ANDRES SORIANO COLLEGES OF BISLIG

COLLEGE OF BUSSINESS AND ACCOUNTANCY

READINGS IN THE PHILIPPINE HISTORY
PREPARED BY: JOYMARK P. HINGCO
DURATION : 2 WEEKS

CHAPTER/ MODULE 2: CONTENT AND CONTEXTUAL ANALYSIS OF

LEARNING OBJECTIVES

SELECTED PRIMARY SOURCES IN PHILIPPINE HISTORY

 To familiarize oneself with the primary documents in different
historical periods of the Philippines.
 To learn history through primary sources.
 To properly interpret primary sources through examining the
content and context of the document
 To understand the context behind each selected document.

 To interpret historical events using primary sources.

 To recognize the multiplicity of interpretation than can be read from

a historical text.

 To identify the advantages and disadvantages of employing critical

tools in interpreting historical events through primary sources.

 To demonstrate ability to argue for or against a particular issue using

primary sources.

In the preceding chapter, we have discussed the importance of

familiarizing oneself about the different kinds of historical sources. The
historian's primary tool of understanding and interpreting the past is the
historical sources. Historical sources ascertain historical facts. Such facts
are then analyzed and interpreted by the historian to weave historical
narrative. Specifically, historians who study certain historical subjects and
events need to make use of various prumary sources in order to weave the
narrative. Primary sources, as discussed in the preceding chapter, consist
or documents, memoir, accounts, and other materials that were produced
at the period of the event or subject being studied.

Using primary sources in historical research entails two kinds of

criticism. The first one is the external criticism, and the second one is the
internal criticism. External criticism examines the authenticity of the document
or the evidence being used. This is important in ensuring that the primary
source is not fabricated. On the other hand, internal criticism examines the
truthfulness of the content of the evidence. However, this criticism requires not
just the act establishing truthfulness and/or accuracy but also the examination
of the primary sources in terms of the context of its production.
 For example, a historian would have to situate the document in the
period of its production, or in the background of its authors. In other words, it
should be recognized that facts are neither existing in a vacuum nor produced
from a blank slate. These are products of the time and of the people.
In this chapter, we are going to look at a number of primary sources
from different historical periods and evaluate these documents content in
terms of historical value, and examine the context of their production. The
primary sources that we are going to examine is Emilio Jacinto's "Kartilya ng
Katipunan and afterwards you will be examining selected primary sources;
these are: Manunggul Jar, Dasalan at Tocsohan, and Ang Dapat Mabatid ng
mga Pilipino.

Needless to say, different types of sources necessitate different kinds of

analysis and contain different levels of importance. You are going to explore
that in this chapter.
Lesson 1 The KKK and the Kartilya ng Katipunan
The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak
ng Bayan (KAK) or Katipunan is arguably the most important
organization formed n the Philippine history. While anti-colonial
movements, efforts, and organizations had already been established
centuries prior to the foundation of the katipunan, it was only this
organization that envisioned
1)a united Filipino nation that would revolt against the
Spaniards for
(2)the total independence of the country from Spain.
Previous armed revolts had alreaay occurred before the foundation of

