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    Readings Phil.h.

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    Wattypadie GachA

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    © All Rights Reserved
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    Readings Phil.h.

    Uploaded by

    Wattypadie GachA
    3 views58 pages

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    Readings Phil.h. (1)

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    3 views58 pages

    Readings Phil.h.

    Uploaded by

    Wattypadie GachA

    Copyright:

    © All Rights Reserved
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    You are on page 1of 58

    “One past but

    many histories”
    Controversies and
    conflicting views in
    Philippine history.
    SITE OF THE
    FIRST MASS
    Father Pedro de Valderrama

    -The first Catholic Mass in the Philippines was held on March 31,
    1521 (Eastern Sunday).
    - It is located at the Southern Leyte.

    - Popularly known as the birthplace of the Church


    in the Philippines.
    -Holy First Mass marked the birth
    of Roman Catholicism in the
    Philippines.
    Where?
    CONTROVERSIES between
    LIMASAWA and MASAO/BUTUAN
    MASAO/BUTUAN
    LIMASAWA
    Evidences for Limasawa:
    1. Albo’s Log-book

    2. The evidence of Pigafetta


    A. Pigafetta’s testimony regarding the route.
    B. Pigafetta’s Map
    C. The two native kings.
    The two native kings.
    Pigafetta book of testimony of
    the route, map and journal:
    Evidences for Limasawa:
    D. The seven days of “Mazaua”
    E. An argument from omission.

    3. Summary of the evidence of Albo and Pigafetta.

    4. Confirmatory evidence from the Legazpi expedition.


    Confirmatory evidence
    from the Legazpi expedition.
    Evidences for Masao:

    1. The name of the Place.


    2. The route from Homonhon.
    3. The Latitude Position.
    4. The Geographical features.
    The route from Homonhon.
    Evidences for Masao:

    A. The bonfire
    B. The balanghai
    C. House
    D. Abundance of gold
    E. A developed settlement
    The National Historical Institute (NHI) first took
    action on the Limasawa-Butuan controversy in 1980
    followed by the creation of two more pannels in
    1995 and 2008.
    The government has consistently
    concluded Limasawa as the site of the
    first Easter Sunday Mass in the country.
    CAVITE
    MUTINITY
    “A MAJOR FACTOR IN THE AWAKENING OF
    NATIONALISM AMONG THE FILIPINOS”
    MUTINITY

    - A REBELLION AGAINST THE


    AUTHORITY.

    -COMES FROM THE WORD


    “MUTINE” WHICH MEANS
    “REVOLT”.
    CAVITE MUTINITY

    - UPRISING OF MILITARY
    PERSONNEL OF FORT
    SAN FILIPE ( THE
    SPANISH ARSENAL IN
    LUTONG CAVITE,
    PHILIPPINES) ON
    JANUARY 20, 1872.
    -AROUND 200 SOLDIERS
    AND LABORERS ROSE
    UP IN THE BELIEF THAT
    IT WOULD ELEVATE TO A
    NATIONAL UPRISING.
    THE MUTINITY WAS
    UNSUCCESSFUL, AND
    GOVERNMENT
    SOLDIERS EXECUTED
    MANY OF THE
    PARTICIPANTS.
    THE SPANISH REGIME UNDER THE RECTIONARY
    GOVERNOR RAFAEL DE IZQUIERDO MAGNIFIED THE
    INCIDENT AND USED IT AS AN EXCUSE TO CLAMP
    DOWN ON THOSE FILIPINOS WHO HAD BEEN
    CALLING FOR GOVERNEMNTAL REFORM.
    AFTER A BREIF TRIAL, THREE PRIEST’S – JOSE
    BURGOS, JACINTO ZAMORA, AND MARIANO GOMEZ–
    WERE PUBLICLY EXECUTED. LATER KNOWN AS THE
    THREE MARTYRS OF PHILIPPINE INDEPENDENCE.
    THEY WERE EXECUTED AT BAGUMABAYAN IN
    CONNECTION TO THE CAVITE MUTINITY IN 1872 BY
    THE ORDER OF GOVERNOR GENERAL.
    THE THREE MARTYR PRIEST OF
    THE PHILIPPINE INDEPENDENCE

    MARIANO GOMEZ JOSE APOLONIO BURGOS JACINTO ZAMORA


    GOMBURZA
    DR. TRINIDAD HERMENIGILDO
    PARDO DE TAVERA

    - A FILIPINO SCHOLAR WHO WROTE


    THE BLOODY INCIDENT IN CAVITE.
    IN HIS POINT OF VIEW
    THE MUTINITY WAS A MERE
    MUTINITY BY THE NATIVE
    SOLDIERS AND LABORERS OF THE
    CAVITE ARSENAL WHO TURNED
    OUT TO BE DISSATISFIED WIT THE
    ABOLITION OF THEIR PREVILEGES
    UNDER THE REGIME OF RAFAEL
    GERONIMO CAYETANO IZQUIERDO Y
    GUITERREZ.
    AN EXCERP FROM MONTERO’S ACCOUNT IN CAVITE
    MUTINITY

    “ THE IDEA OF ATTAINING


    THEIR INDEPENDENCE. IT
    WAS TOWARDS THIS
    GOAL THAT THEY
    STARTED TO WORK, WITH
    THE POWERFUL
    ASSISTANCE OF A
    CERTAIN SECTION OF THE
    NATIVE CLERGY.”
    AN EXCERP FROM THE OFFICIAL REPORT OF GOV.
    IZQUIERDO ON THE CAVITE MUTINITY OF 1872

    “… IT HAS NOT BEEN CLEARLY


    DETEMINED IF THEY PLANNED
    TO ESTABLISH A MONARCHY
    OR A REPUBLIC, BECAUSE THE
    INDIOS HAVE NO LANGUAGE
    TO DESCRIBE THIS FORM OF
    GOVERNMENT.-”
    AN EXCERP FROM THE OFFICIAL REPORT OF
    GOV. IZQUIERDO ON THE CAVITE MUTINITYOF 1872

    “-WHOSE HEAD IN FILIPINO


    WOULD BE CALLED HARI: BUT
    IT TURNS OUT THAT THEY
    WOULD PLACE AT THE HEAD
    OF THE GOVERNMENT A
    PRIEST.. THAT THE HEAD
    SELECTED WOULD BE D.
    BURGOS, OR D. JACINTO
    ZAMORA.”
    OTHERS THAT WERE IMPLICATED

    TRINIDAD HERMENIGILDO JOSE BASA ANTONIO MA. REGIDOR


    PIO BASA
    PARDO DE TAVERA
    THE RETRACTION
    OF RIZAL
    (DR. JOSE PROTACIO RIZAL MERCADO Y ALONSO REALONDA)
    RIZAL WROTE A PAPER KNOWN
    AS THE “RETRACTION PAPER” A
    FEW HOURS BEFORE HE WAS
    KILLED, DECLARING HIS
    CATHOLIC FAITH AND
    RETRACTING ALL OF HIS
    WORKS CRITICAL OF THE
    CHURCH. THE LETTER WAS
    PASSED THROUGH A HANDFUL
    OF POWERFUL PEOPLE IN
    CHURCH AND IN GOVERNMENT
    THAT ROSE UP CLAIMS OF
    DISCOVERED BY: FR. VICENTE BALAGUER TAMPERING THE LETTER.
    According to a testimony by
    Father Balaguer, a Jesuit
    missionary who befriended
    the hero during his exile in
    Dapitan (from July 17, 1892
    to July 31, 1896, a period of 4
    years and 13 days in political
    exile).
    Rizal accepted a short
    retraction document prepared
    by the superior of the Jesuit
    Society in the Philippines
    Father Pio Pi.
    Jose Rizal’s Retraction:

    I declare myself a catholic and in this Religion in which I was


    born and educated I wish to live and die.
    I retract with all my heart whatever in my words, writings,
    publications and conduct has been contrary to my character
    as son of the Catholic Church. I believe and I confess whatever
    she teaches and I submit to whatever she demands. I
    abominate Masonry, as the enemy which of the Church, and
    as a society prohibited by the Church. The Diocesan Prelate
    may, as the Superior Ecclesiastical Authority, make public
    this spontaneous manifestation of mine in order to repair the
    scandal which my acts may have caused and so that God and
    people may pardon me.
    FOUR DIFFERENT VERSIONS OF RIZAL’S
    RETRACTION THAT HAD SURFACED.

    1.The first version was published in La Voz


    Espanola and Diarro de Manila on the very
    day of Rizal’s execution Dec. 30, 1896
    2. The second came from an anonymous writer
    who revealed himself as Fr. Balaguer. It
    appeared on Barcelona, Spain on Feb. 14,
    1897 in the Forthnightly magazine in La
    Juventud.
    FOUR DIFFERENT VERSIONS OF RIZAL’S
    RETRACTION THAT HAD SURFACED.

    3. The third said to be the “original text” was


    discovered in Archdiocesan archives on May 18,
    1935 after it disappeared from 39 years from
    the day Rizal was shot.
    4. The fourth appeared in El Imparcial on the
    day after Rizal’s execution. It is believed to be a
    short formula of retraction.
    REASONS FOR RETRACTION:

    1. TO GIVE JOSEPHINE A LEGAL STATUS AS


    HIS WIFE.
    2. TO SAVE HIS FAMILY AND TOWN FROM
    FURTHER PERSECUTION.
    3. TO SECURE REFORMS FROM THE
    SPANISH GOVERNMENT.
    GASPAR CASTANO
    THOMAS GONZALEZ FEIJOO
    FATHER BALAGUER
    THE RETRACTION DOCUMENT:
    COMPARING THE TWO COPIES:
    CRY OF BALINTAWAK
    OR PUGAD LAWIN
    “THE TEARING OF CEDULAS”
    -The term “cry” referred to
    the first clash between the
    katipuneros and Civil
    Guards.

    - it is also refers to the


    tearing of cedulas and
    community tax certificates
    in defiance to their
    allegiance to spain.
    - The Viva La Filipina can
    be referred too as a “cry”.
    Accompanied by patriotic
    shouts.

    - LT. OLEGARIO DIAZ


    stated that the cry took
    place in Balintawak.
    On August 25,1896.
    Teodoro Kalaw

    In his book “ The


    Filipino Revolution”
    (1925).
    Stated that the event
    took place during the
    last week of August 25,
    1896 at Kangkong
    Balintawak.
    Guillermo
    Masangkay

    The cry
    occurred on
    August 26,
    1896.
    Santiago Alvarez

    Stated that the cry


    took place at Bahay
    Toro, now in Quezon
    City.
    On August 24, 1896.
    Pio Valenzuela

    Declared on 1948
    that it happened on
    Pugad
    Lawin on August
    23,1896.
    Gregorio Zaide

    Stated in his
    books in 1954,
    that the “cry”
    happened
    On August
    26,1896 in
    Balintawak.
    Teodoro Agoncillo

    Wrote on 1956
    that it took place
    in Pugad Lawin on
    August 23,1896,
    based on Pio
    Valenzuela’s
    statement.
    Emmanuel Incarnacion, Milagros Guerrero and Ramon
    Villegas claim that the event to have taken place in
    Tandang Sora’s barn in Gulod, Barangay
    Banlat, Quezon City.
    From 1908 until 1963, the official stance
    was that the cry occurred on August 26,
    1896 in Balintawak.

    In 1963 the Philippine government


    declared a shift to August 23, 1896 in
    Pugad Lawin, Quezon City.

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