history reviewer.docx

LESSON 1 THE MEANING OF HISTORY HISTORY is derived from the Greek word historia which means learning by inquiry. The Greek philosopher, Aristotle, looked upon history as the systematic accounting of a set of natural phenomena, that is, taking into consideration the chronological arrangement of the...

LESSON 1 THE MEANING OF HISTORY HISTORY is derived from the Greek word historia which means learning by inquiry. The Greek philosopher, Aristotle, looked upon history as the systematic accounting of a set of natural phenomena, that is, taking into consideration the chronological arrangement of the account. This explained that knowledge is derived through conducting a process of scientific investigation of past events. The word History is referred usually for accounts of phenomena, especially human affairs in chronological order. There are theories constructed by historians in investigating history: the factual history and the speculative history. Factual history presents readers the plain and basic information vis-à-vis the events that took place (what), the time and date with which the events happened (when), the place with which the events took place, and the people that were involved (who). Speculative history, on the other hand, goes beyond facts because it is concerned about the reasons for which events happened (why), and the way they happened (how). \"It tries to speculate on the cause and effect of an event\" (Cantal, Cardinal, Espino & Galindo, 2014). History deals with the study of past events. Individuals who write about history are called historians. They seek to understand the present by examining what went before. They undertake arduous historical research to come up with a meaningful and organized rebuilding of the past. But whose past are we talking about? This is the basic question that the historian needs to answer because this sets the purpose and framework of a historical account. Hence, a salient feature of historical writing is the facility to give meaning and impact value to a group of people about their past. The practice of historical writing is called historiography, the traditional method in doing historical research that focus on gathering of documents from different libraries and archives to form a pool of evidence needed in making a descriptive or analytical narrative. The modern historical writing does not only include examination of documents but also the use of research methods from related areas of study such as archeology and geography. THE LIMITATION OF HISTORICAL KNOWLEDGE The incompleteness of records has limited man\'s knowledge of history. Most human affairs happen without leaving any evidence or records of any kind, no artifacts, or if there are, no further evidence of the human setting in which to place surviving artifacts. Although it may have happened, but the past has perished forever with only occasional traces. The whole history of the past (called history-as-actuality) can be known to a historian only through the surviving records (history-as-record), and most of history- as-record is only a tiny part the whole phenomenon. Even the archaeological and anthropological discoveries are only small parts discovered from the total past. Historians study the records or evidences that survived the time. They tell history from what they understood as a credible part of the record. However, their claims may remain variable as there can be historical records that could be discovered, which may affirm or refute those that they have already presented. This explains the \"incompleteness\" of the \"object\" that historians study. HISTORY AS THE SUBJECTIVE PROCESS OF RE-CREATION From the incomplete evidence, historians strive to restore the total past of mankind. They do it from the point of view that human beings live in different times and that their experiences maybe somehow comparable, or that their experiences may have significantly differed contingent on the place and time. For the historian, history becomes only that part of the human past which can be meaningfully reconstructed from the available records and from inferences regarding their setting. In short, the historian\'s aim is verisimilitude (the truth, authenticity, plausibility). about a past. Unlike the study of the natural science that has objectively measurable phenomena, the study of history is a subjective process as documents and relics are scattered and do not together comprise the total object that the historian is studying. Some of the natural scientists, such as geologists and paleo-zoologists who study fossils from the traces of a perished past, greatly resemble historians in this regard, but they differ at certain points since historians deal with human testimonies as well as physical traces. HISTORICAL METHOD AND HISTORIOGRAPHY The process of critically examining and analyzing the records and survivals of the past is called historical method. The imaginative reconstruction of the past from the data derived by that process is called historiography. By means of historical method and historiography (both of which are frequently grouped together simply as historical method), the historian endeavors to reconstruct as much of the past of mankind as he/ she can. Even in this limited effort, however, the historian is handicapped. He/She rarely can tell the story even of a part of the past as it occurred. For the past conceived of as something that \"actually occurred\" places obvious limits upon the kinds of record and of imagination that the historian may use. These limits distinguish history from fiction, poetry, drama, and fantasy. Historical analysis is also an important element of historical method. In historical analysis, historians: (1) select the subject to investigate; (2) collect probable sources of information on the subject; (3) examine the sources genuineness, in part of in whole; and (4) extract credible \"particulars\" from the sources (or parts of sources). The synthesis of the \"particulars\" thus derived is historiography. Synthesis and analysis cannot be entirely separated since they have a common ground, which is the ability to understand the past through some meaningful, evocative and convincing historical or cross-disciplinary connections between a given historical issue and other historical contexts, periods, or themes: LESSON 2 SOURCES OF HISTORICAL DATA HISTORICAL DATA are sourced from artifacts that have been left by the past. These past. Thus, artifacts can either be relics or remains, or the testimonies of witnesses to the historical sources are those materials from which the historians construct meaning. To rearticulate, a source is an object from the past or a testimony concerning the past on which historians depend to create their own depiction of that past. A historical work or interpretation is thus the result of such depiction. The source provides evidence about the existence of an event; and a historical interpretation is an argument about the event. Relics or \"remains,\" whose existence offer researchers a clue about the past. For example, the relics or remains of a prehistoric settlement. Artifacts can be