Cry of Pugad Lawin

The Cry of Pugad Lawin (Filipino: Sigaw ng Pugad Lawin), alternately and originally
referred to as the Cry of Balintawak(Filipino: Sigaw ng Balíntawak, Spanish: Grito de
Balíntawak), was the beginning of the Philippine Revolution against the Spanish Empire.
At the close of August 1896, members of the Katipunan secret society (Katipuneros) led
by Andrés Bonifacio rose up in revolt somewhere in an area referred to
as Caloocan, wider than the jurisdiction of present-day Caloocan City which may have
overlapped into present-day Quezon City.
Originally the term "cry" referred to the first clash between the Katipuneros and the Civil
Guards (Guardia Civil). The cry could also refer to the tearing up of community tax
certificates (cédulas personales) in defiance of their allegiance to Spain. This was literally
accompanied by patriotic shouts.
Because of competing accounts and ambiguity of the place where this event took place,
the exact date and place of the Cry is in contention. From 1908 until 1963, the official
stance was that the cry occurred on August 26 in Balintawak. In 1963 the Philippine
government declared a shift to August 23 in Pugad Lawin, Quezon City.

Different dates and places

Various accounts give differing dates and places for the Cry. An officer of the
Spanish guardia civil, Lt. Olegario Diaz, stated that the Cry took place in Balintawak on
August 25, 1896. Historian Teodoro Kalaw in his 1925 book The Filipino Revolution wrote
that the event took place during the last week of August 1896 at Kangkong, Balintawak.
Santiago Alvarez, a Katipunero and son of Mariano Alvarez, the leader of
the Magdiwang faction in Cavite, stated in 1927 that the Cry took place in Bahay Toro,
now in Quezon City on August 24, 1896. Pío Valenzuela, a close associate of Andrés
Bonifacio, declared in 1948 that it happened in Pugad Lawin on August 23, 1896.
Historian Gregorio Zaide stated in his books in 1954 that the "Cry" happened in
Balintawak on August 26, 1896. Fellow historian Teodoro Agoncillowrote in 1956 that it
took place in Pugad Lawin on August 23, 1896, based on Pío Valenzuela's statement.
Accounts by historians Milagros Guerrero, Emmanuel Encarnacion and Ramon Villegas
claim the event to have taken place in Tandang Sora's barn in Gulod, Barangay Banlat,
Quezon City.
Some of the apparent confusion is in part due to the double meanings of the terms
"Balintawak" and "Caloocan" at the turn of the century. Balintawak referred both to a
specific place in modern Caloocan City and a wider area which included parts of modern
Quezon City. Similarly, Caloocan referred to modern Caloocan City and also a wider area
which included modern Quezon City and part of modern Pasig. Pugad Lawin, Pasong
Tamo, Kangkong and other specific places were all in "greater Balintawak", which was in
turn part of "greater Caloocan".
Definition of the Cry
The term "Cry" is translated from the Spanish el grito de rebelion (cry of rebellion) or el
grito for short. Thus the Grito de Balintawak is comparable to Mexico's Grito de
Dolores (1810). However, el grito de rebelion strictly refers to a decision or call to revolt. It
does not necessarily connote shouting, unlike the Filipino sigaw.
Up to the late 1920s, the Cry was generally identified with Balintawak. It was
commemorated on August 29, considered the anniversary of the first hostile encounter
between the Katipuneros and the Guardia Civil. The "first shot" of the Revolution (el
primer tiro) was fired at Banlat, Pasong Tamo, then considered a part of Balintawak and
now part of Quezon City.
Tearing of cédulas
Not all accounts relate the tearing of cédulas in the last days of August. Of the accounts
that do, older ones identify the place where this occurred as Kangkong in
Balintawak/Kalookan. Most also give the date of the cédula-tearing as August 26, in close
proximity to the first encounter. One Katipunero, Guillermo Masangkay, claimed cédulas
were torn more than once – on the 24th as well as the 26th.
For his 1956 book The Revolt of the Masses Teodoro Agoncillo defined "the Cry" as the
tearing of cedulas, departing from precedent which had then defined it as the first
skirmish of the revolution. His version was based on the later testimonies of Pío
Valenzuela and others who claimed the cry took place in Pugad Lawin instead of
Balintawak. Valenzuela's version, through Agoncillo's influence, became the basis of the
current stance of the Philippine government. In 1963, President Diosdado
Macapagal ordered the official commemorations shifted to Pugad ng uwak, Quezon
City on August 23.
An alternative definition of the Cry as the "birth of the Filipino nation state" involves the
setting up of a national insurgent government through the Katipunan with Bonifacio as
President in Banlat, Pasong Tamo on August 24, 1896 – after the tearing of cedulas but
before the first skirmish. This was called the Haring Bayang
Katagalugan (Sovereign Tagalog Nation)

Other cries
In 1895, Bonifacio, Masangkay, Emilio Jacinto and other Katipuneros spent Good Friday in
the caves of Mt. Pamitinan in Montalban (now part of Rizal province). They wrote "long
live Philippine independence" on the cave walls, which some Filipino historians consider
the "first cry" (el primer grito).