the Katipunan, but none of them envisioned a unified Filipino nation

revolting against the colonizers. For example, Diego Silang was known
as an llocano who took up his arms and led one of the longest running
revolts in the country. Silang. however, was mainly concerned about
his locality and referred to himself as El Rey de Ilocos (The King of
locos). The imagination of the nation was largely absent in the
aspirations of the local revolts before Katipunan. On the other hand,
the propaganda movements led by the ilustrados like Marcelo H. del
Pilar, Graciano Lopez Jaena, and Jose Rizal did not envision a total
separation of the Philippines from Spain, but only demanded equal
rights, representation and protection from the abuses of the friars.
 In the conduct of their struggle, Katipunan created a complex
structure and a defined value system that would guide the
organization as a collective aspiring for a single goal. One of the most
important Katipunan documents was the Kartilya ng Katipunan. The
original title of the document was "Manga [sic] Aral Nang [sic]
Katipunan ng mga A.N.B." or "Lessons of the Organization of the Sons
of Country" The document was written by Emilio Jacinto in the 1896.
Jacinto was only 18 years old when he joined the movement. He was
a law student at the Universidad de Santo Tomas. Despite his youth,
Bonifacio recognized the value and intellect of Jacinto that upon seeing
that Jacinto's Kartilya was much better than the Decalogue he wrote,
he willingly favored that the Kartilya be distributed to their fellow
Katipuneros. Jacinto became the secretary of the organization and
took charge of the short-lived printing press of the Katipunan On 15
April 189 Bonifacio appointed Jacinto as a commander of the
Katipunan in Northern Luzon. Jacinto was 22 years old. He died of
Malaria at a young age ot 24 in the town ot Magdalena, Laguna.
The Kartilya can be treated as the Katipunan's code of conduct.
It contains fourteen rules that instruct the way a Katipunero should
behave, and which specific values should he uphold. Generally, the
rules stated in the Kartilya can be classified into two. The first group
contains the rules that will make the member an upright individual
and the second group contains the rules that will gulde the way he
treats his tellow men.
Below is the translated version of the rules in Kartilya:
I. The life that is not consecrated to a lofty and reasonable purpose is
a tree without a shade, if not a poisonous weed.
II. To do good for personal gain and not for its own sake is not a
virtue.
III. It is rational to be charitable and love one's fellow creature, and
to adjust one's conduct, acts and words to what is in itself reasonable.

IV. Whether our skin be black or white, we are all born equal:
Superiority in knowledge, wealth and beauty are to be understood,
but not superiority by nature.
V. The honorable man preters honor to personal gain; the scoundrel,
gain to honor.
VI. To the honorable man, his word is sacred.
VII. Do not waste thy time: wealth can be recovered but not time
lost.
VIll. Defend the oppressed and fight the oppressor before the law or
in the field.

IX. The prudent man is sparing in words and faithful in keeping

secrets.
X. On the thorny path of life, man is the guide of woman and the
children, and if the guide leads to the precipice, those whom he guides
will also go there.
XI. Thou must not look upon woman as a mere plaything, but as
faithful companion who will share with thee the penalties of life; her
(physical) weakness will increase thy interest in her and she will
remind thee of the mother who bore thee and reared thee.
XII. What thou dost not desire done unto thy wife, children, brothers
and sisters, that do not unto the wife, children, brothers and sisters
of thy neighbor.
XIII. Man is not worth more because he is a king, because his nose is
aquiline, and his color white, not because he is a priest, a servant of
God, nor because of the high prerogative that he enjoys upon earth,
but he is worth most who is a man of proven and real value, who does
good, keeps his words, is worthy and honest; he who does not oppress
nor consent to being oppressed, he who loves and cherishes his
fatherland though he be born in the wilderness and know no tongue
but his own.
XIV. When these rules of conduct shall be known to all, the longed-
for sun of Liberty shall rise brilliant over this most unhappy portion of
the globe and its rays shall diffuse everlasting joy among the
confederated brethren of the same rays, the lives of those who have
gone before, the fatigues and the well-paid sufferings will remain. If
he who desires to enter has informed himself of all this and believes
he will be able to perform what will be his duties, he may fill out the
application for admission.
As the primary governing document, which determines the rules of
conduct in the Katipunan, properly understanding the Kartilya will thus
help in understanding the values, ideals, aspirations, and even the
ideology of the organization.