found where relics of human happenings can be found, for example, a potsherd, a coin, a ruin, a manuscript, a book, a portrait, a stamp, a piece of wreckage, a strand of hair, or other archaeological or anthropological remains. These objects, however, are never the happenings or the events; if written documents, they may be the results or the records of events. Whether artifacts or documents, they are materials out of which history may be written (Howell and Prevenier, 2001). Testimonies of witnesses, whether oral or written, may have been created to serve as records or they might have been created for some other purposes. All these describe an event, such as the record of a property exchange, speeches, and commentaries. The historian deals with the dynamic or genetic (the becoming) as well as the static (the being) and aims at being interpretative (explaining why and how things happened and were interrelated) as well as descriptive (telling what happened, when and where, and who took part). Besides, such descriptive data as can be derived directly and immediately from surviving artifacts are only small parts of the periods to which they belong. A historical context can be given to them only if they can be placed in a human setting. The lives of human beings can be assumed from the retrieved artifacts, but without further evidence the human contexts of these artifacts can never be recaptured with of certainty. WRITTEN SOURCES OF HISTORY any degree Written sources are usually categorized in three ways: (1) narrative or literary, (2) diplomatic or juridical, and (3) social documents. 1. Narrative or literature are chronicles or tracts presented in narrative form, Iwritten to impart a message whose motives for their composition vary widely. For example, a scientific tract is typically composed in order to inform contemporaries or succeeding generations; a newspaper article might be intended to shape opinion; the so-called ego document or personal narrative such as a diary or memoir might be composed in order to persuade readers of the justice of the author\'s actions; a novel or film might be made to entertain, to deliver a moral teaching, or to further a religious cause; a biography might be written in praise of the subject\'s worth and achievements (a panegyric, a public speech or published text in praise of someone or something or hagiography, the writing of the lives of saints). A narrative source is therefore broader than what is usually considered fiction (Howell & Prevenier, 2001). 2\. Diplomatic sources are understood to be those which document/record an existing legal situation or create a new one, and it is these kinds of sources that professional historians once treated as the purest, the \"best\" source. The classic diplomatic source is the charter, which a legal instrument. A legal document is usually sealed or authenticated to provide evidence that a legal transaction has been completed and can be used as evidence in a judicial proceeding in case of dispute. Scholars differentiate those legal instruments issued by public authorities (such as kings or popes, the Supreme Court of the Philippines and Philippine Congress) from those involving only private parties (such as a will or a mortgage agreement). Diplomatic sources possess specific formal properties, such as hand and print style, the ink, the seal, for external properties and rhetorical devices and images for internal properties, which are determined by the norms of laws and by tradition. Such characters also vary in time (each generation has its own norms) and according to origin (each bureaucracy has its own traditions). 3\. Social documents are information pertaining to economic, social, political, or judicial significance. They are records kept by bureaucracies. A few examples are government reports, such as municipal accounts, research findings, and documents like these parliamentary procedures, civil registry records, property registers, and records of census. NON-WRITTEN SOURCES OF HISTORY Unwritten sources are as essential as written sources. They are two types: the material evidence and oral evidence. 1\. Material evidence, also known as archaeological evidence is one of the most important unwritten evidences. This include artistic creations such as pottery, jewelry, dwellings, graves, churches, roads, and others that tell a story about the past. These artifacts can tell a great deal about the ways of life of people in the past, and their culture. These artifacts can also reveal a great deal about the socio-cultural interconnections of the different groups of people especially when an object is unearthed in more one place. Commercial exchange may also be revealed by the presence of artifacts in different places. Even places that are thought to be insignificant, such as garbage pits, can provide valuable information to historians as these can be traces of a former settlement. Sometimes, archaeological sites that are of interest to historians are unearthed during excavations for roads, sewer lines, and big building structures. Known historical sites are purposely excavated with the hope of reconstructing and understanding their meaningful past. Moreover, archaeological finds such as coins or monies can provide historians with significant information relating to government transactions during which the currencies were in circulation. Similarly, historians can get substantial information from drawings, etchings, paintings, films, and photographs. These are the visual representations of the past. 2\. Oral evidence is also an important source of information for historians. Much are told by the tales or sagas of ancient peoples and the folk songs or popular rituals from the premodern period of Philippine history. During the present age, interviews is another major form of oral evidence. PRIMARY VERSUS SECONDARY SOURCES There are two general kinds of historical sources: direct or primary and indirect or secondary. 1\. Primary sources are original, first-hand account of an event or period that are usually written or made during or close to the event or period. These sources are original and factual, not interpretive. Their key function is to provide facts. Examples of primary sources are diaries, journals, letters, newspaper and magazine articles (factual accounts), government records (census, marriage, military), photographs, maps, postcards, posters, recorded or transcribed speeches, interviews with participants or witnesses, interviews with people who lived during a certain time, songs, plays, novels, stories, paintings, drawings, and sculptures. 