proposed by Don Pedro A. Paterno with Don
Emilio Aguinaldo as President of the Republic established in Biak-na-Bato and accepted by
Governor-General Don Fernando Primo De Rivera under terms, both written and oral, among
them being a general amnesty for all deported and convicted persons; that by reason of the
non-fulfillment of some of the terms, after the destruction of the plaza of Cavite, Don Emilio
Aguinaldo returned in order to initiate a new revolution and no sooner had he given the order to
rise on the 31st of last month when several towns anticipating the revolution, rose in revolt on
the 28th , such that a Spanish contingent of 178 men, between Imus Cavite-Viejo, under the
command of major of the Marine Infantry capitulated , the revolutionary movement spreading
74
like wild fire to other towns of Cavite and the other provinces of Bataan, Pampanga, Batangas,
Bulacan, Laguna, and Morong, some of them with seaports and such was the success of the
victory of our arms, truly marvelous and without equal in the history of colonial revolutions that in
the first mentioned province only the Detachments in Naic and Indang remained to surrender; in
the second all Detachments had been wiped out; in the third the resistance of the Spanish
forces was localized in the town of San Fernando where the greater part of them are
concentrated, the remainder in Macabebe, Sexmoan, and Guagua; in the fourth, in the town of
Lipa; in the fifth, in the capital and in Calumpit; and in last two remaining provinces, only in their
respective capitals, and the city of Manila will soon be besieged by our forces as well as the
provinces of Nueva Ecija, Tarlac, Pangasinan, La Union, Zambales, and some others in the
Visayas where the revolution at the time of the pacification and others even before, so that the
independence of our country and the re-vindication of our sovereignty is assured.
And having as witness to the rectitude of our intentions the Supreme Judge of the Universe, and
under the protection of our Powerful and Humanitarian Nation, The United States of America,
we do hereby proclaim and declare solemnly in the name by authority of the people of these
Philippine Islands,
That they are and have the right to be free and independent; that they have ceased to have
allegiance to the Crown of Spain; that all political ties between them are should be completely
severed and annulled; and that, like other free and independent States, they enjoy the full power
to make War and Peace, conclude commercial treaties, enter into alliances, regulate commerce,
and do all other acts and things which and Independent State Has right to do,
And imbued with firm confidence in Divine Providence, we hereby mutually bind ourselves to
support this Declaration with our lives, our fortunes, and with our sacred possession, our Honor.
We recognize, approve, and ratify, with all the orders emanating from the same, the Dictatorship
established by Don Emilio Aguinaldo whom we reverse as the Supreme Head of this Nation,
which today begins to have a life of its own, in the conviction that he has been the instrument
chosen by God, in spite of his humble origin, to effectuate the redemption of this unfortunate
country as foretold by Dr. Don Jose Rizal in his magnificent verses which he composed in his
prison cell prior to his execution, liberating it from the Yoke of Spanish domination,
And in punishment for the impunity with which the Government sanctioned the commission of
abuses by its officials, and for the unjust execution of Rizal and others who were sacrificed in
order to please the insatiable friars in their enormous thirst for vengeance against and
extermination of all those who oppose their Machiavellian ends, trampling upon the Penal Code
of these Islands, and of those suspected persons arrested by the Chiefs of Detachments at the
instigation of the friars, without any form nor semblance of trial and without any spiritual aid of
our sacred Religion; and likewise, and for the same ends, eminent Filipino priest, Doctor Don
Jose Burgos, Don Mariano Gomez, and Don Jacinto Zamora were hanged whose innocent
blood was shed due to the intrigues of these so-called Religious corporations which made the
authorities to believe that the military uprising at the fort of San Felipe in Cavite on the night of
January 21, 1872 was instigated by those Filipino martyrs, thereby impeding the execution of
the decree- sentence issued by the Council of State in the appeal in the administrative case
interposed by the secular clergy against the Royal Orders that directed that the parishes under
them within the jurisdiction of this Bishopric be turned over to the Recollects in exchange for
those controlled by them in Mindanao which were to be transferred to the Jesuits, thus revoking
75
them completely and ordering the return of those parishes, all of which proceedings are on file
with the Ministry of Foreign Affairs to which they are sent last month of the year of the issuance
of the proper Royal Degree which, in turn, caused the grow of the tree of the liberty in our dear
land that grow more and more through the iniquitous measures of oppressions, until the last
drop of our chalice of suffering having been drained, the first spark of revolution broke out in
Caloocan, spread out to Santa Mesa and continued its course to the adjoining regions of the
province were the unequalled heroism of its inhabitants fought a one sided battle against
superior forces of General Blanco and General Polavieja for a period of 3 months, without
proper arms nor ammunitions, except bolos, pointed bamboos, and arrows.
Moreover, we confer upon our famous Dictator Don Emilio Aguinaldo all the powers necessary
to enable him to discharge the duties of Government, including the prerogatives of granting
pardon and amnesty,
And lastly, it was results unanimously that this Nation, already free and independent as of this
day, must use the same flag which up to now is being used, whose designed and colored are
found described in the attached drawing, the white triangle signifying the distinctive emblem of
the famous Society of the Katipunan which by means of its blood compact inspired the masses
to rise in revolution; the tree stars, signifying the three principal Islands of these Archipelago -
Luzon, Mindanao, and Panay - where the revolutionary movement started; the sun representing
the gigantic step made by the son of the country along the path of Progress and Civilization; the
eight rays, signifying the eight provinces - Manila, Cavite, Bulacan, Pampanga, Nueva Ecija,
Bataan, Laguna, and Batangas - which declares themselves in a state of war as soon as the
first revolt was initiated; and the colors of Blue, Red, and White, commemorating the flag of the
United States of America, as a manifestation of our profound gratitude towards this Great Nation
for its disinterested protection which it lent us and continues lending us.
And holding up this flag of ours, I present it to the gentlemen here assembled:
(95 names are listed)
Who solemnly swear to recognize and defend it unto the last drop of their blood.
In witness thereof, I certify that this Act of Declaration of Independence was signed by me and
by all those here assembled including the only stranger who attended those proceedings, a
citizen of the U.S.A., Mr. L.M. Johnson, a Colonel of Artillery.
Ambrosio Rianzares Bautista
War Counsellor and Special Delegate-Designate
76
ONLINE VIDEO LINKS:
Xiao Chua, “Xiao Time: Ang Mga Pamana ni Emilio Aguinaldo” accessed at
https://www.youtube.com/watch?v=q6R8AXutp3I
Xiao Chua, “Xiao Time: ANG ARAW NG KASARINLAN NG PILIPINAS”accessed

at https://www.youtube.com/watch?v=6mHiTSvUjBI
Xiao Chua, “Xiao Time: Ang Republika ng Malolos, pinakaunang konstitusyunal

na demokratikong Republika sa Asya” accessed at
ATTENTION!!!
pages 121-125
GOOD LUCK!!! 😊
REFERENCES:
2. Documents of the 1898 Declaration of Philippine Independence, The Malolos Constitution

and the First Philippine Republic. Manila: National Historical Institute, 1987. (pp. 19-23)
77
MODULE 8

ANALYSIS of “Philippine
Cartoons: Political Caricatures of
the American Era, 1900-41” by
Alfred McCoy
78
RATIONALE:
Particularly, in this module, Alfred McCoy‘s ―Political Caricatures in the American Era‖ will be
examined through content and contextual analysis. It is expected that students will be able to
explore and identify economic, political and socio-cultural issues during the American era as
illustrated by the cartoons.
history.
4. Explore and identify economic, political and socio-cultural issues during the American era as
illustrated by the cartoons.
ATTENTION!!!
8 on pages 126-127
GOOD LUCK!!! 😊
FULL TEXT ( FREE DOWNLOAD)

Selected sections and cartoons from „Philippine Cartoons:
Political Caricature of the American Era 1900-1941‟ edited by
Alfred W. McCoy and Alfredo R. Roces (1985)
Accessed at
https://www.academia.edu/32103484/Selected_sections_and_cartoon
s_from_Philippine_Cartoons_Political_Caricature_of_the_American_
Era_1900-
1941_edited_by_Alfred_W._McCoy_and_Alfredo_R._Roces_1985_
79
The American Period and Political Cartoons, 1899 – 1941: Caricatures on Colonialism
The United States of America, following Spain, occupied the Philippines between 1899 and
1946. The archipelago was the largest among the territories that the US took over from Spain,
including Puerto Rico and Cuba. In spite of the dominance of American imperialistic acts, the
development of publishing industry and newspapers brought out innovative expressions of
protest from liberal-minded Filipinos. The period saw the rise of editorial cartoons in many
newspapers, magazines, and other publications, making caricature of the political and social
conditions of the times.
Even in the United States at the time, American satirical cartoonists were unforgiving. Criticizing
the American acquisition of the Philippines at the turn of the 20th century, some satirical
magazines denigrated the new colony but some also exposed the hypocrisy of the American
political establishment in its policy toward the Philippines.
A dictatorial teacher (Uncle Sam – or U.S.) instructing his new students (representing the new
colonies that included the Philippines and acquired by the United States in 1898 with its war
against Spain. (From Puck magazine).
80
An early cartoon was from the Chicago Chronicle, in an issue of January, 1900. Entitled ―The
Forbidden Book‖, it caricatures how the U.S. military, through President William McKinley,
banned the American media in the covering and reportage of Filipinos‘ activities, especially
rebellion and insurgency, during the protracted Philippine-American War. For the American
government, actually, what was transpiring then was not war but insurgency.
Cartoons In the Philippine Colony

Philippine political cartoons gained full expression during the American era. Filipino artists
recorded national attitudes toward the coming of the Americans as well as the changing mores
and times.
81
Among the early Philippine periodicals that made use of satire through cartoons were from
Lipang Kalabaw, during its maiden issue of July 27, 1907. ―Lipang Kalabaw‖ is the counterpart
of poison ivy, a plant which irritates the skin upon contact. Entitled ―Progresista Voters,‖ it shows
how the Progresista Party (formerly Federalista Party that advocated for Philippine statehood
under the U.S.) changed stance when rural voters (seen in the back row) tipped the vote for the
party to support eventual Philippine independence.
Source: Indio Bravo, ―Ang Pikon, Talo‖: Satire as Impulse to Freedom accessed at
http://indiohistorian.tumblr.com/post/159257082266/ang-pikon-talo-satire-as-impulse-to-freedom
82
Socio-Cultural Transformations
83
84
85
Satirical cartoon making fun of Dominador Gomez, a leading figure in the Nacionalista Party
until a scandal in 1906-1907, as featured in Lipang Kalabaw, April 4, 1908.
86
In High Stakes satirical cartoon, Manuel L. Quezon is portrayed as if in a poker game, alluding
his maneuverings in Congress for Hare-Hawes-Cutting Act (for Philippine Independence from
the U.S.) to be rejected, opposing Sergio Osmeña. The maneuvering ends with Osmeña
agreeing to the rejection of HHC, as Quezon accepts responsibility of its rejection, and
promising to get an even more beneficial independence bill from the U.S. As it turned out, after
4 months, Quezon gets Tydings-McDuffie Law passed, almost the same as HHC. From the
Philippines Free Press, August 5, 1933.
87
Editorial cartoon of The Independent, Jan. 13, 1917. Source: Alfred McCoy and Alfredo Roces,
Philippine Cartoons (Vera-Reyes, Inc., Philippines, 1985), p. 124.
ATTENTION!!!
pages 128-130
GOOD LUCK!!! 😊
88
ONLINE VIDEO LINKS:
Xiao Chua, ―Xiao Time: Seditious na teatro noong panahon ng Amerikano‖ accessed at
https://www.youtube.com/watch?v=IZnjWBbNmro
Xiao Chua, ―Xiao Time: Ang Unang Putok ng Philippine-American War‖accessed at
https://www.youtube.com/watch?v=xadeOJge73I
Xiao Chua, ―Xiao Time: Ang Mga Thomasites at ang Pampublikong Edukasyon sa
Panahon ng mga Amerikano‖ accessed at
https://www.youtube.com/watch?v=696TYdrA0DE
Knowledge Channel,” Pananakop Ng Mga Amerikano | Kasaysayan TV”

accessed at https://www.youtube.com/watch?v=RdQNmZx3-zI
REFERENCES:
2. McCoy, Alfred and Roces, Alejandro. Philippine Cartoons: Political Caricature of the
American Era, 1900-41. Manila: Vera-Reyes, 1985.

89
MODULE 9

ANALYSIS of “Speech before the
joint session of the US Congress”
by Corazon Aquino
90
RATIONALE:
Particularly, in this module, Cory Aquino‘s ―Speech before the joint session of the US Congress‖
will be examined through content and contextual analysis. It has a glimpse of the Martial Law
regime, the issues that opposed our liberties and the restoration of our democracy after the
EDSA people power.
history.
4. Examine the Martial Law regime, the issues that opposed our liberties and the restoration of
our democracy after the EDSA people power.
ATTENTION!!!
9 on pages 131-132
GOOD LUCK!!! 😊
WATCH:
ML Chronicles, BATAS MILITAR: Martial Law Under President
Ferdinand E. Marcos Full Documentary, accessed at
https://www.youtube.com/watch?v=be3wLiPUN9A
RTV Malacanang, “President Corazon Aquino before the US

Congress”, accessed at
https://www.youtube.com/watch?v=4ZnnvbKyNCQ
91
Speech before the Joint session of the United States Congress (1986) by Corazon
Aquino
11th President of the Philippines

Delivered on September 18, 1986 at the United States Capitol, Washington, D.C.,
United States of America
Mr. Speaker, Senator Thurmond, Distinguished members of Congress, 3 years ago I left
America in grief, to bury my husband Ninoy Aquino. I thought I had left it also, to lay to rest his
restless dream of Philippine freedom. Today, I have returned as the President of a free people.
In burying Ninoy, a whole nation honored him by that brave and selfless act of giving honor to a
nation in shame recovered its own. A country that had lost faith in its future, founded in a
faithless and brazen act of murder. So, in giving we receive, in losing we find, and out of defeat
we snatched our victory.
For the nation, Ninoy became the pleasing sacrifice that answered their prayers for freedom.
For myself and our children, Ninoy was a loving husband and father. His loss, three times in our
lives was always a deep and painful one.
Fourteen years ago this month, was the first time we lost him. A President turned dictator and
traitor to his oath, suspended the constitution and shut down the Congress that was much like
this one before which I‘m honored to speak. He detained my husband along with thousands of
others - –enators, publishers, and anyone who had spoken up for the democracy as its end
drew near. But for Ninoy, a long and cruel ordeal was reserved. The dictator already knew that
Ninoy was not a body merely to be imprisoned but a spirit he must break. For even as the
dictatorship demolished one-by-one; the institutions of democracy, the press, the congress, the
independence of a judiciary, the protection of the Bill of Rights, Ninoy kept their spirit alive in
himself.
The government sought to break him by indignities and terror. They locked him up in a tiny,
nearly airless cell in a military camp in the north. They stripped him naked and held a threat of a
sudden midnight execution over his head. Ninoy held up manfully under all of it. I barely did as
well. For forty-three days, the authorities would not tell me what had happened to him. This was
the first time my children and I felt we had lost him.
When that didn‘t work, they put him on trial for subversion, murder and a host of other crimes
before a military commission. Ninoy challenged its authority and went on a fast. If he survived it,
then he felt God intended him for another fate. We had lost him again. For nothing would hold
him back from his determination to see his fast through to the end. He stopped only when it
dawned on him that the government would keep his body alive after the fast had destroyed his
brain. And so, with barely any life in his body, he called off the fast on the 40th day. God meant
him for other things, he felt. He did not know that an early death would still be his fate, that only
the timing was wrong.
At any time during his long ordeal, Ninoy could have made a separate peace with a dictatorship
as so many of his countrymen had done. But the spirit of democracy that inheres in our race
and animates this chamber could not be allowed to die. He held out in the loneliness of his cell
92
and the frustration of exile, the democratic alternative to the insatiable greed and mindless
cruelty of the right and the purging holocaust of the left.
And then, we lost him irrevocably and more painfully than in the past. The news came to us in
Boston. It had to be after the three happiest years of our lives together. But his death was my
country‘s resurrection and the courage and faith by which alone they could be free again. The
dictator had called him a nobody. Yet, two million people threw aside their passivity and fear
and escorted him to his grave. And so began the revolution that has brought me to democracy‘s
most famous home, the Congress of the United States.
The task had fallen on my shoulders, to continue offering the democratic alternative to our
people.
Archibald MacLeish had said that democracy must be defended by arms when it is attacked by
arms, and with truth when it is attacked by lies. He failed to say how it shall be won.
I held fast to Ninoy‘s conviction that it must be by the ways of democracy. I held out for
participation in the 1984 election the dictatorship called, even if I knew it would be rigged. I was
warned by the lawyers of the opposition, that I ran the grave risk of legitimizing the foregone
results of elections that were clearly going to be fraudulent. But I was not fighting for lawyers but
for the people in whose intelligence, I had implicit faith. By the exercise of democracy even in a
dictatorship, they would be prepared for democracy when it came. And then also, it was the only
way I knew by which we could measure our power even in the terms dictated by the
dictatorship.
The people vindicated me in an election shamefully marked by government thuggery and fraud.
The opposition swept the elections, garnering a clear majority of the votes even if they ended up
(thanks to a corrupt Commission on Elections) with barely a third of the seats in Parliament.
Now, I knew our power.
Last year, in an excess of arrogance, the dictatorship called for its doom in a snap election. The
people obliged. With over a million signatures they drafted me to challenge the dictatorship. And
I, obliged. The rest is the history that dramatically unfolded on your television screens and
across the front pages of your newspapers.
You saw a nation armed with courage and integrity, stand fast by democracy against threats
and corruption. You saw women poll watchers break out in tears as armed goons crashed the
polling places to steal the ballots. But just the same, they tied themselves to the ballot boxes.
You saw a people so committed to the ways of democracy that they were prepared to give their
lives for its pale imitation. At the end of the day before another wave of fraud could distort the
results, I announced the people‘s victory.
Many of you here today played a part in changing the policy of your country towards ours. We,
the Filipinos thank each of you for what you did. For balancing America‘s strategic interest
against human concerns illuminates the American vision of the world. The co-chairman of the
United States observer team, in his report to the President said, ―I was witness to an
extraordinary manifestation of democracy on the part of the Filipino people. The ultimate result
was the election of Mrs. Corazon Aquino as President and Mr. Salvador Laurel as Vice-
President of the Philippines.‖
93
When a subservient parliament announced my opponent‘s victory, the people then turned out in
the streets and proclaimed me the President of all the people. And true to their word, when a
handful of military leaders declared themselves against the dictatorship, the people rallied to
their protection. Surely, the people take care of their own. It is on that faith and the obligation it
entails that I assumed the Presidency.
As I came to power peacefully, so shall I keep it. That is my contract with my people and my
commitment to God. He had willed that the blood drawn with a lash shall not in my country be
paid by blood drawn by the sword but by the tearful joy of reconciliation. We have swept away
absolute power by a limited revolution that respected the life and freedom of every Filipino.
Now, we are restoring full constitutional government. Again as we restore democracy by the
ways of democracy, so are we completing the constitutional structures of our new democracy
under a constitution that already gives full respect to the Bill of Rights. A jealously independent
constitutional commission is completing its draft which will be submitted later this year to a
popular referendum. When it is approved, there will be elections for both national and local
positions. So, within about a year from a peaceful but national upheaval that overturned a
dictatorship, we shall have returned to full constitutional government.
Given the polarization and breakdown we inherited, this is no small achievement. My
predecessor set aside democracy to save it from a communist insurgency that numbered less
than five hundred. Unhampered by respect for human rights he went at it with hammer and
tongs. By the time he fled, that insurgency had grown to more than sixteen thousand. I think
there is a lesson here to be learned about trying to stifle a thing with a means by which it grows.
I don‘t think anybody in or outside our country, concerned for a democratic and open Philippines
doubts what must be done. Through political initiatives and local re-integration programs, we
must seek to bring the insurgents down from the hills and by economic progress and justice,
show them that which the best-intentioned among them fight. As president among my people, I
will not betray the cause of peace by which I came to power. Yet, equally and again, no friend of
Filipino democracy will challenge this. I will not stand by and allow an insurgent leadership to
spurn our offer of peace and kill our young soldiers and threaten our new freedom.
Yet, I must explore the path of peace to the utmost. For at its end, whatever disappointment I
meet there is the moral basis for laying down the Olive branch of peace and taking up the sword
of war.
Still, should it come to that, I will not waiver from the course laid down by your great liberator.
―With malice towards none, with charity for all, with firmness in the right as God gives us to see
the right, let us finish the work we are in to bind up the nation‘s wounds. To care for him who
shall have borne the battle and for his widow and for his orphans to do all which may achieve
and cherish a just and lasting peace among ourselves and with all nations.‖
Like Abraham Lincoln, I understand that force may be necessary before mercy. Like Lincoln, I
don‘t relish it. Yet, I will do whatever it takes to defend the integrity and freedom of my country.
Finally may I turn to that other slavery: our $26 billion foreign debt. I have said that we shall
honor it. Yet, the means by which we shall be able to do so are kept from us. Many of the
conditions imposed on the previous government that stole this debt, continue to be imposed on
us who never benefited from it.
94
And no assistance or liberality commensurate with the calamity that was vested on us have
been extended. Yet ours must have been the cheapest revolution ever. With little help from
others, we Filipinos fulfilled the first and most difficult condition of the debt negotiation, the full
restoration of democracy and responsible government. Elsewhere and in other times, a more
stringent world economic conditions, marshal plans and their like were felt to be necessary
companions of returning democracy.
When I met with President Reagan, we began an important dialogue about cooperation and the
strengthening of friendship between our two countries. That meeting was both a confirmation
and a new beginning. I am sure it will lead to positive results in all areas of common concern.
Today, we face the aspiration of a people who have known so much poverty and massive
unemployment for the past 14 years. And yet offer their lives for the abstraction of democracy.
Wherever I went in the campaign, slum area or impoverished village. They came to me with one
cry, democracy. Not food although they clearly needed it but democracy. Not work, although
they surely wanted it but democracy. Not money, for they gave what little they had to my
campaign. They didn‘t expect me to work a miracle that would instantly put food into their
mouths, clothes on their back, education in their children and give them work that will put dignity
in their lives. But I feel the pressing obligation to respond quickly as the leader of the people so
deserving of all these things.
We face a communist insurgency that feeds on economic deterioration even as we carry a great
share of the free world defenses in the Pacific. These are only two of the many burdens my
people carry even as they try to build a worthy and enduring house for their new democracy.
That may serve as well as a redoubt for freedom in Asia. Yet, no sooner as one stone laid than
two are taken away. Half our export earnings, $2 billion dollars out of $4 billion dollars which is
all we can earn in the restrictive market of the world, must go to pay just the interest on a debt
whose benefit the Filipino people never received.
Still we fought for honor and if only for honor, we shall pay. And yet, should we have to ring the
payments from the sweat of our men‘s faces and sink all the wealth piled by the bondsman‘s
two-hundred fifty years of unrequited toil. Yet, to all Americans, as the leader to a proud and
free people, I address this question, ―Has there been a greater test of national commitment to
the ideals you hold dear than that my people have gone through? You have spent many lives
and much treasure to bring freedom to many lands that were reluctant to receive it. And here,
you have a people who want it by themselves and need only the help to preserve it.‖
Three years ago, I said, thank you America for the haven from oppression and the home you
gave Ninoy, myself and our children and for the three happiest years of our lives together.
Today I say, join us America as we build a new home for democracy; another haven for the
oppressed so it may stand as a shining testament of our two nations‘ commitment to freedat
least 5 issues during the Martial Law regime raised by Corazon Aquino in her speech.
95
ATTENTION!!!
Before you proceed, PLEASE ANSWER ACTIVITY 9 on pages 132-135
GOOD LUCK!!! 😊
ONLINE VIDEO LINKS:
News5Everywhere, ―People Power @ 30 | History‖ accessed at

https://www.youtube.com/watch?v=ude3JYp-k8w
News5Everywhere, ―Martial Law Myths Busted | History‖accessed at

https://www.youtube.com/watch?v=LUfeatNvseI
REFERENCES:
2. Corazon Aquino, President Corazon Aquino Speech Before the US Congress, Sept. 18, 1986
96
MODULE 1
NAME: ________________________________________ DATE: ___________

SECTION: _____________________________________ SCORE: __________
PRE- TEST 1
I. Write ―TRUE‖ if the statement is true and ―FALSE‖ if otherwise
_______________ 1. Everything that happened in the past is part of Philippine history.

