Readings in Philippine History Module BSOM 1 PDF

**ha** **COURSE DESCRIPTION**: Philippine History viewed from the lens of selected primary sources in different periods, analysis and interpretations. The course aims to expose students to different facets of Philippine history through the lens of eyewitnesses. Rather than rely on secondary materials such as textbooks, which is the usual approach in teaching Philippine history, different types of primary sources will be used-written (qualitative and quantitative), oral, visual, audio-visual, digital-covering various aspects of Philippines life (political, economic, social, cultural). Students are expected to analyze the selected readings contextually and in terms of content (stated and implied). The end goal is to enable students to understand and appreciate our rich past by deriving insights from those who were actually present at the time of the event. +-----------------------------------+-----------------------------------+ | | | +-----------------------------------+-----------------------------------+ | | | +-----------------------------------+-----------------------------------+ | | | +-----------------------------------+-----------------------------------+ | | | +-----------------------------------+-----------------------------------+ | **BULACAN POLYTECHNIC COLLEGE** | | | | | | Bulihan, City of Malolos | | +-----------------------------------+-----------------------------------+ +-----------------------------------+-----------------------------------+ | **Expected Graduate Attributes** | **General Learning Outcomes** | +-----------------------------------+-----------------------------------+ | - Contributed to and give | 1. Demonstrated thorough | | impact on the educational , | knowledge on the vision, | | economic ,social, cultural | mission, goals and objectives | | political and moral | of the BPC and of the BTVTEd | | well-being and environment | Program. | | consciousness they serve; | | | | 2. 3. 4. 5. 6. 7. 8. 9. 1 | | - Gained world class knowledge | 0. | | proactive and committed | | | individuals; | | | | | | - Developed socially | | | responsible individuals; | | | | | | - Empowered human resources; | | | | | | - Gained knowledge for poverty | | | alleviation, environmental | | | protection. | | | | | | | | | | | | - Globally competitive towards | | | sustainable development | | +-----------------------------------+-----------------------------------+ **TEACHING METHODOLOGIES** - - - - - - - - **GRADING SYSTEM** Quizzes 20% Recitations 10% Seat works 10% Midterm/Finals 30% Attendance/Character 10% Project [20%] TOTAL 100% ------------ ---------------- ------------------------ **GRADES** **PERCENTAGE** **DESCRIPTIVE RATING** 1.00 98- 100 Excellent 1.25 95-97 Excellent 1.50 92-94 Very Good 1.75 89-91 Very Good 2.00 86-88 Good 2.25 83-85 Good 2.50 80-82 Satisfactory 2.75 77-79 Satisfactory 3.00 75-76 Passed 4.00 73-74 Lacking Requirements 5.00 72 and below Failed ------------ ---------------- ------------------------ **COURSE POLICIES** 1. Student is expected to participate to the best of his/her abilities in whatever activity is scheduled per module in accordance to his/her preferred but approved mode of learning such as any or combination of the following: a. online using the institution's learning management system "BPC eLearning" b. modular (print out or in flash disk for pick up or courier/drop box). 2. The rule on failing marks for 20% unexcused absences cannot be enforced due to the allowed flexible schedule during this time of pandemic instead a student has to be mindful of the required pre-scheduled submission/compliance of the requirements. 3. Assessment of learning shall be done for every module; however, there shall be two summative tests that a student needs to undergo before the semester ends. For a student who opted to have a summative exam online, it has to be real time and there should be somebody who would video him/her to prove that he/she is really the one answering the test. However, if there is no more community quarantine, the summative exam shall be done by batch and in school. 4. Mid-Term and Final Exams shall be given only to students who have completely or partially settled their accounts for the specified period. 5. Students will be held responsible for all assignments and requirements missed for the entire content of the course regardless of the mode of learning he/she has chosen. 6. Only students officially enrolled in the course will be allowed to attend the class. 7. The professor is not obliged to give a special or late test to any student who fails to take an examination at the scheduled time, except upon presentation of any certificate (e.g. medical certificate, etc.), or excuse letter scrutinized by the subject teacher in terms of its veracity. 8. When given a grade of INC. (Incomplete), the student shall complete the grade within one year; otherwise, a grade of 5.0 will be given automatically by the registrar. **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | ***1*** | ### | **RPH 113-1** | | | | | | | ### **Vision, Mission | | | | , and Goals of Bulaca | | | | n Polytechnic College | | | | ** | | +-----------------------+-----------------------+-----------------------+ | ***2*** | Meaning of History, | RPH 113-2 | | | Sources of Historical | | | | Data and Historical | | | | Criticism | | +-----------------------+-----------------------+-----------------------+ | *3* | Antonio Pigafetta. | RPH 113-3 | | | First Voyage Around | | | | the World | | +-----------------------+-----------------------+-----------------------+ | *4* | ### Juan de Plasencia | RPH 113-4 | | | , Customs of the Taga | | | | logs | | +-----------------------+-----------------------+-----------------------+ | *5* | Emilio Jacinto, | RPH 113-5 | | | "Kartilla ng | | | | Katipunan" | | +-----------------------+-----------------------+-----------------------+ | *6* | Document of the 1898 | RPH 113-6 | | | Declaration of | | | | Philippine | | | | Independence | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ Bulacan Polytechnic College **Vision, Mission, and Goals** **MODULE CONTENT** **COURSE TITLE: Readings in Philippine History** **MODULE TITLE Bulacan Polytechnic College Vision, Mission, and Goal** **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module, you MUST be able to: - **TOPIC:** 1. Vision, Mission, and Goals 2. Brief Introduction of the program 3. Classroom rules **ASSESSMENT METHOD/S:** 1. Recitation **REFERENCE/S:** Commission on Higher Education syllabus Bulacan Polytechnic College Handbook **Information Sheet RPH 113-1** **Bulacan Polytechnic College Vision, Mission, and Goal** **Learning Objectives:** After reading this INFORMATION SHEET, YOU MUST be able: - To recite and explain the vision, mission, and goals of the school. - To appreciate the chosen program. - To follow classroom rules. **Introduction:** It is imperative for every student to know about the school's vision, mission and goals as well as to have a brief background of their chosen program so they will be guided by the thrust of the school and their program as their partner to reach their dreams. As early as possible, students must develop their trust in the quality of education the school is giving and learn to take their part to attain the vision, mission, and goals of the school for them and the community. **VISION** A leading quality polytechnic college nurturing highly employable, globally-competitive, excellently skilled and competent graduates. **MISSION** The Bulacan Polytechnic College commits itself to: **GOALS & OBJECTIVES** The goals/objectives of the Bulacan Polytechnic College are: To nurture highly employable, productive and globally- competitive graduates; **The Program** **Vision** The Bachelor of Science in Office Management Program (BSOM) envisions to generate globally competitive graduates with high degree of professionalism and who can usher themselves towards optimum work productivity in all the functional areas of business. **MISSION** **Mission** The thrust of Bachelor of Science in Office Management Program is to: 1. Continuously provide highly competent instructors equipped with suitable training and seminars and research undertakings. 2. Constantly revitalize the curriculum to be at par with the needs of the evolving global market in office administration. 3. Ensure that the high-end facilities and equipment are available and adequate for the students. 4. Establish linkages and networking with industries to supplement professional growth among its students and teaching force. 