2. Secondary sources, on the other hand, are materials made by people long after the events being described had taken place to provide valuable interpretations of historical events. A secondary source analyzes and interprets primary sources. It is an interpretation of second-hand account of a historical event. Examples of biographies, histories, literary criticism, books written by a third party about a historical event, art and theater reviews, newspaper or secondary sources are journal articles that interpret. LESSON 3 HISTORICAL CRITICISMS HISTORICAL CRITICISM examines the origins of earliest text to appreciate the underlying circumstances upon which the text came to be (Soulen & Soulen, 2001). It has two important goals: First, to discover the original meaning of the text in its primitive or historical context and its literal sense or sensus literalis historicus. Second, to establish a reconstruction of the historical situation of the author and recipients of the text. Historical criticism has two types, external criticism and internal criticism. Historical criticism has its roots in the 17th century during the Protestant Reformation and gained popular recognition in the 19th and 20th centuries (Ebeling, 1963). The absence of historical investigation paved the way for historical criticism to rest on philosophical and theological interpretation. The passing of time has advanced historical criticism into various methodologies used today such as source criticism (which analyzes and studies the sources used by biblical authors), form criticism (which seeks to determine a unit\'s original form and historical context of the literary tradition), redaction. criticism (which regards the author of the text as editor of the source materials), tradition criticism (which attempts to trace the developmental stages of the oral tradition from its historical emergence to its literary presentation), canonical criticism (which focuses its interpretation of the bible on the text of biblical canon), and related methodologies (Soulen, 2001). There are two parts to a historical criticism. The first part is to determine the authenticity of the material, also called provenance of a source. The critic should determine the origin of the material, its author, and the sources of information used. External criticism is used in determining these facts. The second part is to weigh the testimony to the truth. The critic must examine the trustworthiness of the testimonies as well as determine the probability of the statements to be true. This process is called internal criticism or higher criticism since it deals with more important matters than the external form. 1. External criticism determines the authenticity of the source. The authenticity of the material may be tested in two ways, by palaeographical (the deciphering and dating of historical manuscripts) and diplomatic criticism (critical analysis of historical document to understand how the document came to be, the information transmitted, and the relationships between the facts purported in the document and the reality). The material must be investigated based on the time and place it is written. The critic must determine whether the material under investigation is raw, meaning unaltered, and it exists exactly as the author left it. The content must be viewed in every possible angle, as forgery was not unknown during the Middle Ages. The authenticity of the material can be examined from other genuine sources having the same subject or written during the same period. The similarities or agreementsand differences or disagreements of some common details, such as the culture and traditions, and events during the period by which the document was made can be a basis for judging the authenticity of the text. 2\. Internal criticism determines the historicity of the facts contained in the document. It is not necessary to prove the authenticity of the material or document. However, the facts contained in the document must first be tested before any conclusion pertaining to it can be admitted. In determining the value of the facts, the character of the sources, the knowledge of the author, and the influences prevalent at the time of writing must be carefully investigated. It must be ascertained first that the critic knows exactly what the author said and that he/she understands the document from the standpoint of the author. Moreover, the facts given by the author or writer must be firmly established as having taken place exactly as reported. TEST OF AUTHENTICITY To distinguish a hoax or a misrepresentation from a genuine document, the historian must use tests common in police and legal detection. Making the best guess of the date of the document, he/she examines the materials to see whether they are not anachronistic: paper was rare in Europe before the fifteenth century, and printing was unknown; pencils did not exist there before the 16th century; typewriting was not invented until the 19th century; and Indian paper came only at the end of that century. The historian also examines the inks for signs of age or of anachronistic chemical composition. Making the best guess of the possible author of the document, he/she sees if he/ she can identify the handwriting, signature, seal, letterhead, or watermark. Even when the handwriting is unfamiliar, it can be compared with authenticated specimens. One of the unfulfilled needs of the historian is more of what the French call \"isographies\" or the dictionaries of biography giving examples of handwriting. For some period of history, experts using techniques known as paleography and diplomatics have long known that in certain regions at certain times handwriting and the style and form of official documents were conventionalized. The disciplines of paleography and diplomatics were founded in 17th century by Dom Jean Mabillon, a French Benedictine monk and scholar of the Congregation of Saint Maur. Seals have been the subject of special study by sigillographers, and experts can detect fake ones. Anachronistic styles (idiom, orthography, or punctuation) can be detected by specialists who are familiar with contemporary writing. Often spelling particularly of proper names and signatures, reveal forgery as would also unhistoric grammar. Anachronistic references to events (too early or too late or too remote) or the dating of a document at a time when the alleged writer could not possibly have been at the place designated (the alibi) uncovers fraud. Sometimes the skillful forger has all too carefully followed the best historical sources and his product becomes too obviously a copy in certain passages; by skillful paraphrase and invention, he/she is given away by the absence of trivia and otherwise unknown details from his/her manufactured account. However, usually if the document is where it ought to be (e.g., in a family\'s archives, of in the governmental bureau\'s record) its provenance (custody, as the lawyers refer to it), creates a presumption of its genuineness (Gottschalk, 1969). CHAPTER 2 LESSON 1 FIRST VOYAGE AROUND THE WORLD WHOEVER has the willpower to undertake a journey across oceans begets the one entity desired. The development of Portuguese maritime empire, apparent scientific and technological advancement, European attraction to Asia\'s wealth and spices, incited Spain to expend for an expedition. Subsequently, Spain along with other European nations engaged in discovering and taking possessions of lands beyond the continent. The period of discovery and expansionism began in the 15th century, henceforth from Europe came to the East huge vessels loaded with merchandize and men under a command to discover and covet lands in the east. This