_______________ 2. The study of History is based on evidences.
_______________ 3. History is a branch of Social Science.
_______________ 4. History has no use for the present. So, the saying ―past is past‖ holds
true.
_______________ 5. History and chronology are synonymous.
_______________ 6. We look at the past to learn about the people of today.
_______________7. History is an eastern concept which failed to account unrecorded or
unwritten sources of history like oral traditions in the case of the
Philippines.
_______________ 8. Anthropology is a scientific study of material remains of past human life
and activities.
_______________ 9. A secondary source provides direct or firsthand evidence about an event,
object, person, or work of art.
_______________10. A historian therefore must be able to analyze and interpret the contents
of documents in their real meaning
List at least five historical sources you are familiar with.
1.___________________________ 4._________________________
2.___________________________ 5._________________________
97
3.___________________________
SELF-CHECK TEST
Activity 1
I. Fill in the blanks:

1. _______________ Greek word which means ― learning, inquiry and or
investigation‖
2. _______________ Refers to the basis of claims or analysis of the
historian. They serve as the evidences utilized in the study of history
3. _______________ Branch of social science that deals with the
scientific study of material remains of past human life and activities
4. _______________ Special type of secondary sources which contain
information that has been compiled from primary and secondary sources.
5. _______________ Branch of social science which deals with the study
of human beings and their ancestors through time and space and in relation to
physical character, environmental and social relations and culture.
6. History is very _____________ in nature.
7. ________________ Historical criticism which covers the examination of the
accuracy in the contents of historical sources.
8. Philippine History is best written in the point of view of the ________________.
9. _________________ In Rizal‘s poem ― Sa Aking Mga Kabata‖ , this term was
repeatedly used and was eventually employed by historians to debunk his poem
10. __________________ He is the person responsible for the introduction of
Code of Kalantiaw through the Pavon Manuscripts, which were later on
debunked
98
II. Encircle the letter of the best answer.
1. In the definition of history, the term ―systematic‖ means_______

A. history follows a methodology in which it establishes facts and evidences
B. history follows a perspective in which it sets a paradigm to settle its complexity
C. history follows a methodology in which it provides historical criticisms
D. history follows a perspective in which it enables a multifaceted analysis a certain period
2. Who is the focal point in the study of history?

A. period C. people
B. place D. sources
3. Which of the following is NOT a nature of history as an academic discipline?

A. History is universal as to other cultures
B. History synthesizes knowledge from other fields
C. History has no subject of its own
D. History sheds light to truth
4. Primary sources provide ___________________________________

A. formal evidence about an event, object, person, or work of art. These are the evidences by
textbooks or created by people who interpreted the said event or phenomena
B. direct evidence about an event, object, person, or work of art. These are the evidences by
textbooks or created by people who interpreted the said event or phenomena
C. direct evidences about an event, object, person, or work of art. These are the evidences by
eyewitnesses or created by people who experienced the said event or phenomena
D. formal evidences about an event, object, person, or work of art. These are the evidences
by eyewitnesses or created by people who experienced the said event or phenomena
5. Rojon visited the United States for a few months to see his relatives who have lived there for
decades. His uncle brought him tours around Illinois. Rojon visited the Field Museum of Natural
History where a golden sculpture of a woman caught his eye. Alongside the sculpture was a
caption from the researchers of the museum stating that ― This image originated from Agusan
del Sur and believed to be made prior to the arrival of the Spaniards in the Philippines.‖
The golden image is __________ source and the caption is a ______ source respectively.
A. Primary; Secondary
B. Primary; Tertiary
C. Secondary; Primary
99
D. Tertiary; Primary
E. Secondary; Tertiary
100
III. Provide the correct answer by re-arranging the letters given.
1. A branch of knowledge that records and explains past events and which concerns people and
human nature
TSOIYRH ________________
2. The basis of claims or analysis of the historian
RUCOSSE ________________
3. A direct source of historical information dating from the period in question
AMPYRIR ________________
4. The element in doing validation that usually provides credence in the establishment of validity
of a certain document.
RTHUAPIHSO ________________
5. The physical examinations of sources like documents, manuscripts, books, pamphlets, maps,
inscriptions and monuments
RNXELAET TIIRCCMSI ________________
IV. Fill up the table. Provide your own example.

Type Primary Sources Secondary Sources
Books
Visual Materials
Audio Material
Serials
101
MODULE 2
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE- TEST 2
Does the Philippines have their own way of telling their history before the colonizers came?
Explain.
As a student of Philippine History, do you agree that English should be used as the medium of
instruction for the subject? Justify your answer.
102
SELF-CHECK TEST
Activity 2
I. Identify the following:
________________________ 1. It is a practice in writing history in which historians

reinterpret views of causes and effects, decisions, explanations and evidences.
________________________ 2. Latin term which became known as the account of the

pat of a group of people through written documents and historical evidence
________________________ 3. Defined by Salazar as ―salaysay na nagsalaysay ng

mga bagay na may saysay para sa sinasalysayang grupo o salinlahi‖
________________________ 4. Is a type of historical narrative which attempts to

account for historical events from the perspective of common people rather than leaders.
_________________________ 5. The second epoch of the bipartite view of Philippine

history characterized as the time of the coming of the Spaniards seen as the advent of civilizing
influences from them.
_________________________ 6. The Katipuneros adopted the tripartite view of Philippine

history and called it ______________ as a metaphor.
_________________________ 7. Historical perspective in which Philippine history is

written by Filipinos in foreign language and intended for to be read by foreigners to understand
our history in our point of view.
_________________________ 8. According to the Pantayong Pananaw, this language should

be use in writing or teaching Philippine history.
II. Multiple Choice. Encircle the letter of the correct/best answer:
103
1. Si ― Dr. Chevakler‖ ay isang banyagang historyador na nais pag-aralan ang sinaunang kultura
dito sa Pilipinas. Naglathala siya ng libro gamit ang banyagang wika at para sa mga banyagang
iskolar ng world history. Kung itatranslate ang isang pahayag sa kanyang libro, sinasabi niya na
ang mga sinaunang tao bago dumating ang mga Kastila ay mga pananamba ng demonyo dahil
sa kanilang mgta paniniwala sa anito at mga bundok.
Bilang tugon dito, gumawa rin ng disertasyon si ―Dr. Domeng‖ na isang Pilipino gamit ang
banyagang wika upang mauunawaan ng mga mambabasang taga-labas na taliwas ang mga
isinulat ni Dr. Chivakler patungkol sa ating kasaysayan.
Upang hindi magkaroon na maling pagkakaunawa ang kanyang kapwa Pilipino, naglathala
naman si Dr. Batungbakal‖ ng isa libro gamit ang ating sariling wika upang igiit na hindi mga
barbaro ang mga sinaunang Pilipino. Nagkaroon pa ng iba-ibang translation ang libro na ito ni
Dr. Batungbakal sa wikang Kampampangan at Ilokano
Ang pananaw pangkasaysayan ni Dr. Chevakler ay_____________________,

__________________ang pananaw pangkasaysayan ni Dr. Domeng at
____________________ naman ang kay Dr. Batungbakal
A. Pangkayo; Pantayo; Pansila

B. Pangkami, Pansila; Pantayo
C. Pansila; Pangkami; Pantayo
D. Pantayo; Pangkayo; Pansila
E. Pansila; Pangkami; Pangkayo
2. Ayon sa tatluhang pananaw ng Philippine history ni Graciano Lopez-Jaena:
A. Sa yugtong pre-colonial, sinasabing may sibilisasyon na ang Pilipinas; sa yugtong

colonial, sinasabing ang naging problem ng pananakop ay kabuuang sistema ng mga Kastila at
sa yugtong post-colonial, naninindigan na makakamit lamang ang kalayaan sa paggamit ng
reporma at rebolusyon.
B. Sa yugtong pre-colonial, sinasabing inferior ang sibilisasyon ng Pilipinas kaya

kinailangan tayong masakop; sa yugtong colonial, sinasabing ang naging problema ng
pananakop ay ang mga prayle at sa yugtong post-colonial, naninindigan na makakamit lamang
ang kalayaan sa paggamit ng reporma.
104
C. Sa yugtong pre-colonial, sinasabing bahagyang sibilisado na ang Pilipinas at kung
minsan naman ay hindi ; sa yugtong colonial, sinasabing ang naging problema ng pananakop
ay ang mga prayle at sa yugtong post-colonial, naninindigan na makakamit lamang ang
kalayaan sa paggamit ng rebolusyon.
D. Sa yugtong pre-colonial, sinasabing inferior ang sibilisasyon ng Pilipinas kaya

kinailangan tayong masakop; sa yugtong colonial, sinasabing ang naging problema ng
pananakop ay ang mga prayle at sa yugtong post-colonial, naninindigan na makakamit lamang
ang kalayaan sa paggamit ng rebolusyon.
E. Sa yugtong pre-colonial, sinasabing bahagyang sibilisado na ang Pilipinas at kung

minsan naman ay hindi ; sa yugtong colonial, sinasabing ang naging problema ng pananakop
ay ang mga prayle at sa yugtong post-colonial, naninindigan na makakamit lamang ang
kalayaan sa paggamit ng reporma.
3.Ayon sa tatluhang pananaw ng Philippine history ni M.H del Pilar:

A. Sa yugtong pre-colonial, sinasabing may sibilisasyon na ang Pilipinas; sa yugtong colonial,
sinasabing ang naging problem ng pananakop ay kabuuang sistema ng mga Kastila at sa
yugtong post-colonial, naninindigan na makakamit lamang ang kalayaan sa paggamit ng
reporma at rebolusyon.
B. Sa yugtong pre-colonial, sinasabing inferior ang sibilisasyon ng Pilipinas kaya kinailangan

tayong masakop; sa yugtong colonial, sinasabing ang naging problema ng pananakop ay ang
mga prayle at sa yugtong post-colonial, naninindigan na makakamit lamang ang kalayaan sa
paggamit ng reporma.
C. Sa yugtong pre-colonial, sinasabing bahagyang sibilisado na ang Pilipinas at kung minsan

naman ay hindi ; sa yugtong colonial, sinasabing ang naging problema ng pananakop ay ang
paggamit ng rebolusyon.
D. Sa yugtong pre-colonial, sinasabing inferior ang sibilisasyon ng Pilipinas kaya kinailangan

tayong masakop; sa yugtong colonial, sinasabing ang naging problema ng pananakop ay ang
paggamit ng rebolusyon.
105
E. Sa yugtong pre-colonial, sinasabing bahagyang sibilisado na ang Pilipinas at kung minsan
naman ay hindi ; sa yugtong colonial, sinasabing ang naging problema ng pananakop ay ang
paggamit ng reporma.
106
III. Nainterview mo ang Malayas Lolas, isang organisasyon ng mga comfort women noong
panahon ng mga Hapon. Napag-alaman mo na meron silang jingle sa mga Hapon. Ilan sa mga
linya ay ― Hapon, Hapon.. pag lumingon, tiyak sila‘y mapapa-wow ako nama‘y mapapa-aww‖
Tanong: Sa istriktong depinisyon at konsepto, maari bang gamitin ang jingle na ito bilang
sanggunian sa history? Eh sa kasaysayan? Ipaliwanag.
107
MODULE 3
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE- TEST 3
1. Name the five ships used in the Magellan expedition.
___________________________________________________
2. He served as the chronicler of the Magellan expedition.
____________________________________________________
3. He served as Magellan‘s interpreter during their expedition.
____________________________________________________
4. What was the name given by Magellan to the whole archipelago when they reached the
Homonhon islands?
_____________________________________________________
5. Is Magellan the first person to circumnavigate the world? Why or why not. Explain your
answer.
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
TEST YOURSELF: Content and Contextual Analysis

Activity 3
1. Provide the historical context of the reading. When and where was it written? What was
the situation at the time it was written?
108
2. What is the intent of Antonio Pigafetta in writing this account and what is his authority in
the subject matter?
3. What is the importance of Antonio Pigafetta‘s account in Philippine history?
109
4. What is the reading all about? In a Filipino point-of-view, is it safe to say that Magellan
―discovered‖ the Philippines?
5. Explain Antonio Pigafetta‘s ―pananaw pangkasaysayan‖
110
6. Based on the reading, make a timeline of the Magellan expedition.
7. Enumerate and discuss all the customs you have come across the reading. Are they still
being practiced today? Support your answer
111
MODULE 4
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE- TEST 4
1. Pre-colonial political units usually composed of 30-100 families.
___________________________________________________
2. Serves as the chieftain of the barangay.
____________________________________________________
3. Serves as the spiritual leader of the barangay.
____________________________________________________
4. Social class where the nobilities of the barangay belong.
_____________________________________________________
5. Give at least one ancient writing system in the Philippines that existed prior to the
coming of the Spaniards.
_____________________________________________________

Activity 4
112
2. What is the intent of Juan de Plasencia in writing this account and what is his authority in
the subject matter?
3. What is the importance of Antonio Juan de Plasencia‘s account in Philippine history?
113
4. What is the reading all about? Is it safe to say that Magellan ―discovered‖ the
Philippines?
5. Explain Juan de Plasencia‘s ―pananaw pangkasaysayan‖
114
6. Based on the readings, explain the pre-hispanic government system in the Philippines.
7. What are the 3 social castes/classes and who comprise each classes?
115
8. Explain the laws governing: a.) lands and fisheries; b.) marriage 3.) inheritance; 4)
investigations and sentences; 5) divorce
116
9. Explain the relation of the Worship of the Tagalogs, Their Gods, and Their Burials and
Superstition: a) place of adoration and worship; b). idols; c.) superstitions and other
customs; d.) priests of the devil; 5.) burying the dead; 6.) Beliefs
117
10. What are the implications of Plasecia‘s account? Does his work justify that indeed there
is an early civilization in the Philippines even before the Spaniards came?
118
MODULE 5
NAME: ________________________________________ DATE: ___________

SECTION: _____________________________________ SCORE: __________
PRE- TEST 5
Encircle the letter of the correct/best answer.

1. The group that aimed to achieve independence through violent means.
A.Katipunan
B. Katipon
C. La Liga
D. Katapangan
2. What is the complete meaning of KKK
A. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bansa
B. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bayan
C. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bayani
D. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bato
3. The system used by the Katipunan to recruit new members.
A. Flag system
B. Square System
C. Tribute System
D. Triangular System
4. Who is the first supremo of the Katipunan?
A. Deodato Arellano
B. Andres Bonifacio
C. Ladislao Diwa
D. Emilio Aguinaldo
5. What is the code of Katipon?
A. Anak ng Bansa
B. Anak ni Rizal
C. Anak ng Bayan
D. Anak ni Bonifacio
6. What is the code of Kawal?
A. Gomburza
B. Anak ng Bayan
C. Rizal
D. Gomez
7.What is the code of Bayani?
A. Anak ng Bayan
B. Gomburza
C. Gomez
D. Rizal
119
8. What is the code of law that was created by Emilio Jacinto?
A. Code of Act
B. Kartilya
C. Dekalogo
D. Kalayaan
9. What is the official newspaper of Katipunan?

A. Kartilya
B. Dekalogo
C. Kalayaan
D. Katungkulan
10. Who is Emilio Jacinto?
A. The Supremo of Katipunan
B. The Editor of Katipunan
C. The Treasurer of Katipunan
D. The Brains of Katipunan

Activity 5
120
2. What is the intent of Emilio Jacinto in writing this account and what is his authority in the
subject matter?
3. What is the importance of the ―Kartilya ng Katipunan‖ in Philippine history?
121
4. Explain Emilio Jacinto‘s ―pananaw pangkasaysayan‖
5. Choose at least 5 teachings of the Kartilya and relate them to societal issues today.
122
MODULE 6
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE- TEST 6. Encircle the letter of the best answer.
1. On the onset of the 1896 Philippine Revolution, he placed the 8 provinces under martial law
A. Camilo Polavieja
B. Miguel Lopez de Legazpi
C. Bernardino Nozaleda
D. Ramon Blanco
2. The founder of the Katipunan.

A. Emilio Aguinaldo
B. Andres Bonifacio
C. Apolinario Mabini
D. Jose Rizal
3. An assembly that was created to solve the problem between Magdiwang and Magdalo
A. Tejeros Convention
B. Treaty of Paris
C. Pact of Biak na Bato
D. Treaty of Tordesillas
4. This event said to be the signal to start the revolution against the Spaniards.
A.Tejeros Convention
B. Cry of Pugad Lawin
C. Pact of Biak na Bato
D. Treaty of Paris
5. When did Tejeros Convention happened ?

A. March 22,1897
B. February 25, 1986
C. July 18, 1976
D. June 12, 1996
123
6. What is the name of the revolutionary government organized by Aguinaldo and other
revolutionary leaders while exiled in Hong Kong?
A. Hongkong Punta
B. Hongkong Junta
C. Hongkong Sovereignty
D. Hongkong External
7. Who was considered the "Brains of the Philippine Revolution"?

A. Apolinario Mabini
B. Emilio Jacinto
C. Andres Bonifacio
D. Emilio Aguinaldo

Activity 6
1. Provide the historical context of the readings. When and where were they written? What
was the situation at the time they were written?
2. What is the intent of Emilio Aguinaldo in writing this account and what is his authority in
the subject matter?
124
3. What is the importance of Emilio Aguinaldo‘s accounts in Philippine history?
4. What is the reading all about?
125
5. Explain Emilio Aguinaldo‘s ―pananaw pangkasaysayan‖
6. Would you consider Aguinaldo as pro-American? Why or why not?
126
7. Describe how the Katipuneros and the Filipinos honor Andres Bonifacio during his time,
as illustrated by the readings.
127
8. Does the ―Haring Bayan‖ title addressed to Bonifacio represents him as a president of a
secret organization or as a president of a legitimate republic? Justify your answer.
9. What happened during the Tejeros Convention and what were the issues that occurred?
128
MODULE 7
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE TEST 7
Encircle the letter of the correct answer.

1. Who did Emilio Aguinaldo order to sew the first Philippine flag?
A. Gabriela Silang
B. Melchora Aquino
C. Marcela Agoncillo
D. Corazon Aquino
2. What type of government did Emilio Aguinaldo form upon the advice of Apolinario Mabini?
A. Democratic
B. Communist
C. Totalitarian
D. Revolutionary
3. What was the original title of our Filipino National Anthem?

A. Marcha de Arcipelago
B. Marcha Filipina Magdalo
C. Marcha Filipina Magdiwang
D. Marcha de Kawit
129
Activity 7
2. What is the intent of Ambrosio Rianzares-Bautista in writing this account and what is his
authority in the subject matter?
130
3. What is the importance of Ambrosio Rianzares-Bautista‘s account in Philippine history?
131
5. Explain Ambrosio Rianzares-Bautista‘s ―pananaw pangkasaysayan‖
6. What is the importance and implication of the Declaration in our history?
132
7. Based on the reading, what are the symbols that comprise our Philippine flag and what
do they represent?
8. Research on the role of Tarlac during Aguinaldo‘s republic and the historical relevance
of the Tarlac State University.
133
9. What are the other evidence and symbols that strengthens the legitimacy of the first
Philippine republic under Aguinaldo?
134
MODULE 8
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: _________
_
PRE TEST 8

1. Who was the American President who declared the Benevolent Assimilation?
A. William McKinley
B. Theodore Roosevelt
C. Franklin Roosevelt
D. Warren Harding
2. Which recommended that US should remain in the Philippines since our country was not
yet ready for independence?
A. Jones Law
B. Tydings-McDuffie Law
C. Schurman Commission
D. Taft Commission
3. Which provided for a 10-year transition period under Commonwealth?

