Philippine History PDF

**Lesson 1: Meaning of History** **Positivism**. The philosophy that aparticular knowledge can only be true if it can be observed in a sensorial manner.**Historiography.** The study of history as a historical discipline. **Historicism.** The belief that history should be studied only for its own sa...

**Lesson 1: Meaning of History** **Positivism**. The philosophy that aparticular knowledge can only be true if it can be observed in a sensorial manner.**Historiography.** The study of history as a historical discipline. **Historicism.** The belief that history should be studied only for its own sake. **HISTORY** - study of the past - from Greek word " historia" - knowledge acquired through inquiry and investigation - the account of the past of a person or a group of people through written documents and historical evidence **3 dimensions of History** - First: focus in human activities - Second: inquiry ( social science) - Third: concerned with the past **HERODOTUS** - Father of History - estabished history as a science - purpose - to describe the deeds of men in the past for posterity or future use. **THUCYDIDES** - Father of Scientific history - systematic and impartial collection of evidence as a essential requisite in writing history **POSITIVISM** - for an idea to be real, it must be verified with sensory experience, observable - "no document, no history" **Lesson 3: Historical Sources** **Lesson 5: Early Philippine Society and the First Spanish Encounter** **Social structure.** Patterns of social arrangements in society when individuals are grouped into a structurally related class or sets of roles, with different functions, meanings, or purposes.**Maritime trade.** The exchange of goods transported by sea vessels between territories, mainly thriving in pre-sixteenth century Southeast Asia: **Age of European exploration**. A period between the fifteenth and the seventeenth centuries when Europeans voyaged to new territories in search of trading goods such as gold, silver, and spices. **Early Philippine SocietiesUnderstanding Early Philippine Societies:** 1. Studying early Philippine societies requires the use of both written and unwritten sources. 2. Written sources are limited, especially pre-sixteenth century, necessitating reliance on artifacts, epics, ethnographies, and oral traditions. 3. These diverse sources help create a comprehensive picture of early Philippine history. **Scarcity of Pre-Sixteenth Century Sources:** - Written sources from the pre-sixteenth century are rare. - Most of the existing documents were created by Spanish colonizers, offering a limited and external perspective. **Blair and Robertson\'s Contribution:** - In 1903, Blair and Robertson compiled and translated Spanish documents into English. - The result was the 55-volume collection titled The Philippine Islands, covering sources from the sixteenth to the nineteenth centuries. **Spanish Observations and Early Contact:** - The earliest sources closest to early Philippine society are Spanish observations made during first contact with the islands. - These documents provide crucial insights into early interactions between the Spanish and native Filipinos. **Discovery of Additional Sources:** - Over time, more sources were discovered in foreign archives, enriching the understanding of early Philippine history. - Historians have turned to archaeology and oral traditions to complement and challenge the interpretations provided by Spanish sources. **Significant Early Records:Laguna Copperplate Inscription:** - The oldest written record in the Philippines, dated to the tenth century. - Provides valuable information about the socio-political landscape of the time. **Record of 1225:** - Sheds light on the conduct of trade and the conditions of some Philippine islands during the thirteenth century. **Pigafetta\'s Account:** - The earliest Spanish record of the Philippines, detailing early Spanish contact and the beginnings of colonization. **The Laguna Copperplate Inscription (LCI)** **Discovery and Description:** - The Laguna Copperplate Inscription (LCI) is the oldest written historical source of Philippine history. - Discovered near Laguna de Bay, the LCI is a crumpled, blackened copper plate measuring 20 by 30 cm, with ten lines of finely inscribed characters. - Dutch anthropologist Antoon Postma described it as being in perfect condition, except for a damaged upper left corner. **Script and Dating:** - The characters in the LCI resemble Indonesian Indic scripts, particularly the Early Kawi script from Java, used in Southeast Asia around the tenth century. - The LCI itself indicates it was written in 900 CE (Common Era). - Independent scholar Hector Santos identified the exact date of the LCI as April 21, 900 (Monday), using ancient Indian and Indonesian calendars and astronomical calculations. - The language of the LCI is predominantly Old Malay, the lingua franca of the Indo-Malaysian area, with some words in Sanskrit and Old Javanese. - It was verified as authentic by paleography experts, who affirmed that the script and language were too precise to be falsified. - The LCI is a semi-official certificate of acquittal of a debt owed by a high official named Namwran, absolving him and his descendants of a significant gold debt. **Translation Highlights:** - The inscription records the acquittal of Namwran\'s debt, a sum of 1 kati and 8 suwarnas, by the leader of Tundun on behalf of the leader of Pailah, Jayadewa. - The acquittal was witnessed by several officials, representing various regions, including Puliran, Pailah, and Binwangan. - The document hints at the existence of a subsequent plate, continuing with a \"curse formula\" for those who might challenge the debt's acquittal. **Historical Significance:** - The LCI provides evidence that the Philippine Islands had a thriving society involved in trade in Southeast Asia by the tenth century. - It suggests established political arrangements and social structures, with distinguished leaders and jurisdictions mentioned in the document. **Contentions on Place of Origin** **Origin of the LCI: Debate**\ Some suggest it originated southeast of Laguna de Bay, with Pailah as the old name for present-day Pila.\ Postma suggests it likely originated from Bulacan, with place names corresponding to current locations like Pulilan, Binwangan, and Gatbuca.\ Tiongson argues it references a debt settlement between two clans, with locations east of Manila including Pailah, Puliran, and Binwangan. **Socio-Political Context:** Concept of hutang (debt) in LCI ties to early Philippine social structure.\ Suggests sophisticated system of debt, borrowing, and servitude.\ Unpaid debts could lead to servitude (alipin), inherited status.\ LCI represents literacy, political, and social systems in early Philippine society. **Chau Ju-kua\'s Chu Fan Chi and Early Philippine Trade** **Background of Chu Fan Chi:** - Chu Fan Chi was published in 1225 by Chau Ju-kua, a Chinese nobleman, customs inspector, and compiler of knowledge from South China. - The work is translated as Records of Various Barbarous Nations and provides an early description of some Philippine Islands, highlighting the trade between South China and early Filipinos**.** **Description of Ma-i:** - Chau Ju-kua referred to a country called \"Ma-i,\" detailing its people, customs, and trade practices. - Ma-i was located north of P\'o-ni and had over a thousand families settled along a creek. The people wore cotton cloth or sarongs, and bronze images of gods were found scattered in the wilderness. - The region was rarely troubled by pirates, making it a relatively peaceful place**.** **Trade Practices in Ma-i:** - When trading ships arrived, they anchored near an official\'s place, the central location for trade. - The natives and traders interacted freely, with chiefs using white umbrellas, which were often gifted by traders. - The trade process involved local traders carrying goods away in baskets, which they bartered on other islands. - They typically returned after eight or nine months to repay the shipboard traders. - Ma-i was slow in sending trading vessels back home due to the time-consuming trade process. **Places and Products of Ma-i:** - The country of Ma-i included places such as San-su (Three Islands), Pai-p\'u-yen, P\'u-li-lu, Li-kin-tung, Liu-Sin, and Li-han. - Local products included yellow wax, cotton, pearls, tortoiseshell, medicinal betel-nuts, and yu-ta cloth. - Foreign traders bartered for these products with items like porcelain, trade-gold, iron, censers, lead, colored glass beads, and iron needles. **San-su Islands:** - The San-su islands, part of Ma-i, were identified as Kiama-yen, Pa-lau-yu, and Pa-ki-nung (believed to be Calamian, Palawan, and Busuanga). - Each island had its tribes, and trade practices were similar to those of Ma-i, with the natives trading local products like wax and cotton with foreign merchants. - The islands had rugged terrain with steep cliffs, and the natives lived in wattled huts in lofty and dangerous spots. **Local Customs and Tribes:** - The Hai-tan tribe, described as small-statured with round yellow eyes and curly hair, lived in remote valleys and treetops, sometimes attacking passersby with arrows. - Traders arriving at settlements lived on their ships, announced their presence by beating drums, and traded with the natives who came to their ships in small boats. **Analysis of Chinese References** - Direct Chinese references to the Philippine islands began appearing between the thirteenth and fifteenth centuries, but Ma-i was first mentioned in 982 CE when an Arab ship arrived in Canton with goods from Mindoro (Ma-i). - The 982 CE reference is significant, marking a shift in trade routes after the Huang Chao massacre in Canton in 878 CE, which pushed trade from mainland roads to maritime routes, including the Philippines. - Trade between the islands and Chinese merchants involved an exchange of products and cultural influences, reflecting the broader age of trade in Southeast Asia. **Products and Places Mentioned** - Chinese traders brought items like porcelain, trade-gold, iron censers, lead, colored glass beads, and iron needles, which natives traded across other islands. - Notable places in the archipelago included Min-to-lang (Mindoro), Su-lu (Sulu), Ma-li-lu (Manila), Lu-sung (Luzon), and Fang-chia-shi-lan (Pangasinan). - Later records during the Ming dynasty further documented these locations, showcasing the extensive trade networks in the region. **Artifacts and Historical Evidence** - Numerous artifacts housed in the National Museum of Anthropology in the Philippines provide evidence of trade between the Philippine islands and Chinese merchants before the arrival of the Spaniards. **Pigafetta\'s Chronicles and Observations** **Overview of the Book** - Taken from chronicles of 16th-century contemporary voyagers and navigators. - Focuses on Italian nobleman Antonio Pigafetta, who accompanied Ferdinand Magellan on his circumnavigation. - Pigafetta\'s travelogue is a crucial primary source for studying the pre-colonial Philippines. - His account became a significant reference for Magellan\'s voyage, encounters, and eventual death. **Arrival at Ladrone Islands (Marianas Islands)** - Named \"Island of Thieves\" due to the natives\' behavior. - Reached these islands ten days before arriving in the Philippines. **First Contact in the Philippines (Samar and Homonhon)** - Landed on an uninhabited island near Samar for security. - Met local inhabitants on March 18, 1521, who welcomed them with food and gifts. - Detailed descriptions of local resources, such as the palm tree and coconuts, were noted with fascination. **Encounter with the King of Mazaua (March 25, 1521)** - Pigafetta described the meeting with the king who was generous and friendly. - Magellan and the king exchanged gifts, establishing a bond of brotherhood. - Magellan showcased European weaponry and maps, impressing the king. **Mass and Conversion of Kings (March 31, 1521)** - Celebrated the first Mass in the Philippines on Easter Sunday. - Two local kings attended the Mass and participated in Christian rituals. - Magellan planted a cross symbolizing Spanish claim and Christian faith. **Arrival in Cebu and Diplomacy (April 7, 1521)** - Met the King of Cebu, who initially demanded tribute, but Magellan refused. - Magellan persuaded the king to form an alliance instead, solidifying friendship. - Magellan preached Christianity, leading to mass conversions, including the king\'s baptism. Conflict with Lapulapu and the Battle of Mactan (April 26-27, 1521) - Zula, a local leader, requested Magellan's help against Lapulapu. - Magellan led a small force of 49 men against 1,500 islanders. - The battle ended in Magellan\'s death after intense combat, where he was targeted due to his leadership role. **Aftermath of Magellan\'s Death** - Magellan\'s body was not recovered; the local chief refused to return it. - Duarte Barbosa was elected as the new captain. - Pigafetta recorded a betrayal by Magellan's slave, leading to further conflict with the locals. - Remaining crew members fled Cebu after a massacre of 24 men, abandoning Juan Serrano. **Analysis of Pigafetta's Chronicles** **Significance of Pigafetta's Work** - Considered a credible source for pre-colonial Philippine history. - Provides one of the earliest and most detailed accounts of the region. **Biases and Contextual Influences** - Pigafetta\'s narrative was influenced by his European perspective and noble background. - His descriptions reflect 16th-century European attitudes, often viewing indigenous cultures as inferior. - The focus on Christianity, European superiority, and material wealth (e.g., gold, spices) is evident throughout his account. - His observations on indigenous attire, architecture, and beliefs were judged by European standards, often leading to misunderstandings. **Impact of European Dominance** - The Holy Roman Empire\'s influence on Pigafetta\'s view of non-Christian beliefs as barbaric. - The mercantilist economy of Europe emphasized the accumulation of wealth, particularly gold and spices, which shaped Pigafetta\'s observations. - His accounts of wealth and resources in the Philippines reflect European aspirations for empire-building and economic gain. **Lesson 6: The Philippines Under Spain** **Colonialism.** - A practice of people dominating another by subjugation and economically exploiting the colony. **Reduccion.** - A community set up by the Spaniards under ecclesiastical or royal authority to facilitate colonization and relocate the inhabitants from scattered villages into the new \"reduced\" area of settlement. **Proto-globalization.** - The phase of increasing trade links and cultural exchange that characterized the period immediately preceding the nineteenth century globalization. **Mercantilism.** - An economic idea that trade or exchange of goods generates wealth, which encourages the extraction of resources to sell and protectionism of their supply. **Creolization** - A cultural mixture between Spaniards and indigenous peoples when select cultural elements become part of our inherited culture brought about by contact between societies and relocated peoples. **Marriage and Family:** - Plasencia discusses marriage, divorce, inheritance, and dowry within the community. - Disputes were settled by the dato in the presence of the barangay members. - If a litigant felt aggrieved, an arbiter from another barangay was unanimously chosen. **Dispute Resolution:** - Community disputes involved arbiters who were fair and just, whether they were datos or not. - Disputes between chiefs could be settled by judges to avoid war. - The process involved ceremonial drinking, with the plaintiff inviting others. **Belief System:** - Filipinos did not have temples for idol worship; instead, festivals were held in the large house of a chief. - They worshiped various idols, including one called Badhala, the sun, moon, stars, and specific constellations like the Pleiades and Greater Bear. - They believed in an afterlife with a paradise called \"macs\" for the just and valiant and a place of punishment called \"casanaan\" for the wicked. - **Plasencia\'s account** is concise, focusing on relevant matters of government and justice. - He mentions the importance of providing this information to the alcaldes-mayor with an explanation. **Analysis of the Customs of the Tagalogs** **Commission and Purpose:** - The Spanish government commissioned Plasencia\'s work to aid in organizing their newly founded colony in the Philippines. - Unlike Chinese records, which focused on trade, the Spanish were more interested in the socio-political structures of early Filipinos, whom they referred to as \"indios.\" - They viewed the Filipino political structures, such as those led by the datus, as weak and segmented, typical of Southeast Asian political systems that relied on alliance networks rather than territorial expansion. **Content and Scope:** - Plasencia\'s work is a comprehensive treatise on Tagalog customs, covering a wide range of topics from marriage to burial practices. - The document serves as evidence that early Filipinos had established systems of governance, customs, and religious beliefs. **Slavery and Social Hierarchy:** - One of the notable aspects of Plasencia's account is the practice of enslaving individuals due to unpaid debts, a status that could be inherited by the debtor\'s children unless the debt was paid off. - This system highlighted a complex social hierarchy among the early Filipinos. **European Perspective and Cultural Interpretation:** - Plasencia interpreted Filipino customs and beliefs through a European lens, often misunderstanding or misrepresenting them. - He observed Filipino astrology, noting that they worshiped stars without knowing their names, reflecting his Eurocentric viewpoint. - Spiritual practitioners, such as the catalonan and mangcocolam, were derogatorily labeled as \"priests of the devil\" by Plasencia, despite acknowledging their belief in a supreme being called Badhala and the concept of an afterlife. **Cultural Impact and Legacy:** - Plasencia's account, while offering insight into Filipino culture, also obscured the true nature of these practices by imposing European interpretations. - Over time, as the Philippines came under Spanish rule, these indigenous practices were blended with Catholic beliefs, resulting in what is known as folk Catholicism. An example is the use of the crucifix as a form of the indigenous anting-anting. **Misinterpretation of \"Barangay\":** - Plasencia introduced the term \"barangay\" to describe the smallest social structure in Filipino society, though the term originally meant \"boat.\" - William Henry Scott, a historian, noted that \"barangay\" was a misused term and that the appropriate term for early Filipino political structures should have been \"bayan.\" - Despite this error, the concept of \"barangay\" persisted and became deeply embedded in Philippine history, shaping the way Filipino political structures were understood and taught. **Influence on Scholarship and Historical Perspective:** - Plasencia\'s work laid the foundation for future scholarship on Filipino political structures, influencing not only Spanish but also American and Filipino writers. - This foreign perspective, based on misconstrued concepts, shaped the historical narrative of the Philippines, often at the expense of accurately understanding indigenous concepts. - Revisiting and reanalyzing primary sources, such as Plasencia\'s work, is essential to contextualize these concepts and understand their true meanings. - Ultimately, Plasencia\'s account represents only a fraction of the diverse cultures and practices of pre-sixteenth century Philippine societies and should not be seen as representative of all indigenous peoples in the region.