5. Develop students' self-confidence, self-respect, and the attitude of valuing social responsibilities and good moral/value system more than anything else. **Course Description** Different periods, analysis and interpretations. The course aims to expose students to different facets of Philippine history through the lens of an eyewitness. Rather than rely on secondary materials such as textbooks, which is the usual approach in teaching Philippine history, different types of primary sources will be used-written (qualitative and quantitative), oral, visual, audio-visual, digital-covering various aspects of Philippines life (political, economic, social, cultural). Students are expected to analyze the selected readings contextually and in terms of content (stated and implied). The end goal is to enable students to understand and appreciate our rich past by deriving insights from those who were actually present at the time of the event. **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | *1* | ### | RPH 113-1 | | | | | | | ### Vision, Mission, | | | | and Goals of Bulacan | | | | Polytechnic College | | +-----------------------+-----------------------+-----------------------+ | ***2*** | **Meaning of History, | **RPH 113-2** | | | Sources of Historical | | | | Data and Historical | | | | Criticism** | | +-----------------------+-----------------------+-----------------------+ | *3* | Antonio Pigafetta. | RPH 113-3 | | | First Voyage Around | | | | the World | | +-----------------------+-----------------------+-----------------------+ | *4* | ### Juan de Plasencia | RPH 113-4 | | | , Customs of the Taga | | | | logs | | +-----------------------+-----------------------+-----------------------+ | *5* | Emilio Jacinto, | RPH 113-5 | | | "Kartilla ng | | | | Katipunan" | | +-----------------------+-----------------------+-----------------------+ | *6* | Document of the 1898 | RPH 113-6 | | | Declaration of | | | | Philippine | | | | Independence | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ **Meaning of History, Sources of Historical Data and Historical Criticism**![](media/image2.jpg) **MODULE CONTENT** **COURSE TITLE: Readings in Philippine History** **MODULE TITLE Meaning of History, Sources of Historical Data and Historical Criticism** **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module, you MUST be able to: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. **TOPIC:** 1. Meaning and Relevance of History 2. History and Historical Method 3. Sources of History **ASSESSMENT METHOD/S:** 1. Quiz 2. Comparative analysis of selected two sources **REFERENCE/S:** Agoncillo, Teodoro. *History of the Filipino People*, 8th ed. Quezon City: C&E Publishing, Inc., 1990. Gottschalk, Louis. *Understanding History: A Primer on Historical Method.* New York: Alfred A. Knopf, 1950. Torres, Jose Victor. *BATIS: Sources in Philippine History.* Quezon City: C&E Publishing, Inc., 2018. **Information Sheet RPH 113-2** **Meaning of History, Sources of Historical Data and Historical Criticism** **Learning Objectives:** After reading this INFORMATION SHEET, YOU MUST be able: - To understand the meaning of history as an academic discipline and to be familiar with the underlying philosophy and methodology of the discipline. - To apply the knowledge in historical methodology and philosophy in assessing and analyzing existing historical narratives. - To examine and assess critically the value of historical evidence and sources. - To appreciate the importance of history in the social and national life of the Philippines. **Meaning and Relevance of History** ** ** **Introduction** Just a few months after being sworn in as the de facto president after the EDSA People's Power Revolution, Cory went on a state visit to the United States of America. During the said state visit, she was invited to talk before the joint session of the US Congress on September 18,1986. The delivered speech was recorded in video while it is happening thus, considered as a primary document. **Pre-Assessment:** This part is a teacher-directed activity through an open discussion of concepts with the students to determine their level of awareness on the issues that they will be presented in the lesson: Questions for Discussion: - - - **Lesson Proper** For the teacher directed activity, the teacher introduces the lesson to students and orientates them about the task that they will be required to do for this learning packet. The teacher instructs the students to view two videos on YouTube: **History and Historical Method** - The word "history" is derived from the Greek word *istoria* which means learning. As defined by Aristotle, it was a systematic account of a set of natural phenomena whether non-chronological (not in order) or not. Eventually, the Latin equivalent *scientia* was used more regularly to designate non-chronological systematic accounts of natural phenomena. On the other hand, the word history itself was now used exclusively to refer to accounts of phenomena, especially of human affairs, in a chronological order. History, which deals with the past, is primarily concerned with the reconstruction of it. The complication here is that most events from the past are beyond recall, thus, historical knowledge is limited due to incomplete records since humans do not always record what is happening around them. For example, while you are reading this are you recording the time it took for you to finish this? Are you writing down what are the things currently happening around you? Most probably not. In history, only a part of what you've observed will be remembered. Then, only a part of what you remember will be recorded. And then only a part of what you've recorded will survive after decades, and lastly, only a part of what survived will the future historian talk about and some of it may not even be credible. Having said this, we can say that there is no such thing as a complete history or history-as-actuality. There is only a history-as-record since we all based the past from the surviving records of it. History then, is only the expressed part (what was written or said) of what was understood from the credible part of the sources. Your task then is not to acquire the complete knowledge of the past (since this is impossible). Rather, it is to recreate (not create) a very similar "image" of the past from the sources available to you. But of course, not all sources are always credible. So here enters the Historical Method, the process of critically examining and analyzing the records of the past. Historiography, on the other hand, is imaginative (but not too imaginative! You can't say that the waves were furious when Magellan arrived in the Philippines. Remember: Re-creation, not creation.) reconstruction of the past from the data derived from the historical method. - Sources are very important in history since without them, how can you reconstruct the past? Sources are items that provide information or proof. Historical Sources are generally divided into two: the Primary sources and the Secondary sources. Primary sources are simply sources that are created during the time period in study. Creators of primary sources are basically those who existed during the moment of writing or creating. For example, 500 years from now, your output for an upcoming activity for Module 2.3 (editorial cartoon) will be considered as primary sources about 2020 since it was created during 2020, by someone who existed in 2020. Primary sources can be texts, eyewitness accounts, testimonies, documents, autobiographies, artifacts (note that they are not the events themselves), and even creative works (such as videos, artworks, films, etc.). Secondary sources, on the other hand, are sources that are already interpreted and analyzed data from primary sources. This means, unlike primary sources, they are not created during the time period in question. They are created after the time period under study. It is created by someone not present during the event which means they are often removed from the event itself. Examples of primary sources are history textbooks, written analysis, criticisms, commentaries, encyclopedias, etc. As mentioned earlier, not all sources are credible hence, the need for Historical criticism. Before a source can be used for history, matters about its form (where it is written) and content (what is written) must be settled first. There are two kinds of historical criticism. 1. A. B. C. D. E. F. G. 1. 2. 3. 2. A. B. C. 1. 2. 