was an eventuality which adjoined people and nations and such encounter had far-reaching consequences until 19th century. The Philippine island in 1521 has been \"rediscovered\" by the Spanish commissioned authority, Ferdinand Magellan, a Portuguese navigator who gained confidence and support from the monarchy of Spain. This information on rediscovery which the world is cognizant of is attributable to an Italian chronicler, Antonio Pigafetta. The details of the world\'s first circumnavigation were accurately recorded in his journal. This chronicle serves as the lens through which the voyage and circumnavigation of the world can be apprehended with certainty. It specifically furnishes important details on the discovery of the islands and people inhabiting the place, these people were to be the Filipinos\' great ancestors who lived peacefully and with abundance in the area. The comprehension of the cultural life of these people was made possible through the chronicle of Pigafetta. The narrative of the voyage which is a translation by Lord Stanley of Alderley is presented below. However, only the necessary and important details of the narrative were taken based on what is useful for the students. In brief, the narrative as it was written, commenced with the description of the preparation for the voyage, the captain and his men, the dates as to when it left Spain, the \*\*\* \*31.5T VOYAGE BOCSD THE WOBID MAELEAS ANTONIO PIGAFETTA, Patrician of Vicenza, and Knight of Rhodes, to the very illustrious and very excellent LORD PHILIP time when oceans were crossed like the DE VILLIERS LISLEADEN, the famous Grand Master of Rhodes, his most respected Lord. Source: https://archive.org/details/firstvoyageround00piga Atlantic Ocean, Pacific Ocean, and Indian Ocean. In particular, Pigafetta wrote appertaining to the description of the different places he had seen, the people he met and their distinct and interesting culture. The historic voyage began in 1519 and was successfully completed in 1522. Since there are several curious persons (very illustrious and very reverend lord) who not only are pleased to listen to and learn the great and wonderful things which God has permitted me to see and suffer in the long and perilous navigation, which I have performed (and which is written hereafter), but also they desire to learn the methods and fashions of the road which I have taken in order to go thither, \[and who do\] not grant firm belief to the end unless they are first well advised and assured of the commencement. Therefore, my lord, it will please you to hear that finding myself in Spain in the year of the Nativity of our Lord, one thousand five hundred and nineteen, at the court of the most serene king of the Romans, with the reverend lord, Mons. Francis Cheregato, then apostolic proto-notary, and ambassador of the Pope Leon the Tenth, who, through his virtue, afterwards arrived at the bishoprick of Aprutino and the principality of Theramo, and knowing both by the reading of many books and by the report of many lettered and well-informed persons who conversed with the said proto-notary, the very great and awful things of the ocean, I deliberated, with the favour of the Emperor and the above-named lord, to experiment and go and see with my eyes a part of those things. By which means I could satisfy the desire of the said lords, and mine own also. So that it might be said that I had performed the said voyage, and seen well with my eyes the things hereafter written\... Finally (very illustrious lord), after all provisions had been made, and the vessels were in order, the captain-general, a discreet and virtuous man, careful of his honour, would not uyage without first making some good and wholesome ordinances, such as it is the good custom to make for those who go to sea. Nevertheless he did not entirely declare the voyage which he was going to make, so that his men should not from amazement and fear be unwilling to accompany him on so long a voyage, as he had undertaken in his intention. Considering the great and impetuous storms which are on the ocean sea, where I wished to go; and for another reason also, that is to say that the masters and captains of the other ships of his company did not love him: of this I do not know the reason, except by cause of his, the captain- general, being Portuguese, and they were Spaniards or Castilians, who for a long time have been in rivalry and ill will with one another. Notwithstanding this all were obedient to him. He made his ordinances such as those which follow, so that during the storms at sea, which often come on by night and day, his ships should not go away and separate from one another. These ordinances he published and made over in writing to each master of the ships, and commanded them to be observed and inviolably kept, unless there were great and legitimate excuses, and appearance of not having been able to do otherwise\... commo Tuesday, the 20th September of the said year, we set sail from St. Lucar, making the course of the south-west otherwise named Labeiche; and on the twenty-sixth of the said month we arrived at an island of great Canaria, named Teneriphe, which is in twenty-eight degrees latitude; there we remained three days and a half to take in provisions and other things which were wanted. After that we set sail thence and came to a port named Monterose, where we sojourned two days to supply ourselves with pitch, which is a thing necessary for ships. It is to be known that among the other isles which are at the said great Canaria, there is one, where not a drop of water is to be found proceeding from a fountain or a river, only once a day at the hour of midday, there descends a cloud from the sky which envelops a large tree which is in this island, and it falls upon the leaves of the tree, and a great abundance of water distils from these leaves, so that at the foot of the tree there is so large a quantity of water that it seems as if there was an ever-running fountain. The men who inhabit this place are satisfied with this water; also the animals, both domestic and wild, drink of it\... Saturday, the 16th of March, 1521, we arrived at daybreak in sight of a high island, three hundred leagues distant from the before-mentioned Thieves\' island. This isle is named Zamal. The next day the captain-general wished to land at another uninhabited island near the first, to be in greater security and to take water, also to repose there a few days. He set there two tents on shore for the sick, and had a sow killed for them. Mare chane Strece patagenico Capo da le if m. v. Porto di santo Julians Regione patagonia Capo desanda Mare pacific up Monday, the 18th of March, after dinner, we saw a boat come towards us with nine men in it: upon which the captain-general ordered that no one should move or speak without his permission. When these people had come into this island towards us, immediately the principal one amongst them went towards the captain-general with demonstrations of being very joyous at our arrival. Five of the most. y of them remained with us, the others who remained with the boat went to call some men who were fishing, and afterwards all of them came together. The captain seeing that these people were reasonable, ordered food and drink to be given them, and he gave them some red caps, looking glasses, combs, bells, ivory, and other things. When these people saw the politeness of the captain, they presented some fish, and a vessel of palm wine, which they call in their language Uraca; figs more than a foot long, and others smaller and of a better savour, and two cochos. At that time they had nothing to give him, and they made signs to us with their hands that in four days they would bring us Umai, which is rice, cocos, and many other victuals. B0000-0 Fine de Johan de Jolie Pigafetta\'s Map Of The Straits Of Magellan To explain the kind of fruits above-named it must be known that the one which they call cochi, is the fruit which the palm trees bear. And as we have bread, wine, oil, and vinegar, proceeding from different kinds, so these people have those things proceeding from these palm trees only. It must be said that wine proceeds from the said palm trees in the following manner. They make a hole at the summit of the tree as far as its heart, which is named palmito, from which a liquor comes out in drops down the tree, like white must, which is sweet, but with somewhat of bitter. They have canes as thick as the leg, in which they draw off this liquor, and they fasten them to the tree from the evening till next morning, and from the morning to the evening, because this liquor comes little by little\... These people became very familiar and friendly with us, and explained many things to us in their language, and told us the names of some islands which we saw with our eyes before us. \*The island where they dwelt is called Zuluam, and it is not large.\* As they were sufficiently agreeable and conversible we had great pleasure with them. The captain seeing that they were of this good condition, to do them greater honour conducted them to the ship, and showed them all his goods, that is to say, cloves, cinnamon, pepper, ginger, nutmeg, mace, gold and all that was in the ship. He also had some shots fired with his artillery, at which they were so much afraid that they wished to jump from the ship into the sea. They made signs that the things which the captain had shown them grew there where we were going. When they wished to leave us they took leave of the captain and of us with very good manners and gracefulness, promising us to come back to see us. The island we were at was named Humunu; nevertheless because we found there two springs of very fresh water we named it the Watering Place of good signs, and because we found here the first signs of gold. There is much white coral to be found here, and large trees which bear fruit smaller than an almond, and which are like pines. There were also many palm trees both good and bad. In this place there were many circumjacent islands, on which account we named them the archipelago of St. Lazarus, because we stayed there on the day and feast of St. Lazarus. This region and archipelago is in ten degrees north latitude, and a hundred and sixty-one degrees longitude from the line of demarcation. Friday, the 22nd of March, the above-mentioned people, who had promised us to return, came about midday, with two boats laden with the said fruit cochi, sweet oranges, a vessel of palm wine, and a cock, to give us to understand that they had poultry in their country, so that we bought all that they brought. The lord of these people was old, and had his face painted, and had gold rings suspended to his ears, which they name Schione, and the others had many bracelets and rings of gold on their arms, with a wrapper of linen round their head. We remained at this place eight days: the captain went there every day to see his sick men, whom he had placed on this island to refresh them: and he gave them himself every day the water of this said fruit the cocho, which comforted them much. Near this isle is another where there are a kind of people who wear holes in their ears so large that they can pass their arms through them; these people are Caphre, that is to say, Gentiles, and they go naked, except that round their middles they wear cloth made of the bark of trees. But there are some of the more remarkable of them o wear cotton stuff, and at the end of it there is some work of silk done with a needle. These are tawny, fat, and painted, and they anoint themselves with the oil of coco nuts and Who people sesame, to preserve them from the sun and the wind. Their hair is very black and long, reaching to the waist, and they carry small daggers and knives, ornamented with gold, and many other things, such as darts, harpoons, and nets to fish, like\... The Monday of Passion week, the 25th of March, and feast of our Lady, in the afternoon, and being ready to depart from this place, I went to the side of our ship to fish, and putting my feet on a spar to go down to the store room, my feet slipped, because it had rained, and I fell into the sea without any one seeing me, and being near drowning by luck I found at my left hand the sheet of the large sail which was in the sea, I caught hold of it and began to cry out till they came to help and pick me up with the boat. I was assisted not by my merits, but by the mercy and grace of the fountain of pity. That same day we took the course between west and southwest, and passed amidst four small islands, that is to say, Cenalo, Huinanghar, Ibusson, and Abarien. Thursday, the 28th of March, having seen the night before fire upon an island, at the morning we came to anchor at this island; where we saw a small boat which they call Boloto, with eight men inside, which approached the ship of the captain-general. Then a slave of the captain\'s, who was from Sumatra, otherwise named Traprobana, spoke from afar to these people, who understood his talk, and came near to the side of the ship, but they withdrew immediately, and would not enter the ship from fear of us. So the captain seeing that they would not trust to us showed them a red cap, and other things, which he had tied and placed on a little plank, and the people in the boat took them immediately and joyously, and then returned to advise their king. Two hours afterwards, or thereabouts, we saw come two long boats, which they call Ballanghai, full of men. In the largest of them was their king sitting under an awning of mats; when they were near the ship of the captain-general, the said slave spoke to the king, who understood him well, because in these countries the kings know more languages than the common people. Then the king ordered some of his people to go to the captain\'s ship, whilst he would not move from his boat, which was near enough to us. This was done, and when his people returned to the boat, he went away at once. The captain gave good entertainment to the men who came to his ship, and gave them all sorts of things, on which account the king wished to give the captain a rather large bar of solid gold, and a chest full of ginger. However, the captain thanked him very much but would not accept the present. After that, when it was late, we went with the ships near to the houses and abode of the king. The next day which was Good Friday, the captain sent on shore the before-mentioned slave, who was our interpreter, to the king to beg him to give him for money some provisions for his ships, sending him word that he had not come to his country as an enemy, but as a friend. The king on hearing this came with seven or eight men in a boat, and entered the ship, and embraced the captain, and gave him three china dishes covered with leaves full of rice, and two dorades, which are rather large fish, and of the sort above-mentioned, and he gave him several other things. The captain gave this king a robe of red and yellow cloth, made in the Turkish fashion, and a very fine red cap, and to his people he gave to some of them knives, and to others mirrors. After that refreshments were served up to them, The captain told the king, through the said interpreter, that he wished to be with him, cassi cassi, that is to say, brothers. To which the king answered that he desired to be the same towards him. After that the captain showed him cloths of different colours, linen, coral, and much other merchandise, and all the artillery, of which he had some pieces fired before him, at which the king was much astonished; after that the captain had one of his soldiers armed with white armour, and placed him in the midst of three comrades, who struck him with swords and daggers. The king thought this very strange, and the captain told him, through the interpreter, that a man thus in white armour was worth a hundred of his men; he answered that it was true; he was further informed that there were in each ship two hundred like that man. After that the captain showed him a great number of swords, cuirasses, and helmets, and made two of the men play with their swords before the king; he then showed him the sea chart and the ship compass, and informed him how he had found the strait to come there, and of the time which he had spent in coming; also of the time he had been without seeing any land, at which the king was astonished. At the end the captain asked if he would be pleased that two of his people should go with him to the places where they lived, to see some of the things of his country. This the king granted, and I went with another\... This kind of people are gentle, and go naked, and are painted. They wear a piece of cloth made from a tree, like a linen cloth, round their body to cover their natural parts: they are great drinkers. The women are dressed in tree cloth from their waists downwards; their hair is black, and reaches down to the ground; they wear certain gold rings in their ears. These people chew most of their time a fruit which they call areca, which is something of the shape of a pear; they cut it in four quarters, and after they have chewed it for a long time they spit it out, from which afterwards they have their mouths very red. They find themselves the better from the use of this fruit because it refreshes them much, for this country is very hot, so that they could not live without it. In this island there is a great quantity of dogs, cats, pigs, fowls, and goats, rice, ginger, cocos, figs, oranges, lemons, millet, wax, and gold mines. This island is in nine degrees and two-thirds north latitude, and one hundred and sixty-two longitude from the line of demarcation: it is twenty-five leagues distant from the other island where we found the two fountains of fresh water. This island is named Mazzava. We remained seven days in this place; then we took the tack of Maestral, passing through the midst of five isles, that is to say, Ceylon, Bohol, Canighan, Baibai, and Satighan. In this island of Satighan is a kind of bird called Barbastigly, which are as large as eagles. Of these we killed only one, because it was late. We ate it, and it had the taste of a fowl. There are also in this island doves, tortoises, parrots, and certain black birds as large as a fowl, with a long tail. They lay eggs as large as those of a goose. These they put a good arm\'s length under the sand in where they are hatched by the great heat which the heated sand gives out; and when these birds are hatched they push up the sand and come out. These eggs are good to eat. From this island of Mazzabua to that of Satighan there are twenty leagues, and on leaving Satighan we went by the west; but the King of Mazzabua could not follow us; therefore we waited for him near three islands, that is to say. Polo, Ticobon, and Pozzon. When the king arrived he was much astonished at our navigation, the captain-general bade him come on board his ship with some of his principal people, at which they were much pleased. Thus we went to Zzubu, which is fifteen leagues off from Satighan. Sunday, the 7th of April, about midday, we entered the port of Zzubu, having passed by many villages. There we saw many houses which were built on trees. On approaching the principal town the captain-general commanded all his ships to hang out their flags. Then we lowered the sails in the fashion in which they are struck when going to fight, and he had all the artillery fired, at which the people of this place were greatly frightened. The captain sent a young man whom he had brought up,\[172\] with the interpreter to the king of this island Zzubu. These having come to the town, found a great number of people and their king with them, all alarmed by the artillery which had been fired. But the interpreter reassured them, saying that it was the fashion and custom to fire artillery when they arrived at ports, to show signs of peace and friendship; and also, to do more honour to the king of the country, they had fired all the artillery. The king and all his people were reassured. He then bade one of his principal men ask what we were seeking. The interpreter answered him that his master was captain of the greatest king in the world, and that he was going by the command of the said sovereign to discover the Molucca islands. However, on account of what he had heard where he had passed, and especially from the King of Mazzava, of his courtesy and good fame, he had wished to pass by his country to visit him, and also to obtain some refreshment of victuals for his merchandise. Tuesday morning following the King of Mazzava, with the Moor, came to the ship, and saluted the captain on behalf of the King of Zzubu, and said that the king was preparing a quantity of provisions, as much as he could, to make a present of to him, and that after dinner he would send two of his nephews, with others of his principal people, to make peace with him. Then the captain had one of his men armed with his own armour, and told him that all of us would fight armed in that manner, at which the Moorish merchant was rather astonished; but the captain told him not to be afraid, and that our arms were soft to our friends and rough to our enemies; and that as a cloth wipes away the sweat from a man, so our arms destroy the enemies of our faith. The captain said this to the Moor, because he was more intelligent than the others, and for him to relate it all to the King of Zzubu. We turned backwards, passing between the island of Cagayan and the port of Cipit, taking a course east and a quarter south-east, to seek the islands of Maluco. We passed between certain little mountains, around which we found many weeds, although there was there a great depth. Passing between these islets it seemed that we were in another sea. Having left Cipit to the east, we saw to the west two islands called Zolo and Taghima, near which islands pearls are found. The two pearls of the King of Burné, of which I have spoken, were found there, and this is the manner in which he obtained them, according to the account which was given me of it. The King of Burné married a daughter of the King of Zolo, who told him that her father had these two big pearls. He desired to have them, and decided on getting them by any means, and one night he set out with five hundred prahus full of armed men, and went to Zolo, and took the king with his two sons, and brought them to Burné, and did not restore them to liberty until they gave him the two pearls. Continuing our course east and a quarter north-east we passed near two inhabited places called Cavit and Subanin, and passed near an island called Monoripa, ten leagues distant from the before- mentioned islets. The inhabitants of this island always live in their vessels, and have no houses on shore. In these two districts of Cavit and Subanin, which are situated in the same island as that in which are Butuan and Calagan, the best cinnamon of any grows. If we could have remained here only two days, we could have laden the ships with it; but we did not wish to lose time, but to profit by the favourable wind, for we had to double a cape and some islets which were around it. Wherefore, remaining under sail, we made a little barter, and obtained seventeen pounds of cinnamon for two big knives, which we had taken from the Governor of Pulaoan. Having seen the cinnamon tree, I can give some description of it. It is a small tree, not more than three or four cubits high, and of the thickness of a man\'s finger, and it has not got more than three or four little branches. Its leaf is like that of the laurel. The cinnamon for use which comes to us, is its bark, which is gathered twice in the year. Its wood and leaves when they are have the taste and force of the bark itself. Here it is called Cainmana, since cain means wood and mana sweet. green Having set the head of the ship to north-east, we made for a large city called Maingdanao, situated in the same island in which are Butuan and Calagan, in order to get precise information of the position of Maluco. Following this course we took possession of a bignaday, a vessel similar to a prahu, and being obliged to have recourse to force and violence, we killed seven out of eighteen men who formed the crew. These men were better made and more robust than all those we had seen hitherto, and they were all chief men of Mindanao. There was among them a brother of the king who said that he well knew where Maluco was. Afterwards, following his indications, we left the north-east course which we held, and took a south-east course. We were then in 6° 7\' N. latitude and thirty leagues distant from Cavit. · Making for the south-east we found four islands, named Ciboco, Birabam Batolac, Sarangani, and Candigar. Saturday, the 26th of October, about nightfall, whilst coasting the island of Birabam Batolac, we met with a very great storm, before which we lowered all our sails, and betook ourselves to prayer. Then our three saints appeared upon the masts and dispersed the darkness. St. Elmo stood for more than two hours at the mainmast head like a flame. St. Nicholas at the head of the foremast, and St. Clara on the mizenmast. In gratitude for their assistance we promised a share to each of the saints, and we gave to each an offering\... At last, when it pleased Heaven, on Saturday the 6th of September of the year 1522, we entered the bay of San Lucar; and of sixty men who composed our crew when we left Maluco, we were reduced to only eighteen, and these for the most part sick. Of the others, some died of hunger, some had run away at the island of Timor, and some had been condemned to death for their crimes. From the day when we left this bay of San Lucar until our return thither, we reckoned that we had run more than fourteen thousand four hundred and sixty leagues, and we had completed going round the earth from East to West. Monday the 8th of September, we cast anchor near the mole of Seville, and discharged all the artillery. Tuesday, we all went in shirts and barefoot, with a taper in our hands to visit the shrine of St. Maria of Victory, and of St. Maria de Antigua. Then, leaving Seville, I went to Valladolid, where I presented to his Sacred Majesty Don Carlos, neither gold nor silver, but things much more precious in the eyes of so great a Sovereign. I presented to him among other things, a book written by my hand of all the things that had occurred day by day in our voyage. I departed thence as I was best able, and went to Portugal, and related to King John the things which I had seen. Returning through Spain, I came to France, where I presented a few things from the other hemisphere to Madam the Regent, mother of the most Christian King Don Francis. Afterwards, I turned towards Italy, where I established for ever my abode, and devoted my leisure and vigils to the very illustrious and noble lord, Philip de Villiers Lisleadam, the very worthy grand master of Rhodes. The Chevalier, ANTONIO PIGAFETTA LESSON 2 CUSTOMS OF THE TAGALOGS VITO 12 THE CUSTOMS of the Tagalogs is a narrative on the established culture of the Tagalogs in Luzon written by Juan de Plasencia, a Franciscan missionary in the Tagalog region since 1578 until 1590. This document was written as an answer to the request of the monarchy in Spain which was to provide pieces of information about the government, administration of justice, inheritances, slaves, dowries, worship, burials, and superstition of the \"Indians\" in the colony. In addition, the document is to rectify previous reports about the people\'s way of life in the region. Plasencia wrote: \"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 Tagalog 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 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 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 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. 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 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 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. 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. 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. 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 Tagalog race. The old men 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\... 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\... \*\*\* 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\... 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\... 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. 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\... These infidels said that they knew that there was another life of rest which they maca, just as if we should say \"paradise,\" or, in other words, \"village of rest.\" that those who go to this place are the just, and the valiant, and those who called They say 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\... 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\". Source: Plasencia, Juan de. \"Customs of the Tagalogs\" in Emma Helen Blair and James Alexander Robertson. The Philippine Islands: 1493-1898. Cleveland, OH: The Arthur H. Clark Company, 1906. LESSON 3 WORKS OF JUAN LUNA AND FERNANDO AMORSOLO YIVITOR HISTORICAL PAINTINGS are visual representations of concrete happenings on the life of people in a specific period. The idea about certain events and people is communicated or expressed aesthetically through art with form, technique, and style. Essentially, these paintings are instrumental to the visualization of the reality which stands equally with texts, photos, caricatures, and films. SPOLIARIUM 19TH Century \--Juan Luna This is the most valuable oil-on-canvass painting with a size of 4.22 meters x 7.675 meters, making it the largest painting in the Philippines. It won First Gold Medal in 1884 as an entry to the prestigious Exposicion de Bellas Artes in Madrid. Source: Retrieved from http://driftwoodjourneys.com/ The students will be exposed to determining and seeing the balance between history and imagination. The artwork itself will be scrutinized and examined as to how it shows the reality contextually. Juan Luna and Fernando Amorsolo\'s paintings are presented in this lesson as subject for analysis and discussion. Juan Luna (1857-1899) is best known. for impressive rendition of classical subjects in his academic works. These works include historical scenes and portraiture, however the-historical-triumph-and-social-relevance-juan-lunas- subsequently he turned to realism depicting spoliarium/ The Parisian Life, 1892 French: Interior d\'un Cafi (Inside a Café\') \--Juan Luna Retrieved from social inequalities. In this lesson, the \"Spoliarium\" and \"The Parisian Life\" are Luna\'s paintings presented for the analysis of the students. Fernando Amorsolo (1892-1972) delights people of his impressionistic technique depicting idyllic country scenes, beautiful maidens, and colorfully dressed peasants planting or harvesting rice. The paintings are significant in the development of the formation of Filipino notions of self and LESSON 4 THE POLITICAL CARICATURES THE UNDERSTANDING OF POLITICS and society in a certain period of time can be known and understood not only through texts but also through cartoons or caricatures. A Political caricature is a type of drawing that is used to present a comment, opinion, or criticism on a particular event, person, and situation. It is also known as editorial cartoon found in a newspaper. In this part of the chapter are five (5) political cartoons to be analyzed. These are derived from the book entitled Philippine Cartoons: Political Caricatures of the American Era, 1900-1941, edited by Alfred W. McCoy and Alfredo R. Roces (Copyright 1985). LESSON 5 THE SPEECH OF CORAZON C. AQUINO THE SPEECH presented in this lesson was obtained from an official gazette which is an official journal of the Republic of the Philippines. This speech was delivered by the late Corazon C. Aquino in the US Congress, Washington DC, on September 18, 1986 six (6) months after her assumption into office as president of the Republic of the Philippines. Included here is a portion of President Corazon Aquino\'s transcript of her speech and the link where the video can be found. \"Three 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, a nation in shame recovered its own. A country that had lost faith in its future found it 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 am honored to speak. He detained my husband along with thousands of others - senators, 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 the judiciary, the protection of the Bill of Rights - Ninoy kept their spirit alive in himself. At any time during his long ordeal, Ninoy could have made a separate peace with the 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 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 in the courage and faith by which alone they could be free again. The dictator had called him a nobody. Two million people threw aside their passivity 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. 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. The distinguished co-chairman of the United States observer team in his report to your President described that victory: \"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 C. Aquino as President and Mr. Salvador Laurel as Vice-President of the Philippines. 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 the lash shall not, in my country, be paid by blood drawn by the sword but by the tearful joy of reconciliation. My predecessor set aside democracy to save it from a communist insurgency that numbered less than 500. Unhampered by respect for human rights, he went at it hammer and tongs. By the time he fled, that insurgency had grown to more than 16,000. I think there is a lesson here to be learned about trying to stifle a thing with the 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 reintegration programs, we must seek to bring the insurgents down from the hills and, by economic progress and justice, show them that for which the best intentioned among them fight. As President, 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. Like 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 must the means by which we shall be able to do so be kept from us? Many conditions imposed on the previous government that stole this debt continue to be imposed on us who never benefited from it. And no assistance or liberality commensurate with the calamity that was visited on us has been extended. Yet ours must have been the cheapest revolution ever. With little help from others, we Filipinos fulfilled the first and most difficult conditions of the debt negotiation the full restoration of democracy and responsible government. Elsewhere, and in other times of more stringent world economic conditions, Marshall plans and their like were felt to be necessary companions of returning democracy. When I met with President Reagan yesterday, we began an important dialogue about cooperation and the strengthening of the friendship between our two countries. That meeting was both a confirmation and a new beginning and should lead to positive results in all areas of common concern. 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 is one stone laid than two are taken away. Half our export earnings, \$2 billion out of \$4 billion, which was all we could earn in the restrictive markets of the world, went 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 wring the payments from the sweat of our men\'s faces and sink all the wealth piled up by the bondsman\'s two hundred fifty years of unrequited toil? Yet to all Americans, as the leader of 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 won 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 nation\'s commitment to freedom.\"