A. Tydings-McDuffie Law
B. Jones Law
C. Schurman Commission
D. Taft Commission
4. Which of the following laws of the Americans defined the structure, the power and duties
of the three branches of government in the Philippines?
A. Jones Law
B. Hare-Hawes Cutting Act
C. Tydings-McDuffie Law
D. Cooper Act
5. __________________ provided the US bill of rights for the Filipino people.

A. Cooper Act
B. Taft Commission
C. Hare-Hawes Cutting Act
135
D. Tydings-McDuffie
6. _________________ established a civil government and train Filipinos for self-

government
A. Cooper Act
B. Jones Law
C. Taft Commission
D. Wood-Forbes Mission
7. Who was the first civil governor during the American rule?
A. Wesley Merritt
B. Arthur McArthur
C. William Howard Taft
D. Simeon Ola
8. _____________ was elected as the president of the Constitutional Convention in 1934.

A. Manuel Quezon
B. Emilio Aguinaldo
C. Claro Recto
D. Cayetano Arellano
9. Who was the President of the Commonwealth of the Philippines?

A. Manuel Roxas
B. Manuel Quezon
C. Emilio Aguinaldo
D. Apolinario Mabin
10. What is the most important legacy of the Americans to the Filipinos?
A. English language
B. Democracy
C. Jazz music
D. Telephone
136
Activity 8
1. Provide the historical context of the reading. When and where was it drawn/written?
What was the situation at the time it was drawn/written?
2. What is the intent of Alfred McCoy in writing/making this work and what is his authority in
the subject matter?
137
3. What is the importance of Alfred McCoy‘s works in Philippine history?
138
5. Explain Alfred McCoy‘s ―pananaw pangkasaysayan‖
6. From the assigned reading, assess at least 5 political cartoons and evaluate the
emerging issues/problems illustrated.
139
MODULE 9
NAME: ________________________________________ DATE: ___________
SECTION: _____________________________________ SCORE: __________
PRE TEST 9
1. He is the most prominent critic of President Marcos during the Martial Law Regime.
A. Jovito Salonga
B. Juan Ponce Enrile
C. Fidel V. Ramos
D. Benigno "Ninoy" Aquino, Jr.
2. When was Ninoy Aquino assassinated at the Manila International Airport?

A. Setyembre 21, 1972
B. Agosto 21, 1983
C. Pebrero 25, 1986
D. Pebrero 9, 2017
3. This was ordered by President Marcos to prove to the IMF and US that his government
is still stable.
A. Writ of Habeas Corpus
B. Plaza Miranda Bombing
C. Snap Election
D. People Power
4. The opposing candidates of the Marcos-Tolentino (Partido KBL) tandem.

A. Salonga-Aquino
B. Aquino-Laurel
C. Ramos-Enrile
D. Laurel-Langley
140
5. Election watchers where the winning candidate was the Aquino-Laurel tandem during
the snap election.
A. NAMFREL (National Movement for Free Elections)
B. COMELEC (Commission on Elections)
C. AFP (Armed Forces of the Philippines)
D. NPA (New People's Army)
6. Which of the following did not perpetrate the People Power 1 on 1986?
A. Assasination of Senator Benigno Aquino, Jr.
B. Iron hand rule of President Marcos
C. Marcos family‘s decision to move to Hawaii
D. Election fraud during the snap election
7. He is the one who called out the Filipino people to march to EDSA and protect the
resigned cabinet members of President Marcos.
A. Corazon Aquino
B. Jaime Cardinal Sin
C. Salvador Laurel
D. Fidel V. Ramos
8. Objective of this group is to have an independent government in the islands of ng

Mindanao, Sulu &Palawan at establish the Moro state.
A. New People‘s Army
B. Communist Party of the Philippines
C. Moro National Liberation Front
D. Abu Sayya
9. When did the EDSA revolution start and end?

A. 22 February 1986 – 25 February 1986
B. 23 February 1986 – 25 February 1986
C. 22 February 1986 – 25 February 1987
D. 22 February 1986 – 26 February 1986
141
Activity 9
1. Provide the historical context of the reading. When and where was it drawn/written?
What was the situation at the time it was drawn/written?
2. What is the intent of Corazon Aquino in writing/making this work and what is his authority
in the subject matter?
142
3. What is the importance of Corazon Aquino‘s speech in Philippine history?
143
5. Explain Corazon Aquino‘s ―pananaw pangkasaysayan‖
144
6. Pinpoint and discuss at least 5 issues during the Martial Law regime raised by Corazon
Aquino in her speech.
145
SOCIAL SCIENCE 1C (SS1C)
3 UNITS Credit
NO Pre-requisite Course
COURSE DESCRIPTION:
The course analyzes Philippine history from multiple perspectives through the lens of selected
primary sources coming from various disciplines and of different genres. Students are given
opportunities to analyze the author‘s background and main arguments, compare different points
of view, identify biases and examine the evidences presented in the document. The discussions
will tackle traditional topics in history and other interdisciplinary themes that will deepen and
broaden their understanding of Philippine political, economic, cultural, social, scientific and
religious history. Priority is given to primary materials that could help students develop their
analytical and communication skills. The end goal is to develop the historical and critical
consciousness of the students so that they will become versatile, articulate, broadminded,
morally upright and responsible citizens.
COURSE OUTLINE:
FINAL TERM COVERAGE

CHAPTER III: One Past and many Histories: Controversies and Conflicting Views in Philippine
History
Cases:
Module 10: The First Mass in the Philippines
Module 11: The Cavite Mutiny of 1872
Module 12: Jose Rizal‘s Retraction
Module 13: Cry of Balintawak or Pugadlawin

CHAPTER IV: Political, Economic, and Socio- Cultural Issues in Philippine History
Mandated Topics:
Module 14 : Malolos Constitution, 1935 Constitution, 1973 Constitution
Module 15: The 1987 Constitution
Module 16: Agrarian Reform in the Philippines
Module 17: Taxation
Module 18: Special Topics:
146
A. IPRA Law and Government Peace Treaties with Muslim Filipinos
B. Local and Oral History, Cultural Performances and Indigenous practices

MODULE 10
HISTORICAL
COONTOVERSY:
The First Mass in the
Philippines
147
LEARNING OBJECTIVES
6. Demonstrate to the ability to use primary sources to argue in favor or against a

particular issue
7. Reexamine the conflicting evidence of the First Mass in the Philippines.
8. Be able present a stand based on available facts, data and evidence.
2
The First Mass in the Philippines
The birth of Roman Catholicism in the country was signified by the celebration of the first
Catholic mass in the Philippines March 31, 1521, after Ferdinand Magellan landed on the
Philippines which he named then as the Archipelago of St. Lazarus. However, the location of
the mass is still shrouded with controversy. Originally it was believed that the mass was
celebrated in the in the island of Limasawa, in Leyte, but the discovery of the Golden Tara in
Butuan made some Philippine Historian question the veracity of the Limasawa location. As
recounted by Pigafetta the first Christian Mass celebrated was made in an island which he
called ''Mazaua.''
In 1996, the Philippine Congress directed the National Historical Institute to recommend a
historical finding. The panel and the NHI reaffirmed in 1998 that the place is Limasawa, but the
controversy is still alive until today.
Following is an excerpt coming from a primary source that tackles the issue in question. This is
from Pigafetta‘s Chronicles of the Voyage of Magellan. Source: Emma Blair and James
Alexander Robertson. The Philippine Islands Vol. 33.
1. On Saturday, March 16, 1521, we came upon a high land at a distance of three
hundred leguas from the islands of Latroni—an island named Zamal [i.e.,
Samar]. The following day, the captain-general desired to land on another island
which was uninhabited and lay to the right of the abovementioned island, in
order to be more secure, and to get water and have some rest. He had two tents
set up on the shore for the sick and had a sow killed for them.
2. On Monday afternoon, March 18, we saw a boat coming toward us with nine
men in it. Therefore, the captain-general ordered that no one should move or
say a word without his permission. When those men reached the shore, their
chief went immediately to the captain-general, giving signs of joy because of our
arrival. Five of the most ornately adorned of them remained with us, while the
rest went to get some others who were fishing, and so they all came. The
captain-general seeing that they were reasonable men, ordered food to be set
before them, and gave them red caps, mirrors, combs, bells, ivory, bocasine,
and other things. When they saw the captain‘s courtesy, they presented fish, a
jar of palm wine, which they call uraca [i.e., arrack], figs more than one palmo
long [i.e., bananas], and others which were smaller and more delicate, and two
cocoanuts. They had nothing else then, but made us signs with their hands that
they would bring umay or rice, and cocoanuts and many other articles of food
within four days.
3. There are many islands in that district, and therefore we called them the
archipelago of San Lazaro, as they were discovered on the Sabbath of St.
3
Lazurus. They lie in 10 degrees of latitude toward the Arctic Pole, and in a
longitude of 161 degrees from the line of demarcation.
4. At noon on Friday, March 22, those men came as they had promised us in two
boats with cocoanuts, sweet oranges, a jar of palm-wine, and a cock, in order to
show us that there were fowls in that district. They exhibited great signs of
pleasure at seeing us. We purchased all those articles from them. Their seignior
was an old man who was painted [i.e., tattooed]. He wore two gold earrings
[schione] in his ears, and the others many gold armlets on their arms and
kerchiefs about their heads. We stayed there one week, and during that time our
captain went ashore daily to visit the sick, and every morning gave them
cocoanut water from his own hand, which comforted them greatly.
5. On Thursday morning, March twenty-eight, as we had seen a fire on an island
the night before, we anchored near it. We saw a small boat which the natives
call boloto with eight men in it, approaching the flagship. A slave belonging to
the captain-general, who was a native of Zamatra [i.e., Sumatra], which was
formerly called Traprobana, spoke to them. They immediately understood him,
came alongside the ship, unwilling to enter but taking a position at some little
distance. The captain seeing that they would not trust us, threw them out a red
cap and other things tied to a bit of wood. They ]received them very gladly, and
went away quickly to advise their king. About two hours later we saw two
balanghai coming.
6. Next day, holy Friday, the captain-general sent his slave, who acted as our
interpreter, ashore in a small boat to ask the king if he had any food to have it
carried to the ships; and to say that they would be well satisfied with us, for he
[and his men] had come to the island as friends and not as enemies. The king
came with six or eight men in the same boat and entered the ship. He embraced
the captain-general to whom he gave three porcelain jars covered with leaves
and full of raw rice, two very large orade, and other things. The captain-general
gave the king a garment of red and yellow cloth made in the Turkish fashion,
and a fine red cap; and to the others (the king‘s men), to some knives and to
others mirrors. Then the captain-general had a collation spread for them, and
had the king told through the slave that he desired to be casi casi with him, that
is to say, brother. The king replied that he also wished to enter the same
relations with the captain-general. Then the captain showed him cloth of various
colors, linen, coral [ornaments], and many other articles of merchandise, and all
the artillery, some of which he had discharged for him, whereat the natives were
greatly frightened. Then the captain-general had a man armed as a soldier, and
placed him in the midst of three men armed with swords and daggers, who
struck him on all parts of the body. Thereby was the king rendered almost
speechless. The captain-general told him through the slave that one of those
armed men was worth one hundred of his own men. The king answered that
that was a fact. The captain-general said that he had two hundred men in each
ship who were armed in that manner. He showed the king cuirasses, swords,
and bucklers, and had a review made for him. Then he led the king to the deck
of the ship, that is located above at the stern; and had his sea-chart and
4
compass brought. He told the king through the interpreter how he had found the
strait in order to voyage thither, and how many moons he had been without
seeing land, whereat the king was astonished. Lastly, he told the king that he
would like, if it were pleasing to him, to send two of his men with him so that he
might show them some of his things. The king replied that he was agreeable,
and I went in company with one of the other men.
7. Early on the morning of Sunday, the last of March, and Easter-day, the captain-
general sent the priest with some men to prepare the place where mass was to
be said; together with the interpreter to tell the king that we were not going to
land in order to dine with him, but to say mass. Therefore the king sent us two
swine that he had had killed. When the hour for mass arrived, we landed with
about fifty men, without our body armor, but carrying our other arms, and
dressed in our best clothes. Before we reached the shore with our boats, six
pieces were discharged as a sign of peace. We landed; the two kings embraced
the captain-general, and placed him between them. We went in marching order
to the place consecrated, which was not far from the shore. Before the
commencement of mass, the captain sprinkled the entire bodies of the two kings
with musk water.‖243 The mass was offered up. The kings went forward to kiss
the cross as we did, but they did not offer the sacrifice. When the body of our
Lord was elevated, they remained on their knees and worshiped Him with
clasped hands. The ships fired all their artillery at once when the body of Christ
was elevated, the signal having been given from the shore with muskets. After
the conclusion of mass, some of our men took communion. The captain-general
arranged a fencing tournament, at which the kings were greatly pleased. Then
he had a cross carried in and the nails and a crown, to which immediate
reverence was made. He told the kings through the interpreter that they were
the standards given to him by the emperor his sovereign, so that wherever he
might go he might set up those his tokens. [He said] that he wished to set it up
in that place for their benefit, for whenever any of our ships came, they would
know that we had been there by that cross, and would do nothing to displease
them or harm their property. If any of their men were captured, they would be
set free immediately on that sign being shown. It was necessary to set that
cross on the summit of the highest mountain, so that on seeing it every morning,
they might adore it; and if they did that, neither thunder, lightning, nor storms
would harm them in the least. They thanked him heartily and that they would do
everything willingly. The captain-general also had them asked whether they
were Moros or heathen, or what was their belief. They replied that they
worshiped nothing, but that they raised their clasped hands and their face to the
sky; and that they called their god ―Abba.‖ Thereat the captain was very glad,
and seeing that, the first king raised his hands to the sky, and said that he
wished that it were possible for him to make the captain see his love for him.
The interpreter asked the king why there was so little to eat there. The latter
replied that he did not live in that place except when he went hunting and to see
his brother, but that he lived in another island where all his family were. The
captain-general had him asked to declare whether he had any enemies, so that
he might go with his ships to destroy them and to render them obedient to him.
5
The king thanked him and said that he did indeed have two islands hostile to
him, but that it was not then the season to go there. The captain told him that if
God would again allow him to return to those districts, he would bring so many
men that he would make the king‘s enemies subject to him by force. He said
that he was about to go to dinner, and that he would return afterward to have the
cross set up on the summit of the mountain. They replied that they were
satisfied, and then forming in battalion and firing the muskets, and the captain
having embraced the two kings, we took our leave.
8. After dinner we all returned clad in our doublets, and that afternoon went
together with the two kings to the summit of the highest mountain there. When
we reached the summit, the captain-general told them that he esteemed highly
having sweated for them, for since the cross was there, it could not but be of
great use to them. On asking them which port was the best to get food, they
replied that there were three, namely, Ceylon, Zubu, and Calaghann, but that
Zubu was the largest and the one with most trade. They offered of their own
accord to give us pilots to show us the way. The captain-general thanked them,
and determined to go there, for so did his unhappy fate will. After the cross was
erected in position, each of us repeated a Pater Noster and an Ave Maria, and
adored the cross; and the kings did the same. The kings had some cocoanuts
brought in so that we might refresh ourselves. The captain asked the kings for
the pilots for he intended to depart the following morning, and [said] that he
would treat them as if they were the kings themselves, and would leave one of
us as hostage. The kings replied that every hour he wished the pilots were at his
command, but that night the first king changed his mind, and in the morning
when we were about to depart, sent word to the captain-general, asking him for
love of him to wait two days until he should have his rice harvested, and other
trifles attended to. He asked the captain-general to send him some men to help
him, so that it might be done sooner; and said that he intended to act as our pilot
himself. The captain sent him some men, but the kings ate and drank so much
then they slept all the day. Some said to excuse them that they were slightly
sick. Our men did nothing on that day, but they worked the next two days.
9. It lies in a latitude of nine and two-thirds degrees toward the Arctic Pole, and in a
longitude of one hundred and sixty-two degrees from the line of demarcation. It
is twenty-five from the Acquada, and is called Mazaua.
10. We remained there seven days, after which we laid our course toward the
northwest, passing among five islands, namely, Ceylon, Bohol, Canighan,
Baybai, and Gatighan.
Supplemental Reading: Bernad, Miguel ,―Butuan or Limasawa: The Site of the First Mass in the
Philippines: A Reexaminationof the Evidence‖ at
https://journals.ateneo.edu/ojs/index.php/budhi/article/view/582/579
6
The Board of Commissioners of the National Historical Commission of the Philippines (NHCP)
signed on 15 July 2020 Resolution No. 2, adopting the report submitted by the panel that
reviewed the issue surrounding the site of the 1521 Easter Sunday Mass in the Philippines. In
the report (see below), the panel recommended Limasawa, in today‘s Southern Leyte, as the
site of the said event.
The panel was convened in response to the requests from various institutions, including the
Catholic Bishops‘ Conference of the Philippines (CBCP), even as the anticipation of the Filipino
Catholic faithful had just begun for the 500 th anniversary of the introduction of Christianity in the
Philippines (see attached brief background about the process).
Republic Act No. 10086 or Strengthening People‘s Nationalism Act of 2009 mandates the
NHCP to ―actively engage in the settlement or resolution of controversies or issues relative to
historical personages, places, dates and events.‖
(Click the following for the full text)
Official Statement of NHCP

NHCP Board Resolution No. 2, s. 2020
The Final Report of the Mojares Panel on the Butuan-Limasawa Controversy on the
Location of the 1521 First Easter Sunday Mass in the Philippines
ATTENTION!!!
Before you go to the next module, PLEASE SEE ACTIVITY 10 on page 47
GOOD LUCK!!! 😊
REFERENCES:
Pigafetta, Antonio. ―First Voyage Around the World.‖ Blair, Emma and Robertson, James
Alexander. The Philippine Islands. Ohio: Arthur Clarke and Company, Vol. XXXIII, 1519–1522
Bernad, Miguel ,―Butuan or Limasawa: The Site of the First Mass in the Philippines: A
Reexaminationof the Evidence‖ at
https://journals.ateneo.edu/ojs/index.php/budhi/article/view/582/579nhcp.gov
7
MODULE 11
HISTORICAL
CONTROVERSY:
The Cavite Mutiny of 1872
8
LEARNING OBJECTIVES
1. Demonstrate to the ability to use primary sources to argue in favor or against a

particular issue
2. Reexamine the conflicting evidence of the Cavite Mutiny..
9
The Cavite Mutiny of 1872
Many believe that the Cavite Mutiny of January 20, 1872 was the beginning of Filipino
nationalism that would eventually lead to the Philippine Revolution of 1896. This phenomenon
was an uprising of military personnel of Fort San Felipe, the Spanish arsenal in Cavite,
Philippines on January 20, 1872. It was believed that around 200 soldiers and laborers rose up
in in arms against the Spanish colonizers. Participants were executed and there was a
crackdown on the beginnings of the sentiments of nationalism.
The crackdown led to the execution of the – Gomburza - or the three priests Mariano Gómez,
José Apolonio Burgos, and Jacinto Zamora, three Filipino priests who were executed on 17
February 1872 at Bagumbayan (present-day Luneta) in Manila by Spanish colonial authorities
on charges of subversion arising from the 1872 Cavite mutiny. Eventually considered as
martyrs, their execution left a profound effect on many Filipinos including José Rizal, who would
dedicated his 2nd novel El Filibusterismo, done in 1891, to their memory.
The issue on the Cavite Mutiny lies on the interpretation of the real cause of the Mutiny. For the
Spanish perspective, Jose Montero y Vidal, a Spanish historian documented the event and
highlighted it as an attempt of indios or natives to overthrow the Spanish Government in the
Philippines. On the other hand, Governor-General Rafael Izquierdo made use of this to
implicate the native clergy, which was then active in the call for secularization, thus the arrest
and execution of the Gomburza.
Spanish sources would emphasize that the main reason of the revolution are the abolition of
privileges of the workers in the arsenal of Cavite. Izquierdo reported to the King of Spain that
the 'rebels' wanted to overthrow the Spanish government. The three martyrs were executed to
instill fear among the Filipinos so that they may never commit such daring act again.
John N. Schumacher in his article, ―The Cavite Mutiny: An Essay On The Published Sources‖
(1972) stated the following:
1. The account of Jose Montero y Vidal, a Spanish official in Manila at the time, is the
fullest account of the mutiny itself. It embodies the official interpretation of the mutiny
in Cavite as part of a general revolt directed by the three priests and their lay and
clerical colleagues in Manila and Cavite, having as its aim the assassination of the
Governor-General and a general massacre of all Spaniards. Published only in 1895,
at the height of the Filipino nationalist campaign, Montero's account is strongly
hostile to Filipino reformist aspirations, has no doubt of the guilt of those executed or
exiled, and places much of the blame for the revolt of 1872 on the alleged tolerance
of Governor- General Carlos Maria de la Torre in the period 1869-1871.‖
2. ―The account of Pardo de Tavera was originally written for the official report of the
census of 1903, as part of a general survey of Philippine history.:" Pardo denies that
there was any plot to overthrow Spanish rule, and sees the Cavite Mutiny simply as
an uprising due to the disaffection of the arsenal workers who had been deprived of
10
their traditional exemption from tribute and the Filipino troops who sympathized with
them. This event the conservative elements in Manila, including the friars, took as
proof that those who had expressed reformist or anti-friar sentiments under the
governorship of De la Torre were plotting to overthrow Spanish sovereignty. Hence
they persuaded the government to inflict severe and exemplary punishments on all
kinds of people without inquir- ing carefully into their guilt. Though Pardo makes no
direct mention of my friar conspiracy" 2 bring about the Cavite affair after the fashion
of Regidor, he sees the punishments meted out as the result of a false conviction on
the part of the government that all opponents of the friars were enemies of Spanish
rule, and attributes the disaffection of the Filipinos with Spain which led to the
Revolution of 1896 to this identification of Spanish interests with friar interests
beginning from 1872.‖
SUPPLEMENTAL READING: Piedad-Pugay, Chris , ―The Two Faces of the 1872 Cavite
Mutiny‖ at http://nhcp.gov.ph/the-two-faces-of-the-1872-cavite-mutiny/
THE TWO FACES OF THE 1872 CAVITE MUTINY