Analysis of the "Kartilya ng Katipunan

This primary source also needs to be analyzed in terms of
content and context. As a written document for a fraternity whose
main purpose is to overthrow a colonial regime, we can explain the
content and provisions of the Kartilya as a reaction and response to
certain value systems that they found despicable in the present state
of things that they struggled against with. For example, in the fourth
and the thirteen rules in the Kartilya are an invocation of the inherent
equality between and among men regardless of race, occupation or
status. In the context of the Spanish colonial era where the indios
were treated as the inferior of the white Europeans, the Katipunan
saw to it that the alternative order that they wished to promulgate
through their revolution necessarily destroyed this kind of unjust
hierarchy.
Moreover, one can analyze the values upheld in the document
as consistent with the burgeoning rational and liberal ideals in the
eighteenth and nineteenth century. Equality, tolerance, freedom, and
liberty were values that first emerged in the eighteenth century French
Revolution, which spread throughout Europe and reached the
educated class of the colonies. Jacinto,an ilustrado himself, certainly
got an understanding of these values. Aside from the liberal values
that can be dissected in the document, we can also decipher certain
Victorian and chivalrous values in the text. For example, various
provisions in the Kartilya repeatedly emphasized the importance of
honor in words and in action. The teaching of the Katipunan on how
women should be treated with honor and respect, while positive in
many respects and certainly a significant stride from the practice of
raping and physically abusing women, can still be telling of the
Katipunan's secondary regard for women in relation to men. For
example, in the tenth rule, tne document of specifically stated that
men should be the guide of women and children, and that he should
set a good example, otherwise the women and children would be
guided guided in the path of evil. Nevertheless, the same documents
stated that women should be treated as companions of men not as
playthings that can be exploited for their pleasure.
ln the contemporary eyes, the Katipunan can be criticized
because of these provisions. However, one must not forget the context
where the organization was born. Not even in Europe or in the whole
of the West at that juncture recognized the problem of gender
inequality. Indeed, it can be argued that Katipunan's recognition of
women as important partners in the struggle, as reflected not just in
Kartilya but also in the organizational structure of the fraternity where
a women's unit was established, is an endeavor advanced for its time.
Aside from Rizal's known Letter to the Women of Malolos, no same
effort by the supposed cosmopolitan Propaganda Movement was
achieved until the movement's eventual disintegration in the latter
part of the 1890s.
Aside from this, the Kartilya was instructive not just of the
Katipunan's conduct toward other people, but also for the members'
 development as individuals in their own rights. Generally speaking, the
rules in the Kartilya can be classified as either directed to how one should
treat his neighbor or to how one should develop and conduct one's self,
Both are essential to the success and fulfillment of the Katipunan's ideals.
For example, the Kartilya's teachings on honoring one's word and not
wasting time are teachings directed toward self- development, while the
rules on treating the neighbor's wife, children, and brothers the way that
you want yours to be treated is an instruction on how Katipuneros should
treat and regard their neighbors.
All in all, proper reading of the Kartilya will reveal a more thorough
understanding of the Katipunan and the significant role that it played in
the revolution and in the unfolding of the Philippine history, as we know it.

To Do!

Now, you will be examining the three primary sources entitled:

a.)The Manunggul Jar as a Vessel of History
b.)Dasalan at Tocsohan
c.) Ang Dapat Mabatid ng mga Pilipino/TAGALOG

After reading the primary sources, proceed now in answering the

prepared self-assessment tasks below.

PRIMARY SOURCE 1:

THE MANUNGGUL JAR AS A VESSEL OF HISTORY

by: Michael Charleston B. Chua

"…the work of an artist and master

potter."--Robert Fox

27th April 1995—I was 11 years

old when I visited the National
Museum -- the repository of our
cultural, natural and historical
heritage. I remembered the majesty
of climbing those steps and walking
past the Neo-classical Roman
columns until I was inside the Old
Congress Building.

Today, if the Metropolitan

Museum’s identifying piece was the painting Virgenes Cristianas Expuestas Al
Populacho by Felix Resurrecion Hidaldo and the GSIS Museum its Parisian Life
by the painter Juan Luna, the National Museum’s, El Spoliarium, Luna’s most
famous piece. Many people come to the museum just for this painting. But
another less-popular but quite significant piece was the Manunggul jar.

