C. Z Content and Contextual Analysis of Selected Primary Sources in Philippine History Learning Objectives: * To familiarize oneself with the primary documents in different historical periods of the Philippines + Tolearn history through primary sources, * To properly interpret primary sources through examining the content and context of the document. * To understand the context behind each selected document. 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. Historical sources ascertain historical facts. Such facts are then analyzed and interpreted by the historian to weave historical narrative. Specifically, historians who study certain historical subjects and events need to malte use of various primary sources in order to weave the narrative. Primary sources, as discussed in the preceding chapter, consist of documents, memoir, accounts, and other materials that were produced at the period of the event or subject being studied.Using primary sources in historical research entails two kinds of criticism. The first one is the external criticism, and the second one is the internal criticism. External criticism examines the authenticity of the document or the evidence being used. This is important in ensuring that ‘the primary source is not fabricated. On the other hand, internal criticism examines the truthfulness of the content of the evidence. However, this criticism requires not just the act establishing truthfulness and/or accuracy ‘but also the examination of the primary sources in terms of the context of its production. For example, a historian would have to situate the document in the period of its production, or im the background of its authors. In other words, it should be recognized that facts are neither existing in a vacuum nor produced from a blank slate, These are products of the time and of the people. In this chapter, we are going to look at a number of primary sources from different historical periods and evaluate these documents’ content 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 Deciaration of Philippine Independence, Political Cartoon’s Alfred McCoy's Philippine Cartoons: Political Caricature of the American Era (1900-1941), and Corazon Aquine’s Speech Before the US Congress. These primary sources range from chronicles, official documents, speeches, and cartoons to visual arts. 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. 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 the book in their interpretation of the New World. Pigafetta’s travelogue is one of the most important primary sources in the study of the precolonial Philippines. His account was also a major referent to the events leading to Magellan's arrival in the Philippines, his encounter with 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 accountin 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 retuned to Italy. For this chapter, we will focus on the chronicles of Antonio Pigafetta as he wrote his firsthand observation and general impression of the Far East including their experiences in the Visayas. In Pigafetta’s account, their feet reached what he called the Ladrones Islands or the "Island 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.” ‘The Ladrones Islands is 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), coos, and other food supplies. Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cocho, and wine. He also described what seemed like a coconut, His description reads: “This palm produces a fruit named cocho, 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 boats. Under this huskthere is another very hard, and thicker than that of a walnut. ‘They burn this second rind, and make with it 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 islands. The fleet went to Humunu Island (Homonhon) and there they found what Pigafetta referred to as the "Watering Place of Good Signs." It is im 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 Mazzaval ‘Mazaua. The leader, who Pigafetta referred to as the king of the ballanghai (balangay), 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. Magellan 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 artilleries. 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 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 31st, which happened to be Easter Sunday, ‘Magellan ordered the chaplain to preside 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 our 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 cress, the nail, and the crown were the signs of his emperor and that he was ordered to plantitin 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 captives 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 ta move and lock for islands where they could acquire more supplies and provisions. They learned of the islands of Ceylon (Leyte), Bohol, and Zzubu (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 7th 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 heen 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 the 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. Pigaferta 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 ith 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 8 good Christian by burning all of the idols and worship the cross instead. The king of Cebu was then baptized as a Christian. Figafetta wrote: “To that the King and all his people answered that thy 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 war 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 inhabitant 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 every day. 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. When 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 26th of April, Zula, a principal man from the island of Matan (Qlactan) 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 crosskow-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, javelins, spears hardened in fire, stones, and even mmmé. co 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 poisoned 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 specifically ‘targeted because the natives Imew 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 tied to draw his sword but could not lift it because of his wounded arm. Seeing that the captain has already deteriorated, more natives came to attack him. One native with a great sword 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 overpowering him, several times he tured round towards us to see if we were all insafety, as though his obstinate fight had no other object than togive 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 of Magellan's body but ‘the chief refused. They wanted to keep Magellan's body as a memento of ‘their vietory. ‘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 ‘The chronicle of Pigafetta was one of the most cited documents by historians who wished to study the precolonial 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” precolonial society. Indeed, Pigafetta’s work is of great importance in the study and writing of Philippine history. Nevertheless, ‘there needs to have 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 Traly. These attributes influenced his narrative, his selection of details to be included in the text, his characterization of the people and of the species that 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 that their voyage had 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 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 natives’ 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 like palm and bamboo. ‘These materials would let more air come through the house and compensate for the hot climate in the islands. It should be understood that such observations were rooted from the contest 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 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 the Spain would indeed search for new lands where they could acquire more gold and wealth to be on top ofall 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 The KKK and the “Kartilya ng Katipunan® ‘The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan is arguably the most important organization formed in the Philippine history. While anti-colonial movements, efforts, and organizations had already been established cemturies prior to the foundation of the Katipunan, it was only this organization that envisioned (Q) 8 united Filipino nation that would revolt against the Spaniards for (2) ‘the total independence of the country from Spain. Previous armed revolts had already occurred before the foundation of the Katipunan, but none of ‘them envisioned a unified Filipino nation revolting against the colonizers. For example, Diego Silang was known as an Ilocano who took up his arms and led one of the longest running revolts in the country, Silang, however, was mainly concerned about his locality and referred to himself as El Rey de locos (The King of Hocos). The imagination of the nation was largely absent in the aspirations of the local revolts before Katipunan. On the other hand, ‘the propaganda movements led by the ilustrados like Marcelo H. del Pilar, Graciano Lapez Jaena, and Jose Rizal did not envision a total separation of the Philippines from Spain, but only demanded equal rights, representation, and protection from the abuses of the friars. ‘In the conduct of their struggle, Katipunan created a complex structure and a defined value system that would guide the organization as a collective aspiring for a single goal. One of the most important Katipunan documents was the Karfilya ng Katipunan. The original title of the document was “Manga [sic] Aral Nang [sic] Katipunan ng mga ANB.” or “Lessons of ‘the Organization of the Sons of Country.” The document was written by Emilio Jacinto in the 1896. Jacinto was only 18 years old when he joined ‘the movement. He was a law student at the Universidad de Santo Tomas. Despite his youth, Bonifacio recognized the value and intellect of Jacinto ‘that upon seeingWacinto's Kartilya was much better than the Decalogue he wrote, he willingly favored that the Kartilya be distributed to their fellow Katipuneros. Jacinto became the secretary of the organization and took charge of the short-lived printing press of the Katipunan. On 15 April 1897,Bonifacio appointed Jacinto as a commander of the Katipunan in Northern Luzon. Jacinto was 22 years old. He died of Malaria at a young age of 24 in the town of Magdalena, Laguna ‘The Kartilya can be treated as the Katipunan’s code of conduct. It contains fourteen rules that instruct the way a Katipunero should behave, and which specific values should he uphold. Generally, the rules stated in the Kartilya can be classified into two. The first group contains the rules that will make the member an upright individual and the second group contains the rules that will guide the way he treats his fellow men. ‘Below is the translated version of the rules in Kartilya: L The life that is not consecrated to a lofty and reasonable Purpose is a tree Without a shade, if not a poisonous weed. T= To do good for personal gain and not for its own sake is not virtue. TIL Iris rational to be charitable and love one's fellow creature, and to adjust one’s conduct, acts and words to what is in itself reasonable. IV. Whether our skin be black or white, we are all born equal: superiority in Knowledge, wealth and beauty are to be understood, but not superiority by nature. V. ‘The honorable man prefers honor to personal gain; the scoundrel, gain to honor. VI To the honorable man, his word is sacred. VIL Do not waste thy time: wealth can be recovered but not time lost. ‘VIL. Defend the oppressed and fight the oppressor before the law or in the field. TX The prudent man is sparing in words and faithful in keeping secrets. On the thorny path of life, man is the guide of woman and the children, and if the guide leads to the precipice, those whom he guides will also go there. X1— Thou must not look upon woman az a mere plaything, but a a faithful companion who will share with thee the penaltiesof life; her (physical) weakness will increase thy interest in her and she will remind thee of the mother who bore thee and. reared thee. XI What thou dost not desire done unto thy wife, children, brothers and sisters, that do not unto the wife, children, brothers and sisters of thy neighbor. ‘XML Mam ic not worth more because he is a king, because his nose is aquiline, and his color white, not because he is a priest, a servant of God, nor because of the high prerogative that he enjoys upon earth, but he is worth most who is a man of proven and real value, who does good, keeps his words, is Worthy and honest; he who does not oppress nor consent to being oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and know no tongue but his own. ‘(MIV. When these rules of conduct shall be Known to all, the longed. for sun of Liberty shall rise brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting joy among the confederated brethren of the same rays, the lives of those who have gone before, the fatigues and the well-paid sufferings will remain. If he who desires to enter has informed himself of all this and believes he will be able to perform what will be his duties, he may fill out the application for admission. As the primary governing document, which determines the rules of conduct in the Katipunan, properly understanding the Kartilya will thus ‘help in understanding the values, ideals, aspirations, and even the ideology of the organization. Analysis of the “Kartilya ng Katipunan” Similar to what we have done to the accounts of Pigafetta, this primary source also needs to be analyzed in terms of content and contest. As a document written for a fraternity whoce main purpose is to overthrow a colonial regime, we can explain the content and provisions of the Kartilya as a reaction and response to certain value systems that they found despicable in the present state of things that they struggled against with. For example, ‘the fourth and the thirteenth rules in the Kartilya are an invocation of the inherent equality between and among men regardless of race, occupation,