By Chris Antonette Piedad-Pugay
The 12th of June of every year since 1898 is a very important event for all the Filipinos. In
this particular day, the entire Filipino nation as well as Filipino communities all over the world
gathers to celebrate the Philippines‘ Independence Day. 1898 came to be a very significant
year for all of us— it is as equally important as 1896—the year when the Philippine Revolution
broke out owing to the Filipinos‘ desire to be free from the abuses of the Spanish colonial
regime. But we should be reminded that another year is as historic as the two—1872.
Two major events happened in 1872, first was the 1872 Cavite Mutiny and the other was
the martyrdom of the three martyr priests in the persons of Fathers Mariano Gomes, Jose
Burgos and Jacinto Zamora (GOMBURZA). However, not all of us knew that there were
different accounts in reference to the said event. All Filipinos must know the different sides of
the story—since this event led to another tragic yet meaningful part of our history—the
execution of GOMBURZA which in effect a major factor in the awakening of nationalism among
the Filipinos.
1872 Cavite Mutiny: Spanish Perspective
Jose Montero y Vidal, a prolific Spanish historian documented the event and highlighted it
as an attempt of the Indios to overthrow the Spanish government in the Philippines. Meanwhile,
Gov. Gen. Rafael Izquierdo‘s official report magnified the event and made use of it to implicate
the native clergy, which was then active in the call for secularization. The two accounts
complimented and corroborated with one other, only that the general‘s report was more spiteful.
Initially, both Montero and Izquierdo scored out that the abolition of privileges enjoyed by the
workers of Cavite arsenal such as non-payment of tributes and exemption from force labor were
the main reasons of the ―revolution‖ as how they called it, however, other causes were
enumerated by them including the Spanish Revolution which overthrew the secular throne, dirty
propagandas proliferated by unrestrained press, democratic, liberal and republican books and
pamphlets reaching the Philippines, and most importantly, the presence of the native clergy who
out of animosity against the Spanish friars, ―conspired and supported‖ the rebels and enemies
11
of Spain. In particular, Izquierdo blamed the unruly Spanish Press for ―stockpiling‖ malicious
propagandas grasped by the Filipinos. He reported to the King of Spain that the ―rebels‖
wanted to overthrow the Spanish government to install a new ―hari‖ in the likes of Fathers
Burgos and Zamora. The general even added that the native clergy enticed other participants
by giving them charismatic assurance that their fight will not fail because God is with them
coupled with handsome promises of rewards such as employment, wealth, and ranks in the
army. Izquierdo, in his report lambasted the Indios as gullible and possessed an innate
propensity for stealing.
The two Spaniards deemed that the event of 1872 was planned earlier and was thought of
it as a big conspiracy among educated leaders, mestizos, abogadillos or native lawyers,
residents of Manila and Cavite and the native clergy. They insinuated that the conspirators of
Manila and Cavite planned to liquidate high-ranking Spanish officers to be followed by the
massacre of the friars. The alleged pre-concerted signal among the conspirators of Manila and
Cavite was the firing of rockets from the walls of Intramuros.
According to the accounts of the two, on 20 January 1872, the district of Sampaloc
celebrated the feast of the Virgin of Loreto, unfortunately participants to the feast celebrated the
occasion with the usual fireworks displays. Allegedly, those in Cavite mistook the fireworks as
the sign for the attack, and just like what was agreed upon, the 200-men contingent headed by
Sergeant Lamadrid launched an attack targeting Spanish officers at sight and seized the
arsenal.
When the news reached the iron-fisted Gov. Izquierdo, he readily ordered the reinforcement
of the Spanish forces in Cavite to quell the revolt. The ―revolution‖ was easily crushed when the
expected reinforcement from Manila did not come ashore. Major instigators including Sergeant
Lamadrid were killed in the skirmish, while the GOMBURZA were tried by a court-martial and
were sentenced to die by strangulation. Patriots like Joaquin Pardo de Tavera, Antonio Ma.
Regidor, Jose and Pio Basa and other abogadillos were suspended by the Audencia (High
Court) from the practice of law, arrested and were sentenced with life imprisonment at the
Marianas Island. Furthermore, Gov. Izquierdo dissolved the native regiments of artillery and
ordered the creation of artillery force to be composed exclusively of the Peninsulares.
On 17 February 1872 in an attempt of the Spanish government and Frailocracia to instill

fear among the Filipinos so that they may never commit such daring act again, the GOMBURZA
were executed. This event was tragic but served as one of the moving forces that shaped
Filipino nationalism.
A Response to Injustice: The Filipino Version of the Incident
Dr. Trinidad Hermenigildo Pardo de Tavera, a Filipino scholar and researcher, wrote the
Filipino version of the bloody incident in Cavite. In his point of view, the incident was a mere
mutiny by the native Filipino soldiers and laborers of the Cavite arsenal who turned out to be
dissatisfied with the abolition of their privileges. Indirectly, Tavera blamed Gov. Izquierdo‘s cold-
blooded policies such as the abolition of privileges of the workers and native army members of
the arsenal and the prohibition of the founding of school of arts and trades for the Filipinos,
which the general believed as a cover-up for the organization of a political club.
On 20 January 1872, about 200 men comprised of soldiers, laborers of the arsenal, and
residents of Cavite headed by Sergeant Lamadrid rose in arms and assassinated the
12
commanding officer and Spanish officers in sight. The insurgents were expecting support from
the bulk of the army 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 believed that the Spanish friars and Izquierdo used the Cavite Mutiny as a powerful
lever by magnifying it as a full-blown conspiracy involving not only the native army but also
included residents of Cavite and Manila, and more importantly the native clergy to overthrow the
Spanish government in the Philippines. It is noteworthy that during the time, the Central
Government in Madrid announced its intention to deprive the friars of all the powers of
intervention in matters of civil government and the direction and management of educational
institutions. This turnout of events was believed by Tavera, prompted the friars to do something
drastic in their dire sedire to maintain power in the Philippines.
Meanwhile, in the intention of installing reforms, the Central Government of Spain

welcomed an educational decree authored by Segismundo Moret promoted the fusion of
sectarian schools run by the friars into a school called Philippine Institute. The decree proposed
to improve the standard of education in the Philippines by requiring teaching positions in such
schools to be filled by competitive examinations. This improvement was warmly received by
most Filipinos in spite of the native clergy‘s zest for secularization.
The friars, fearing that their influence in the Philippines would be a thing of the past, took
advantage of the incident and presented it to the Spanish Government as a vast conspiracy
organized throughout the archipelago with the object of destroying Spanish sovereignty. Tavera
sadly confirmed that the Madrid government came to believe that the scheme was true without
any attempt to investigate the real facts or extent of the alleged ―revolution‖ reported by
Izquierdo and the friars.
Convicted educated men who participated in the mutiny were sentenced life imprisonment
while members of the native clergy headed by the GOMBURZA were tried and executed by
garrote. This episode leads to the awakening of nationalism and eventually to the outbreak of
Philippine Revolution of 1896. The French writer Edmund Plauchut‘s account complimented
Tavera‘s account by confirming that the event happened due to discontentment of the arsenal
workers and soldiers in Cavite fort. The Frenchman, however, dwelt more on the execution of
the three martyr priests which he actually witnessed.
Unraveling the Truth
Considering the four accounts of the 1872 Mutiny, there were some basic facts that
remained to be unvarying: First, there was dissatisfaction among the workers of the arsenal as
well as the members of the native army after their privileges were drawn back by Gen.
Izquierdo; Second, Gen. Izquierdo introduced rigid and strict policies that made the Filipinos
move and turn away from Spanish government out of disgust; Third, the Central Government
failed to conduct an investigation on what truly transpired but relied on reports of Izquierdo and
the friars and the opinion of the public; Fourth, the happy days of the friars were already
numbered in 1872 when the Central Government in Spain decided to deprive them of the power
to intervene in government affairs as well as in the direction and management of schools
prompting them to commit frantic moves to extend their stay and power; Fifth, the Filipino
clergy members actively participated in the secularization movement in order to allow Filipino
priests to take hold of the parishes in the country making them prey to the rage of the friars;
13
Sixth, Filipinos during the time were active participants, and responded to what they deemed as
injustices; and Lastly, the execution of GOMBURZA was a blunder on the part of the Spanish
government, for the action severed the ill-feelings of the Filipinos and the event inspired Filipino
patriots to call for reforms and eventually independence. There may be different versions of the
event, but one thing is certain, the 1872 Cavite Mutiny paved way for a momentous 1898.
The road to independence was rough and tough to toddle, many patriots named and
unnamed shed their bloods to attain reforms and achieve independence. 12 June 1898 may be
a glorious event for us, but we should not forget that before we came across to victory, our
forefathers suffered enough. As weenjoy our freeedom, may we be more historically aware of
our past to have a better future ahead of us. And just like what Elias said in Noli me Tangere,
may we ―not forget those who fell during the night.‖
ATTENTION!!!
GOOD LUCK!!! 😊
REFERENCES:
Trinidad Pardo de Tavera, Filipino Version of the Cavite Mutiny of 1872 (Zaide 1990, vol 7, pp
274-280)
Jose Montero y Vidal, Spanish Version of the Cavite Mutiny of 1872 (Zaide 1990, vol 7, pp269-
273)
Rafael Izquirdo, Official Report on the Cavite Mutiny (Zaide 1990, vol 7, pp 281-286)

14
MODULE 12
HISTORICAL
CONTROVERSY:
Jose Rizal‟s Retraction
15
1. The user is to study this module at his own pace within the time frame set
by the instructor. Check the OBTL syllabus for guidance.
3. References, Supplemental and Additional readings are also given for
further understanding and appreciation of the lesson.
4. Self-Check Test are also available for student‘s self-assessment.
Respective instructors may ask the students to submit answers via agreed
platforms
LEARNING OBJECTIVES
1. Demonstrate to the ability to use primary sources to argue in favor or against

a particular issue
2. Reexamine the conflicting evidence of Jose Rizal‘s Retraction.
16
JOSE RIZAL‟S RETRACTION
One of the issues that hounds Philippine History is whether or not Jose Rizal, in his final days,
retracted all of his previous works and statements that were contrary to the dogma and teachings
of the Roman Catholic Church. It was also a renunciation of his membership to the Masonic
Brotherhood. .
"I retract with all my heart whatever in my words, writings, publications and
conduct have been contrary to my character as a son of the Catholic Church.",
This was the statement in the document which made the historians believed that Rizal had
retracted. However, there have been claims that the document, as compared to the original file
which was discovered by Fr. Manuel Garcia, an archdiocesan archivist in 1935, was a forgery.
Regardless of these claims, there are several people who believe that the retraction documents
are authentic.
If and when Rizal wrote the retraction, what are the possible reasons for this?
The following four reasons are oftentimes cited by historians:
1. Rizal love his family so much that if he signs the retraction he could save them from
persecution including other Filipinos.
2. To give Josephine a legal status as his wife
3. To secure reforms from the Spanish government.
4. To help the church cut away from the disease which harmed its organization.
Below is an analysis of Rizal‖s Retraction (from the website www. joserizal.ph)
17
At least four texts of Rizal‘s retraction have surfaced. The fourth text appeared in El
Imparcial on the day after Rizal‘s execution; it is the short formula of the retraction.
The first text was published in La Voz Española and Diaro de Manila on the very day of
Rizal‘s execution, Dec. 30, 1896. The second text appeared in Barcelona, Spain, on
February 14, 1897, in the fortnightly magazine in La Juventud; it came from an
anonymous writer who revealed himself fourteen years later as Fr. Balaguer. The
"original" text was discovered in the archdiocesan archives on May 18, 1935, after it
disappeared for thirty-nine years from the afternoon of the day when Rizal was shot.
We know not that reproductions of the lost original had been made by a copyist who could
imitate Rizal‘s handwriting. This fact is revealed by Fr. Balaguer himself who, in his letter
to his former superior Fr. Pio Pi in 1910, said that he had received "an exact copy of the
retraction written and signed by Rizal. The handwriting of this copy I don‘t know nor do I
remember whose it is. . ." He proceeded: "I even suspect that it might have been written
by Rizal himself. I am sending it to you that you may . . . verify whether it might be of Rizal
himself . . . ." Fr. Pi was not able to verify it in his sworn statement.
This "exact" copy had been received by Fr. Balaguer in the evening immediately
preceding Rizal‘s execution, Rizal y su Obra, and was followed by Sr. W. Retana in his
biography of Rizal, Vida y Escritos del Jose Rizal with the addition of the names of the
witnesses taken from the texts of the retraction in the Manila newspapers. Fr. Pi‘s copy of
Rizal‘s retraction has the same text as that of Fr. Balaguer‘s "exact" copy but follows the
paragraphing of the texts of Rizal‘s retraction in the Manila newspapers.
Regarding the "original" text, no one claimed to have seen it, except the publishers of La
Voz Espanola. That newspaper reported: "Still more; we have seen and read his (Rizal‘s)
own hand-written retraction which he sent to our dear and venerable Archbishop…" On
the other hand, Manila pharmacist F. Stahl wrote in a letter: "besides, nobody has seen
this written declaration, in spite of the fact that quite a number of people would want to
see it. "For example, not only Rizal‘s family but also the correspondents in Manila of the
newspapers in Madrid, Don Manuel Alhama of El Imparcial and Sr. Santiago Mataix of El
Heraldo, were not able to see the hand-written retraction.
Neither Fr. Pi nor His Grace the Archbishop ascertained whether Rizal himself was the
one who wrote and signed the retraction. (Ascertaining the document was necessary
because it was possible for one who could imitate Rizal‘s handwriting aforesaid
holograph; and keeping a copy of the same for our archives, I myself delivered it
personally that the same morning to His Grace Archbishop… His Grace testified: At once
the undersigned entrusted this holograph to Rev. Thomas Gonzales Feijoo, secretary of
the Chancery." After that, the documents could not be seen by those who wanted to
examine it and was finally considered lost after efforts to look for it proved futile.
On May 18, 1935, the lost "original" document of Rizal‘s retraction was discovered by the
archdeocean archivist Fr. Manuel Garcia, C.M. The discovery, instead of ending doubts
about Rizal‘s retraction, has in fact encouraged it because the newly discovered text
retraction differs significantly from the text found in the Jesuits‘ and the Archbishop‘s
18
copies. And, the fact that the texts of the retraction which appeared in the Manila
newspapers could be shown to be the exact copies of the "original" but only imitations of
it. This means that the friars who controlled the press in Manila (for example, La Voz
Española) had the "original" while the Jesuits had only the imitations.
We now proceed to show the significant differences between the "original" and the Manila
newspapers texts of the retraction on the one hand and the text s of the copies of Fr.
Balaguer and F5r. Pio Pi on the other hand.
First, instead of the words "mi cualidad" (with "u") which appear in the original and the
newspaper texts, the Jesuits‘ copies have "mi calidad" (with "u").
Second, the Jesuits‘ copies of the retraction omit the word "Catolica" after the first
"Iglesias" which are found in the original and the newspaper texts.
Third, the Jesuits‘ copies of the retraction add before the third "Iglesias" the word "misma"
which is not found in the original and the newspaper texts of the retraction.
Fourth, with regards to paragraphing which immediately strikes the eye of the critical
reader, Fr. Balaguer‘s text does not begin the second paragraph until the fifth sentences
while the original and the newspaper copies start the second paragraph immediately with
the second sentences.
Fifth, whereas the texts of the retraction in the original and in the manila newspapers
have only four commas, the text of Fr. Balaguer‘s copy has eleven commas.
Sixth, the most important of all, Fr. Balaguer‘s copy did not have the names of the
witnesses from the texts of the newspapers in Manila.
In his notarized testimony twenty years later, Fr. Balaguer finally named the witnesses.
He said "This . . .retraction was signed together with Dr. Rizal by Señor Fresno, Chief of
the Picket, and Señor Moure, Adjutant of the Plaza." However, the proceeding quotation
only proves itself to be an addition to the original. Moreover, in his letter to Fr. Pi in 1910,
Fr. Balaguer said that he had the "exact" copy of the retraction, which was signed by
Rizal, but her made no mention of the witnesses. In his accounts too, no witnesses
signed the retraction.
How did Fr. Balaguer obtain his copy of Rizal‘s retraction? Fr. Balaguer never alluded to
having himself made a copy of the retraction although he claimed that the Archbishop
prepared a long formula of the retraction and Fr. Pi a short formula. In Fr. Balaguer‘s
earliest account, it is not yet clear whether Fr. Balaguer was using the long formula of nor
no formula in dictating to Rizal what to write. According to Fr. Pi, in his own account of
Rizal‘s conversion in 1909, Fr. Balaguer dictated from Fr. Pi‘s short formula previously
approved by the Archbishop. In his letter to Fr. Pi in 1910, Fr. Balaguer admitted that he
dictated to Rizal the short formula prepared by Fr. Pi; however; he contradicts himself
when he revealed that the "exact" copy came from the Archbishop. The only copy, which
Fr. Balaguer wrote, is the one that appeared ion his earliest account of Rizal‘s retraction.
19
Where did Fr. Balaguer‘s "exact" copy come from? We do not need long arguments to
answer this question, because Fr. Balaguer himself has unwittingly answered this
question. He said in his letter to Fr. Pi in 1910:
"…I preserved in my keeping and am sending to you the original texts of the two formulas
of retraction, which they (You) gave me; that from you and that of the Archbishop, and the
first with the changes which they (that is, you) made; and the other the exact copy of the
retraction written and signed by Rizal. The handwriting of this copy I don‘t know nor do I
remember whose it is, and I even suspect that it might have been written by Rizal
himself."
In his own word quoted above, Fr. Balaguer said that he received two original texts of the
retraction. The first, which came from Fr. Pi, contained "the changes which You (Fr. Pi)
made"; the other, which is "that of the Archbishop" was "the exact copy of the retraction
written and signed by Rizal" (underscoring supplied). Fr. Balaguer said that the "exact
copy" was "written and signed by Rizal" but he did not say "written and signed by Rizal
and himself" (the absence of the reflexive pronoun "himself" could mean that another
person-the copyist-did not). He only "suspected" that "Rizal himself" much as Fr. Balaguer
did "not know nor ... remember" whose handwriting it was.
Thus, according to Fr. Balaguer, the "exact copy" came from the Archbishop! He called it
"exact" because, not having seen the original himself, he was made to believe that it was
the one that faithfully reproduced the original in comparison to that of Fr. Pi in which
"changes" (that is, where deviated from the "exact" copy) had been made. Actually, the
difference between that of the Archbishop (the "exact" copy) and that of Fr. Pi (with
"changes") is that the latter was "shorter" be cause it omitted certain phrases found in the
former so that, as Fr. Pi had fervently hoped, Rizal would sign it.
According to Fr. Pi, Rizal rejected the long formula so that Fr. Balaguer had to dictate
from the short formula of Fr. Pi. Allegedly, Rizal wrote down what was dictated to him but
he insisted on adding the phrases "in which I was born and educated" and "[Masonary]"
as the enemy that is of the Church" – the first of which Rizal would have regarded as
unnecessary and the second as downright contrary to his spirit. However, what actually
would have happened, if we are to believe the fictitious account, was that Rizal‘s addition
of the phrases was the retoration of the phrases found in the original which had been
omitted in Fr. Pi‘s short formula.
The "exact" copy was shown to the military men guarding in Fort Santiago to convince
them that Rizal had retracted. Someone read it aloud in the hearing of Capt. Dominguez,
who claimed in his "Notes‘ that Rizal read aloud his retraction. However, his copy of the
retraction proved him wrong because its text (with "u") and omits the word "Catolica" as in
Fr. Balaguer‘s copy but which are not the case in the original. Capt. Dominguez never
claimed to have seen the retraction: he only "heard".
The truth is that, almost two years before his execution, Rizal had written a retraction in
Dapitan. Very early in 1895, Josephine Bracken came to Dapitan with her adopted father
20
who wanted to be cured of his blindness by Dr. Rizal; their guide was Manuela Orlac, who
was agent and a mistress of a friar. Rizal fell in love with Josephine and wanted to marry
her canonically but he was required to sign a profession of faith and to write retraction,
which had to be approved by the Bishop of Cebu. "Spanish law had established civil
marriage in the Philippines," Prof. Craig wrote, but the local government had not provided
any way for people to avail themselves of the right..."
In order to marry Josephine, Rizal wrote with the help of a priest a form of retraction to be
approved by the Bishop of Cebu. This incident was revealed by Fr. Antonio Obach to his
friend Prof. Austin Craig who wrote down in 1912 what the priest had told him; "The
document (the retraction), inclosed with the priest‘s letter, was ready for the mail when
Rizal came hurrying I to reclaim it." Rizal realized (perhaps, rather late) that he had
written and given to a priest what the friars had been trying by all means to get from him.
Neither the Archbishop nor Fr. Pi saw the original document of retraction. What they saw
a copy done by one who could imitate Rizal‘s handwriting while the original (almost eaten
by termites) was kept by some friars. Both the Archbishop and Fr. Pi acted innocently
because they did not distinguish between the genuine and the imitation of Rizal‘s
handwriting.
ONLINE VIDEO LINK: XiaoChua, ―Xiao Time: Retraction ni Jose Rizal, totoo kaya? ―at
https://www.youtube.com/watch?v=IYzG6tbcYxk
ATTENTION!!!
GOOD LUCK!!! 😊
REFERENCES:
Ricardo P. Garcia, The Great Debate: The Rizal Retraction (pp 9-19;31-43)
Jesus Ma. Cavanna , Rizal‘s Unfading Glory, (pp. 7-36)
21
MODULE 13
HISTORICAL
CONTROVERSY:
Cry of Balintawak or Cry of
Pugadlawin?
22
4. Self-Check Test are also available for student‘s self-assessment. Respective instructors
may ask the students to submit answers via agreed platforms
LEARNING OBJECTIVES
1. Demonstrate to the ability to use primary sources to argue in favor or