The Manunggul jar was one of the numerous jars found in a cave believed to
be a burial site (Manunggul, was part of the archaeologically significant Tabon
Cave Complex in Lipuun Point, Quezon, Palawan) that was discovered on March
1964 by Victor Decalan, Hans Kasten and other volunteer workers from the
United States Peace Corps. The Manunggul burial jar was unique in all respects.
Dating back to the late Neolithic Period (around 710 B.C.), Robert Fox described
the jar in his landmark work on the Tabon Caves:

The burial jar with a cover featuring a ship-of-the-dead is perhaps unrivalled

in Southeast Asia; the work of an artist and master potter. This vessel provides a
clear example of a cultural link between the archaeological past and the
ethnographic present. The boatman is steering rather than padding the "ship." The
mast of the boat was not recovered. Both figures appear to be wearing a band tied
over the crown of the head and under the jaw; a pattern still encountered in burial
practices among the indigenous peoples in Southern Philippines. The manner in
which the hands of the front figure are folded across the chest is also a widespread
practice in the Islands when arranging the corpse.

The carved prow and eye motif of the spirit boat is still found on the traditional
watercraft of the Sulu
Archipelago, Borneo and
Malaysia. Similarities in the
execution of the ears, eyes, nose,
and mouth of the figures may be
seen today in the woodcarving of
Taiwan, the Philippines, and
elsewhere in Southeast Asia.
My familiarity with the
Manunggul jar was spurred by
the image in the PHP1,000 bill, circulated in 1995. Viewing the artifact up close
fascinated me tremendously. I saw the artistry of the early Filipinos reflected in
those fine lines and intricate designs. We were definitely not as dumb as the
Spaniards told us we were!

After a few years, when I took a cultural history subject during my undergraduate
course in UP Diliman under Dr. Bernadette Lorenzo-Abrera, the Manunggul jar
was given a whole new meaning. When an archaeological find was explained
anthropologically, it was imbibed with far-reaching implications in re-writing its
history.
 The Manunggul jar served as a proof of our common heritage with our
Austronesian-speaking ancestors despite the diversity of cultures of the Philippine
peoples. Traces of their culture and beliefs were seen in different parts of the
country and from different Philippine ethno-linguistic groups.

It was also a testament of the importance of

the waters to our ancestors. The seas and the
rivers were their conduit of trade, information
and communication. According to Peter
Bellwood, the Southeast Asians first developed
a sophisticated maritime culture which made
possible the spread of the Austronesian-
speaking peoples to the Pacific Islands as far
Madagascar in Africa and Easter Island near
South America. Our ships—the balanghay, the
paraw, the caracoa, and the like—were
considered marvelous technological advances
by our neighbors that they respected us and
made us partners in trade. These neighbors
later then, grew to include the imperial Chinese.

Many epics around the Philippines would tell us of how souls go to the next life
aboard boats, passing through the rivers and seas. The belief was very much
connected with the Austronesia belief in the anito. Our ancestors believed that man
is composed of the body, the life force called the ginhawa, and the kaluluwa (soul).
The kaluluwa, after death, can return to earth to exist in nature and guide their
descendants. This explained why the cover of the Manunggul jar featured three
faces: the soul, the boat driver, and of the boat itself. For them, even things from
nature have souls and lives of their own. That’s why our ancestors respected nature
more than those who thought that it can be used for the ends of man.

Seeing the Manunggul jar once more, I was also reminded of the inventiveness
of the early Filipinos as well as the concepts and values they hold most-- their
concept of the soul, for example, are believed to exist only on good-natured and
merciful people. The belief was that the soul gave life, mind, and will to a person
and if this was what our ancestors valued and exemplified, then our nation was
not only great, but lived by compassionate people.

However, the colonial masters in the past labeled our ancestors no good and
even tried to erase our legacies and values, and despite the media today showing
how shameful, miserable and poor our country is, from time to time there would
be people who echo the same values that our ancestors lived by.

In the 1890s, the Katipunan movement of Andres Bonifacio, which

spearheaded the Philippine Revolution, tried to revive the values of magandang
kalooban. During the People Power Uprising in1986, we showed the world the
values of pananampalataya, pakikipagkapwa, pakikiramay, pagiging masiyahin,
bayanihan, pagiging mapayapa, and pagiging malikhain --values that were deeply
rooted in the Filipino culture. It was the country's national hero, José Rizal, who
once wrote, in his essay, Filipinas Dentro de Cien Años, (The Philippines Within a
Century) that:
 With the new men that will spring from her bosom and the remembrance of
the past, she will perhaps enter openly the wide road of progress and all will work
jointly to strengthen the mother country at home as well as abroad with the same
enthusiasm with which a young man returns to cultivate his father’s farmland so
long devastated and abandons due to the negligence of those who had alienated it.
And free once more, like the bird that leaves his cage, like the flower that returns
to the open air, they will discover their good old qualities which they are losing little
by little and again become lovers of peace, gay, lively, smiling, hospitable, and
fearless.