3. **Generalization:** "History repeat itself" "Those who does not learned from History are bound to repeat the same mistake" These two sayings sum up the importance of studying History. Analyzing historical events should be viewed from the lenses of eyewitnesses and sources of these events should be critically evaluated to prevent people from being misled away from the truth. **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | *1* | ### | RPH 113-1 | | | | | | | ### Vision, Mission, | | | | and Goals of Bulacan | | | | Polytechnic College | | +-----------------------+-----------------------+-----------------------+ | *2* | Meaning of History, | RPH 113-2 | | | Sources of Historical | | | | Data and Historical | | | | Criticism | | +-----------------------+-----------------------+-----------------------+ | ***3*** | **Antonio Pigafetta. | **RPH 113-3** | | | First Voyage Around | | | | the World** | | +-----------------------+-----------------------+-----------------------+ | *4* | ### Juan de Plasencia | RPH 113-4 | | | , Customs of the Taga | | | | logs | | +-----------------------+-----------------------+-----------------------+ | *5* | Emilio Jacinto, | RPH 113-5 | | | "Kartilla ng | | | | Katipunan" | | +-----------------------+-----------------------+-----------------------+ | *6* | Document of the 1898 | RPH 113-6 | | | Declaration of | | | | Philippine | | | | Independence | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ **Antonio Pigafetta** **First Voyage Around the World** MODULE CONTENT **COURSE TITLE: Readings in Philippine History** ### **MODULE TITLE: Antonio Pigafetta. First Voyage Around the World** ### **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module you MUST be able to: 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. **TOPIC:** 1. A Brief Summary of the First Voyage Around the World by Magellan by Antonio Pigafetta **ASSESSMENT METHOD/S:** 1. 2. **REFERENCE/S:** **Readings in Philippine History** by [John Lee P. Candelaria](https://www.goodreads.com/author/show/18275697.John_Lee_P_Candelaria) and ========================================================================================================================================= [Veronica C. Alporha](https://www.goodreads.com/author/show/18275698.Veronica_C_Alporha), pp. 13-41 =================================================================================================== [[https://edu.glogster.com/glog/ells-and-social-studies-using-primary-sources/1j4cv0mcstt]](https://edu.glogster.com/glog/ells-and-social-studies-using-primary-sources/1j4cv0mcstt) [**[http://blog.geogarage.com/2019/07/the-travel-guide-that-charted-our-world.html]**](http://blog.geogarage.com/2019/07/the-travel-guide-that-charted-our-world.html) [[https://www.raremaps.com/gallery/detail/37006/les-isles-philippines-and-islas-de-los-ladrones-ou-isle-de-sanson]](https://www.raremaps.com/gallery/detail/37006/les-isles-philippines-and-islas-de-los-ladrones-ou-isle-de-sanson) **Information Sheet RPH 113-3** **Antonio Pigafetta. First Voyage Around the World** **Learning Objectives:** After reading this INFORMATION SHEET, YOU MUST be able to: 1. Understand Philippines during the Pre-Spanish era using Antonio Pigafetta's account; 2. Critique the chronicles of Pigafetta as a primary source by examining its content and context; 3. Appreciate the significance of the contribution of Pigafetta's account on Magellan's voyage. **Introduction:** In the preceding chapter, we have discussed the importance of familiarizing oneself about the different kinds of historical sources. The historian's primary tool of understanding and interpreting the past is the historical sources. In this chapter, we are going to look at a number of primary sources from different historical periods and evaluate these documents' contents in terms of historical value, and examine the context of their production. The primary sources that we are going to examine are Antonio Pigafetta's First Voyage Around the World, Emilio Jacinto's "Kartilya ng Katipunan," the 1898 Declaration of Philippine Independence, and Corazon Aquino's speech before the U.S. Congress. These primary sources range from chronicles, official documents, and speeches. Needless to say, different types of sources necessitate different kinds of analysis and contain different levels of importance. We are going to explore that in this chapter. **Pre-Assessment** 1. Can you share your basic knowledge about Antonio Pigafetta and Ferdinand Magellan? 2. What do you think are their contributions to Philippine history? **A Brief Summary of the First Voyage Around the World by Magellan by Antonio Pigafetta.** This book was taken from the chronicles of contemporary voyagers and navigators of the sixteenth century. One of them was Italian nobleman Antonio Pigafetta, who accompanied Ferdinand Magellan in his fateful circumnavigation of the world. Pigafetta's work instantly became a classic that prominent literary men in the West like William Shakespeare, Michel de Montaigne, and Giambattista Vico referred to in their interpretation of the New World. Pigafetta's travelog is one of the most important primary sources in the study of the pre colonial Philippines. His account was also a major referent to the events leading to Magellan's arrival in the Philippines, his encounter with the local leaders, his death in the hands of Lapulapu's forces in the Battle of Mactan, and in the departure of what was left of Magellan's fleet from the islands. Examining the document reveals several insights not just in the character of the Philippines during the precolonial period, but also on how the fresh eyes of the Europeans regard a deeply unfamiliar terrain, environment, people, and culture. Locating Pigafetta's account in the context of its writing warrants a familiarity on the dominant frame of mind in the age of exploration, which pervaded Europe in the fifteenth and sixteenth century. Students of history need to realize that primary sources used in the subsequent written histories depart from certain perspectives. Thus, Pigafetta's account was also written from the perspective of Pigafetta himself and was a product of the context of its production. The First Voyage Around the World by Magellan was published after Pigafetta returned to Italy. In Pigafetta's account, their fleet reached what he called the Ladrones Islands or the "Islands of the Thieves."He recounted: ***"These people have no arms, but use sticks, which have a fish bone at the end. They are poor, but ingenious, and great thieves, and for the sake of that we called these three islands the Ladrones Islands."*** ![](media/image4.jpg) The ***Ladrones Islands*** are presently known as the Marianas Islands. These islands are located south-southeast of Japan, west-southwest of Hawaii, north of New Guinea, and east of Philippines. Ten days after they reached Ladrones Islands, Pigafetta reported that they reached what Pigafetta called the isle of ***Zamal, now Samar*** but Magellan decided to land in another uninhabited island for greater security where they could rest for a few days. Pigafetta recounted that after two days, ***March 18***, nine men came to them and showed joy and eagerness in seeing them. Magellan realized that the men were reasonable and welcomed them with food, drinks, and gifts. In turn, the natives gave them fish, palm wine(uraca), figs, and two cochos. The natives also gave them rice (umai), cocos, and other food supplies. Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cacho, and wine. He also described what seemed like a coconut. His description reads: "This palm produces a fruit named cosho, which is as large as the head, or thereabouts: its first husk is green, and two fingers in thickness, in it they find certain threads, with which they make the cords for fastening their boasts. Under this husk there is another very hard, and thicker than that of a walnut. They burn this second rind, and make it with a powder which is useful to them. Under this rind, there is a white marrow of a finger's thickness, which they eat fresh with meat and fish, as we do bread, and it has the taste of an almond, and if anyone dried it he might make bread of it (p. 72)." Pigafetta characterized the people as very "familiar and friendly" and willingly showed them different islands and the names of these isalnds. The fleet went to ***Humunu Island (Homonhon)*** and there they found what Pigafetta referred to as the "Watering Place of Good Signs." It is in this place where Pigafetta wrote that they found the first signs of gold in the island. They named the island with the nearby islands as the ***archipelago of St. Lazarus***. They left the island, then on ***March 25th***, Pigafetta recounted that they saw two ***ballanghai*** (balangay), a long boat full of people in ***Mazzava/ Mazaua***. The leader, who Pigafetta referred to as the king of the ballanghai, sent his men to the ship of Magellan. The Europeans entertained these men and gave them gifts. When the king of the balangay offered to give Magellan a bar of gold and a chest of ginger, Magellan declined. Magelllan sent the interpreter to the king and asked for money for the needs of his ships and expressed that he came into the islands as a friend and not as an enemy. The king responded by giving Magellan the needed provisions of food in chinaware. Magellan exchanged gifts of robes in Turkish fashion, red cap, and gave the people knives and mirrors. The two then expressed their desire to become brothers. Magellan also boasted of his men in armor who could not be struck with swords and daggers. The king was fascinated and remarked that men in such armor could be worth one hundred of his men. Magellan further showed the king his other weapons, helmets, and artillery. Magellan also shared with the king his charts and maps and shared how they found the islands. After a few days, Magellan was introduced to the king's brother who was also a king of another island. They went to this island and Pigafetta reported that they saw mines of gold. The gold was so abundant that parts of the ship and of the house of the second king were made of gold. Pigafetta described this king as the most handsome of all the men that he saw in this place.He was also adorned with silk and gold accessories like a golden dagger, which he carried with him in a wooden polished sheath. This king was named Raia Calambu, king of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siagu. On March 31^st^, which happened to be Easter Sunday, Magellan ordered the chaplain to preside at a Mass by the shore. The king heard of this plan and sent two dead pigs and attended the Mass with the other king. Pigafetta reported that both kings participated in the Mass. He wrote: ***"\...when the offertory of the mass came, the two kings went to kiss the cross like us, but they offered nothing, and at the elevation of the body of the Lord they were kneeling like us, and adored our Lord with joined hands."*** After the Mass, Magellan ordered that the cross be brought with nails and crown in place. Magellan explained that the cross, the nail, and the crown were the signs of his emperor and that he was ordered to plant it in the places that he would reach. Magellan further explained that the cross would be beneficial for their people because once other Spaniards saw this cross, then they would know that they had been in this land and would not cause them troubles, and any person who might be held captive by them would be released. The king concurred and allowed for the cross to be planted. This Mass would go down in history as the first Mass in the Philippines, and the cross would be the famed Magellan's Cross still preserved at present day. After seven days, Magellan and his men decided to move and look for islands where they could acquire more supplies and provisions. They learned of the islands of Ceylon (Leyte), Bohol, and Zubu (Cebu) and intended to go there. Raia Calambu offered to pilot them in going to Cebu, the largest and the richest of the islands. By April 7^th^ of the same year, Magellan and his men reached the port of Cebu. The king of Cebu, through Magellan's interpreter, demanded that they pay tribute as it was customary, but Magellan refused. Magellan said that he was a captain of a king himself and thus would not pay tribute to other kings. Magellan's interpreter explained to the king of Cebu that Magellan's king was the emperor of a great empire and that it would do them better to make friends with them than to forge enmity. The king of Cebu consulted his council. By the next day, Magellan's men and the king of Cebu, together with other principal men of Cebu, met in an open space. There, The king offered a bit of his blood and demanded that Magellan do the same. Pigafetta recounts: ***"Then the king said that he was content, and as a greater sign of affection he sent him a little of his blood from his right arm, and wished he should do the like. Our people answered that he would do it. Besides that, he said that all the captains who came to his country had been accustomed to make a present to him, and he to them, and therefore they should ask their captain if he would observe the custom. Our people answered that he would; but as the king wished to keep up the custom, let him begin and make a. present , and then the captain would do his duty"*** The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported that the people took pleasure in Magellan's speech. Magellan then asked the people who would succeed the king after his reign and the people responded that the eldest child of the king, who happened to be a daughter, would be the next in line. Pigafetta also related how the people talked about how at old age, parents were no longer taken into account and had to follow orders of their children as the new leaders of the land. Magellan responded to this by saying that his faith entailed children to render honor and obedience to their parents. Magellan preached about their faith further and people were reportedly convinced. Pigafetta wrote that their men were overjoyed seeing that the people wished to become Christians through their free will and not because they were forced or intimidated. On the 14^th^ of April, the people gathered with the king and other principal men of the islands. Magellan spoke to the king and encouraged him to be a good Christian by burning all of the idols and worshiping the cross instead. The king of Cebu was then baptized as a Christian. Pigafetta wrote: ***"To that the king and all his people answered that they would obey the commands of the captain and do all that he told them. The captain took the king by the hand, and they walked about on the scaffolding, and when he was baptized he said that he would name him Don Charles (Carlos), as the emperor his sovereign was named; and he named the prince Don Fernand (Fernando), after the brother of the emperor, and the King of Mazavva, Jehan: to the Moor he gave the name of Christopher, and to the others each a name of his fancy."*** After eight days, Pigafetta counted that all of the island's inhabitants were already baptized. He admitted that they burned a village down for obeying neither the king nor Magellan. The Mass was conducted by the shore everyday. When the queen came to the Mass one day, Magellan gave her an image of the Infant Jesus made by Pigafetta himself. The king of Cebu swore that he would always be faithful to Magellan. Magellan reiterated that all of the newly baptized Christians need to burn their idols, but the natives gave excuses telling Magellan that they needed the idols to heal a sick man who was a relative to the king. Magellan insisted that they should instead put their faith in Jesus Christ. They went to the sick man and baptized him. After the baptismal, Pigafetta recorded that the man was able to speak again. He called this a miracle. On the 26^th^ of April, Zula, a principal man from the island of Matan (Mactan) went to see Magellan and asked him for a boat full of men so that he would be able to fight the chief named Silapulapu (Lapulapu). Such chief, according to Zula, refused to obey the king and was also preventing him from doing so. Magellan offered three boats instead and expressed his desire to go to Mactan himself to fight the said chief. Magellan's forces arrived in Mactan in daylight. They numbered 49 in total and the islanders of Mactan were estimated to number 1,500. The battle began. Pigafetta recounted: ***"When we reached land we found the islanders fifteen hundred in number, drawn up in three squadrons; they came down upon us with terrible shouts, two squadrons attacking us on the flanks, and the third in front. The captain then divided his men in two bands. Our musketeers and crossbow-men fired for half an hour from a distance, but did nothing, since the bullets and arrows, though they passed through their shields made of thin wood, and perhaps wounded their arms, yet did not stop them. The captain shouted not to fire,but he was not listened to. The islanders seeing that the shots of our guns did them little or no harm would not retire, but shouted more loudly, and springing from one side to the other to avoid our shots, they at the same time drew nearer to us, throwing arrows, javelin, spears hardened in fire, stones, and even mud, so that we could hardly defend ourselves. Some of them cast lances pointed with iron at the captain-general."