against a particular issue
2. Reexamine the conflicting evidence of the Cry of Balintawak vs
Pugadlawin..
23
On the Unang Sigaw ng Himagsikan (The First Cry of the Revolution): Was it Balintawak
or Pugadlawin or in three other places?
The ―Bonifacio Mural‖, painted in 1964 by Carlos ―Botong‖ V. Francisco (Philippine National
Artist for Visual Arts since 1973). The work depicts the so-called First Cry of the Philippine
Revolution against Spain in 1896, led by Andres Bonifacio. The question, however, concerns
the exact location of the event: was it at Balintawak (in present day Caloocan City) or
Pugadlawin (in present day Quezon City), or in three other places..
24
Preliminary Events
During the closing days of August,1896, katipuneros (or members of the secret society known
as Katipunan, from its acronym K.K.K.) led by Andres Bonifacio rose up in revolt. However, the
actual site is still in contention. From 1908 until 1963, the official stance of the Philippines was
that it occurred on August 26 in Balintawak, a suburb in the present-day Caloocan City. This
was popularized by the historian Gregorio F. Zaide in his textbook that initially appeared in
1954.
In 1956, another textbook, History of the Filipino People by Teodoro A. Agoncillo that came
out in 1956 debunked both the place and the date. The author got hold of the memoirs of Dr.
Pio Valenzuela, a close associate of Andres Bonifacio who, declared in 1948 that it happened
in Pugad Lawin on August 23, 1896. Here was the Agoncillo account of the First Cry:
The news of the discovery of the Katipunan spread throughout Manila and the suburbs.
Bonifacio, informed of the discovery, secretly instructed his runners to summon 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 to be taken to meet the crisis. That same night of August
19, Bonifacio, accompanied by his brother Procopio, Emilio Jacinto, Teodoro Plata, and
Aguedo del Rosario, slipped through the cordon of Spanish sentries and reached
Balintawak before midnight. Pio Valenzuela followed them the next day. On the 21st,
Bonifacio changed the Katipunan code because the Spanish authorities had already
deciphered it. In the afternoon of the same day, the rebels, numbering about 500, left
Balintawak for Kangkong, where Apolonio Samson, a Katipunero, gave them food and
shelter. In the afternoon of August 22, they proceeded to Pugadlawin. The following day, in
the yard of Juan A. Ramos, the son of Melchora Aquino who was later called the "Mother of
the Katipunan", Bonifacio asked his men whether they were prepared to fight to the bitter
end. Despite the objection of his brother-in-law, Teodoro Plata, all assembled agreed to fight
to the last. "That being the case, " Bonifacio said, "bring out your cedulas and tear
them to pieces to symbolize our determination to take up arms!" The men obediently
tore up their cedulas, shouting "Long live the Philippines!" This event marked the so-
called "Cry of Balintawak," which actually happened in Pugadlawin.
In the midst of this dramatic scene, some Katipuneros who had just arrived from Manila and
Kalookan shouted "Dong Andres! The civil guards are almost behind us, and will reconnoiter
the mountains." Bonifacio at once ordered his men to get ready for the expected attack of
the Spaniards. Since they had inferior arms the rebels decided, instead, to retreat. Under
cover of darkness, the rebels marched towards Pasong Tamo, and the next day, August 24,
they arrived at the yard of Melchora Aquino, known as Tandang Sora. It was decided that all
the rebels in the surrounding towns be notified of the general attack on Manila on the night
of August 29, 1896.
In 1963 the Philippine government declared a shift to August 23 in Pugad Lawin as the site
and date of the First Cry of the Philiippine Revolution.
The controversy lingered. ―Despite these becoming textbook facts,‖ contends the popular
historian Ambeth R. Ocampo in 1995, ―the Balintawak tradition continues to thrive. Nick Joaquin
25
still writes in support of Balintawak, and I myself did not think about this very much until I was
invited to deliver a paper for the first Annual Bonifacio Lectures in 1989. Reviewing sources on
the revolution, I found out that the Balintawak tradition was more popular than that of the
Pugadlawin.‖
―In 1989, after a series of articles on the controversy over Balintawak and
Pugadlawin,‖ adds Ocampo, ― I received a batch of photocopied manuscripts with an invitation
to
peruse the originals of what appeared to be the papers of Bonifacio. Knowing that these were
transcribed and printed by Agoncillo in two separate books, I did not bother to decipher
Bonifacio‘s fine script. Months later, on a lazy afternoon, I decided to compare the Agoncillo
transcriptions with the Bonifacio
originals. I was surprised to find discrepancies in the text. While Agoncillo reproduced the
―orihinal sa Tagalog,‖ it proved to be slightly different.‖
A recent work on the subject that appeared in 1998 and published by Ateneo de Manila Pressr
was done by Soledad Borromeo-Buehler, entitled Cry of Balintawak: A Contrived Controversy.
Through a rigorous analysis of eyewitness and contemporary sources, the book concludes that
the ―Cry of Pugad Lawin‖ is an invented story. It reconstructs the events in Balintawak when
Andres Bonifacio‘s Katipuneros assembled in Pook Kangkong from 22 to 26 August 1896,
resolves the questions of where and when cedulas were torn, and when and where the initial
engagement between the Katipuneros and the Spanish troops took place.
Adding to the complexity was the actual date of the First Cry. As mentioned, the previously
recognized date of August 26, being the Cry of Balintawak, was popularized by Gregorio Zaide ,
in 1954.
An officer of the Spanish guardia civil, Lt. Olegario Diaz, stated that the Cry took place in
Balintawak on August 25, 1896.
Teodoro M. Kalaw in his classic work, The Filipino Revolution (prepared in 1925) wrote that the
event took place during the last week of August 1896 at Kangkong, Balintawak.
Santiago Alvarez, a Katipunero and son of Mariano Alvarez, the leader of
the Magdiwang faction in Cavite, stated in 1927 that the Cry took place in Bahay Toro (now in
Quezon City) on August 24, 1896.
Accounts by historians Milagros Guerrero, Emmanuel Encarnacion and Ramon Villegas claim
the event to have taken place in Tandang Sora's barn in Gulod, Barangay Banlat, Quezon City.
Other historians, on the other hand, stipulated the meaning of ―First Cry.‖ Originally the term
"cry", says Borromeo-Buehler, it referred to the first clash between the Katipuneros and the
Guardia-Civil (Civil Guards); but ―cry‖ could also refer to the tearing up of cédulas personales)
(community tax certificates) in defiance of their allegiance to Spain. This was literally
accompanied by patriotic shouts.
Still others reflected on the toponyms or place-names in question. Some of the apparent
confusion is in part due to the double meanings of the terms "Balintawak" and "Caloocan" at the
26
turn of the century. Balintawak referred both to a specific place in modern Caloocan City and a
wider area which included parts of modern Quezon City. Similarly, Caloocan referred to modern
Caloocan City and also a wider area which included modern Quezon City and part of modern
Pasig. Pugad Lawin, Pasong Tamo, Kangkong and other specific places were all in "greater
Balintawak", which was in turn part of "greater Caloocan‖
SUPPLEMENTAL READING: Katipunan Documents and Studies. ―Notes on the "Cry" of August
1896‖ at https://sites.google.com/site/katipunandocumentsandstudies/studies/notes-on-the-cry-
of-august-1896
ATTENTION!!!
GOOD LUCK!!! 😊
REFERENCES:
Pio Valenzuela, Cry of Balintawak (Zaide 1990, vol 8, pp 301-302)
Santiago Alvarez, Cry of Bahay Toro (Zaide 1990, vol 8, pp 303-304)
Gregoria de Jesus, Version of the First Cry (Zaide 1990, vol 8, pp 305-306)
Guillermo Masangkay, Cry of Balintawak (Zaide 1990, vol 8, pp 307-309)
Katipunan Documents and Studies. ―Notes on the "Cry" of August 1896‖ at
https://sites.google.com/site/katipunandocumentsandstudies/studies/notes-on-the-cry-of-august-
1896
27
MODULE 14
Malolos Constitution, 1935

Constitution, and 1973
Constitution
1. The user is to study this module at his own pace within the time
frame set by the instructor. Check the OBTL syllabus for guidance.
28
3. References, Supplemental and Additional readings are also given
for further understanding and appreciation of the lesson.
Respective instructors may ask the students to submit answers via
agreed platforms
MODULE 14 OUTLINE
IV. Nature and Concept of the Constitution

A. Meaning
B. Nature and Purpose
V. Constitution of the Philippines

A. Malolos Constitution
B. 1935 Constitution
C. 1973 Constitution
LEARNING OBJECTIVES
1. Comprehend the definition, nature, and concept of the constitution

2. Appreciate the importance of the constitution
3. Distinguish between Malolos, 1935 and 1973 constitution
29
NATURE AND CONCEPT OF THE CONSTITUTION
MEANING:
In its broad sense, it refers to that body of rules and principles in accordance with which the
powers of sovereignty are regularly exercised.
It is also defined as written instrument by which the fundamental powers of the government are
established, limited and defined and by which these powers are distributed among the several
departments or branches for their safe and useful exercise for the benefit of the people. (2011,
Hector S. De Leon)
Micro meaning – a document having a special legal status which sets out the framework and
principal functions of the organs of government within the state and declare the principles or
rules by which those organs must operate.
Macro meaning – the whole system of government of a country, the collections of rules which
establish and regulate the government. (https://www.oxbridgenates/law-constitutional-law) It is
the fundamental law of the state which contains the principles on which government is founded,
and regulates the division and exercise of sovereign powers.
The Constitution is a social contract because people have surrendered their sovereign powers
to the state for the common good. Likewise, constitution is both a conferment of powers and a
limitation on the exercise of such powers, like the provisions of the Bill of Rights. (Judge Ed
Vincent S. Albano)
Kinds of Constitution:
1.As to their Origin and History
a. Conventional or enacted – one which is enacted by a constitutional assembly or granted by a
monarch to his subjects.
b. Cumulative or evolved – one which is a product of growth or a lonf period of development
originating in customs, traditions or judicial decisions rather than from a deliberate and formal
enactment.
2. As to their Form
a. Written – one which has been given defenite written form at a particular time, usually by a
special constituted authority.
b. Unwritten – one which is entirely the product of political evolution, consisting largely of a
mass of customs, usages and judicial decisions together with a smaller body of tatutory
enacments of a fundamental character, usually bearing different dates.
3. As to the manner of Amending
a. Rigid or inelastic – one regarded as a document of special sanctity which cannot be amended
or altered except by some special machinery more cumbrous than the ordinary legislative
process.
30
b. Flexible or elastic – one which possesses no higher legal authority than ordinary laws and
which may be altered in the same way as other laws.
NATURE AND PURPOSE:
1. Serves as the supreme or fundamental law of the land – it is the charter creating the
government. It is binding on all individual citizens and all organs of the government. It is
the law to which all other laws must conform.
2. Establishes basic framework and underlying principles of government – the purpose of a
constitution is to prescribe the permanent framework of the system of government and to
assign to the different departments their respective powers and duties and to establish
certain basic principles on which the government is founded. It is primarily designed to
preserve and protect the rights of individuals against arbitrary actions of those in
authority. Likewise, it limits the actions of every individual citizen.
CONSTITUTION OF THE REPUBLIC OF THE PHILIPPINES

A. MALOLOS CONSTITUTION
The only constitution ever framed by Filipinos is what is known as the Malolos Constitution,
taking its name from the then capital of the Filipino Revolutionary government. This constitution,
to be understood, should be viewed in relation to its background.
The Political Constitution of 1899 (Spanish: Constitución Política de 1899), informally known
as the Malolos Constitution, was the basic law of the First Philippine Republic. ... After a
lengthy debate in the latter part of 1898, it was promulgated on 21 January 1899. It established
the First Philippine Republic.
The Malolos Constitution was the first important state document that the Filipino people,
speaking through their representatives, had ever produced. Rebublican in orientation, the
Congress worked hard to have a constitution for the people, which was democratic in its
aspects. It is unique for three reasons: 1) The Assembly or the legislative branch was more
powerful than the executive or the judicial branch; 2) It provided that when the Assembly was
not in session, a Permanent Commission, composed of members of the Assembly, would sit as
a legislatuve body; and lastly 3) The Constitution established a unicameral legislature.
This Constitution has the following features: 1) It declared that sovereignty resides exclusively in
the people (Title I; Article 3); 2) It separated the powers of the Executive, Legislative and
Judicial branches of the government (Title II); 3) It separated the Church and the State (Title III);
4) It enumerated basic civil rights (Title IV with all of its Articles); 5) It called for the creation of
an Assembly of Representatives to act as the legislative body (Title V); and 6) It called for a
Presidential form of government (Title VI & Title VIII).
31
PREAMBLE
We, the Representatives of the Filipino people, lawfully convened, in order to establish
justice, provide for common defense, promote the general welfare, and insure the
benefits of liberty, imploring the aid of the Sovereign Legislator of the Universe for the
attainment of these ends, have voted, decreed, and sanctioned the following
provisions of the Constitution.
Provisions of the Malolos Constitution

TITLE I - THE REPUBLIC
TITLE II - THE GOVERNMENT
TITLE III – RELIGION
TITLE IV - THE FILIPINOS AND THEIR NATIONAL AND INDIVIDUAL RIGHTS
TITLE V - THE LEGISLATIVE POWER
TITLE VI - THE PERMANENT COMMISSION
TITLE VII - THE EXECUTIVE POWER
TITLE VIII - THE PRESIDENT OF THE REPUBLIC
TITLE IX - THE SECRETARIES OF GOVERNMENT
TITLE X - THE JUDICIAL POWER
TITLE XI - PROVINCIAL AND POPULAR ASSEMBLIES
TITLE XII - ADMINISTRATION OF THE STATE
TITLE XIII - AMENDMENT OF THE CONSTITUTION
TITLE XIV - CONSTITUTIONAL OBSERVANCE, OATH, AND LANGUAGE
TRANSITORY PROVISIONS
ADDITIONAL ARTICLE
(https://www.lawphil.net/consti/consmalo.html)
B. 1935 CONSTITUTION
This constitution was approved by President Franklin Roosevelt of the Tydings-McDuffie law on
March 24, 1934 and it was ratified by the Filipino electorate on May 14, 1935.
The 1935 Constitution was adopted by the Commonwealth Government of the Philippines from
1935 to 1946. This Constitution did not contain original ideas of government. While the
dominating influence was the Constitution of the United States, other sources were also
consulted by the framers, particularly the 1898 Malolos Constitution and the three organic laws
that were enforced in the Philippines before the passage of the Tydings-McDuffie law, namely;
the Instruction of President William McKinley to the Second Commission on April 7, 1900; the
Philippine Bill of July 1, 1902; and the Jones Law of August 26, 1916 which, of the three
mentioned, was the nearest approach to a written constitution.
The constitution as approved by the 1935 Constitutional Convention was intended both for the
Commonwealth and the Republic. The government established by this constitution shall be
known as the Commonwealth of the Philippines. Upon the final and complete withdrawal of the
sovereignty of the United States and the Proclamation of the Philippine Independence, the
Commonwealth of the Philippines shall henceforth be known as the Republic of the Philippines.
In like manner, this Constitution was also used by the Third Republic of the Philippines after the
July 4, 1946 declaration of the Philippine Independence from the United States of America until
32
1972 after President Ferdinand E. Marcos declared Martial law in September 21, 1972 by virtue
of Proclamation Order No. 1081 and called for an Amendment of the 1935 Constitution.
This Constitution was Amended three times. These are among the Amendments:
1. Establishing a bicameral legislature;
2. Allowing the re-eligibility of the President and the Vice President for a second four
year term of office;
3. Creating for a separate Commission on Elections;
4. The inclusion of the Parity Amendment which gave way to American citizens equal
rights with the Filipinos in the exploitation of our natural resources and the operation
of the public utilities; and
5. Allowing the women the right to suffrage as per Plebiscite held on April 30, 1937.
(2011, Hector S. De Leon)
The 1935 Constitution has the following features:

1. Aiming to meet the approval of the American government;
2. Ensuring that United States of America would keep its promise to grant the Philippine
independence (Article XVII);
3. Providing a Unicameral National Assembly then later on it was amended into a
Bicameral legislature (Article VI);
4. Provides the Charter of Liberties (Article III);
5. Provides the Presidential form of government (Article VII);
6. Guaranteeing the separation of powers of the three branches of government
(Articles‘VI, VII, & VIII)
Preamble
The Filipino people, imploring the aid of Divine Providence, in order to establish a
government that shall embody their ideals, conserve and develop the patrimony of
the nation, promote the general welfare, and secure to themselves and their
posterity the blessings of independence under a regime of justice, liberty, and
democracy, do ordain and promulgate this Constitution.
Provisions of the 1935 Constitution

Article I – National Territory
Article II – Declaration of Principles
Article III – Bill of Rights
Article IV – Citizenship
Article V – Suffrage
Article VI – Legislative Department
Article VII – Executive Department
Article VIII – Judicial Department
Article IX – Impeachment
Article X – Commission on Election
Article XI – General Auditing Office
Article XII – Civil Service
33
Article XIII – Conservation and Utilization of Natural Resources
Article XIV – General Provisions
Article XV – Amendments
Article XVI – Transitory Provisions
Article XVII – Special Provisions Effective Upon the Proclamation of the Independence of the
Philippines
Article XVIII – The Commonwealth and the Republic
C. 1973 CONSTITUTION
Accordingly, the experience of more than three decades as a sovereign nation had revealed
flaws and inadequacies in the 1935 Constitution. Taking into account the ―felt necessities of the
times‖, particularly the new and grave problems arising from an ever increasing population,
urgently pressing for solution to call for an Amendment of the 1935 Constitution. It was in March
16, 1967, when the Congress in joint session passed a Resolution No. 2 (as amended by
Resolution No. 4, passed on June 17, 1969), authorizing the holding of a Constitutional
Convention in 1971.
The Constitutional Convention started its work of rewriting the Constitution on June 1, 1971. The
1935 Constitution, was made the basis for the drafting of Amendments to the new constitution.
The proposed Constitution was signed on November 30, 1972. But, earlier on September 21,
1972, The President of the Philippines then Ferdinand E. Marcos issued Proclamation Order no.
1081 placing the entire country under martial law.
On December 31, 1972 the government issued Presidential Decree No. 80 creating a Citizens
Assembly in each Barrio in municipalities and in each district in chartered cities throughout the
country. Subsequently, Presidential Decree No. 86-A issued on January 5, 1973 defining the
role of the barangays (formerly Citizens‘ Assembly). Under the same Decree, the barangays
were to conduct a referendum on national issues between January 10 and 15. Pursuant to PD
No. 86-A, the following questions were asked:
1. Do you approve the New Constitution? and
2. Do you still want a plebiscite to be called to ratify the New Constitution?
All the members of the Barangays (Citizens‘ Assembly) voted for its adoption with a vote of
14,976,561, as against 743,869 who voted for its rejection. On the question as to whether or
not the people would still like a plebiscite to be called to ratify the new constitution, 14,298,814
answered that there was no need for a plebiscite.
Thus, on the basis of the above results purportedly showing that more than 95% of the
members of the Barangays were in favor of the New Constitution and upon the allegedly ―strong
recommendation‖ of the Katipunan ng mga Barangay, the President of the Philippines then
Ferdinand E. Marcos issued Proclamation Order No. 1102 on January 17, 1973, certified and
proclaimed that the Constitution proposed by the 1971 Constitutional Convention had been
ratified by the Filipino people and had thereby come into effect.
President Marcos, what he called ―Constituional Authoritarianism‖, extended his presidency that
lasted twenty years or two decades – the longest in Philippine history. With Martial rule, the
1971 Constitutional Convention ended with the promulgation of the 1973 Constituion that
provided for a transitory form of government. Under it, the term of office of all officials, starting
34
with the president, was extended. To effectively silence the opposition, the Congress was
padlocked, media was shut down, and Marcos‘s critics and rivals were arrested and detained
.Marcos promise a NEW SOCIETY that will solved insurgency, criminality, and poverty.
This Constitution had been amended on four occasions. Among the important amendments and
features are:
1. Making the then incumbent President, the regular President and regular Prime Minister;
2. Granting concurrent law-making powers to the President which the latter exercised even
after the lifting of martial law in 1981;
3. Establishing a parliamentary form of government then, it was modified into a Semi-
Parliamentary form of government;
4. Permitting natural born citizens who have lost their citizenship to be transferees of
private land, for use by them as residence;
5. Allowing the grant of lands of the public domain to qualified citizens; and
6. Providing for urban land reform and social housing program. (2011, Hector S. De Leon)
PREAMBLE
We, the sovereign Filipino people, imploring the aid of Divine Providence, in order to establish
a government that shall embody our ideals, promote the general welfare, conserve and
develop the patrimony of our Nation, and secure to ourselves and our posterity the blessings
of democracy under a regime of justice, peace, liberty, and equality, do ordain and
promulgate this Constitution.

Article II – Declaration of Principles and State Policies
Article III – Citizens
Article IV - Bill of Rights
Article V – Duties and Obligations of Citizens
Article VI – Suffrage
Article VII – The President and the Vice President
Article VIII – National Assembly
Article IX – The Prime Minister and the Cabinet
Article X – Judiciary
Article XI – Local Government
Article XII – The Constitutional Commissions
Article XIII – Accountability of Public Officers
Article XIV – The National Economy and Patrimony of the Nation
Article XV – General Provisions
Article XVI - Amendments
Article XVII – Transitory Provisions
35
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER the ACTIVITY 14 on page 48
GOOD LUCK!!! 😊
REFERENCES:
1. https://www.lawphil.net/consti/consmalo.html
2. https://www.oxbridgenates/law-constitutional-law
3. Agoncillo, Teodoro A. and Mangahas, Fe B. PHILIPPINE HISTORY: Expanded and Updated
Edition. 2010
4. Albano, Ed Vincent S. POLITICAL LAW REVIEWER. 1998
5. De Leon, Hector S. TEXTBOOK ON THE PHILIPPINE CONSTITUTION. 2011 Edition
6. Rodee, Carlton C. et.al. INTRODUCTION TO POLITICAL SCIENCE. Fourth Edition

7. Zulueta, Francisco M. FOUNDATION AND DYNAMICS OF POLITICAL SCIENCE. 1996
36
MODULE 15
THE 1987 CONSTITUTION
37
38
1. Compare the previous constitution to the present constitution which is the 1987 constitution.
2. Appreciate the need of having a constitution.
3. Analyze every provisions of the present constitution.
39
1987 CONSTITUTION
Pursuant to Proclamation Order No. 3, the then President Corazon C. Aquino promulgated on
April 23, 1986 Proclamation Order No. 9 , the ―Law Governing the Constitutional Commission of
1986‖, to organize the Constitutional Commission, to provide for the details of its operations and
establish the procedure for the ratification or rejection of the proposed new Constitution.
The Constitutional Commission, which marked the fourth exercise in the writing of a basic
Charter in the Philippine history since the Malolos Constitution at the turn of the Century,
convened on June 2, 1986. With the Malolos Constitution of 1898, the 1935 Constitution and the
1973 Constitution as ―working drafts‖, the Commission in addition to committee discussions,
public hearings, and plenary sessions, conducted public consultations in different parts of the
Country.
The proposed new Constitution was approved by the Commission on October 12, 1986. The
final session was held on October 15, 1986 and it was ratified by the people in a plebiscite
called for on February 2, 1987. With its ratification the FIFTH Republic was born. It superseded
the provisional Constitution which had abrogated the 1973 Charter.
The 1987 Constitution preserved many of the 1935 Constitution. Among its important and new
provisions include the following: 1) a single fixed term of six years for the President; 2) the
President‘s power to appoint cabinet members, ambassadors and consuls, the Armed Forces
(from the rank of colonel and up)subject to confirmation by the Commission on Appointments in
Congress; 3) the power of the President to declare martial law that needs the approval of
Congress and that the President reports on his/her action within fourty-eight (48) hours; 4) the
Senator‘s term is limited to two (2) terms, the Representative to three (3) terms and; 5)
members of the judiciary, although to be appointed by the President, should be recommended
by a Judicial and Bar Council.
Moreover, the 1987 Constitution provides for people empowerment; the recall of elected
officials; the appointment of sectoral representatives from labor, peasants, urban poor,
indigenous cultural communities, women, youth, the disabled; and the recognition of the role of
the people‘s organizations. Also, the declaration of a nuclear-free Philippines would prohibit the
storing of nuclear arms in the country.
This Constitution has the following features/principles:

1. Recognition of the aid of Almighty God (Preamble);
2. Sovereignty of the people (Article II; Sec. 1);
3. Renunciation of war as an instrument of national policy (Article II; Sec. 2);
4. Supremacy of the civilian authority over the military (Article II; Sec. 3);
5. Separation of the Church and the state (Article II; Sec. 6);
6. Recognition of the importance of the family as a basic social institution and of the
vital role of youth in the nation building (Article II; Sec. 12 & Article XV);
7. Guarantee Human Rights (Article III);
8. Government through suffrage (Article V);
9. Separation of powers (Article VI, VII & VIII);
10. Independence of the Judiciary (Article VIII);
11. Guarantee of local autonomy (Article X);
12. High sense of Public service morality and accountability of public officers (Article XI)
40
13. Nationalization of natural resources and certain private enterprises affected with
public interest (Article XII)
14. Non-suability of the state ( Article XVI);
15. Rule of the majority (Article II); and
16. Government of laws and not of men (Article III) (2011, Hector S. De Leon)
PREAMBLE
We, the sovereign Filipino people, imploring the aid of Almighty God, in order to build a just
and humane society, and establish a Government that shall embody our ideals and
aspirations, promote the common good, conserve and develop our patrimony, and secure to
ourselves and our posterity, the blessings of independence and democracy under the rule of
law and a regime of truth, justice, freedom, love, equality, and peace, do ordain and
promulgate this Constitution.

Article II – Declaration of Principles and State Policies
Article III – Bill of Rights
Article IV - Citizenship
Article V – Suffrage
Article VI – Legislative Department
Article VII – Executive Department
Article VIII – Judicial Department
Article IX – Constitutional Commissions
Article X – Local Government
Article XI – Accountability of Public Officers
Article XII – National Economy and Patrimony
Article XIII – Social Justice and Human Rights
Article XIV – Education, Science & Technology, Culture, Arts and Sports
Article XV – The Family
Article XVI – General Provisions
Article XVII – Amendments/Revisions
Article XVIII – Transitory Provisions
41
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER the ACTIVITY 15 Page 49
GOOD LUCK!!! 😊
REFERENCES:
1. Agoncillo, Teodoro A. and Mangahas, Fe B. PHILIPPINE HISTORY: Expanded and Updated

Edition. 2010
2. De Leon, Hector S. TEXTBOOK ON THE PHILIPPINE CONSTITUTION. 2011 Edition
3. Nolledo, Jose N. STUDENT‘S MANUAL ON THE NEW CONSTITUTION. 1996 Revised

Edition
42
MODULE 16
AGRARIAN REFORM
43
1.Analyze the context, content and perspective of agrarian reform.
2.Differentiate PD 27 to RA 6657.
3. Determine the contribution of agrarian reform in understanding the Philippine economy.
4. Develop critical and analytical skills in understanding the laws on agrarian reform.
5. Appreciate the importance of agrarian reform to the lives of the Filipinos.
44
AGRARIAN REFORM IN THE PHILIPPINES
Meaning
The term ―agrarian‖ came from Classical Latin agrarius which is from the term ager, meaning a
field or acre (yourdictionary.com). This being the case therefore, when we say agrarian it refers
to anything that has something to do with agricultural production or agricultural economy and
when we say agrarian reform, this refers to restructuring of agricultural production. Another
term related to this is ‗land reform‖ which refers to the redistribution of land to benefit the
landless particularly the tenants. Land Reform is the physical redistribution of land such as the
program under Presidential Decree No. 27. Agrarian reform means the redistribution of lands
including the totality of factors and support services designed to lift the economic status of the
beneficiaries. Thus, agrarian reform is broader than land reform.
• Agrarian Reform means the redistribution of lands, regardless of crops or fruits
produced, to farmers and regular farmworkers who are landless, irrespective of tenurial
arrangement, to include the totality of factors and support services designed to lift the
economic status of the beneficiaries and all other arrangement alternative to the physical
redistribution of lands, such as production or profit-sharing, labor administration, and the
distribution of stock, which will allow beneficiaries to receive a just share of the fruits of
the lands they work. [Section 3(a) of RA 6657]
HISTORICAL ROOTS OF AGRARIAN PROBLEMS IN THE PHILIPPINES

Spanish Colonial Period (1521-1898)
Prior to the coming of the Spaniards, land ownership was communal, the community or
barangay own the lands. Agrarian problems in the Philippines can be traced back during the
Spanish Period. When the Spaniards colonized the Philippines, various economic controls
were implemented thus affecting the agrarian production of the native Filipinos and their
economic life.
The Spanish colonial government started the idea of land holding and took control of large tracts
of land owned for centuries by the native Filipinos. These native Philippine people came to live
on lands that were owned by the Spanish or people with close ties to the Spanish and they
became tenants or paid laborers.
The native Filipino who was not used to having land ownership or on having land titles have
been devoid of his land tilled because of the initial policy of Spain declaring all lands in the
Philippines as owned by the Spanish government being it a colony, thus this gave right to the
Spanish government to control all lands. Because of this the Royal crown have now the right to
give lands to those who defended the crown against local insurrections. This gave birth to the
―Encomienda System‖. The Encomiendas are tracts of land that were given by the Spanish
government through the governor general to persons or group of people as rewards, in effect
45
the encomendero as he was called gain control of the Encomienda hence this gave them the
right to collect tributes from the tenants.
Comparison between PD 27 and RA 6657
PD 27 RA 6657
1. Presidential Decree No. 27 – Republic Act No. 6657 – An Act instituting a

Tenant‘s Emancipation Decree Comprehensive Agrarian Reform Program to
(October 21, 1972) Promote Social Justice and Industrialization,
providing the Mechanism for its Implementation
2. Letter Instruction No. 474- and other purposes. (June 15, 1988)
PLACING UNDER OLT
TENANTED RICE/CORN LANDS 1. The power of
SEVEN HECTARES OR LESS IN President Aquino to promulgate Proc.
AREA UNDER CERTAIN No. 131 and E.O. Nos. 228 and 229 was
CONDITION (OCTOBER 21, authorized under Section 6 of the
1976) Transitory Provision of the 1987
Constitution.
1. Presidential Decree No. 27 was
assumed to be constitutional and
upheld as part and parcel of the law of COVERAGE OF CARL 1988
the land Scope – All PUBLIC and PRIVATE
Agricultural Lands regardless of tenurial
The REQUISITES FOR arrangement and commodity produced,
COVERAGE under OPERATION including lands of the public domain suitable
LAND TRANSFER (OLT) program for agriculture. (1st par. Sec. 4, RA 6657)
are the following:
Specific lands covered by CARP.
1. The land must be
DEVOTED to RICE or a. All alienable and disposable lands of
CORN crops; and the public domain devoted to or
2. There must be a system of suitable for agriculture
SHARE CROP or LEASE b. All lands of the public domain in
TENANCY obtaining excess of the specific limits as
therein. determined by Congress in the
preceding paragraph;
RULES ON COVERAGE OF LANDS c. All other lands owned by the
UNDER PD 27. Government devoted to or suitable
Rule 1 for agriculture; and
Landed estates or landholdings larger d. All private lands devoted to or
than 24 hectare - covered by OLT suitable for agriculture regardless of
and there is no retention to the the agricultural products raised or
landowner. that can be raised thereon.
Rule 2 PRIORITIES – The DAR, in coordination

Landholding of 24 hectares or less (but with the PARC shall plan and program the
above 7 hectares covered by OLT but acquisition and distribution of all agricultural
46
landowner is entitled to retention lands through a period of ten (10) years from
the effectively of this Act. Land shall be
Rule 3 acquired and distributed as follows:
Landholding of seven (7) hectares or
less is EXEMPTED from OLT except Phase One:
if LOI 474 is applicable under the 1.Rice and corn land under PD 27;
following circumstances: 2. Idle and abandoned lands
Landowner owns other 3. Private lands voluntarily offered
agricultural land of more than by the owners for agrarian
seven hectares in aggregate area, reform;
or he owns COMMERCIAL, 4. Foreclosed land by government
INDUSTRIAL, RESIDENTIAL or financial institutions;
URBAN LAND where he derive an 5. Land acquired by the Presidential
adequate income, Adequate Commission on Good
income is at least FIVE Government; and
THOUSAND (P5000.00) PESOS 6. All other lands owned by the
per annum. (Gross Income). Government devoted to or
suitable for agriculture
These shall be acquired and
Lands not covered by Presidential distributed immediately upon
Decree No. 27. effectivity of the Act, with the
implementation to be completed
1. Private agricultural lands which are within a period of not more than
NOT PRIMARILY DEVOTED TO four (4) years (Sec. 7, par. 2, RA
RICE OR CORN, or 6657)
2. There is NO SYSTEM OF SHARE
CROP OR LEASE TENANCY Phase Two:
obtaining in the landholding. 1. All Disposable and alienable
public agricultural lands;
*The REQUISITES for the exercise by 2. All Arable public agricultural
the landowner of his RIGHT OF lands under agro-forest, pasture
RETENTION are the following: and agricultural leases already
cultivated and planted for crops
1. The land must be DEVOTED TO in accordance with Sec. 6, Art.
RICE OR CORN CROPS; XIII of the Constitution;
3. All public agricultural lands
2. There must be a system of share- which are opened for new
crop or lease tenancy obtaining development and resettlement;
there. and
3. The size of the landholding MUST 4. All private agricultural lands in
NOT EXCEED TWENTY FOUR excess of fifty (50) hectares
(24) hectares provided that at least These shall be distributed
seven (7) hectares thereof are immediately upon the effectivity of
covered lands and more than the Act, with the implementation to
seven (7) hectares of it consist of be completed within a period of not
―other agricultural lands.‖ more than four (4) years.
Phase Three: All private AGRICULTURAL

Right of Retention by Landowners under LANDS commencing with LARGE
Presidential Decree No. 27. Supplemental landholdings and proceeding to
Guideline A.O. No. 04, Series of 1991). MEDIUM and SMALL landholding
47
under the following schedules:
The policy statements are as follows: a) Landholdings ABOVE 24
a. Landowners covered by PD 27 are hectares up to 50 hectares to
entitled to retain SEVEN hectares, begin on the forth year from
except those whose entire effectivity of this act and to be
tenanted rice and corn lands are completed within three years;
subject to acquisition and and,
distribution under OLT. b) Landholdings from the
RETENTION LIMIT up to 24
hectares, to begin on the sixth
AN OWNER MAY NOT year from effectivity of this Act
RETAIN UNDER THE and to be completed within four
FOLLOWING CASES: year.
a) If he as of October 21, 1972

owned more than 24 hectares
of tenanted rice or corn lands; LANDS NOT COVERED BY CARP
or
b) By virtue of LOI 474, if he as of 1. Those which are not suitable for
21 October 1972 owns less agriculture or those which are classified
than 24 hectares of tenanted as mineral, forest residential,
rice but additionally owned the commercial or industrial lands. (Sec. 3.
follows = ©, RA 6657);
 Other agricultural land of
more than seven 2. Those which have been classified and
hectares, whether approved as NON-AGRICLTURAL
tenanted or not, whether prior to June 15, 1988. (DOJ Opinion
cultivated or not, and No. 44, S. 1990)
regardless of the income
derived therefrom; or 3. Those which are EXEMPT pursuant to
 Land use for Sec. 10, RA 6657.
commercial, industrial,
residential or other 4. Those which are devoted to poultry,
urban purposes, from swine or livestock-raising as of June
which he derives 15, 1988 pursuant to the Supreme
adequate income to Court ruling on Luz. Farms vs. The
support himself and his Hon. Secretary of Agrarian Reform
family (192 SCRA 51);
b. Landowners who filed their
application for retention 5. Fishponds and prawn farms exempted
BEFORE 27 August 1985, the pursuant to R.A. No. 7881, and its
deadline set by Administrative implementing Administrative Order No.
Order No. 1, Series of 1985, 3, Series of 1995;
may retain not more than
seven hectares of their 6. Those which are retained by the
landholding covered by PD 27 landowners;
regardless of whether or not
they complied with LOI Nos. 7. Those lands or portions thereof under the
41, 45, and 52. coverage of EO 407 but found to be no
Landowners who filed their longer suitable for agriculture and
application AFTER 27 August therefore, could not be given
48
1985 but complied with the appropriate valuation by the LBP as
requirement of LOI No. 41, 45 determined by DAR/LBP; and
and 52 shall likewise be
entitled to such a seven 8. Those lands declared by Presidential
hectares retention area. Proclamations for certain uses other than
However landowner who agricultural.
filed their application for
retention AFTER the 27 August Rules and Procedures Governing the Exercise of
1985 deadline and DID NOT Retention Rights by Landowners and Award to
COMPLY with the Children under Sec. 6 of RA 6657
requirements of LOI Nos. 41, A. Landowners whose landholding are
45, and 52 shall only be covered by CARP may retain an area of
entitled to a maximum of five FIVE (5) hectares.
(5) hectares as retention area. In addition, each of his children,
(legitimate, illegitimate or adopted may
c. A landowner WHO HAS DIED be AWARDED three (3) hectares as
must have manifested during PREFERRED BENEFICIARY provided-
his lifetime his intention to 1. That the child was at least 15
exercise his right of retention years of age on the June 15,
prior to 23 AUGUST 1990 to 1988 (RA 6657-effectivity); and
allow his heirs to now exercise 2. The child was actually tilling the
such right under these land or directly managing the
Guidelines. Said heirs must farmland from June 15, 1988 to
show proof of the original the filing of the application for
landowners intention. retention and/or at the time of
The heirs may also acquisition of the land under
exercise the original CARP.
landowners' right of retention if
they can prove that the Retention of husband and wife:
decedent HAD NO
KNOWLEDGE of OLT 1. For marriages covered by the New
coverage over the subject Civil Code, the spouses who
property. owns only CONJUGAL
PROPERTIES may retain a total
of five (5) hectares unless there is
The BENEFICIARIES of Presidential an agreement for the JUDICIAL
Decree No. 27 are TENANT-FARMERS, SEPERATION OF
thus: PROPERTIES. However, if either
or both of them are landowners in
―This shall apply to TENANT- their respective rights (capital
FARMERS of PRIVATE and/or paraphernal) they may
AGRICULTURAL LANDS retain not more than five (5)
PRIMARILY DEVOTED TO RICE hectares each from their
OR CORN under a SYSTEM OF respective landholdings. In no
SHARE-CROP or LEASE- case, however, shall the total
TENANCY, whether classified as retention of such a couple exceed
landed estate or not. (Par. 5, 10 hectares, and
Presidential Decree No. 27). 2. For marriage covered by the New
Family Code (August 3, 1988), a
―The tenant-farmers, whether in husband owning capital property
land classified as landed estate or and/or a wife owning paraphernal
49
not shall be DEEMED OWNER of a property may retain not more
portion constituting of family-size than five (5) hectares each
farm of FIVE (5) hectares if not provided they execute a
irrigated and THREE (3) JUDICIAL SPERATION OF
HECTARES IF IRRIGATED. (Par. PROPERTIES prior to entering
6, Presidential Decree No. 27) the marriage. In the absence of
such an agreement all properties
The tenant shall pay for THE COST (capital, paraphernal and
OF THE LAND, including interest of conjugal) shall be considered
six (6) percent per annum in held in absolute community.
FIFTEEN (15) YEARS of fifteen
(15) equal annual amortizations. QUALIFIED BENEFICIARIES.- The lands
NOTE: The period in extended covered by the CARP shall be distributed as
to twenty (20) years equal much a possible to landless residents of the
annual amortization under Sec. same barangay, or in the absence thereof,
6, E.O.. 228 of July 17, 1987 by landless resident of the same municipality in
Pres. Corazon C. Aquino. the following order of priority:
The TITLE to the land owned by a) agricultural lessees and share

the tenant shall not be transferable tenants;
except BY HEREDITARY b) regular farmworkers;
SUCCESSION or TO THE c) seasonal farmworkers;
GOVERNMENT in accordance with d) other farmworkers;
this Decree, the Code of Agrarian e) actual tillers or occupants of public
Reform and other existing laws and lands;
regulation. f) collectives or cooperatives of the
NOTE: Sec. 6, EO 228 above beneficiaries; and
provides, ―Ownership of lands g) others directly working on the land.
acquired by farmer-beneficiary (Par. 1, Sec. 22, RA 6657)
may be transferred after full
payment of amortization. The children of landowners who are qualified
under Sec. 6 of this Act shall be given
The EMANCIPATION PATENT. preference in the distribution of the land of
Awarded to the TENANT- their parents; And, further, that actual tenant-
BENEFICIARY CREATES a VESTED tillers in the landholding shall be ejected or
RIGHT OF ABSOLUTE OWNERSHIP removed therefrom. (Par. 2, Sec.22, RA
in the landholding – ―a right which has 6657).
become fixed and established and is
no longer open to doubt or ―Distribution Limit – No qualified beneficiary
controversy. ― may own more than Three (3) hectares of
agricultural land‖ (Sec. 23, RA 6657)
The Mode of Transfer of lands Tenant-
Beneficiaries under Presidential Decree ―Award Ceiling for Beneficiaries. –
No. 27 are the following: Beneficiaries shall be awarded an area NOT
EXCEEDING THREE (3) HECTARES which may
1. OPERATION LAND TRANSFER cover a CONTIGUOUS tract of land or SEVERAL
(OLT) under PD 27 and EO 228; PARCELS of land cumulated up to the
and prescribed award limits.‖ (Sec. 25, RA 6657).
Operation Land Transfer is the Payment by Beneficiaries.- Lands awarded