The Manunggul jar was a symbol of the National Museum’s important role
in spearheading the preservation the cultural heritage—pamana—using multi-
disciplinary techniques. It was a testament of how art can be a vessel of history
and culture with the help of scholars. In this light, a simple jar became the
embodiment of the history,
experiences, and aspirations of the
people and how the values of maka-
Diyos, makatao at makabansa
became part the value system of the
Filipinos.

I have visited the manunggul jar

numerous times since that April of
1995 at the Kaban ng Lahi room of
the National Museum II—The
Museum of the Filipino People
(former Department of Finance
Building). Everytime, I look at it I
am reminded of how great and
compassionate the Filipinos are
and how I could never be ashamed
of being a Filipino. Everytime I look
at the Manunggul jar, I see a vision
that a new generation of Filipinos will once more take the ancient balanghay as a
people and be horizon seekers once more.

REFERENCES

Abrera, Bernadette Lorenzo. "Ang Sandugo sa Katipunan," in Ferdinand C. Llanes,

ed, Katipunan: Isang Pambansang Kilusan. Quezon City: Trinitas Publishing, Inc.,
1994, p. 93-104.

ADHIKA ng Pilipinas, Inc. Kasaysayang Bayan: Sampung Aralin sa Kasaysayang

Pilipino. Manila: National Historical Institute, 2001.

Bautista, Angel P. Tabon Cave Complex. Manila: National Museum, 2004.

Bellwood, Peter. "Hypothesis for Austronesian Origins," Asian Perspectives, XXVI,

1984-85, pp. 107-117.
__________. "The Batanes Archaeological Project, and the Current State of the ‘Out
of Taiwan’ Debate with Respect to Neolithic and Austronesian Language Dispersal."
Lecture delivered among the faculty of the UP Department of History, Palma Hall
PRIMARY SOURCE 2

DASALAN AT TOCSOHAN

Marcelo H. Del Pilar

Ang Tanda

Ang tanda nang cara- i- cruz ang ipangadya mo sa amin Panginoon naming
Fraile sa manga bangkay naming, sa ngalan nang Salapi at nang Maputing binte,
at nang Espiritung Bugaw. Siya naua.

Pagsisisi

Panginoon kong Fraile, Dios na hindi totoo at labis nang pagkatuo gumaga at
sumalacay sa akin: pinagsisihan kong masakit sa tanang loobang dilang pag-asa
lo sa iyo, ikaw nga ang berdugo ko. Panginoon ko at kaauay ko na inihihibic kong
lalo sa lahat, nagtitica akong matibay na matibay na dina muli-muling mabubuyo
sa iyo: at lalayuan ko na at pangingilagan ang balanang makababacla nang loob
ko sa pag-asa sa iyo, macalilibat nang dating sakit nang manga bulsa ko, at
nagtitica naman acong maglalathala nang dilang pagcadaya ko umaasa akong
babambuhin ka rin, alang-alang sa mahal na panyion at pangangalakal mo nang
Cruz, sa pagulol sa akin. Siya naua.; \

Ang Amain Namin

Amain naming sumasaconvento ka, sumpain ang ngalan mo, malayo sa amin
ang kasakiman mo, quitlin ang liig mo ditto sa lupa para nang sa langit. Saulan
mo cami ngayon nang aming kaning iyonh inaraoarao at patauanin mo kami sa
iyong pagungal para nang pag papataua mo kung kami nacucualtahan; at huag
mo kaming ipahintulot sa iyong manunukso at iadya mo kami sa masama mong
dila. Ang Aba Guinoong Baria Aba guinoong Baria nakapupuno ka nang alcancia
ang Fraile'I sumasainyo bukod ka niyang pinagpala't pina higuit sa lahat,
pinagpala naman ang kaban mong mapasok. Santa Baria Ina nand Deretsos,
ipanalangin mo kaming huag anitan ngayon at cami ipapatay. Siya naua.

PRIMARY SOURCE 3:

ANG DAPAT MABATID NG MGA TAGALOG

Ni: Andres Bonifacio

Itong katagalugan, na pinamamahalaan noong unang panahon ng ating tunay

na mga kababayan, noong hindi pa tumutuntong sa mga lupaing ito ang mga
Kastila, ay nabuhay sa lubos na kasaganaan at kaginhawaaan. Kasundo niya
ang mga kapitbayan at lalung-lalo na ang mga taga-Hapon, sila ay kabilihan at
kapalitan ng mga kalakal, malabis ang pagyabong ng lahat ng pinagkakakitaan,
kayat dahil dito'y mayaman ang kaasalan ng lahat. Bata't matanda at sampung
mga babae ay marunong bumasa at sumulat ng talagang pagsulat nating mga
Tagalog. Dumating ang mga Kastila at dumulog na nakikipagkaibigan. Sa
mabuti nilang hikayat na diumano, tayo'y aakayin sa lalong kagalingan, at
lalong imumulat ang ating kaisipan, ang nasabing nagsipamahala ay
nangyaring nalamuyot sa tamis ng kanilang dila sa paghibo.Gayon man, sila'y
ipinailalim sa taal na kaugalian ng mga Tagalog na sinasaksihan at
pinapagtibay ang kanilang pinagkayarian sa pamamagitan ng isang
panunumpa na kukumuha ng kaunting dugo sa kani-kanilang mga ugat, at
yao'y inihalo't ininom nilang kapwa , tanda ng tunay at lubos na pagtatapat na
hindi magtataksil sa pinagkayarian. Ito'y siyang tinatawag na Sandugo (1) ng
Haring Sikatuna at ni Legaspi na pinakakinatawan ng hari sa Espanya.(2)
Buhat nang ito'y mangyari ay bumibilang na ngayon sa tatlong dantaong
mahigit na ang lahi ni Legaspi ay ating binubuhay sa lubos na kasaganaan;
ating pinagtatamasa at binubusog, kahit abutin natin ang kasalatan at
kadayukdukan. Ginugugol natin ang yaman, dugo at sampu ng buhay sa
pagtatanggol sa kanila; kinakahamok natin sampu ng tunay na mga kababayan
na ayaw pumayag na sa kanila ay pasakop, at gayon din naman nakipagbaka
tayo sa mga Insik at mga Olandes na nagbalak na umagaw sa kanila nitong
Katagalugan. Ngayon, sa lahat ng ito, ano ang sa mga ginawa nating paggugugol
ang nakikitang kaginhawahang ibinigay sa ating Bayan? Ano ang nakikita
nating pagtupad sa kanilang kapangakuan na siyang naging dahilan ng ating
paggugugol? Wala kundi pawang kataksilan ang ganti sa ating mga pagpapala.
At ang mga pagtupad sa kanilang ipinangakong tayo ay lalong gigisingin sa
kagalingan? Bagkus tayo'y binulag, inihawa tayo sa kanilang hamak na asal,
pinilit na sinira ang mahal at magandang ugali ng ating Bayan. Iminulat tayo
sa isang maling pagsampalataya at isinadlak sa lubak ng kasamaan ang
kapurihan ng ating Bayan. At kung tayo'y mangahas humingi ng kahit gabahid
na lingap, ang nagiging kasagutan ay ang tayo'y itapon at ilayo sa piling ng ating
minamahal na mga anak, asawa at matandang magulang. Ang bawat isang
himutok na pumulas sa ating dibdib ay itinuturing na isang malaking
pagkakasala at karakarakang nilalapatan ng malahayop na kabangisan.
Ngayon, wala nang maituturing na kapanatagan sa ating pamamayan. Ngayon,
lagi nang ginagambala ang ating katahimikan ng umaalingawngaw na daing at
pananambitan, buntong-hininga at hinagpis ng makapal na ulila, balo't mga
magulang ng mga kababayang ipinanganyaya (3) ng mga manlulupig na Kastila.
Ngayon, tayo'y malulunod na sa nagbabahang luha ng Ina sa nakitil na buhay
ng anak, sa pananangis ng sanggol na pinangulila ng kalupitan, na ang bawat
patak ay katulad ng isang kumukulong tingga na sumasalang sa mahapding
sugat ng ating pusong nagdaramdam. Ngayon, lalo't lalo tayong nabibilibiran
ng tanikalang nakalalait sa bawat lalaking may iniingatang kapurihan. Ano ang
nararapat nating gawin? Ang araw ng katwiran na sumisikat sa Silanganan ay
malinaw na itinuturo sa ating mga matang malaong nabulagan ang landas na
dapat nating tunguhin. Ang liwanag niya'y tanglaw sa ating mga mata upang
makita natin ang mga kukong nag-akma ng kamatayang alay sa atin ng mga
ganid na asal. Itinuturo ng katwiran na wala tayong iba pang maaantay kundi
lalo't lalong kahirapan, lalo't lalong kataksilan, lalo't lalong kaalipustaan, at
lalo't lalong kaalipinan. Itinuturo ng katwiran na huwag nating sayangin ang
panahon sa pag-asa sa ipinangakong kaginhawahan na hindi darating at hindi
mangyayari. Itinuturo ng katwiran na tayo'y umasa sa ating sarili at huwag
antayin sa iba ang ating kabuhayan. Itinuturo ng katwiran na tayo'y
magkaisang-loob, magkaisang-isip at akala, at tayo'y magkalakas na maihanap
ng lunas ang naghaharing kasamaan sa ating Bayan. Panahon na ngayong
dapat na lumitaw ang liwanag ng katotohanan. Panahon nang dapat nating
ipakilala na tayo'y may sariling pagdaramdam, may puri, may hiya at
pagdadamayan. Ngayon, panahon nang dapat simulan ang pagsisiwalat ng mga
mahal at dakilang aral na magwawasak sa masinsing tabing na bumubulag sa
ating kaisipan. Panahon na ngayong dapat makilala ng mga Tagalog ang
pinagmulan ng kanilang mga kahirapan. Araw na itong dapat kilalanin na sa
bawat hakbang natin ay tumutuntong tayo at nabibingit sa malalim na hukay
ng kamatayan na sa atin ay inuumang ng mga kaaway. Kaya, O mga
kababayan! Ating idilat ang nabulag na kaisipan, at kusang igugol sa
kagalingan ang ating lakas sa tunay at lubos na pag-asa na magtagumpay sa
minimithing kaginhawahan ng bayang tinubuan.
Self-assessment Task 1
Try to complete the information below using the set of words provided in
the box.
The Mununggul Jar was discovered in the early 1960’s in
_, Palawan. This burial jar features designs and is
painted with and _ . The lid of the jar features
two human figures with arms crossed on the chest representing the traditional
practice of the corps riding a boat. This artifact signifies the belief of the early
Filipinos in the .
The Mununggul Jar is a _ of the Philippines. The jar was
found in the chamber of the , one of the
Mununggul caves in Palawan. The jar is found from about
years before the present. It was found by and
.
 a. National Treasure b. Afterlife
c. Tabon Cave d. 2800
e. curvilinear f. Manunggul cave
g. Hematite h. Robert Fox
i. Iron j. Miguel Santiago

Self-assessment 2
Using the table below compare and contrast the idea of the
Marcelo H. del Pilar’s Dasalan at tocsohan to the real
Cathechism of the Catholic church. Use keyphrases/words
only.

Dasalan at Tocsohan Cathechism

Conclusion:
Self-assessment 3

Using the table below compare and contrast the Philippine

setting before and after the arrival of Spaniards in the
Philippines. Use keyphrases/words only.

Before the arrival of the After the arrival of the

Spaniards (LIWANAG) Spaniards
(DILIM)

Conclusion: