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MODULE 2

LEARNING MODULE
BLENDED FLEXIBLE LEARNING
Readings in Philippine History (GECC112)

AN OVERVIEW

INTRODUCTION

LEARNING OUTCOMES
At the end of this module, you should be able to:

1. To familiarize oneself with the primary documents in different historical

periods of the Philippines.
2. To learn history through primary sources.
3. To properly interpret primary sources through examining the content and
context of the document.
4. To understand the context behind each selected document.

LEARNING RESOURCES

Candelaria, JL., Alphora, V. (2018), Readings in Philippine History, Rex Book

Store, Inc. Philippines

LEARNING INPUTS

LESSON 1 The KKK and the Kartilya ng Katipunan

The KKK and the Kartilya ng Katipunan

The Kataastaasan, Kagalanggalangang-Katipunan ng mga Anak ng Bayan (KKK) or

Katipunan is arguably the most important organization formed in 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 already occurred before the foundation of the Katipunan, but none of

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them envisioned a unified Filipino nation revolting against the colonizers. For
example, Diego Silang was known as an Ilocano 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 Ilocos). 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 López 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 ot 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 1897, 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 of 24 in the town of 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
indivdual and the second group contains the rules that will guide the way he treats
his fellow 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 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 prefers 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.

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VIII. 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 a 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 1s a priest, a servant of God, nor
because of the high prerogative that he enjoys upon earth, but he is
worth most who 1s 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”

LESSON 2

Analysis of the “Kartilya ng Katipunan"

Similar to what we have done to the accounts of Pigafetta, this primary source also
needs to be analyzed in terms of content and context. As a document written 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, the fourth and the thirteenth 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

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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, the document
specifically stated that men should be the guide of women and children, and that he
should set a good example, otherwise the women and the children would be guided
in the path of evil. Nevertheless, the same document stated that women should be
treated as companions by men and not as playthings that can be exploited for their
pleasure.

In 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 stru8gle, 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 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.

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LESSON 3 Reading the Proclamation of Philippine Independence

Reading the “Proclamation of the Philippine Independence”

Every year, the country commemorates the anniversary of the Philippine

Independence proclaimed on 12 June 1898, in the province of Cavite. Indeed, such
event is a significant turning point in the history of the country because t signaled
the end of the 333 years of Spanish colonization. There have been numerous studies
done on the events leading to the independence of the country but very few
students had the chance to read the actual document of the declaration. This is in
spite of the historical importance of the document and the details that the
document reveals on the rationale and circumstances of that historical day in Cavite.
Interestingly, reading the details of the said document in hindsight is telling of the
kind of government that was created under Aguinaldo, and the forthcoming hand of
the United States of America in the next few years of the newly created republic. The
declaration was a short 2,000-word document, which summarized the reason behind
the revolution against Spain, the war for independence, and the future of the new
republic under Emilio Aguinaldo.

The proclamation commenced with a characterization of the conditions in the

Philippines during the Spanish colonial period. The document specifically mentioned
abuses and inequalities in the colony. The declaration says:

“...taking into consideration, that their inhabitants being already weary of bearing
the ominous yoke of Spanish domination, on account of the arbitrary arrests and
harsh treatment practiced by the Civil Guard to the extent of causing death with the
connivance and even with the express orders of their commanders, who sometimes
went to the extreme of ordering the shooting of prisoners under the pretext that they
were attempting to escape, in violation of the provisions of the Regulations of their
Corps, which abuses were unpunished and on account of the unjust deportations,
especially those decreed by General Blanco, of eminent personages and of high social
position, at the instigation of the Archbishop and friars interested in keeping them
out of the way for their own selfish and avaricious purpose, deportations which are
quickly brought about by a method of procedure more execrable than that of the
Inquisition and which every civilized nation rejects on account of a decision being
rendered without a hearing of
the persons accused."

The above passage demonstrates the justifications behind the revolution against
Spain. Specifically cited are the abuse by the Civil Guards and the unlawful shooting
of prisoners whom they alleged as attempting to escape. The passage also condemns
the unequal protection of the law between the Filipino people and the "eminent
personages." Moreover, the line mentions the avarice and greed of the clergy like
the friars and the Archbishop himself. Lastly, the passage also condemns what they

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saw as the unjust deportation and rendering of other decision without proper
hearing, expected of any civilized nation.

From here, the proclamation proceeded with a brief historical overview of the
Spanish occupation since Magellan's arrival in Visayas until the Philippine Revolution,
with specific details about the latter, especially after the Pact of Biak-na-Bato had
collapsed. The document narrates the spread of the movement "like an electric
spark" through different towns and provinces like Bataan, Pampanga, Batangas,
Bulacan, Laguna, and Morong, and the quick decline of Spanish forces in the same
provinces. The revolt also reached Visayas; thus, the independence of the country
was ensured. The document also mentions Rizal's execution, calling it unjust. The
execution, as written in the document, was done to please the greedy body of friars
in their insatiable desire to seek revenge upon and exterminate all those who are
opposed to their Machiavellian purposes, which-tramples upon the penal code
prescribed for these islands The document also narrates the Cavite Mutiny of
January 1872 that caused the infamous execution of the martyred: native priests
Jose Burgos, Mariano Gomez, and Jacinto Zamora, "whose innocent blood was shed
through the intrigues of those so-callled religious orders" that incited the three
secular priests in the said mutiny.

The proclamation of independence also invokes that the established republic would
be led under the dictatorship of Emilio Aguinaldo. The first mention was at the very
beginning of the proclamation. It stated:

"In the town of Cavite Viejo, in this province of Cavite, on the twelfth day of June
eighteen hundred and ninety-eight, before me, Don Ambrosio Rianzares Bautista,
Auditor of War and commissioner appointed to proclaim and solemnize this act by
the Dictatorial Government of these Philippine lslands, for the purposes and by virtue
of the circular addressed by the Eminent Dictator of the same Don Emilio Aguinaldo y
Famy."

The same was repeated toward the last part of the proclamation. It states:

“We acknowledge, approve and confirm together w ith the orders that have been
issued therefrom, the Dictatorship established by Don Emilio Aguinaldo, whom we
honor as the Supreme Chief of this Nation, which this day commences to have a life
of its own, in the belief that he is the instrument selected by God, in spite of his
humble origin, to effect the redemption of this unfortunate people, as foretold by
Doctor Jose Rizal in the magnificent verses which he composed when he was
preparing to be shot, liberating them from the yoke of Spanish domination in
punishment of the impunity with which their Government allowed the commission of
abuses by its subordinates."

Another detail in the proclamation that is worth looking at is its explanation on the
Philippine flag that was first waved on the same day. The document explained:

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"And finally, it was unanimously resolved that this Nation, independent from this day,
must use the same flag used heretofore, whose design and colors and described in
the accompanying drawing, with design representing in natural colors the three arms
referred to. The white triangle represents the distinctive emblem of the famous
Katipunan Society which by means of its compact of blood urged on the masses of
the people to insurrection; the three stars represent the three principal Islands of this
Archipelago, Luzon, Mindanao and Panay. in which this insurrectionary movement
broke out; the sun represents the gigantic strides that have been made by the sons of
this land on the road of progress and civilization. its eight rays symbolizing the eight
provinces of Manila Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna and
Batangas, which were declared in a state of war almost as soon as the first
insurrectionary movement was initiated. and the colors blue, red and white,
commemorate those of the flag of the United States of North America, in
manifestation of our profound gratitude towards that Great Nation for the
disinterested protection she is extending to us and will
continue to extend to us."

This often overlooked detail reveals much about the historically accurate meaning
behind the most widely known national symbol in the Philippines. It is not known by
many tor example, that the white triangle was derived from the symbol of the
Katipunan. "The red and blue colors of the flag are often associated with courage
and peace, respectively. Our basic education omits the fact that those colors were
taken from the flag of the United States. While it can always be argued that symbolic
meaning can always change and be reinterpreted, the original symbolic meaning of
something presents us several historical truths that can explain the subsequent
events, which
unfolded after the declaration of independence on the 12th day of June 1898.

Analysis of the “Proclamation of the Philippine Independence”

Lesson 4

Analysis of the “Proclamation of the Philippine Independence"

As mentioned earlier, a re-examination of the document on the declaration of

independence can reveal some often overlooked historical truths about this
important event in Philippine history. Aside from this, the document reflects the
general revolutionary sentiment of that period. For example, the abuses specifically
mentioned in the proclamation like friar abuse, racial discrimination, and inequality
before the law reflect the most compelling sentiments represented by the
revolutionary leadership. However, no mention was made about the more serious
problem that affected the masses more profoundly (i.e., the land and agrarian crisis
felt by the numerous Filipino peasants in the nineteenth century). This is ironic
especially when renowned Philippine Revolution historian, Teodoro Agoncillo, stated
that the Philippine Revolution was an agrarian revolution. The common
revolutionary soldiers fought in the revolution for the hope of

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owning the lands that they were tilling once the friar estates in different provinces
like Batangas and Laguna dissolve, if and when the revolution succeeded. Such
aspects and realities of the revolutionary struggle were either unfamiliar to the
middle class revolutionary leaders like Emilio
Aguinaldo, Ambrosio Rianzares-Bautista, and Felipe Buencamino, or were
intentionally left out because they were landholders themselves.

The Treaty of Paris

It was an agreement signed between Spain and the United States of America
regarding the ownership of the Philippine Islands and other Spanish colonies in South
America. The agreement
ended the short-lived Spanish-American War. The Treaty was Signed on 10 December
1898, six months after the revolutionary government declared the Philippine
Independence. The Philippines was sold to the United States at $20 million and
effectively undermined the sovereignty or the Filipinos after their revolutionary
victory. The Americans occupied the Philippines immediately which resulted in the
Philippine-American War that lasted until the earliest years of the twentieth century.

The proclamation also gives us the impression on how the victorious revolutionary
government of Aguinaldo historicized the struggle for independence. There were
mentions of past events that were seen as important turning points of the
movement against Spain. The execution of the GOMBURZA, for example, and the
failed Cavite Mutiny of 1872 was narrated in detail. This shows that they saw this
event as a significant awakening of the Filipinos in the real conditions of the nation
under Spain. Jose Rizal's legacy and martyrdom was also mentioned in the
document. However, the Katipunan as the pioneer of the revolutionary movement
was only mentioned once toward the end of the document. There was no mention
of the Katipunan's foundation. Bonifacio and his co-founders were also left out. It
can be argued, thus, that the way of historical narration found in the document also
reflects the politics of the victors. The enmity between Aguinaldo's Magdalo and
Bonifacio's Magdiwang in the Katipunan is no secret in the pages of our history. On
the contrary, the war led by Aguinaldo's men with the forces of the United States
were discussed in detail.

The point is, even official records and documents like the proclamation of
independence, while truthful most of the time, still exude the politics and biases of
whoever is in power. This manifests in the selectiveness of information that can be
found in these records. It is the task of the historian. Thus, to analyze the content of
these documents in relation to the dominant politics and the contexts of people and
institutions surrounding it. This tells us a lesson on taking primary sources like official
government records within the circumstance of this production. Studying one
historical subject thus, entails looking at multiple primary sources and pieces of
historical evidences in order to have a more nuanced and contextual analysis of our
past.

End of Module 2