ORDERLY and SYSTEMATIC pursuant to this Act shall be paid for the
50
TRANSFER of land from the beneficiaries to the LBP in thirty (30) annual
landowner to the tenant-farmer amortizations at six percent (6%) per annum.
under Presidential Decree No. 27. The payments for the first three (3) years after
the award may be at reduced amounts as
2. DIRECT PAYMENT SCHEME established by the PARC: Provided, That the first
(DPS). – The landowner and the five (5) annual payments may not be more than
tenant-beneficiary can AGREE on five percent (5%) of the value of the annual gross
the DIRECT SALE terms and production as established by the DAR. Should
conditions which is not onerous to the scheduled annual payments after the fifth
the tenant-beneficiary. year exceed ten percent (10%) of the annual
gross production and the failure to produce
The value if the land shall accordingly is not due to the beneficiary‘s fault,
equivalent to two and one half (2- the LBP may reduce the interest rate or reduce
1/2) times the AVERAGE the principal obligation to make the repayment
HARVEST OF THREE NORMAL affordable.
CROP YEARS IMMEDIATELY
PRECEDING THE
PROMULGATION OF THIS The LBP shall have a lien by way of
DEGREE. mortgage on the land awarded to the beneficiary;
and this mortgage may be foreclosed by the LBP
for non-payment of an aggregate of three (3)
annual amortizations. The LBP shall advise the
DAR of such proceedings and the latter shall
subsequently award the forfeited landholding to
other qualified beneficiaries. A beneficiary
whose land, as provided herein, has been
foreclosed shall thereafter be permanently
disqualified from becoming a beneficiary under
this Act. (Sec.26, RA 6657).
Transferability of Awarded Lands.- lands

acquired by beneficiaries under this Act may not
be sold, transferred or conveyed except through
hereditary succession, or to the government, or
to the LBP, or to other qualified beneficiaries for
a period of ten (10) years; Provided, however,
That the children or the spouse of the transferor
shall have a right to repurchase the land from the
government or LBP within the period of two (2)
years. Due notice of the availability of the land
shall be given by the LBP to he Barangay
Agrarian Reform Committee (BARC) of the
barangay where the land is situated. The
Provincial Agrarian Reform Coordinating
Committee (PARCCOM), as herein provided,
shall, in turn, be given due notice thereof by the
BARC.
If the land has not yet been fully paid by

the beneficiary, the rights to the land may be
transferred or conveyed, with prior approval of
51
the DAR, to any heir of the beneficiary or to any
other beneficiary who, as a condition for such
transfer or conveyance, shall cultivate the land
himself. Failing compliance herewith, the land
shall be transferred to the LBP which shall give
due notice of the availability of the land in the
manner specified in the immediately preceding
paragraph.
In the event of such transfer to the LBP,

the latter shall compensate the beneficiary in
one lump sum for the amounts the latter has
already paid, together with the value of
improvements he has made on the land.(Sec.
27, RA 6657).
The TITLES awarded to farmer-beneficiaries

CARP are the following:
1. Free Patent for Public Alienation and

Disposable lands;
2. CERTIFICATE OF LAND OWNERSHIP

AWARD (CLOA) for Resettlement sites:
3. STEWARDSHIP CONTRACT for Lands

covered by INTERGRATED SOCIAL
FORESTRY PROGRAM (ISFP); and
4. CLOA for Private of Agricultural Lands.
The MODES OF ACQUIRING LANDS for

distribution under CARP:
a. COMPULSORY ACQUISITION (CA)

(Sec. 16, RA 6657)
b. VOLUNTARY OFFER TO SELL
(VOS) (Sec. 19, RA 6657)
c. VOLUNTARY LAND
TRANFER/DIRECT PAYMENT
SCHEME (VLT/DPS) (Sec. 20, RA
6657).
Factors/Criteria considered in determining just

compensation:
1. Cost of Acquisition of the land;

2. Current Value of like properties;
3. Nature of the land;
4. Actual use;
52
5. Income;
6. Sworn valuation by the landowner;
7. Tax Declaration;
8. Assessment made by government
assessors;
9. The social and economic benefits
contributed by the farmers, and
10.Non-payment of taxes or loans secured
from any government financing
institution on the land.
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER the ACTIVITY 16 on page 50-51
GOOD LUCK!!! 😊
REFERENCES:
1.lawphil.net COMPREHENSIVE AGRARIAN REFORM LAW OF 1988
2.lawphil.net DECREEING THE EMANCIPATION OF TENANANTS FROM THE SOIL PD 27
53
MODULE 17
TAXATION
54
1. Analyze the general principles of taxation.
2. Determine the contribution of taxation to the country.
3. Develop critical and analytical skills in differentiating the different purposes of taxation.
4. Appreciate the role of taxation towards our country‘s development.
55
TAXATION
General Principles of Taxation

The power of taxation is normally defined in at least three (3) ways – as a power itself, as a
means, or as a process – as follows:
As a power, it refers to the inherent power of the State to impose proportionate burden from
among the citizenry for the respective share in the cost of running the government and the
delivery of its constitutional mandate to serve and protect.
As a means, it refers to one of the few ways by which the State raises revenue to support its
existence and operations. Other ways to raise revenue could be by foreign financing (e.g.
foreign loans from World Bank, Asian Development Bank, etc.) or by domestic financing (e.g.
issuing bonds and other evidences of indebtedness to the public) and such other means.
As a process, it refers to the method of imposing a tax to raise revenue by the legislative act of
the Congress in passing a law or ordinance. Implementation and enforcement of such laws
belongs to the Executive Department, interpretation is for the Judiciary and compliance rests
upon the taxpayers involved, except upon the hammers of the law against erring taxpayers.
Taxation therefore, is the inherent power of the sovereign, exercised through the legislature, to
impose burdens upon subjects and objects within its jurisdiction for the purpose of raising
revenues to carry out the legitimate objects of government.
It is also defined as the act of levying a tax, i.e. the process or means by which the sovereign,
through its law-making body, raises income to defray the necessary expenses of government. It
is a method of apportioning the cost of government among those who, in some measure, are
privileged to enjoy its benefits and must therefore bear its burdens.
Taxes
Taxes are the enforced proportional contributions from persons and property levied by the law-
making body of the State by virtue of its sovereignty for the support of the government and all
public needs.
Essential elements of a tax
1. It is an enforced contribution.
2. It is generally payable in money.
3. It is proportionate in character.
4. It is levied on persons, property, or the exercise of a right or privilege.
5. It is levied by the State which has jurisdiction over the subject or object of taxation.
6. It is levied by the law-making body of the State.
7. It is levied for public purpose or purposes.
56
Purposes of taxation
1. Revenue or fiscal: The primary purpose of taxation on the part of the government is to
provide funds or property with which to promote the general welfare and the protection of its
citizens and to enable it to finance its multifarious activities.
2. Non-revenue or regulatory: Taxation may also be employed for purposes of regulation
or control.
a) Imposition of tariffs on imported goods to protect local industries.
b) The adoption of progressively higher tax rates to reduce inequalities in wealth and
income.
c) The increase or decrease of taxes to prevent inflation or ward off depression.
Sumptuary purpose of taxation

· More popularly known as the non-revenue or regulatory purpose of
taxation. While the primary purpose of taxation is to raise revenue for the support of the
government, taxation is often employed as a devise for regulation by means of which certain
effects or conditions envisioned by the government may be achieved.
· For example, government may provide tax incentives to protect and promote new
and pioneer industries. The imposition of special duties, like dumping duty, marking duty,
retaliatory duty, and countervailing duty, promote the non-revenue or sumptuary purpose of
taxation.
Theory and basis of taxation
· The power of taxation proceeds upon the theory that the existence of government
is a necessity; that it cannot continue without means to pay its expenses; and that for these
means, it has a right to compel all its citizens and property within its limits to contribute.
· The basis of taxation is found in the reciprocal duties of protection and support
between the State and its inhabitants. In return for his contribution, the taxpayer received
benefits and protection from the government. This is the so-called ―benefits received principle.‖
Life blood or necessity theory

· The life blood theory constitutes the theory of taxation, which provides that the
existence of government is a necessity; that government cannot continue without means to pay
its expenses; and that for these means it has a right to compel its citizens and property within its
limits to contribute.
Illustrations of lifeblood theory
1. Collection of taxes cannot be enjoined by injunction.
2. Taxes could not be the subject of compensation or set off.
3. A valid tax may result in destruction of the taxpayer‘s property.
4. Taxation is an unlimited and plenary power.
57
Benefit-received principle
· This principle serves as the basis of taxation and is founded on the reciprocal
duties of protection and support between the State and its inhabitants. Also called ―symbiotic
relation‖ between the State and its citizens.
· In return for his contribution, the taxpayer receives the general advantages and
protection which the government affords the taxpayer and his property. One is compensation or
consideration for the other; protection for support and support for protection.
· However, it does not mean that only those who are able to and do pay taxes can
enjoy the privileges and protection given to a citizen by the government.
Nature or characteristics of the State‟s power to tax
1. It is inherent in sovereignty; hence, it may be exercised although it is not expressly
granted by the Constitution.
2. It is legislative in character; hence, only the legislature can impose taxes (although the
power may be delegated).
3. It is subject to Constitutional and inherent limitations; hence, it is not an absolute power
that can be exercised by the legislature anyway it pleases.
Power to tax v. Police power v. Power of eminent domain
TAXATION POLICE POWER EMINENT DOMAIN
Power of the State to

Power of the State to
enact such laws in
take private property
Power of the State to relation to persons and
for public use upon
demand enforced property as may
DEFINITION paying to the owner a
contributions for public promote public health,
just compensation to
purposes safety, morals, and the
be ascertained
general welfare of the
according to law
public
May be granted to
Authority Only the government
Only the government or public service
Exercising or its political
its political subdivisions companies of public
the Power subdivisions
utilities
Enforced contribution Use of property is Property is taken for

PURPOSE is demanded for the regulated for the public use
support of the purpose of promoting
58
government the general welfare
Operates upon a Operates upon a Operates on an

Persons
community or class of community or class of individual as the owner
Affected
individuals individuals (usually) of a particular property
Money contributed in No transfer of title, at Transfer of the right to

the concept of taxes most, there is restraint property whether it be
EFFECT
becomes part of public on injurious use of the ownership or a lesser
funds property right
Assumed that the Person affected

individual receives the receives no direct and
Person affected
equivalent of the tax in immediate benefit but
BENEFITS receives the market
the form of protection, only such as may arise
RECEIVED value of the property
and benefits received from the maintenance
taken from him
from the government of a healthy economic
as such standard of society
Amount imposed
should not be more
No amount imposed
Generally no limit on than that sufficient to
AMOUNT OF but rather the owner is
the amount of tax that cover the cost of the
IMPOSITION paid the market value
may be imposed license and the
of the property taken
necessary expenses of
regulation
Relatively free from Subject to certain

Relationship Subject to certain Constitutional Constitutional
to the Constitutional limitations and is limitations (e.g. inferior
Constitution limitations superior to the to impairment of
impairment provisions contracts clause)
Tax differentiated from other terms
Tariff / Duties
· The term tariff and custom duties are used interchangeably in the Tariff and
Customs Code or PD No. 1464.
· Customs duties, or simply duties, are taxes imposed on goods exported from or
imported into a country. Custom duties are really taxes but the latter term is broader in scope.
· On the other hand, tariff may be used in one of three senses:
1. A book of rates drawn usually in alphabetical order containing the names of several kinds
of merchandise with the corresponding duties to be paid for the same; or
59
2. The duties payable on goods imported or exported; or
3. The system or principle of imposing duties on the importation or exportation of goods.
License or regulatory fee v. tax
1. License fee is legal compensation or reward of an officer for specific services while a tax
is an enforced contribution from persons or property by the law-making body by virtue of
its sovereignty and for the support of the government and all public needs.
2. License fee is imposed for regulation, while tax is levied for revenue.
3. License fee involves the exercise of police power, tax of the taxing power.
4. Amount of license fee should be limited to the necessary expenses of inspection and
regulation, while there is generally no limit on the amount of the tax to be imposed.
5. License fee is imposed only on the right to exercise a privilege, while tax is imposed also
on persons and property.
6. Failure to pay a license fee makes the act or business illegal, while failure to pay a tax
does not necessarily make the act or business illegal.
Regulatory tax
· Examples: motor vehicle registration fee, sugar levy, coconut levy, regulation of
non-useful occupations
Special assessment v. tax
1. A special assessment is an enforced proportional contribution from owners of lands
specially or peculiarly benefited by public improvements.
2. A special assessment is levied only on land.
3. A special assessment is not a personal liability of the person assessed; it is limited to the
land.
4. A special assessment is based wholly on benefits, not necessity.
5. A special assessment is exceptional both as to time and place; a tax has general
application.
Some rules:
· An exemption from taxation does not include exemption from a special
assessment.
· The power to tax carries with it the power to levy a special assessment.
Toll v. tax
1. Toll is a sum of money for the use of something. It is the consideration which is paid for
the use of a road, bridge, or the like, of a public nature. Taxes, on the other hand, are
enforced proportional contributions from persons and property levied by the State by
virtue of its sovereignty for the support of the government and all public needs.
60
2. Toll is a demand of proprietorship; tax is a demand of sovereignty.
3. Toll is paid for the use of another‘s property; tax is paid for the support of government.
4. The amount paid as toll depends upon the cost of construction or maintenance of the
public improvement used; while there is no limit on the amount collected as tax as long
as it is not excessive, unreasonable, or confiscatory.
5. Toll may be imposed by the government or by private individuals or entities; tax may be
imposed only by the government.
Tax v. penalty
1. Penalty is any sanction imposed as a punishment for violation of law or for acts deemed
injurious; taxes are enforced proportional contributions from persons and property levied
by the State by virtue of its sovereignty for the support of the government and all public
needs.
2. Penalty is designed to regulate conduct; taxes are generally intended to generate
revenue.
3. Penalty may be imposed by the government or by private individuals or entities; taxes
only by the government.
Obligation to pay debt v. obligation to pay tax
1. A debt is generally based on contract, express or implied, while a tax is based on laws.
2. A debt is assignable, while a tax cannot generally be assigned.
3. A debt may be paid in kind, while a tax is generally paid in money.
4. A debt may be the subject of set off or compensation, a tax cannot.
5. A person cannot be imprisoned for non-payment of tax, except poll tax.
6. A debt is governed by the ordinary periods of prescription, while a tax is governed by the
special prescriptive periods provided for in the NIRC.
7. A debt draws interest when it is so stipulated or where there is default, while a tax does
not draw interest except only when delinquent.
Survey of Philippine Taxes

A. Internal revenue taxes
1. Income tax
2. Transfer taxes
a. Estate Tax
b. Donor‘s Tax
3. Percentage taxes
a. Value Added Tax
61
b. Other Percentage Taxes
4. Excise taxes
5. Documentary stamp tax
B. Local/Municipal Taxes
C. Tariff and Customs Duties
D. Taxes/Tax incentives under special laws
Classification of Taxes
As to subject matter or object
1. Personal, poll or capitation tax
Tax of a fixed amount imposed on persons residing within a specified territory, whether
citizens or not, without regard to their property or the occupation or business in which they may
be engaged, i.e. community tax.
2. Property tax
Tax imposed on property, real or personal, in proportion to its value or in accordance with
some other reasonable method of apportionment.
3. Excise tax
A charge imposed upon the performance of an act, the enjoyment of a privilege, or the
engaging in an occupation.
As to purpose
1. General/fiscal/revenue tax
A general/fiscal/revenue tax is that imposed for the purpose of raising public funds for the
service of the government.
2. Special/regulatory tax
A special or regulatory tax is imposed primarily for the regulation of useful or non-useful
occupation or enterprises and secondarily only for the purpose of raising public funds.
As to who bears the burden
1. Direct tax
A direct tax is demanded from the person who also shoulders the burden of the tax. It is a tax
which the taxpayer is directly or primarily liable and which he or she cannot shift to another.
2. Indirect tax
An indirect tax is demanded from a person in the expectation and intention that he or she shall
indemnify himself or herself at the expense of another, falling finally upon the ultimate purchaser
or consumer. A tax which the taxpayer can shift to another.
As to scope of the tax
62
1. National tax
A national tax is imposed by the national government.
2. Local tax
A local tax is imposed by municipal corporations or local government units (LGUs).
As to the determination of amount
1. Specific tax
A specific tax is a tax of a fixed amount imposed by the head or number or by some other
standard of weight or measurement. It requires no assessment other than the listing or
classification of the objects to be taxed.
2. Ad valorem tax
An ad valorem tax is a tax of a fixed proportion of the value of the property with respect to which
the tax is assessed. It requires the intervention of assessors or appraisers to estimate the
value of such property before the amount due from each taxpayer can be determined.
As to gradation or rate
1. Proportional tax
Tax based on a fixed percentage of the amount of the property receipts or other basis to
be taxed. Example: real estate tax.
2. Progressive or graduated tax
Tax the rate of which increases as the tax base or bracket increases. Example: income
tax.
Digressive tax rate: progressive rate stops at a certain point. Progression halts at a
particular stage.
3. Regressive tax
Tax the rate of which decreases as the tax base or bracket increases. There is no such
tax in the Philippines.
Tax Systems
Constitutional mandate
· The rule of taxation shall be uniform and equitable. The Congress shall evolve a
progressive system of taxation. [Section 28(1), Article VI, Constitution]
Progressive system of taxation v. regressive system of taxation
· A progressive system of taxation means that tax laws shall place emphasis on
direct taxes rather than on indirect taxes, with ability to pay as the principal criterion.
· A regressive system of taxation exists when there are more indirect taxes
imposed than direct taxes.
Three basic principles of a sound tax system
63
1. Fiscal adequacy
It means that the sources of revenue should be sufficient to meet the demands of public
expenditures. [Chavez v. Ongpin, 186 SCRA 331]
2. Equality or theoretical justice
It means that the tax burden should be proportionate to the taxpayer‘s ability to pay. This is the
so-called ―ability to pay principle.‖
3. Administrative feasibility
It means that tax laws should be capable of convenient, just and effective administration.
Power to tax is exclusively legislative in nature
· The power to tax is peculiarly and exclusively legislative and cannot be exercised
by the executive or judicial branches of the government. Hence, only Congress can impose
taxes.
Matters within the competence of the legislature
1. The subject or object to be taxed.
2. The purpose of the tax so long as it is a public purpose.
3. The amount or rate of the tax.
4. The manner, means, and agencies of collection of the tax.
Inherent Limitations
1. Purpose must be public in nature
2. Prohibition against delegation of the taxing power
3. Exemption of government entities, agencies and instrumentalities
4. International comity
5. Limitation of territorial jurisdiction
Public purpose in taxation

· This is one of the inherent limitations of the power to tax and is synonymous to
―governmental purpose.‖ A tax must always be imposed for a public purpose, otherwise, it will
be declared as invalid.
· The term ―public purpose‖ has no fixed connotation. The essential point is that
the purpose of the tax affects the inhabitants as a community and not merely as inhabitants.
· It has been said that the best test of rightful taxation is that the proceeds of the tax
must be used:
a) for the support of the government; or
b) some of the recognized objects of government; or
c) to promote the welfare of the community.
64
Reasons for exempting governmental entities
· Government will be taxing itself to raise money for itself.
· Immunity is necessary in order that governmental functions will not be impeded.
What government entities are exempt from income tax?
1. Government Service Insurance System (GSIS)
2. Social Security System (SSS)
3. Philippine Health Insurance Corporation (PHIC)
4. Philippine Charity Sweepstakes Office (PCSO)
5. Philippine Amusement and Gaming Corporation (PAGCOR)
Prohibition against appropriation of proceeds of taxation for the use, benefit, or support
of any church
Section 29, Article VI, Constitution
1. No money shall be paid out of the Treasury except in pursuance of an appropriation made
by law.
2. No public money or property shall be appropriated, applied, paid, or employed directly or
indirectly, for the use, benefit, or support of any church, denomination, sectarian institution or
system of religion, or of any priest, preacher, minister or other religious teacher, or dignitary as
such except when such priest, preacher, minister or dignitary is assigned to the armed forces, or
to any penal institution, or government orphanage or leprosarium.
3. All money collected on any tax levied for a special purpose shall be treated as a special
fund and paid out for such purpose only. If the purpose for which a special fund was created has
been fulfilled or abandoned, the balance, if any, shall be transferred to the general funds of the
government.
Prohibition against taxation of real property actually, directly and exclusively used for
religious, charitable and educational purposes
· Charitable institutions, churches and parsonages or convents appurtenant thereto,
mosques, non-profit cemeteries, and all lands, buildings, and improvements, actually, directly,
and exclusively used for religious, charitable, or educational purposes shall be exempt from
taxation. [Section 28 (3) , Article VI, Constitution]
· This is an exemption from real property tax only.
· The exemption in favor of property used exclusively for charitable or educational
purposes is not limited to property actually indispensable therefore, but extends to facilities
which are incidental to and reasonably necessary for the accomplishment of said purposes.
[Abra Valley College v. Aquino, 162 SCRA 106]
Prohibition against taxation of the revenues and assets of non-stock, non-profit
educational institutions
65
· All revenues and assets of non-stock, non-profit educational institutions used
actually, directly, and exclusively for educational purposes shall be exempt from taxes and
duties. Upon the dissolution or cessation of the corporate existence of such institutions, their
assets shall be disposed of in the manner provided by law. [Section 4, Article XIV, Constitution]
· This exemption from corporate income tax is embodied in Section 30 of the NIRC
which includes a non-stock, non-profit educational institution.
· Note however the last paragraph of Section 30 which states: ―Notwithstanding the
provisions in the preceding paragraphs, the income of whatever kind and character of the
foregoing organizations from any of their property, real or personal, or from any of their activities
conducted for profit, regardless of the disposition made of such income, shall be subject to tax
imposed under this Code.‖
Taxation of proprietary educational institutions

· Proprietary educational institutions, including those cooperatively owned, may
likewise be entitled to such exemptions subject to the limitations provided by law including
restrictions on dividends and provisions for investment. [Section 4 (3), Article XIV, Constitution]
· Under Section 27(B) of the NIRC, proprietary educational institutions and
hospitals which are non-profit shall pay a tax of ten percent (10%) on their taxable income
except for passive incomes which are subject to different tax rates.
Situs in Taxation
· Literally, situs of taxation means place of taxation. It is the State or political unit
which has jurisdiction to impose a particular tax.
· The determination of the situs of taxation depends on various factors including
the:
1. Nature of the tax;
2. Subject matter thereof (i.e. person, property, act or activity;
3. Possible protection and benefit that may accrue both to the government and the taxpayer;
4. Residence or citizenship of the taxpayer; and
5. Source of the income.
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER ACTIVITY 17 on page 52
GOOD LUCK!!! 😊
66
REFERENCES:
1.BIR.gov.ph TAX REFORM FOR ACCELERATION AND INCLUSION ACT RA 10963