*** Magellan died in that battle. The natives, perceiving that the bodies of the enemies were protected with armors, aimed for their legs instead. Magellan was pierced with a poison arrow in his right leg. A few of their men charged at the natives and tried to intimidate them by burning an entire village but this only enraged the natives further. Magellan was specially targeted because the natives knew that he was the captain general. Magellan was hit with a lance in the face. Magellan retaliated and pierced the same native with his lance in the breast and tried to draw his sword but could not lift it because of his wounded arm. Seeing that the captain had already deteriorated, more natives came to attack him. One native with a greatsword delivered a blow in Magellan's left leg, brought him face down and the natives ceaselessly attacked Magellan with lances, swords, and even with their bare hands. Pigafetta recounted the last moments of Magellan: ***"Whilst the Indians were thus empowering him, several times he turned toward us to see if we were all in safety, as though his obstinate fight had no other object than to give an opportunity for the retreat of his men."*** Pigafetta also said that the king of Cebu who was baptized could have sent help but Magellan instructed him not to join the battle and stay in the balangay so that he would see how they fought. The king offered the people of Mactan gifts of any value and amount in exchange for Magellan\'s body but the chief refused. They wanted to keep Magellan's body as a memento of their victory. Magellan's men elected Duarte Barbosa as the new captain. Pigafetta also told how Magellan's slave and interpreter named Henry betrayed them and told the king of Cebu that they intended to leave as quickly as possible. Pigafetta alleged that the slave told the king that if he followed the slave's advice, then the king could acquire the ships and the goods of Magellan's fleet. The two conspired and betrayed what was left of Magellan's men. The king invited these men to a gathering where he said he would present the jewels that he would send for the King of Spain. Pigafetta was not able to join the twenty-four men who attended because he was nursing his battle wounds. It was only a short time when they heard cries and lamentations. The natives had slain all of the men except the interpreter and Juan Serrano who was already wounded. Serrano was presented and shouted at the men in the ship asking them to pay ransom so he would be spared. However, they refused and would not allow anyone to go to the shore. The fleet departed and abandoned Serrano. They left Cebu and continued their journey around the world. **Analysis of Pigafetta's Chronicle** [[https://www.roughdiplomacy.com/ferdinand-magellan/]](https://www.roughdiplomacy.com/ferdinand-magellan/) The chronicle of Pigafetta was one of the most cited documents by historians who wished to study the pre colonial Philippines. As one of the earliest written accounts, Pigafetta was seen as a credible source for a period, which was prior unchronicled and undocumented. Moreover, being the earliest detailed documentation, it was believed that Pigafetta's writings account for the "purest" pre colonial society. Indeed, Pigafetta's work is of great importance in the study and writing of Philippine History. Nevertheless, there needs to be a more nuanced reading of the source within a contextual backdrop. A student of history should recognize certain biases accompanying the author and his identity, loyalties, and the circumstances that he was in; and how it affected the text that he produced. In the case of Pigafetta, the reader needs to understand that he was a chronicler commissioned by the King of Spain to accompany and document a voyage intended to expand the Spanish empire. He was also of noble descent who came from a rich family in Italy. These attributes influenced his narrative, his selection of details to be included in the text, his characterization of the people and of the species he encountered, and his interpretation and retelling of the events. Being a scholar of cartography and geography, Pigafetta was able to give details on geography and climate of the places their voyage has reached. In reading Pigafetta's description of the people, one has to keep in mind that he was coming from a sixteenth century European perspective. Hence, the reader might notice how Pigafetta, whether implicitly or explicitly, regarded the indigenous belief systems and the way of life as inferior to that of Christianity and of the Europeans. He would always remark on the nakedness of the natives or how he was fascinated by their exotic culture. Pigafetta also noticeably emphasized the native's amazement and illiteracy to the European artillery, merchandise, and other goods, in the same way that Pigafetta repeatedly mentioned the abundance of spices like ginger, and of precious metals like gold. His observations and assessments of the indigenous cultures employed the European standards. Hence, when they saw the indigenous attires of the natives, Pigafetta saw them as being naked because from the European standpoint, they were wearing fewer clothes indeed. Pigafetta's perspective was too narrow to realize that such attire was only appropriate to the tropical climate of the islands. The same was true for materials that the natives used for their houses and to compensate for the hot climate in the islands. It should be understood that such observations were rooted from the context of Pigafetta and of his era. Europe, for example, was dominated by the Holy Roman Empire, whose loyalty and purpose was the domination of the Catholic Church all over the world. Hence, other belief systems different from that of Christianity were perceived to be blasphemous and barbaric, even demonic. Aside from this, the sixteenth century European economy was mercantilist. Such a system measures the wealth of kingdoms based on their accumulation of bullions or precious metals like gold and silver. It was not surprising therefore that Pigafetta would always mention the abundance of gold in the islands as shown in his description of leaders wearing gold rings and golden daggers, and of the rich gold mines. An empire like that of Spain would indeed search for new lands where they could acquire more gold and wealth to be on top of all the European nations. The obsession with spices might be odd for Filipinos because of its ordinariness in the Philippines, but understanding the context would reveal that spices were scarce in Europe and hence were seen as prestige goods. In that era, Spain and Portugal coveted the control of Spice Islands because it would have led to a certain increase in wealth, influence, and power. These contexts should be used and understood in order to have a more qualified reading of Pigafetta's account. **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | *1* | ### | RPH 113-1 | | | | | | | ### Vision, Mission, | | | | and Goals of Bulacan | | | | Polytechnic College | | +-----------------------+-----------------------+-----------------------+ | *2* | Meaning of History, | RPH 113-2 | | | Sources of Historical | | | | Data and Historical | | | | Criticism | | +-----------------------+-----------------------+-----------------------+ | *3* | Antonio Pigafetta. | RPH 113-3 | | | First Voyage Around | | | | the World | | +-----------------------+-----------------------+-----------------------+ | ***4*** | ### **Juan de Plasenc | **RPH 113-4** | | | ia, Customs of the Ta | | | | galogs** | | +-----------------------+-----------------------+-----------------------+ | *5* | Emilio Jacinto, | RPH 113-5 | | | "Kartilla ng | | | | Katipunan" | | +-----------------------+-----------------------+-----------------------+ | *6* | Document of the 1898 | RPH 113-6 | | | Declaration of | | | | Philippine | | | | Independence | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ **Juan de Plasencia, Customs of the Tagalogs** ![](media/image6.jpg) MODULE CONTENT **COURSE TITLE: Readings in Philippine History** ### **MODULE TITLE: Juan de Plasencia, Customs of the Tagalogs** **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module you MUST be able to: 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. **TOPIC:** 1. Juan de Plasencia, Customs of the Tagalogs **ASSESSMENT METHOD/S:** 1. Quiz 2. Content and contextual analysis of Juan de Plasencia's Customs of the Tagalogs **REFERENCE/S:** Plasencia, Juan de. *"Customs of the Tagalogs" by Emma* Helen Blair and James Alexander Robertson. The Philippine Islands: 1493-1898. Cleveland. OH: The Arthur H. Clark Company, 1906 Torres, Jose Victor. (2018). *Batis: Sources in Philippine History.* C&E Publishing House, South Triangle. Quezon City https://www.scribd.com/presentation/435788579/History **Information Sheet RPH 113-4** **Juan de Plasencia, Customs of the Tagalogs** **Learning Objectives:** After reading this INFORMATION SHEET, YOU MUST be able to: 1. 2. **Pre-Assessment** Watch the first episode of Amaya by clicking this link [[https://www.youtube.com/watch?v=oHqCvBi9oX0]](https://www.youtube.com/watch?v=oHqCvBi9oX0) and write a short description about the history and culture of Filipinos during pre-Spanish Philippines. After watching the video, reflect on the following questions: 1. Are you familiar with the history of the ancient Tagalogs? 2. Do you think the video factually portrays the ancient Tagalogs way of life? **Lesson Proper** The required reading for this packet will give you a clear idea on lives of the Pre-Hispanic Filipino, you may find it useful because it contains information about the social classes, political stratification, religious beliefs, and the legal system of the Tagalog region. This document will deepen your understanding and consequently analyze critically the events written in the history of the Filipino people. Customs of the Tagalog is a document written by Juan de Plasencia, a Spanish priest from the Franciscan order. During the first century of Spanish rule in the Philippines, the colonial government had difficulty managing areas outside of Manila due to the small number of Spaniards in the country, so they were forced to allow Filipinos to hold the position of gobernadorcillos. To ensure the loyalty of the Filipino gobernadorcillos to the Spanish authority, they ordered the friar assigned to the parishes to observe, supervise, and monitor the activities of the governadorcillos. Consequently, the Friars ended up performing administrative duties, and because the priest had to report their observations periodically, they produced a document describing the way of life of the Filipino, specifically on the numbers of natives converted, their socio-economic situation,and problems they encountered. On top of the friars who religiously complying in his task is Juan de Plasencia's Relacion de las Costumbres de Los Tagalogs, which contains countless information that historians could utilize in constructing the political and socio-cultural history of the Tagalog region. History \| PDF *Plasencia wrote:* "The chief offered them a feast beforehand, and afterward they divided the spoils. Moreover, when the dato went upon the water those whom he summoned rowed for him. If he built a house, they helped him, and had to be fed up with it. The same was true when the whole barangay went to clear up his land for tillage. The lands which they inhabited were divided among the whole barangay, especially the irrigated portion, and thus each one knew his own. No one belonging to another barangay would cultivate them unless purchase or inheritance. The lands on the tingues, or mountain ridges, are not divided, but owned in common by the barangay. Consequently, at the time of the rice harvest, any individual of any particular barangay, although he may have come from some other village, if he commences to clear any land may sow it, and no one can compel him to abandon. There are some villages (as, for example, Pila de Laguna) in which these nobles, or maharlicas, paid annually to the dato, a hundred gantas of rice. The reason for this was that, at the time of their settlement there, another chief, upon his arrival, bought with his own gold; and therefore, the members of his barangay paid him for arable land, and he divided it, among those whom he saw fit to reward. But now, since the advent of the Spaniards it is not so divided. The commoners are called aliping namamahay, they are married, and serve their masters, whether he be a dato or not, with half of their cultivated lands, as was agreed upon in the beginning. They accompanied him wherever he went beyond the island, and rowed for him. They live in their own houses, and are lords of their property and lands. The children, then, enjoy the rank of their fathers, and they cannot be slaves (sa guiguilid) nor can either parents or children be sold. If they should fall by inheritance into the hands of a son of their master who was going to dwell in another village, they could not be taken from their own village, carried with him; but they would remain in their native, doing service there and cultivating the sowed lands. The slaves are called aliping saguiguilid. They serve their master in his house and on his cultivated lands, and may be sold. The master grants them, should they see fit, and provides that he has profited through their industry, a portion of their harvests, so that they may work faithfully. For these reasons, servants who are born in the house of their master are rarely, if ever, sold. That is the lot of captives in war, and of those brought up in the harvest fields. In these three classes, those who are maharlicas on both 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 a slavewoman of another, she was compelled, when pregnant, to give her master half of the 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 his 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 was not her husband. If two persons, of whom one was a maharlica and the other a slave, whether namamahay or sa guiguilir, the children were divided; 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 question here concerned the division, whether the child was male and 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 certainty when or 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 was aggrieved, to whom the money was paid. This was done in the following way*:* Half the cultivated lands and all their produce belonged to their 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 claims that he has fed and clothed his children, and should be paid therefor. Dowries are given by the men to the women's parents. If the latter are living, they enjoy using 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 the case the father should care to bestow something additional upon their 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 labor 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 other *Tagalog* races. The old men say that a dato who did nothing contrary to this would not be esteemed; and, in relating tyrannies which they had committed, some condemned them and judged 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 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 the 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. *Bathala*, whom they especially worshipped. The title seems to signify "all powerful." Or maker of all things." They also worshipped the sun, which, on account of its beauty, is almost universally respected and honored by heathens. They worshipped, too, the moon, especially when it was new at which time they had great rejoicings, adoring it and bidding it welcome. Some of them also adored stars, although they did not know them by their names, as the Spaniards and other nations know the planets- with the exception of the morning star they called Tala. They knew, too, the "seven little goats" (The Pleiades) -- as we call them- and, consequently, the change of seasons, which they call Mapolon; and Balatic, which is our Greater Bear. They possessed many idols called lic-ha, which were images with different shapes; and at times they worshipped any little trifle, in which they adored, as did the Romans, some particular dead man who was brave in war and endowed with special faculties, to whom they commended themselves for protection in their tribulations. They had another idol called Dian Masalanta, who was the patron of lovers and generation. The idols called Lacapati and Idianale were patrons of the cultivated lands and of husbandry, they paid reverence to water --lizards called by them buaya or crocodiles, for fear of being harmed by them. They were even in the bait of offering these animals a portion of what they carried in their boats, by throwing it into the water. Or placing it upon the bank. 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 become 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; hair stood on end, a fearful sight to those beholding, and she uttered words of arrogance and superiority. In some districts, specifically 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 the young girls who first had their monthly courses, their eyes were blindfolded for four days and 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 interning him, they mourned him for four days; and afterwards 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 called maca, just as if we should say "paradise," or, in other words. "village of rest." They say that those who go to this place are the just, and the valiant, and those who 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 maintain 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 Tagalogs not a trace of this 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". **Generalization** Plasencia's account is very instrumental in re-visiting the ancient ways of the Tagalogs. The account contained numerous information that scholars used in reconstructing our history. **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | *1* | ### | RPH 113-1 | | | | | | | ### Vision, Mission, | | | | and Goals of Bulacan | | | | Polytechnic College | | +-----------------------+-----------------------+-----------------------+ | *2* | Meaning of History, | RPH 113-2 | | | Sources of Historical | | | | Data and Historical | | | | Criticism | | +-----------------------+-----------------------+-----------------------+ | *3* | Antonio Pigafetta. | RPH 113-3 | | | First Voyage Around | | | | the World | | +-----------------------+-----------------------+-----------------------+ | *4* | ### Juan de Plasencia | RPH 113-4 | | | , Customs of the Taga | | | | logs | | +-----------------------+-----------------------+-----------------------+ | ***5*** | **Emilio Jacinto, | **RPH 113-5** | | | "Kartilla ng | | | | Katipunan"** | | +-----------------------+-----------------------+-----------------------+ | *6* | Document of the 1898 | RPH 113-6 | | | Declaration of | | | | Philippine | | | | Independence | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ **Emilio Jacinto, "Kartilla ng Katipunan"** ![Kartilya (English)-03 \| English writing skills, Writing skills, English writing](media/image9.jpg) MODULE CONTENT **COURSE TITLE: Readings in Philippine History** ### **MODULE TITLE: Emilio Jacinto, "Kartilla ng Katipunan"** **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module you MUST be able to: **TOPIC:** 1. Kartilya ng Katipunan **ASSESSMENT METHOD/S:** 1. Quiz 2. Speech writing **REFERENCE/S:** Asuncion, N. et.al. (2019). Readings in PHILIPPINE HISTORY OUTCOME-BASED MODULE. Quezon City: C & E Publishing, Inc. Candelaria, J. et.al. (2018). READINGS IN PHILIPPINE HISTORY. Sampaloc, Manila: Rex Book Store, Inc. (RBSI) GOVPH. (n.d.). Andres Bonifacio\'s Decalogue, and the Kartilya ng Katipunan. Presidential Museum and Library. http://malacanang.gov.ph/7013-andres-bonifacios-decalogue-and-the-kartilya-ng-katipunan/. LeGiT Entertainment & Media Co., Inc. (2017, June 13). NHCP\'s Emilio Jacinto: Utak ng Katipunan Documentary Film. Retrieved from [[https://youtu.be/ZE8d7uAluL8]](https://youtu.be/ZE8d7uAluL8) https://www.pinterest.ph/pin/292593307038488766/ **Information Sheet RPH 113-5** **Emilio Jacinto, "Kartilla ng Katipunan"Learning Objectives:** After reading this INFORMATION SHEET, YOU MUST be able to: 1. Identify the background of the author and the historical background of the Kartilya ng Katipunan; 2. Assess the importance of the Kartilya ng Katipunan as a primary source in understanding the narrative of Philippine history; 3. Apply the principles of the Kartilya ng Katipunan in maintaining a peaceful and orderly community. **Introduction:** **Pre-Assessment** Observe the picture below. What does it project about the author? Why do you say so? *Source: https://m.facebook.com/ ChoosePhilippinesOfficial/photos/* ![](media/image11.jpg)**Lesson Proper** One of the most important Katipunan documents was the Kartilya ng Katipunan. The original title of the document was "Manga Aral Nang Katipunan ng mga Anak ng Bayan" or Lessons of the Organization of the Sons of the Country. **HISTORICAL BACKGROUND OF THE KARTILYA** Andres Bonifacio long wanted to have a codified document which would enumerate the guidelines that the members of the Katipunan were required to follow. However, as Bonifacio was drafting the Decalogue of the Duties of the Sons of the People, he recognized the value and intellect of Jacinto. Upon seeing that Jacinto's Kartilya was much better than the Decalogue he wrote, he willingly favored that the Kartilya be distributed to their fellow Katipuneros as the guidebook for the rules and regulations of the Katipunan. The document was written by Emilio Jacinto in 1896. The Kartilya can be treated as the Katipunan's code of conduct. It contains fourteen rules that instruct the way a Katipunero should behave, and which specific values he should uphold. Generally, the rules in the Kartilya contain the rules that will make the member an upright individual and the rules that will guide the way he treats his fellow men. **BACKGROUND OF THE AUTHOR** **Mga Aral nang Katipunan ng mga A.N.B.** *Source: [[http://www.philippinemasonry.org/kartilya-ng-katipunan.html]](http://www.philippinemasonry.org/kartilya-ng-katipunan.html)* **Generalization.** - - - - **Readings in Philippine History** **MODULE MATERIALS** **List of Modules** +-----------------------+-----------------------+-----------------------+ | **No.** | **MODULE TITLE** | **MODULE CODE** | +-----------------------+-----------------------+-----------------------+ | *1* | ### | RPH 113-1 | | | | | | | ### Vision, Mission, | | | | and Goals of Bulacan | | | | Polytechnic College | | +-----------------------+-----------------------+-----------------------+ | *2* | Meaning of History, | RPH 113-2 | | | Sources of Historical | | | | Data and Historical | | | | Criticism | | +-----------------------+-----------------------+-----------------------+ | *3* | Antonio Pigafetta. | RPH 113-3 | | | First Voyage Around | | | | the World | | +-----------------------+-----------------------+-----------------------+ | *4* | ### Juan de Plasencia | RPH 113-4 | | | , Customs of the Taga | | | | logs | | +-----------------------+-----------------------+-----------------------+ | *5* | Emilio Jacinto, | RPH 113-5 | | | "Kartilla ng | | | | Katipunan" | | +-----------------------+-----------------------+-----------------------+ | ***6*** | **Document of the | **RPH 113-6** | | | 1898 Declaration of | | | | Philippine | | | | Independence** | | +-----------------------+-----------------------+-----------------------+ | *7* | | RPH 113-7 | +-----------------------+-----------------------+-----------------------+ | *8* | | RPH 113-8 | +-----------------------+-----------------------+-----------------------+ | *9* | President Corazon | RPH 113-9 | | | Aquino's Speech | | | | before the U.S. | | | | Congress Sept. 18, | | | | 1986 | | +-----------------------+-----------------------+-----------------------+ | *10* | The Cavite Mutiny | RPH 113-10 | +-----------------------+-----------------------+-----------------------+ | *11* | The Cry of | RPH 113-11 | | | Pugadlawin/Balintawak | | +-----------------------+-----------------------+-----------------------+ | *12* | Benevolent | RPH 113-12 | | | Assimilation of | | | | President McKinley | | | | and the reply of | | | | Aguinaldo | | +-----------------------+-----------------------+-----------------------+ | 13 | | RPH 113-13 | +-----------------------+-----------------------+-----------------------+ | 14 | | RPH 113-14 | +-----------------------+-----------------------+-----------------------+ | 15 | | RPH 113-15 | +-----------------------+-----------------------+-----------------------+ | 16 | Indigenous Peoples in | RPH 113-16 | | | the Philippines | | +-----------------------+-----------------------+-----------------------+ | 17 | Our Local History | RPH 113-17 | +-----------------------+-----------------------+-----------------------+ **The 1898 Philippine Declaration of Independence** MODULE CONTENT **COURSE TITLE: Readings in Philippine History** ### **MODULE TITLE: Document of the 1898 Declaration of Philippine Independence** **NOMINAL DURATION: 3 hours** **SPECIFIC LEARNING OBJECTIVES:** At the end of this module you MUST be able to: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. **TOPIC:** A. The 1898 Declaration of Philippine Independence **ASSESSMENT METHOD/S:** 1. Quiz 2. Content and contextual analysis **REFERENCE/S:** Agoncillo, Teodoro. (1990) History of the Filipino People, 8th ed. C&E Publishing, Inc. ======================================================================================= Torres, Jose Victor. BATIS: Sources in Philippine History. (2018). C&E Publishing, Inc. ======================================================================================= National Historical Institute. (1997). Documents of the 1898 Declaration of Philippine Independence. https://johndelapaz.wordpress.com/2018/10/02/the-proclamation-of-independence/ **Information Sheet RPH 113-6** **Document of the 1898 Declaration of Philippine Independence Learning** **Objectives:** After reading this INFORMATION SHEET, YOU MUST be able to: 1. Analyze the context and content of selected primary sources; 2. Assess the primary sources' importance in reconstructing and analyzing the grand narrative of Philippine History. **Introduction:** The 1898 Philippine Declaration of Independence was a significantly momentous event in Philippine history. This was the moment when the *indio* transformed into the Filipino. A glorious moment wherein our forefathers asserted and declared their independence. This is much different to July 4 1946 wherein we were just granted (given) independence. Asserting independence will always be more powerful in sending a message compared with just being given one. **Pre-Assessment** Examine the images below and answer the following questions. +-----------------------------------------------------------------------+ | 1. With your knowledge of Philippine history, what do you think is | | happening in the image? Do you think this is historically | | accurate? Why? | | | | ![](media/image14.png) | | | | 2. This is the Philippine flag. What are the symbolisms of each | | element? What is/are your source/s on this? | +-----------------------------------------------------------------------+ **Lesson Proper** The Declaration was created by Ambrosio Rianzares Bautista, he was the first adviser of Emilio Aguinaldo and, contrary to popular belief, Bautista was the one who waved the Philippine flag during the declaration of independence. He was a member of La Liga Filipina and studied law in the University of Santo Tomas and he earned his degree at the age of 35. In addition, Bautista solicited funds to finance the campaign for reforms in the Philippines during his days in La Liga Filipina. Before George Dewey went to the Philippines, Emilio Aguinaldo was in exile in Hong Kong due to the Pact of Biak-na-Bato, the agreement signed by Aguinaldo and the Spanish Governor-General Primo de Rivera which temporarily ceased hostilities. Certain reforms and financial payment were promised in exchange for the exile of Aguinaldo. Aguinaldo then decided to return to the Philippines and helped the Americans defeat the Spaniards. The Spaniards were defeated in the Battle of Manila Bay (a naval engagement between a technologically superior American fleet and an inferior Spanish flotilla) and Aguinaldo was able to land in Cavite while battles between Filipinos and Spaniards still raged in various places in the Philippines. The declaration of independence was written in order to encourage and motivate more Filipinos to fight against the Spaniards. Below is the 1898 Declaration of Philippine Independence: +-----------------------------------------------------------------------+ | **ACT OF PROCLAMATION OF INDEPENDENCE OF THE FILIPINO PEOPLE** | | | | **(Acta de la proclamación de la independencia del pueblo Filipino)** | | | | In the town of Cavite-Viejo, Province of Cavite, this 12th day of | | June 1898: | | | | BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor and Special | | Delegate designated to proclaim and solemnize this Declaration of | | Independence by the Dictatorial Government of the Philippines, | | pursuant to, and by virtue of, a Decree issued by the Egregious | | Dictator Don Emilio Aguinaldo y Famy, | | | | The undersigned assemblage of military chiefs and others of the army | | who could not attend, as well as the representatives of the various | | towns, | | | | Taking into account the fact that the people of this country are | | already tired of bearing the ominous yoke of Spanish domination, | | | | Because of arbitrary arrests and abuses of the Civil Guards who cause | | deaths in connivance with and even under the express orders of their | | superior officers who at times would order the shooting of those | | placed under arrest under the pretext that they attempted to escape | | in violation of known Rules and Regulations, which abuses were left | | unpunished, and because of unjust deportations of illustrious | | Filipinos, especially those decreed by General Blanco at the | | instigation of the Archbishop and the friars interested in keeping | | them in ignorance for egoistic and selfish ends, which deportations | | were carried out through processes more execrable than those of the | | Inquisition which every civilized nation repudiates as a trial | | without hearing, | | | | Had resolved to start a revolution in August 1896 in order to regain | | the independence and sovereignty of which the people had been | | deprived by Spain through Governor Miguel López de Legazpi who, | | continuing the course followed by his predecessor Ferdinand Magellan | | who landed on the shores of Cebu and occupied said Island by means of | | a Pact of Friendship with Chief Tupas, although he was killed in | | battle that took place in said shores to which battle he was provoked | | by Chief Kalipulako of Mactan who suspected his evil designs, landed | | on the Island of Bohol by entering also into a Blood Compact with its | | Chief Sikatuna, with the purpose of later taking by force the Island | | of Cebu, and because his successor Tupas did not allow him to occupy | | it, he went to Manila, the capital, winning likewise the friendship | | of its Chiefs Soliman and Lakandula, later taking possession of the | | city and the whole Archipelago in the name of Spain by virtue of an | | order of King Philip II, and with these historical precedents and | | because in international law the prescription established by law to | | legalize the vicious acquisition of private property is not | | recognized, the legitimacy of such revolution cannot be put in doubt | | which was calmed but not completely stifled by the pacification | | proposed by Don Pedro A. Paterno with Don Emilio Aguinaldo as | | President of the Republic established in Biak-na-Bato and accepted by | | Governor-General Don Fernando Primo de Rivera under terms, both | | written and oral, among them being a general amnesty for all deported | | and convicted persons; that by reason of the non-fulfillment of some | | of the terms, after the destruction of the Spanish Squadron by the | | North American Navy, and bombardment of the plaza of Cavite, Don | | Emilio Aguinaldo returned in order to initiate a new revolution and | | no sooner had he given the order to rise on the 31st of last month | | when several towns anticipating the revolution, rose in revolt on the | | 28th, such that a Spanish contingent of 178 men, between Imus and | | Cavite-Viejo, under the command of a major of the Marine Infantry | | capitulated, the revolutionary movement spreading like wildfire to | | other towns of Cavite and the other provinces of Bataan, Pampanga, | | Batangas, Bulacan, Laguna, and Morong, some of them with seaports and | | such was the success of the victory of our arms, truly marvelous and | | without equal in the history of colonial revolutions that in the | | first mentioned province only the Detachments in Naic and Indang | | remained to surrender; in the second, all Detachments had been wiped | | out; in the third, the resistance of the Spanish forces was localized | | in the town of San Fernando where the greater part of them are | | concentrated, the remainder in Macabebe, Sexmoan, and Guagua; in the | | fourth, in the town of Lipa; in the fifth, in the capital and in | | Calumpit; and in the last two remaining provinces, only in their | | respective capitals, and the city of Manila will soon be besieged by | | our forces as well as the provinces of Nueva Ecija, Tarlac, | | Pangasinan, La Union, Zambales, and some others in the Visayas where | | the revolution at the time of the pacification and others even | | before, so that the independence of our country and the revindication | | of our sovereignty is assured. | | | | And having as witness to the rectitude of our intentions the Supreme | | Judge of the

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