Cry of Balintawak
Is "Cry of Pugad Lawin" or "Cry of Balintawak" more consistent with WP:Commonname?
I almost always hear of it referred to as the latter and would support renaming it. Google
searches are not definitive but I note that the latter has 30% more Google hits than the
former, and much of the reference to the former name says something like "now known
as the 'Cry of Pugad Lawin'" which would indicate that the Cry of Balintawak is the more
common reference. --Iloilo Wanderer (talk) 07:33, 12 August 2013 (UTC)
References[edit]

1. ^ Sichrovsky, Harry. "An Austrian Life for the Philippines:The Cry of Balintawak". Retrieved August
29, 2009.
2. ^ Ocampo, Ambeth R. (1995). Bonifacio's bolo. Anvil Pub. p. 8. ISBN 978-971-27-0418-5.
3. ^ Jump up to:a b c d e Guerrero, Milagros; Encarnacion, Emmanuel; Villegas, Ramon (1996),
"Balintawak: the Cry for a Nationwide Revolution", Sulyap Kultura, National Commission for
Culture and the Arts, 1 (2): 13–22.
4. ^ Jump up to:a b c d e f g h i j Borromeo-Buehler, Soledad M. (1998), The cry of Balintawak: a
contrived controversy : a textual analysis with appended documents, Ateneo de Manila University
Press, ISBN 978-971-550-278-8.
5. ^ Duka, Cecilio D. (2008). Struggle for Freedom: A Textbook on Philippine History. Rex Book
Store, Inc. pp. 141–142. ISBN 978-971-23-5045-0.
6. ^ "Come August, Remember Balintawak". Archived from the original on July 11, 2011.
Retrieved August 29, 2009.
7. ^ "Monday holiday remembers historic "Cry of Balintawak"". Retrieved August 29,2009.[dead link]

In this article since the paragraph of different dates and places mention where the data gather it is
obviously a secondary sources.

philippine studies
The Cry of Balintawak: A Contrived Controversy by Soledad Borromeo-Buehler Review
Author: Jose S. Arcilla, S.J. Philippine Studies vol. 47, no. 4 (1999): 566–568 Copyright ©
Ateneo de Manila University
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philstudies@admu.edu.ph.
assembly (lupon). Where he cannot be exact, Francia weaves his own verbal magic
specific to his medium. Thus in the example cited above, he substitutes alliteration for
pun. When all else fails, Francia exploits his presumed readership's knowledge of both
English and Rlipino, as in the following lines from the previously unpublished "Farfelu"
it can be a bee too or 2 or it can be just you or u.
(Villa) maari rin itong maging isang bubuyog o two o basta maging you o u.

If nothing else, these translations are a source of endless fascination for the bilingual
reader, creative writer, and scholar and theorist. An added, and perhaps the most
attractive, feature of the book is Villa's line drawings, generously interspersed between
pages of poetry. These illustrations, which Cowen compares to Joan Miro's, are a perfect
complement to the poems--art mirroring art--and reveal yet another aspect of Villa's
many-sided personality. Villa once remarked, "Children, unlike Old Poets, see language in
their innocence and bloom." The Parlement of Giraffes is an invitation to see language
anew and to remember Villa, not as another dead and unread poet, but as a child
'laughing, arm in arm [with God] / strolling upside down."
In 1968, a monument to commemorate the start of the Philippine revolution against
Spain a little over a century earlier disappeared from its place in Caloocan City. It
reappeared in the University of the Philippines in Diliman, BOOK REVIEWS Quezon City.
Not only that, its original inscription and the date of the event being honored--the reason
for the monument-were changed. Today, visitors will read, "Cry of Pugad Lawin" and not
"Homenaje del Pueblo Filipino a 10s Heroes del '69, 26 Agosto 1896." The author claims in
her brief book that this is a historical distortion. She proves that the initial skirmish of the
revolution of 1896 occurred in 13alintawak, not elsewhere, and it happened on 26 August
1896, neither before nor after. But for one reason or another, the facts were changed.
And now, three points have become the subpct of controversy: when the revolution
began, whether that initial incident can be rightly called the "Cry of Pugad Lawin," and
what "Cry" means. Apparently, the main culprit seemed to be Teodoro A. Agoncillo. His
"use of a deeply flawed methodology" (p. 7) and reliance on limited, if not unreliable,
sources led to wrong conclusions that were perpetrated in his tendentious and
erroneous biography of Andres ~onifacib, The Revolt of the Masses: The Story of
Bonifucio and the Katipunan (1956). Unfortunately, the same view has been spread
through A Brief History of the Philippines, which for many years has been one of the
standard class manuals in many schools. After analyzing the sources, Dr. Borromeo-
Buehler accepts the story of Guillermo Masangkay, who claimed to be a member of the
Secret Chamber of the Katipunan and was "one of those named by Bonifacio to kill" a
certain ~oma' Remigio if the latter betrayed the secret association (p. 15). On the nights
of 24 and 25 August 1896, possibly without the Katipunan's authorization, a group of
malhechores raided Chinese dry-goods stores in Balintawak, drawing fire from the Civil
Guard. But these incidents preceded the encounter the following day, 26 August, when
the Civil Guard clashed with the Katipuneros (p. 25). This, according to Dr. Borromeo-
Buehler, started the Philippine revolution of 1896. A book of this kind demands fidelity to
documentary sources. Unfortunately, in more than one instance, the English translation-
for those who do not read Spanish--takes away the important nuances of the original
text. Just to cite one example, on page 94, we read: "el K. K. K. se constituryo, se dio a
comenzo [sic] a tener-existencia como asociaicion secreta en el 6 de Julio de 1892,
solamente; y las afiliaciones no empezaron sino desde el mes de Agosto del mismo ano."
A more faithful English version would have been "the K.K.K. was established, began to
exist only on 6 July [not June, p. 951; admission did not begin until the month of August
that year." Besides less felicitous translations, Spanish accents should have been checked
carefully. Surprisingly, the author admits the story that Bonifacio and his group tried to
rescue Rizal "at the Muelle de la industria" off Binondo, Manila, on 21 August (p. 30). But
Rizal's last diary of his voyage to Barcelona and back to Manila in 1896 did not mention
the incident. Before sailing for Spain on 3 September, he had been transferred to a boat
idling in Canacao Bay (Cavite), and was held incomunicado ("detenido pero no preso")
from 6 ~&ust to 2 September. On the latter date, Rizal wrote: "God grant that there be
no more disturbances tonight. They say that lmus was attacked." Thus, the Katipuneros
could not have contacted him in Manila. The author hopes that her conclusions would
help clarify the story of the revolution, although she seems to be swimming against the
tide. Her study, which is important in itself, is also a good commentary on the status of
Philippine historical scholarship. There are now indications that Philippine historiography
is becoming a more scientific and academic discipline, instead of being a mere
convenient tool of propaganda for certain vested interests. And this is the problem.
Relatively few scholars have the resources, or are willing to consult the documents in the
archives and patiently, painfully analyze the past wie es eigentlich gewesen ist, as Rake
put it. But this must be done. Otherwise, Philippine historiography will continue to be a
mixed bag of fiction and fact. Dr. Borromeo-Buehler has taken an important step in the
right direction.

The "Cry" of Pugadlawin

The news of the discovery of the Katipunan spread throughout Manila and the suburbs.
Bonifacio, informed of the discovery, secretly instructed his runners to summon all the
leaders of the society to a general assembly to be held on August 24. They were to meet at
Balintawak to discuss the steps to be taken to meet the crisis. That same night of August 19,
Bonifacio, accompanied by his brother Procopio, Emilio Jacinto, Teodoro Plata, and Aguedo
del Rosario, slipped through the cordon of Spanish sentries and reached Balintawak before
midnight. Pio Valenzuela followed them the next day. On the 21st, Bonifacio changed the
Katipunan code because the Spanish authorities had already deciphered it. In the afternoon of
the same day, the rebels, numbering about 500, left Balintawak for Kangkong, where
Apolonio Samson, a Katipunero, gave them food and shelter. In the afternoon of August 22,
they proceeded to Pugadlawin. The following day, in the yard of Juan A. Ramos, the son of
Melchora Aquino who was later called the "Mother of the Katipunan", Bonifacio asked his
men whether they were prepared to fight to the bitter end. Despite the objection of his
brother-in-law, Teodoro Plata, all assembled agreed to fight to the last. "That being the case,
" Bonifacio said, "bring out your cedulas and tear them to pieces to symbolize our
determination to take up arms!" The men obediently tore up their cedulas, shouting "Long
live the Philippines!" This event marked the so-called "Cry of Balintawak," which actually
happened in Pugadlawin.

In this article this could be a primary source since the article are focusing where it had
happen eventually not on the event