2.De Leon, Hector S and De Leon, Hector M. FUNDAMENTALS OF TAXATION. 2016
67
MODULE 18
Special Topics: IPRA Law

and Government Peace
Treaties with Muslim
Filipinos
68
69
1. The user is to study this module at his own pace within the time frame
set by the instructor. Check the OBTL syllabus for guidance.
3. References, Supplemental and Additional readings are also given for
further understanding and appreciation of the lesson.
Respective instructors may ask the students to submit answers via
agreed platforms
LEARNING OBJECTIVES
1. Effectively communicate, using various techniques and genres, their

historical analysis of a particular event or issue that could help others
understand the chosen topic
2. Propose recommendation/solutions to present-day problems based on
their understanding of root causes and anticipation of future scenarios.
70
INDIGENOUS PEOPLE‟S RIGHTS ACT (Republic Act. No. 8371)
Full Text: https://www.lawphil.net/statutes/repacts/ra1997/ra_8371_1997.html

Salient Features: https://www.sec.gov.ph/wp-content/uploads/2019/11/2018_RTD_NCIP-
PPT-PRESENTATION-SUSTAINABILITY-1.pdf
Understanding the indigenous people‟s rights to their ancestral domain

By: Sara Mae D. Mawis - @inquirerdotnet
Philippine Daily Inquirer / 04:20 AM April 04, 2020
(Last of two parts)
Under the Indigenous Peoples‘ Rights Act of 1997 (IPRA), self-delineation shall be the guiding
principle in identifying and delineating ancestral domains. As such, indigenous cultural
communities (ICC) and indigenous people (IP) shall have a decisive role in all activities
pertinent thereto.
The Sworn Statement of the Elders as to the scope of the territories and the agreements or
pacts made with neighboring ICCs/IPs, if any, will be essential in determining these traditional
territories. Meanwhile, the government shall take the necessary steps to identify lands which the
ICCs/IPs concerned traditionally occupy and guarantee effective protection of their rights of
ownership and possession thereto.
Thus, ancestral lands or domains, which may be owned by ICCs/IPs, shall refer to its total
environment—that is, its physical environment, including the spiritual and cultural bonds to the
areas which they possess, occupy, and use, and to which they have claims of ownership.
In this regard, the indigenous concept of ownership generally holds that ancestral domains are
the ICC‘s/IP‘s private but community property, which belongs to all generations and thus, cannot
be sold, disposed, or destroyed. It likewise covers sustainable traditional resource rights.
The ICC‘s/IP‘s rights to their ancestral domain shall include the: (a) right of ownership over
lands, bodies of water traditionally and actually occupied by them, sacred places, traditional
hunting and fishing grounds, and improvements introduced thereon; (b) right to develop lands
and natural resources, subject to preexisting property rights within the ancestral domains; (c)
right to stay in their territories, except when they have given their free and prior informed
consent, and subject to the Philippines‘ power of eminent domain; (d) right to be resettled in
suitable areas should they be displaced through natural catastrophes; (e) right to regulate entry
of migrants; (f) right to safe and clean air and water; (g) right to claim parts of reservations; and
(h) right to resolve land conflicts in accordance with the customary laws of the area where the
land is located.
Moreover, ICC‘s/IP‘s rights to their ancestral lands shall include the: (a) right to transfer land or
property rights among members of the same ICC or IP, subject to their customary laws and
71
traditions; and (b) should the land transfer to a non-member be tainted with vitiated consent, the
right of redemption within a period not exceeding 15 years therefrom.
ICCs and IPs occupying an ancestral domain covered by a Certificate of Ancestral Domain Title
(CADT) shall be responsible for: (a) maintaining ecological balance by protecting the flora and
fauna, watershed areas, and other reserves; (b) restoring denuded areas, subject to just and
reasonable remuneration; and (c) observing the IPRA.
Nevertheless, the ICC‘s/IP‘s rights to their ancestral domains by virtue of native title shall be
recognized and respected. Formal recognition, when solicited by the ICC/IP, shall be embodied
in a CADT, which shall recognize their title over the territories identified and delineated.
Meanwhile, individual members of the ICC who, by themselves or through their predecessors-
in-interest, have been in continuous possession and occupation of their ancestral lands in the
concept of an owner since time immemorial or for a period of at least 30 years from the approval
of the IPRA, and uncontested by the other members of the same ICC, shall have the option to
secure title to their ancestral lands pursuant to the Land Registration Act of 1946, within 20
years from the approval of the IPRA.
Ancestral lands that may be covered by this title shall be agricultural in character and actually
used for agricultural, residential, pasture, and tree farming purposes, including those with a
slope of 18 percent or more.
Unauthorized and unlawful intrusion upon, or any use of any portion of the ancestral domain, or
any violation of the rights thereto, shall be punished pursuant to the concerned ICC/IP‘s
customary laws. But, the impossable penalty shall neither be cruel, degrading, or inhuman
punishment nor death penalty or excessive fines.
Upon conviction, the offender may be imprisoned for less than nine months but not more than
12 months, or fined for not less than P100,000 nor more than P500,000, or penalized with both
imprisonment and fine, upon the court‘s discretion. Moreover, he shall be obliged to pay the
aggrieved ICC/IP whatever damage it may have suffered because of his unauthorized and
unlawful intrusion upon the ancestral domain.
Read more: https://business.inquirer.net/294122/understanding-the-indigenous-peoples-rights-

to-their-ancestral-domain#ixzz6YxzQ4bGL
72
GOVERNMENT PEACE TREATIES FOR MUSLIM FILIPINOS
Excerpts from the case of The Province of North Cotabato vs The Government of the Republic
of the Philippines Peace Panel on Ancestral Domain (GRP), Separate Concurring Opinion of CJ
Puno, Part I. Historical Roots
G.R. Nos. 183591, 183572, 183893 and 183951 - THE PROVINCE OF NORTH COTABATO,
duly represented by GOVERNOR JESUS SACDALAN and/or VICE-GOVERNOR
EMMANUEL PINOL, for and in his own behalf vs. THE GOVERNMENT OF THE REPUBLIC
OF THE PHILIPPINES PEACE PANEL ON ANCESTRAL DOMAIN (GRP), represented by
SEC. RODOLFO GARCIA, ATTY. SEDFREY CANDELARIA, MARK RYAN SULLIVAN,
and/or GEN. HERMOGENES ESPERON, JR., the latter in his capacity as the present and
duly-appointed Presidential Adviser on the Peace Process (OPAPP) or the so-called
Office of the Presidential Adviser on the Peace Process
Promulgated:
October 14, 2008
x--------------------------------------------x
SEPARATE CONCURRING OPINION
PUNO, C.J.:
It is the duty of the government to seek a just, comprehensive and enduring peace with any
rebel group but the search for peace must always be in accord with the Constitution. Any search
for peace that undercuts the Constitution must be struck down. Peace in breach of the
Constitution is worse than worthless.
I. Historical Roots
A historical perspective of our Muslim problem is helpful.
From time immemorial, an enduring peace with our Muslim brothers and sisters in Mindanao
has eluded our grasp. Our Muslim problem exploded in March of 1968 when Muslim trainees
were massacred by army officers at Corregidor. About 180 Muslim trainees had been recruited
in the previous year as a part of a covert force named Jabidah,1 allegedly formed to wrest away
Sabah from Malaysia. The trainees were massacred when they reportedly protested their
unbearable training and demanded the return to their home. 2 The Jabidah Massacre fomented
the formation of Muslim groups clamoring for a separate Islamic state. One of these groups was
the Muslim Independence Movement (MIM), founded by the then Governor of Cotabato, Datu
Udtog Matalam.3 Another was the Nurul Islam, led by Hashim Salamat.
On September 21, 1972 Martial Law was declared by President Ferdinand E. Marcos. Among
the reasons cited to justify martial law were the armed conflict between Muslims and Christians
and the Muslim secessionist movement in the Southern Philippines. 4 The imposition of martial
law drove some of the Muslim secessionist movements to the underground. One of them was
the Moro National Liberation Front (MNLF) headed by Nur Misuari. In 1974, the MNLF shot to
prominence, when the Organization of Islamic Conference (OIC) officially gave it recognition.
73
During the 5th ICFM, they strongly urged "the Philippines Government to find a political and
peaceful solution through negotiation with Muslim leaders, particularly with representatives of
the MNLF in order to arrive at a just solution to the plight of the Filipino Muslims within the
framework of national sovereignty and territorial integrity of the Philippines"; and recognized "the
problem as an internal problem with the Philippine Government to ensure the safety of the
Filipino Muslims and the preservation of their liberties in accordance with the Universal
Declaration of Human Rights."5
In December 1976, the Philippine government and the MNLF under the auspices of the OIC
started their peace negotiation in Tripoli, Libya. It bore its first fruit when on January 20, 1977,
the parties signed the Tripoli Agreement in Zamboanga City in the presence of the OIC
Representative.
President Marcos immediately implemented the Tripoli Agreement. He issued Presidential
Proclamation No. 1628, "Declaring Autonomy in Southern Philippines." A plebiscite was
conducted in the provinces covered under the Tripoli Agreement to determine the will of the
people thereat. Further, the legislature enacted Batasang Pambansa Blg. 20, "Providing for the
Organization of Sangguniang Pampook (Regional Legislative Assembly) in Each of Regions IX
and XII." President Marcos then ordered the creation of Autonomous Region IX and XII.
In the meanwhile, the MNLF continued enhancing its international status. It was accorded the
status of an observer in Tripoli, Libya during the 8 th ICFM. In the 15th ICFM at Sana'a, Yemen, in
1984, the MNLF's status was further elevated from a mere 'legitimate representative' to 'sole
legitimate representative' of the Bangsamoro people.6
In April 1977, the peace talks between the Government of the Republic of the Philippines (GRP)
and MNLF Talks collapsed. Schism split the MNLF leadership. The irreconcilable differences
between Nur Misuari and Hashim Salamat led to the formation of the Moro Islamic
Liberation Front (MILF), headed by Hashim Salamat. Thus, the Maguindanao-led MILF,
parted ways with the Tausug-led MNLF.
In 1986, the People Power Revolution catapulted Corazon C. Aquino to the Presidency.
Forthwith, she ordered the peace talks with the MNLF to resume. The 1987 Constitution was
ratified by the people. It provided for the creation of the Autonomous Region of Muslim
Mindanao through an act of Congress. But again the talks with the MNLF floundered in May
1987.7 Be that as it may, it was during President Aquino's governance that a culture of peace
negotiations with the rebellious MNLF and MILF was cultivated. 8 Thus, the Autonomous Region
of Muslim Mindanao (ARMM) was created through Republic Act No. 6734. The law took effect
on August 1, 1989.
Then came the presidency of President Fidel V. Ramos. He issued on September 15, 1993,
Executive Order No., 125 (E.O. 125) which provided for a comprehensive, integrated and
holistic peace process with the Muslim rebels. E.O. 125 created the Office of the Presidential
Adviser on the Peace Process to give momentum to the peace talks with the MNLF.
In 1996, as the GRP-MNLF peace negotiations were successfully winding down, the
government prepared to deal with the MILF problem. Formal peace talks started on January of
1997, towards the end of the Ramos administration. The Buldon Ceasefire Agreement was
signed in July 19979 but time ran out for the negotiations to be completed.
74
President Joseph Estrada continued the peace talks with the MILF. The talks, however, were
limited to cessation of hostilities and did not gain any headway. President Estrada gave both
sides until December 1999 to finish the peace process. 10 They did not meet the deadline. The
year 2000 saw the escalation of acts of violence and the threats to the lives and security of
civilians in Southern Mindanao. President Estrada then declared an "all-out war" against the
MILF.11 He bowed out of office with the "war" unfinished.
Thereafter, President Gloria Macapagal Arroyo assumed office. Peace negotiations with the
MILF were immediately set for resumption. Executive Order No. 3, was issued "Defining Policy
and Administrative Structure: For Government's Comprehensive Peace Efforts." On March 24,
2001, a General Framework for the Resumption of Peace Talks between the GRP and the MILF
was signed. Republic Act No. 9054 12 was also enacted on March 31, 2001 and took effect on
August 14, 2001 to strengthen and expand the Autonomous Region of Muslim Mindanao.
Through the Organic Act of 2001, six municipalities in Lanao del Norte voted for inclusion in the
ARMM.
On June 22, 2001, the ancestral domain aspect of the GRP-MILF Tripoli Agreement was signed
in Libya. Several rounds of exploratory talks with the MILF followed. Unfortunately, on April 2,
2003, Davao was twice bombed. Again, the peace talks were cancelled and fighting with the
MILF resumed. On July 19, 2003 the GRP and the MILF agreed on "mutual cessation of
hostilities" and the parties returned to the bargaining table. The parties discussed the problem of
ancestral domain, divided into four strands: concept, territory, resources, and governance.
On February 7, 2006, the 10th round of Exploratory Talks between the GRP and the MILF
ended. The parties issued a joint statement of the consensus points of the Ancestral Domain
aspect of GRP-MILF Tripoli Agreement on Peace of June 22, 2001. The Joint Statement
provides that:
"Among the consensus points reached were:
· Joint determination of the scope of the Bangsamoro homeland based on the technical maps
and data submitted by both sides;
· Measures to address the legitimate grievances of the Bangsamoro people arising from the
unjust dispossession and/or marginalization;
· Bangsamoro people's right to utilize and develop their ancestral domain and ancestral lands;
· Economic cooperation arrangements for the benefit of the entire Bangsamoro people."
On July 27, 2008, a Joint Statement on the Memorandum of Agreement on Ancestral
Domain (MOA-AD) was signed by Chairperson Rodolfo C. Garcia on behalf of the GRP Peace
Panel, and Mohagher Iqbal on behalf of the MILF Panel. In the Joint Statement, it was declared
that the final draft of the MOA-AD has already been initialed. It was announced that "both sides
reached a consensus to initial the final draft pending its official signing by the Chairmen of the
two peace panels in early August 2008, in Putrajaya, Malaysia."
75
REFERENCES:
IPRA Law, RA 9371 accessed at:

https://www.lawphil.net/statutes/repacts/ra1997/ra_8371_1997.html
IPRA and NCIPSalient Features: https://www.sec.gov.ph/wp-
content/uploads/2019/11/2018_RTD_NCIP-PPT-PRESENTATION-SUSTAINABILITY-1.pdf
Sarah Mawis, Understanding the indigenous people‘s rights to their ancestral domain, accessed
at https://business.inquirer.net/294122/understanding-the-indigenous-peoples-rights-to-their-
ancestral-domain#ixzz6YxzQ4bGL
The Province of North Cotabato vs GRP, G.R. Nos. 183591, 183572, 183893 and
183951 (2008)
76
Activity 10-13
DEBATE ON HISTORICAL CONTROVERSIES. Divide the class into two groups. Each group
will be assigned with a particular historical controversy discussed in Modules 10-13 and a
corresponding stance. The groups should be able to use and present primary sources in
defending their side.
77
Activity 14
A.TRUE or FALSE
1.Cosntituion is a written instrument.

2.Statutory law is the same with the constitution.
3.A Constitution is written if it is cumulative.
4.The Malolos constitution was promulgated in January 17, 1899.
5.The Malolos constitution was the basic law of the second Republic.
6. The Malolos Constitution established a unicameral legislature.
7.The Hare-Hawes Cutting law was issued by the American government to allow the
Filipinos to draft their own constitution.
8.The 1935 Constituion guarantee the separation of powers of the three branches of
government
9. The 1935 constitution has 17 Articles only.
10. The 1935 constitution was amended by the Marcos Administration after 30 years.
11.It was immediately after the declaration of Martial law when Marcos called for an
amendment of the 1935 constitution.
12. Martial law was declared by virtue of Proclamation Order 1018.
13.Under the 1973 constitution the incumbent President will also be the regular
President and Prime Minister at the same time.
14.The ―Constituional Authoritarianism‖ of Marcos extended his presidency that
lasted twenty years or two decades – the longest in Philippine history.
15. The Marcos administration under the 1973 constitution promise a NEW
SOCIETY that will solve insurgency, criminality, and poverty.
B. Explain the following:

1. What is Constitution? Is the constitution the origin of our rights?
2. Is the Constitution a conferement of powers or a limitation of the same?
3. What is Preamble? Is Preamble part of the content of the Constiution?
4. Do you believe that the constitution is important in your day to day living?
78
Activity 15
Case Study
1. At a particular time after President Cory Aquino was catapulted to power, former
President Marcos wanted to come back invoking his freedom of movement and to return
to his country. President Aquino stood fast on her decision not to allow him and his family
to come back in the meantime. The issue raised before the Supreme Court was whether
or not in the exercise of the powers granted by the Constitution to the President, she may
prohibit the Marcoses from returning to the Philippines? Explain your answer.
2. Miss X, is a member of the Board of Motion Pictures wanted to know how other members
voted in a particular fil. The Chairperson of the Board refused to reveal the result. X
invoked her right to access on matters of public concern. Is X constitutionally correct?
Decide for your answer.
3. Mr Y was charged of an offense in court. He was arraigned in absentia; thereafter he was
tried and convicted in absentia. Was there compliance with the due process clause in
the Constitution? Why?
4. Group of university students were granted a permit to hold a rally at the basketball court.
Instead of limiting it to the area designated, they went outside of it and disturbed on going
classes. They were suspended for one (1) year. The act of the school was questioned by
the students as violative of their right to peaceably assemble. Was the act of the students
in questioning the university administration constitutionally correct? Decide for your
answer.
5. A was convicted of murder and sentenced to a penalty of death. He appelaed to the court.
Is he entitled to bail? Why?
6. X, was dismissed from employment accordingly because she was the president of the
Union who led the strike in the company, but the employer failed to furnish her with
notice. The employer contended that X was verbally judged of the charges against her,
hence there was a substantial compliance with the rule. Is the contention of the employer
correct? Why?
7. May a foreigner whi is deaf and mute be naturalized in our country? Why?
79
Activity 16
Make a SWOT analysis of PD 27 and RA 6657.
PD 27
Strengths Weaknesses
Opportunities Threats
80
RA 6657
81
Activity 17
Make a SWOT analysis of RA 10963
RA 10963
82
Activity 18
Make a SWOT analysis of RA 8713
RA 8713
83

Complete Module in Readings in Philippine History

Uploaded by

Copyright:

Available Formats

Complete Module in Readings in Philippine History

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Complete Module in Readings in Philippine History

Uploaded by

Copyright:

Available Formats

DISCLAIMER

This module is intended for STUDENTS OF TARLAC STATE UNIVERSITY ONLY in

Social Science 1C – Readings in Philippine History

VISION Tarlac State University is envisioned to be a premier university

MISSION Tarlac State University commits to promote and sustain the

Towards this end, TSU shall:

1. Provide high quality instruction trough qualified,

CORE VALUES E – xcellence

DR. LINO L. DIZON

Dr. Lino L Dizon is presently a commissioner of the National

Dr. Agnes M. Macaraeg was the Dean of the College of Arts

Dr. Maria Elena Dela Cruz-David, Ed.D.

MR. CHARLES KEVIN T. SALONGA

Charles Kevin T Salonga is a graduate of Bachelor in Public

SOCIAL SCIENCE 1C (SS1C)

Module 2: Issues and Problems in Philippine Historiography

Module 3: ―First Voyage Around the World by Magellan‖ by Antonio Pigafetta

Module 4: ―Customs of the Tagalogs‖ by Juan de Plasencia

Module 5: ―Kartilya ng Katipunan‖ by Emilio Jacinto

Module 11: The Cavite Mutiny of 1872

Module 12: Jose Rizal‘s Retraction

Module 13: Cry of Balintawak or Pugadlawin

Module 15: The 1987 Constitution

Module 16: Agrarian Reform in the Philippines

Module 17: Taxation

Module 18: Special Topics:

INSTRUCTIONS TO THE USER:

Why do people do the things we do?

1. The Historian. This refers to the person writing the history.

1. Jose Rizal‘s ― Sa Aking Mga Kabata‖

2. The Code of Kalantiaw

 LACK OF HISTORICAL EVIDENCE

 LACK OF EVIDENCE FOR A KALANTIAW LEGEND

 DOUBTFUL PAVON MANUSCRIPTS

 There are bountiful reasons why we have to learn history.

 Other fields of knowledge such as Archaeology, Anthropology, Sociology, Economics,

 History being a discipline follows a methodology in order to establish facts or evidences.

ISSUES and PROBLEMS IN

I. Issues and Problems in Philippine Historiography

II. History as a western concept and Kasaysayan as a Filipino concept

III. Bipartite View vis-à-vis Tripartite View of Philippine History

IV. Zeus Salazar‘s Pantayong Pananaw and other Pananaw Pangkasaysayan

I. Issues and Problems in Philippine Historiography

Historical Revisionism is a practice in writing history in which historians reinterpret views of

II. History as a western concept and Kasaysayan as a Filipino concept

History is a western concept introduced by our colonizers, particularly by the Spaniards.

Kasaysayan as a Filipino concept

III. Bipartite View vis-à-vis Tripartite View of Philippine History

Bipartite View of Philippine History

IV. Zeus Salazar‟s Pantayong Pananaw and other Pananaw Pangkasaysayan

Historical perspective in which Philippine history is written by foreigners in a foreign language as

ONLINE VIDEO LINKS:

Xiao Chua, “XTX3 Xiao Time: Ang Saysay ng Kasaysayan” accessed at

1. Candelaria, John Lee. Readings in Philippine History, (pp. 2- 5)

3. Salazar, Zeus. ― Ang Pantayong Pananaw: Bilang Diskursong Pangkabihasnan,‖ in

CONTENT & CONTEXTUAL

FULL TEXT of the READING

Accessed at: https://www.gutenberg.org/files/42884/42884-h/42884- 29

Xiao Chua, “XTX3 Xiao Time X3: Ang Pagdating ni Magellan at

CONTENT & CONTEXTUAL

NAME: ______________________________ DATE: _

NAME: ______________________________ DATE: _

SECTION: ___________________________ SCORE: