Professional Documents
Culture Documents
Final RPH Module
Final RPH Module
103-107
YUNIT 5 PAGPAPAHALAGA SA MGA
MAKASAYSAYANG LUGAR AT PAMANA
Mga Karagdagang Babasahin at Website 108
Talahulugan 109
Susi sa Pagwawasto 110
Sanggunian 111-113
Republic of the Philippines
Bulacan State University
City of Malolos, Bulacan
Tel/Fax (044) 791-0153
Office of the Dean of Instruction
BANGHAY NG KURSO
PAGLALARAWAN NG KURSO:
Ang kursong ito ay nakatuon sa pagtatangkang ilarawan at buuin ang mga pangyayaring naganap
sa Pilipinas sa nakalipas na panahon, sa anyo ng isang naratibo, gamit ang pagsusuring tekswal. Sisilipin
nito sa nakalipas ang mga kaganapang pulitikal, ekonomiko, panlipunan at pangkalinangan gamit ang
primaryang batis pangkasaysayan. Sa ganitong diwa, inaasahan na mapapaunlad ng mga mag-aaral ang
kanilang mga kasanayan sa pagsusuring pangkasaysayan (historical thinking skills) katulad ng pagtukoy
ng akma o angkop na batis, kasama na kung saan ito makukuha, at panloob at panlabas na kritisismo ng
batis. Sa pagsusuri ng teksto, bahagi ng layunin ang pagbasa ng mga etnosentriko at bias na pananaw ng
nagsulat. Mahalagang kasanayan ito na mapaunlad upang maintindihan ang pulitikang nakapaloob rin sa
pagsasakasaysayan. Sa gayon higit na maisasakonteksto ang pagbasa ng mga naratibo at higit na
magiging kritikal sa pagsusuri ang mga mag-aaral ng kasaysayan.
Mahalaga ring maunawaan na sa ang disiplinang ito ay hindi direktang nakatuon sa simpleng
pagsasalaysay ng mga kaganapan sa nakalipas kung hindi sa ganap na pagkatuto ng mga mag-aaral sa
pagsusuri ng mga datos pangkasaysayan tungo sa higit na wasto at mapanagutang pagsasakasaysayan.
i
BP 3 Natitiyak ang kawastuhan ng mga batis sa
pamamagitan ng panloob at panlabas na kritisismo.
BP 4 Naipakikita ang kakayahan na makibahagi sa
mga pangkatang gawain sa pamamagitan ng pakikiisa
at pagsasagawa ng mga naatas na gawain sa pangkat.
BP5 Nailalahad ang daloy ng kasaysayan sa
pamamagitan ng pag-iimbita ng mga saksi ng
kasysayan, pag-oorganisa ng forum, exhibit at lakbay
museo.
BP6 Naipapakita ang kasanayan sa paggamit ng
Efisyente at May Kasanayang Profesyunal primaryang batis sa pamamagitan ng maayos at lohikal
na paglalahad ng mga patunay patungkol sa usaping
pangkasaysayang tinitindigan.
BP7 Naipapakita ang kasanayan sa historiograpiya sa
pamamagitan ng pagsasagawa ng mga pananaliksik
pangkasaysayan.
BP8 Naipapamalas ang pagpapahalaga sa bayan sa
pamamagitan ng pagtataguyod ng mga gawaing
Nakatuon sa Pagtulong sa Kapwa at Paggawa pangkasaysayan katulad ng pagpoprodus ng mga
ng Awtput kagamitang panturo at pagsasagawa ng panayam para
sa mga mag-aaral ng kasaysayan sa mababang
paaralan.
Bilang katunayan ng pagkakamit ng mga nabanggit na bunga ng pagkatuto, ang mga mga-aaral ay
inaasahang magawa at maipasa ang mga sumusunod na kahingian ng kurso batay sa napagkasunduang
petsa ng pagpapasa:
Mangyaring sumangguni sa mga huling pahina ng banghay kursong ito para sa mga pamantayan
ng pagtataya ng mga sumusunod na gawain:
1. papel pang-akademiko;
2. pamanahong papel/dokumentaryong pangkasaysayan; at
3. gawaing panlipunan.
Bukod sa mga nabanggit ng panghuling awtput, ang mga mag-aaral ay tatasahin o susukatin ang
kaalaman, kasanayan, at pagpapahalaga gamit ang mga sumusunod:
SISTEMA NG PAGMAMARKA:
Pagdalo sa Klase 10 %
Partisipasyon/Pakikibahagi sa Talakayan 20 %
Proyekto 20 %
Pangunahing Pagsusulit 30 %
Kabuuan 100 %
3.00 75 Nakapasa
1. Pagdalo. Tanging ang mga mag-aaral lamang na may Katibayan ng Opisyal na Pagkakatala o
Certificate of Registration ang maaaring makabahagi sa kursong ito. Ang bawat isa ay
inaasahang magkaroon ng modyul at mapag-aralan ito sa ilalaang oras para sa kabuuan ng
semestreng ito.
3. Pagpapasa. Ang mga pagsusulit, akademikong papel at iba pang mga gawain ay nararapat na
ipasa sa napagkasunduang petsa. Makipag-ugnayan palagi sa inyong guro ukol sa buwanang
pag-uulat tungkol sa progreso ng pag-aaral ng modyul na ito.
iii
4. Plagiarism. Anumang anyo ng pagnanakaw ng kaisipan mula sa isang indibidwal o intelektwal
ay bibigyan ng karampatang pagwawasto ayon sa mga panuntunang itinakda ng Students’
Handbook ng Pamantasan.
BANGHAY NG PAGKATUTO
a. Introduksyon sa Pag-aaral ng
Kasaysayan
b. Pagkakaiba ng primarya at
sekundaryang batis
c. Panloob at panlabas na
kritisismo
PAGSUSURI NG KONTEKSTO
BP 2,3 &4 NG MGA PILING PRIMARYANG 3-8 a. Pananaliksik sa
BATIS mga silid-aklatan
b. Pagsusuring
a. Unang Paglalayag Paikot ng Tekswal
Daigdig ni Ferdinand Magellan ni
Antonio Pigafetta c. Pagsusuring
b. Relacion de las Costumbres de pampelikula
los Tagalos ni Padre Juan de
Placensia
c. Kartilya ng Katipunan ni Emilio d. Pagsusuri ng
dokumento
Jacinto
d. Acta de la Proclamacion de la e. Pagsulat ng
Independencia del Pueblo Filipino pamanahong
ni Ambrosio Rianzares Bautista papel
e. Political Cartoons
f. Bahagi ng Testimonya ni
Bonifacio Ilagan Ukol sa kanyang
iv
Pagkakaaresto noong 1974 sa
Ilalim ng Batas Militar
a. Patakaran sa Repormang .
Panlupa
b. Ang Saligang Batas ng 1898.
1935, 1973 at 1987
c. Sistema ng Pagbubuwis
a. Historical and
cultural exhibit
PAGPAPAHALAGA SA MGA
MAKASAYSAYANG LUGAR AT b. Pagpoprodus ng
BP 2,3,4,5,7,8 dokumentaryong
PAMANA 17
&9 pangkasaysayan
c. Histograpiya o
pagsasagawa ng
pananaliksik
pangkasaysayan
PAMANTAYAN SA PAGTATAYA
A. Dokumentaryong Pangkasaysayan
KRITERIA 1 2 3 KABUUAN
NILALAMAN
v
maaari pa itong
mapagbuti.
TEKNIKALIDAD
vi
B. Pamanahon /Akademikong Papel
KABU
KRITERIA 1 2 3
UAN
NILALAMAN
TEKNIKALIDAD
vii
C. Political Cartoon
KRITERIA 2 3 5 KABUUA
N
Gottschalk, Louis. (1950) Understanding History: A Primer of Historical Method. New York: Knopf.
Forbes, W. C. (1928). The Philippine islands. v.2. New York.
Mga Papel Hinggil sa Kasaysayan, Pambansang Aklat ng Pilipinas, Koleksyong Microfilm
National Historical Institute. (1978). Minutes of the katipunan. Manila.
Pigafetta, A. (1969). First voyage around the world. Manila: Filipiniana Book Guild.
Torres, Jose Victor. (2018). Batis: Sources in Philippine History. Quezon City: C & E Publishing, Inc.
Zaide, G. and Zaide, S. (1990). Documentary sources of Philippine history. v. 12. Manila: National
Bookstore.
Agoncillo, T. (1961). History of the Filipino people. Quezon City: Unibersidad ng Pilipinas.
Blair and Robertson (1903-1907). The Philippine islands. 1493-1898.
Churchill, M. H. (1997). Exposing an exposer: A critical look at Glenn May's inventing a hero. at
Determining the truth: The story of Andres Bonifacio, ed. Bernardita Reyes Churchill. Manila: The
Manila Studies Association, Inc., p 52-68.
Constantino, R. (1975). The Philippines: A past revisited. Quezon City: Tala Publishing Services.
De la Costa, H. (1965). Readings in Philippine history. Manila: The Bookmark, Inc.
Fox, R. B. (1970). Prehistoric Foundations of Contemporary Filipino Culture and Society at Readings in
Philippine culture and social life eds. Amparo S. Lardizabal at Felicitas Leogrado. Manila: Rex
Bookstore.
Ileto, R. C. (1979). Pasyon and revolution: Popular movements in the Philippines. 1840-1910. Quezon
City : Ateneo de Manila University Press.
Rafael, V. L. (1988). Contracting colonialism: Translation and conversion in Tagalog society under early
Spanish rule. Ithaca, NY: Cornell University Press. (ix-54, 136-166)
viii
ix
YUNIT 1: ANG PAG-AARAL NG KASAYSAYAN
Panimula
KASAYSAYAN
1
KASAYSAYAN
Ayon kay Dr. Zeus Salazar na kinikilalang “Ama ng Pantayong Pananaw”, ang
kasaysayan ay salaysay ukol sa nakaraan na may saysay para sa sariling grupo na
isinasalaysay gamit ang sariling wika at kalinangan. Ibig sabihin, hindi lamang ito basta-
basta pagtatala ng mga pangyayari sa nakaraan bagkus, kailangan ang nakaraang ito ay
mayroong saysay o halaga sa isang grupo ng tao. Sa ganitong paraan, lumalabas na
hindi lamang ito pagsasalaysay bagkus, tayo ay nagsasalaysay ukol sa ating mga sarili.
BATIS
1 Louis Gottschalk, Understanding History: A Primer of Historical Method (New York: Knopf, 1950), 17.
2 Augusto De Viana, The Philippines: A Story of a Nation (Manila: Rex Book Store, 2011), xi.
3 Renato Constantino, The Philippines: A Past Revisited (Quezon City: Tala Publishing Services, 1975), 3.
2
Von Ranke na isa ring historyador. Subalit sa paglipas ng panahon, maging ang mga
bagay na hindi naman ginagamit bilang dokumento ay naging batayan na rin ng
pagsasakasaysayan. Nakatutulong ang dokumento upang magkaroon tayo ng sulyap sa
nangyari sa nakaraan ngunit mahalaga ring tandaan na hindi nito maibabalik ang buong
pangyayari na ating tinitingnan.
“The historian, however, has to use many materials that are not in
books. Where these are archeological, epigraphical, or numismatical
materials, he has to depend largely on museums. Where there are
official records, he may have to search for them in archives,
courthouses, government libraries, etc. where there are private papers
not available in official collections, he may have to hunt among the
papers of business houses, the muniment rooms of ancient castles, the
prized possessions of autograph collectors, the records of parish
churches, etc. Having some subject in mind, with more or less definite
delimitation of the persons, areas, times, and functions (i.e., the
economic, political, intellectual, diplomatic or other occupational
aspects) involved, he looks for materials that may have some bearing
upon those persons in that area at the time they function in that fashion.
These materials are his sources. The more precise his delimitation of
persons, area, time, and function, the more relevant his sources are
likely to be.”
Ibinahagi ni Gottschalk sa itaas na hindi lamang limitado sa mga aklat ang mga
batis bagkus ay makikita rin ito sa mga lugar na hindi natin inaasahan na mapagkukunang
batis kagaya ng mga museo, simbahan at iba pa.4
Primaryang batis
Ang primaryang batis ay karaniwang mga tao o maaari ring mga bagay na
mismong naging saksi habang nagaganap ang isang mahalagang pangyayari.5
Kadalasang sila ay malapit sa mga pangyayari at nagagamitan ng pandama– maaaring
kanilang nakikita, nadarama, naririnig, naaamoy ang mga pangyayari habang ito ay
nagaganap. Ilan sa mga halimbawa ng primaryang batis na nakasulat ay:
a. Talaarawan- tinatawag din itong diary o journal. Ang mga ito ay naratibo ng
mga kaganapan na inakda ng mga tao na mismong nakaranas at nakasaksi sa
mga pangyayari. Kadalasan na ito ay isinusulat ng may-akda araw-araw. Isang
halimbawa nito ay ang diary ni Hen. Gregorio del Pilar na naglalarawan ng
kanyang karanasan sa pakikibaka sa mga Amerikano. Nagtapos ang kanyang
pagsusulat nang siya ay mapaslang ng mga Amerikano sa Pasong Tirad.
4 Louis Gottschalk, Understanding History: A Primer of Historical Method (New York: Knopf, 1950), 52-53.
5 Jose Victor Torres, Batis: Sources in Philippine History, (Quezon City: C & E Publishing, Inc., 20018), 6.
3
c. Liham- ito ay ang mga sulat ng may-akda na naglalaman ng mensahe,
pananaw o damdamin na nais niyang iparating sa taong kinauukulan. Halimbawa
nito ay ang Liham ni Rizal sa Kadalagahan ng Malolos na may petsang Pebrero
22, 1889. Dito pinapurihan ni Rizal ang kagitingan at katapangan na ipinamalas
ng kadalagahan ng Malolos na umalpas mula sa pagkaalipin ng kamangmangan
sa pamamagitan ng paghiling nila sa gobernador-heneral na makapagtayo ng
isang paaralan na magtuturo ng wikang Espanyol.
f. Mga Ulat- Kadalasang mga opisyal na dokumento ang mga ulat na nanggaling
sa isang grupo ng tao na naglalayong maghatid ng impormasyon ukol sa isang
partikular na kaganapan. Ginagamit ang mga ulat sa mga imbestigasyon o sa mga
pagdinig upang magamit na basehan ng hakbangin ng pamahalaan. Halimbawa
ng ulat ay ang dokumento na inilabas ng Agrava Fact-Finding Commission na
nagsiyasat sa mga kaganapan ukol sa pagpaslang kay dating Senador Benigno
Aquino Jr. noong 1983. Ginamit ang ulat ng Komisyong Agrava sa pagsasampa
ng kaukulang asunto sa Sandiganbayan laban sa mga opisyal na pinaniniwalaang
sangkot sa nasabing pagpaslang. Ilan pang halimbawa ng ulat ay ang mga ulat ng
lupon na ginagamit ng mga mambabatas sa pamahalaang lokal bilang basehan
ng mga ordinansa at gawaing lehislasyon.
g. Mga Talumpati- isa ring uri ng primaryang batis ang mga talumpati. Ito ay
ang mga pahayag na binigkas sa mga mahahalagang okasyon, pagtitipon,
gawaing panrelihiyon o pulitikal. Mahalagang nakalathala ang mga nasabing
talumpati bago mauri bilang nasusulat na primaryang batis. Sa bisa ng Artikulo 2
ng Kodigong Sibil ng Pilipinas, minamandato ang paglalathala ng mga
mahahalagang talumpati sa Official Gazette, ang opisyal na pahayagan ng
pamahalaan ng Pilipinas. Ilan sa mga nalathala ay ang mga talumpati ng Pangulo
sa ilang mahahalagang pagdiriwang. Maaari ring isama sa mga talumpati ang mga
privilege speech ng mga mambabatas na nailalathala naman sa mga dokumento
ng Kongreso na tinatawag na journal.
6 Diariong Tagalog. (2015). In V. Almario (Ed.), Sagisag Kultura (Vol 1). Manila: National Commission for Culture and the Arts. Retrieved
from https://philippineculturaleducation.com.ph/diariong-tagalog/
4
kalatas, anunsyo o mandato. Dahil dito, nagagamit ang mga opisyal na dokumento
bilang primaryang batis. Ilan sa mga ito ay ang mga orihinal na kopya ng mga
batas na ginawa ng Kongreso at pinirmahan ng Pangulo gayundin ang mga
desisyon ng hudikatura, kalatas ng mga administratibong ahensya ng gobyerno,
at iba pang mga katulad nito. Halimbawa ng mga opisyal na dokumento ay ang
Acta de la Proclamacion de la Independencia del Pueblo Filipino na inakda ni
Ambrosio Rianzares Bautista at binasa kaalinsabay ng deklarasyon ng kalayaan
ng Pilipinas noong Hunyo 12, 1898. Isa ring primaryang batis ang Proclamation
No. 1081 ni dating Pangulong Marcos na nagdedeklara na ang buong bansa ay
nasa ilalim ng Batas Militar.
b. Relikya- ito ay mga labi ng mga bagay na may buhay gaya ng tao, hayop,
halaman at iba pa. Ito ay maaaring mga buto ng hayop at tao o mga bakas
(imprints) ng mga halaman sa mga yungib o bato. Ilan sa mga halimbawa nito ay
ang buto ng daliri sa paa (metatarsal) ng Taong Callao na natagpuan sa Yungib
Callao sa Cagayan. Ayon sa mga eksperto, ito ay tinatayang may 67,000 taon na.
Isa pa ring halimbawa ng relikya ay ang natagpuang bagang (molar) ng stegodon
luzonensis. Ito ay isang uri ng elepante na tinatayang nabuhay sa Pilipinas. Ang
nasabing relikya ay natagpuan sa Hilagang Luzon.
Sekundaryang Batis
Sekundaryang batis naman mabibilang ang mga batis na hindi “saksi” sa mga
pangyayari ngunit naglalahad ng impormasyon kaugnay ng primaryang batis. Ayon kay
Gottschalk, ito ay mga testimonya ng mga hindi saksi sa pangyayari subalit nagbabangit
ng mga bagay na may kaugnayan dito.7 Karaniwang nagbibigay komentaryo o paliwanag
sa isang pangyayari ang mga batis na kaugnay nito. Pinakamagandang halimbawa ay
ang mga teksbuk sa paaralan. Hindi man nito nasaksihan ang pangyayari, ipinaliliwanag
naman dito ang mga interpretasyon sa primaryang batis ng mga may-akda. Halimbawa
ng teksbuk ay ang History of the Filipino People at Revolt of the Masses ni Teodoro
Agoncillo, A Continuing Past at Past Revisited ni Renato Constantino at marami pang
iba. Ilan pang halimbawa ng sekundaryanng batis ang mga brochure, magazine,
gayundin ang mga nailathalang artikulo sa internet.
KRITISISMO
Kritikang Panlabas
Kritikang Panloob
7 Louis Gottschalk, Understanding History: A Primer of Historical Method (New York: Knopf, 1950), 53.
8 John Tosh, The Pursuit of History: Aims, Methods and New Directions in the Study of Modern History (Harlow, England: Longman, 1999), 125.
9 Arthur M. Navarro, Bagong Kasaysayan sa Wikang Filipino: Kalikasan, Kaparaanan at Pagsasakasaysayan sa Philippine Social Sciences Review Vol. 55 nos. 1-4 January – December 1998, 112.
6
na ang maaaring gamit ng ilang salita rito sa kasalukuyan. Kaya’t kung hindi magiging
maingat ang nagsusuri ay maaaring hindi maipalabas ang tunay na pakahulugan ni
Andres Bonifacio sa panahong kanya itong isinusulat.
Nagsisilbing lagakan ng mga primarya at sekondaryang batis ang mga gusaling ito.
Itinuturing na yaman ng bayan ang mga primaryang batis pati ang mga repositoryo
kung saan ito matatagpuan. Kung kaya, masidhi ang pag-iingat na hinihingi ng
pamahalaan sa mga mag-aaral, mananaliksik at historyador na nagsasadya sa mga
lugar na ito.
7
Isulat ang hinihingi ng pangungusap.
__________ 1. Siya ang “Ama ng Pantayong Pananaw”.
__________ 2. Ito ang lugar kung saan nakahimlay ang mga labi ng mga kinikilalang
bayani ng bayan.
__________ 3. Dito matatagpuan ang orihinal na manuskrito ng Noli Me Tangere at El
Filibusterismo.
__________ 4. Ito ang mga dokumento o bagay na maaaring suriin upang
makapagpatunay ng mga pangyayari sa nakaraan.
__________ 5. Ito ay ang higit na malalim na pagsusuri ng dokumento.
__________ 6. Ito ay ang uri ng kritisismo kung saan sinusuri lamang ang otentisidad ng
dokumento.
__________ 7. Ito ay karaniwang mga tao o maaari ring mga bagay na mismong naging
saksi habang nagaganap ang isang mahalagang pangyayari.
__________ 8. Ito ay isang uri ito ng primaryang batis na ‘di-nakasulat. Binubuo ito ng
mga sari-saring pahayag, kwento, o salaysay na maaaring tiyak o hindi tiyak ang
pinagmulan.
__________ 9. Ito ay mga bagay na nahukay ng mga arkeologo mula pa sa unang
panahon na ginamit at hinubog ng tao ayon sa kanilang kultura.
__________ 10. Ito ay ang mga pahayag na binigkas sa mga mahahalagang okasyon,
pagtitipon, gawaing panrelihiyon o pulitikal.
Sanaysay. Sagutin ang mga tanong sa maikli at direktang paraan. Isulat ang iyong sagot
sa isang hiwalay na papel.
4. Sa panahong nagkalat ang fake news, paano mo masusuri ang tunay na impormasyon
sa gawa-gawang impormasyon lamang?
8
YUNIT 2: PAGSUSURI NG KONTEKSTO NG MGA PILING PRIMARYANG BATIS
Panimula:
Layunin
9
ARALIN 1: “UNANG PAGLALAYAG PAIKOT NG DAIGDIG NI FERDINAND
MAGELLAN” NI ANTONIO PIGAFETTA
Kontekstong Historikal
10
limang barko at kasama ang humigit-kumulang 270 mga katao, ay nagsimula ang
tinatawag sa kasaysayang pinakaunang matagumpay na paglalayag paikot sa mundo.
Coconuts are the fruit of the palm tree. Just as we have bread, wine, oil,
and vinegar, so those people get everything from that tree. They get wine in the
following manner. They bore a bole into the heart of the said palm at the top
called palmito [i.e. stalk], form which distils a liquor which resembles white must
[mist]. That liquor is sweet but somewhat tart and [is gathered] in canes [of
bamboo] as thick as the leg and thicker.
10 Project Gutenberg EBook of The Philippine Islands, 1493-1898, Volume XXXIII, 1519-1522, by Antonio Pigafetta. Retrieved from https://www.gutenberg.org/files/42884/42884-h/42884-h.htm
11
They fasten the bamboo to the tree at evening for the morning, and in the morning for
the evening. That palm bears a fruit, namely the coconut, which is as large as the head
or thereabouts. Its outside husk is green and thicker than two fingers. Certain filaments
are found in the husk, whence is made cord for binding together their boats. Under that
husk there is a hard shell, much thicker than the shell of walnut, which they burn and
make therefrom a powder that is useful to them. Under that shell there is a white
marrowy substance one finger in thickness, which they eat fresh with meat and fish as
we do [with] bread; and it has a taste resembling the almond. It could be dried and made
into bread. There is a clear, sweet water, in the middle of the marrowy substance which
is very refreshing. When that water stands for a while after having been collected, it
congeals and becomes like an apple. When the native wish to make oil, they take that
coconut, and allow the marrowy substance to putrefy. Then they boil it and it becomes
oil like butter. When they wish to make vinegar, they allow only the water to putrefy,
and then place it in the sun, and a vinegar results like [that made from] white wine. Milk
can also be made from it, for we made some. We scraped that marrowy substance and
then mixed the scrapings with its own water which we strained through a cloth, and so
[we] obtained milk like goat’s milk. Those palm resemble date-palms, but although not
smooth they are less knotty than the latter. A family of x [10] persons can be supported
on two trees, by utilizing them week about for the wine [by utilizing one of them during
one week and the other during the other 8 days for the wine]; for if they did otherwise,
the trees would dry up. They last a century.
Those people became very familiar with us. They told us many things, their names
and those of some of the islands that could be seen from that place. Their own island
was called Zuluan and it is not very large. We took great pleasure with them, for they
were very pleasant and conversable. In order to show them greater honor, the captain-
general took them to his ship and showed them all his merchandise –cloves, cinnamon,
pepper, ginger, nutmeg, mace, gold and all things in the ship. He had some mortars
fired for them whereat they exhibited great fear, and tried to jump out of the ship. They
made signs to us that the above said articles grew in that place where we were going
….The island where we were is called Humunu; (now Homonhon) but inasmuch as we
found two spring there of the clearest water, we called Acquada da li buoni Segnialli
[i.e.”The watering-place of good Signs] for there were the first signs of gold which we
found in those district. There are many islands in that district, and therefore we called
them the archipelago of San Lazaro, as they were discovered on the Sabbath [Sunday]
of St. Lazarus. They lie in x degrees of latitude toward the Arctic Pole, and in a longitude
of one hundred and sixty-one degrees from the line of demarcation.
At noon on Friday, March 22, those men came as they had promised us in two
boats with coconuts, sweet oranges, a jar of palm-wine and a cock, in order to show us
that there were fowls in that district. They exhibited great signs of pleasure at seeing
us. We purchased all those articles from them. Their seignior was an old man who was
painted [i.e., tattoed]. He wore two gold earrings [schione] in his ears, and the others
many gold armlets on their arms and kerchief about [on] their heads. We stayed there
one week, and during that time our captain went ashore daily to visit the sick, and every
morning gave them coconut water from his own hand, which comforted them greatly.
There are people living near the island who have holes [earrings] in their ears so large
that they can pass their arms through them. Those people are caphri, that is to say,
heathen. They go naked, with a soft cloth woven from the bark of a tree about their
privies, except some of the chiefs who wear cotton cloth embroidered with silk at the
ends by means of needle. They are dark, fat and painted. They anoint themselves with
coconut and with benessed oil, as a protection against the sun and wind. They have
12
very black hair that falls to the waist, and use daggers, knives, and spears ornamented
large shield, fascines, javelins, and fishing nets that resemble rizali [a fine thickly woven
net used for fishing]; and their boats are [just] like ours.
Next day, holy Friday, the captain-general sent his slave, who acted as our
interpreter, ashore in a small boat to ask the king if he had any food to have it carried
to the ships; and to say that they would be well satisfied with us, for he [and his men]
had come to the island as a friends and not as enemies. The king came with six or eight
men in the same boat and entered the ship. He embraced the captain-general to whom
he gave three porcelain jars covered with leaves and full of raw rice, two very large
orade[dorado] and other things. The captain-general gave the king a garment of red
and yellow cloth made in the Turkish fashion, and a fine red cap; and to the others (the
king’s men), to some knives and to others mirrors. Then the captain-general had a
collation spread for them, and had the king told through the slave that he desired to be
casi casi with him. That is to say, brother. The king replied that he also wished enter
the same relations with the captain-general. Then the captain showed him cloth of
various colors, linen, coral [ornaments], and many other articles of merchandise, and
all the artillery, some of which he had discharged for him, whereat the natives were
greatly frightened.
Pieces of gold, of the size of walnuts and eggs are found by sifting the earth in the
island of that king who came to our ships. All the dishes of that king are of gold and also
some portion of his house, as we were told by that king himself. According to their
customs he was very grandly decked out and the finest looking man that we saw among
those people. His hair was exceedingly black and hung to his shoulders. He had a
covering of silk on his head and wore two large golden earrings fastened in his ears.
He wore a cotton cloth all embroidered with silk, which covered him from waist to knees.
At his side hung a dagger, the haft of which was somewhat long and all of gold, and its
scabbard of arved wood. He had three spots of gold on every tooth, and his teeth
appeared as if bound with gold. He was perfumed with storax and benzoin. He was
perfumed storax and benzoin. He was tawny and painted [i.e., tattooed] all over. That
island of his was called Butuan and Calagan. When those kings wished to see one
another, they both went to hunt in that island where we were. The name of the first king
is Raia Colambu, and the second Raia Siaui.
***
Those people were heathens, and go naked and painted. They wear a piece of cloth
woven from a tree about their privies. They are heavy drinkers. Their women are clad
in tree cloth from their waist down, and their hair is black and reaches to the ground.
They have holes pierced in their ears which are filled with gold. These people are
constantly chewing a fruit which they call areca, and resembles a pear. They cut that
fruit into four parts, and then wrap it in the leaves of their tree which they call betre [i.e.,
betel]. Those leaves resembles the leaves of the mulberry. They mixed it with a little
lime, and when they have chewed it thoroughly, they spit it out. It makes the mouth
exceedingly red. All the people in those parts of the world use it, for it is very cooling to
the heart, and if they ceased to use it they would die. There are dogs, cats, swine, fowls,
goats, rice, ginger, coconuts, figs, [i.e., bananas], oranges, lemons, millet, pancium,
sorgox, wax, and a quantity of gold in that island. It lies in a latitude of nine and two-
thirds degree toward the Arctic Pole, and in a longitude of one hundred and sixty-two
degrees from the line of demarcation. It is twenty-five [leagues] from the Acquada, and
is called Mazaua [Limasawa]. We carried a quantity of merchandise ashore which we
stored in a house. The king took it under his care as well as four men who were left to
trade the goods by wholesale. Those people live in accordance with justice, and have
13
weights and measures.
They love peace, ease, and quiet. They have wooden balances, the bar of which
has a cord in the middle by which it is held. At one end is a bit of lead, and at the other
marks like quarter-libras [quarter-pounds], and libras [pounds]. When they wish to
weigh they take the scales which has three wires like ours, and place it above the
marks, and so weigh it accurately. They have very large measures without any bottom.
The youth play on pipes made like ours which they call subin. Their houses our
constructed of wood and are built of planks and bamboo, raised high from the ground
on large logs, and one must enter them by means of ladders. They have rooms like
ours; and under the house they keep their swine, goats, and fowls. Large sea snails
[corniolli], beautiful to the sight, are found there which kill whales. For the whale
swallows them alive, and when they are in the whale’s body; they come out of their
shells and eat the whale’s heart. Those people afterward find them alive near the dead
whale’s heart. Those creatures have black teeth and skin and a white shell, and the
flesh is [are] good to eat. They are called laghan [a shellfish].
On Friday we showed these people a shop full of our merchandise, at which they
were very much surprised. For metals, iron, and other large merchandise they gave us
gold. For the other smaller articles they gave us rice, swine, goats, and other food.
Those people gave us x pieces of gold for xiiii libras [14 pounds] of iron 9one piece
being worth about one and one-half ducados [ducats]). The captain-general did not wish
to take too much gold, for there would have been some sailors who would have given
all that they owned for a small amount of gold and would have spoiled the trade forever.
On Saturday, as the captain [king] had promised the king [captain] to become a
Christian on Sunday, a platform was built in [on] the consecrated square, which was
adorned with hangings and palm branches for his baptism. The captain-general sent
men to tell the king not to be afraid of the pieces that would be discharged them at our
greatest feasts without loading [them] with stones.
On Sunday morning, April fourteen, forty men of us went ashore, two of whom
were completely armed and preceded the royal banner. When we reached land all the
artillery was fired. Those people followed us hither and thither. The captain and the king
embraced. The captain told the king that the royal banner was not taken ashore except
with fifty men armed as were those two, and with fifty musketeers; but so great was his
love for him that he had thus brought the banner. Then we all approached the platform
joyfully. The captain and the king sat down in chairs of red and violet velvet, the chiefs
on cushions, and the others on mats. The captain told the king through the interpreter
that he thanked God for inspiring him to became [become] a Christian, and that [now]
he would more easily conquer his enemies than before. The king replied that he wished
to become a Christian, but that some of his chiefs did not wish to obey, because they
said that they were as good as men as he. Then our captain had all the chiefs of the
king called, and told them that unless they obeyed the king as their king, he would have
them killed, and would give their possessions to the king. They replied that they would
obey him. The captain told the king that he was going to Spagnia, but that he would
return again with so many forces that he would make him the greatest king of those
regions, as he had been the first to express a determination to become a Christian. The
king, lifting his hand to the sky, thanked the captain, and requested him to let some of
his men remain [with him], so that he and his people might better be instructed in the
faith. The captain replied that he would like to take two of the children of the chiefs with
him, so that they might learn our language, who afterward on their return would be able
to tell the others the wonder of Spagnia, A large cross was set up in the middle of the
square. The captain told them that if they wished to become Christians as they had
declared on the previous days, that they must burn all their idols and set up a cross 14 in
their place. They were to adore that cross
daily with clasped hands, and every morning after their [i.e., the Spaniards’]
custom, they were to make the sign of the cross (which the captain showed them how
to make); and they ought to come hourly, at least in the morning, to that cross, and
adore it kneeling. The intention that they had already declared, they were to confirm it
with good works. The king and all the other wished to confirm it thoroughly. The captain-
general told the king that he was clad in all white to demonstrate his sincere love toward
them. They replied they could not respond to his sweet words. The captain led the king
by hand to the platform while speaking these good words in order to baptize him. He
told the king that he would call him Don Carlo, after his sovereign the emperor; the
prince, Don Fernando, after the emperor’s brother; the king of Mazaua, Johanni; a chief,
Fernando, after our chief, that is to say the captain; the More, Christoforo; and then the
others, now one name, and now another. Five hundred men were baptized before
mass. After the conclusion of mass, the captain invited the king and some of the other
chiefs to dinner, but they refused, accompanying us, however, to the shore. The ships
discharged all the mortars and embracing, the king and chiefs and the captain took
leave of one another.
After dinner the priest and some of the others went ashore to baptize the queen,
who came with forty women. We conducted her to platform, and she was mad to sit
down upon a cushion, and the other women near her, until the priest should be ready.
She was shown [I showed her] an Image of our Lady, a very beautiful wooden child
Jesus, and a cross. Thereupon, she was overcome with contrition and asked for
baptism amid her tears. We named her Johanna, after the emperor’s mother; her
daughter, the wife of the prince, Catherina; the queen of Mazana, Lisabeta; and the
others, each [with] their [distinctive] names. Counting men, women, and children, we
baptized eight hundred souls. The queen was young and beautiful, and was entirely
covered with a white and black cloth. Her mouth and nails were very red, while on her
head she wore a large bat of palm leaves in the manner of a parasol, with the crown
about it of the same leaves, like the tiara of the Pope; and she never goes any place
without such a one. She asked us to give her the little child Jesus to keep in place of
her idols; and then she went away. In the afternoon, the king and queen, accompanied
by numerous persons, came to the shore. Thereupon, the captain had many trombs of
fire and large mortars discharged, by which they were most highly delighted. The
captain and the king called one another brothers. That king’s name was Raia Humabon.
Before that week had gone, all the persons of that island, and some from the other
islands, were baptized. We burned one hamlet which was located in a neighboring
island, because it refused to obey the king or us. We set up the cross there for those
people were heathen. Had they been Moros, we would have erected a column there as
a token of our greater hardness, for the Moros and much harder to convert than the
heathen.
The captain-general went shore daily during those days to hear mass, and told
the king many things regarding the faith. One day the queen came with great pomp to
hear Mass. Three girls preceded her with three of her bats in their hands. She was
dressed in black and white with a large silk scarf, crossed with gold stripes thrown over
her head, which covered her shoulders; and she had on her hat. A great number of
women accompanied her, who were all naked and barefoot, except that they had a
small covering palm-tree cloth before their privies, and a small scarf upon the head, and
all hair flowing free. The queen, having made the due reverence to the altar, seated
herself on a silk embroidered cushion. Before the commencement of the mass, the
captain sprayed her and some of her [the] women with musk rosewater, for they
delighted exceedingly in such perfumes. The captain, knowing that the queen was very
much pleased with the child Jesus, gave it to her, telling her to keep it in place of her
idols. For it was a memory of the son of God. Thanking him heartily, she accepted 15 it.
There are many villages in that island. Their names and those of their chiefs are
as follows: Cinghapola and its chiefs, Cilaton, Ciguibucan, Cimaningha, Cimatichat, and
Cicanbul; one, Mandaui and its chief, Apanoaan; one Lalan, and its chief, Theteu; one,
Lalutan, and its chief, Tapan; one Cilumai; and one, lubucun. All those villages rendered
obedience to us, and gave us food and tribute. Near that island of Zubu was an island
called Matan [Mactan], which formed the port where we were anchored. The name of
its village was Matan, and its chiefs were Zula and Cilapulapu [Lapu-lapu]. That city
[village] which we burned was in that island and was called Bulaia.
On Friday, April twenty-six, Zula, a chief of the island of Matan, sent one
of his sons to present two goats to the captain-general, and to say that he would send
him all that he had promised, but that he had not been able to send it to him because
of the other chief, Cilapulapu, who refused to obey the king of Spain. He requested the
captain to send him only one boatload of men on the next night so that they might help
him fight against the other chief. The captain-general decided to go thither with three
boatloads. We begged him repeatedly not to go, but he, like a good shepherd, refused
to abandon his flock. At midnight, sixty of us set out armed with corselets and helmets,
together with the Christian king, the prince, some of the chief men, and twenty or thirty
balanguais. We reached Matan three hours before dawn. The captain did not wish to
fight them, but sent a message to the natives by the Muslim to the effect that if they
would obey the king of Spagnia, recognize the Christian king as their sovereign, and
pay us our tribute, he would be their friend; but that if they wished otherwise, they should
wait to see how our lances wounded. They replied that if we had lances they had lances
of bamboo and stakes hardened with fire. [They asked us] not to proceed to attack them
at once, but to wait until morning, so that they might have more men. They said that in
order to introduce us to go in search of them; for they had dug certain pit holes between
the houses in order that we might fall into them. When morning came, forty-nine of us
leaped into the water up to our thighs and walked through water for more than two
crossbow flights before we could reach the shore. The boats could reach the shore.
The boats could not approach nearer because of certain rocks in the water. The other
eleven men remained behind to guard the boats. When we reached land, those men
had formed in three divisions to the number of more than one thousands five hundred
persons. When they saw us, they charged down upon us with exceeding loud cries, two
divisions on our flanks and the other on our front. When the captain saw that, he formed
us into two divisions, and thus did we begin to fight. The musketeers and crossbowmen
shot from a distance for about half an hour, but uselessly; for the shots only passes
through the shields which were made of thin wood, and the arms [of the bearers]. The
captain cried to them, “Cease firing!” but his order was not heeded at all. When the
natives saw that we were shooting our muskets to no purpose, crying out they [were]
determined to stand firm, and redoubled their shouts. When our muskets were
discharged, the natives would never stand still, but leaped hither and thither, covering
themselves with their shields. They shot so many arrows at us and hurled so many
bamboo spears (some of them tipped with iron) at the captain-general, besides pointed
stakes hardened with fire, stones, and mud, that we could scarcely defend ourselves.
Seeing that, the captain-general sent some men to burn their houses in order to terrify
them. When they saw their houses burning, they were roused to greater fury. Two of
our men were killed near the houses, while we burned twenty or thirty houses. So many
of them charged down upon us that they shot the captain through the right leg with a
poisoned arrow. On that account, he ordered us to retire slowly, but the men took to
flight, except six or eight of us who remained with the captain. The natives shot only at
our legs, for the latter were bare; and so many were the spears and stones that they
hurled at us that we could offer no resistance. The mortars in the boats could not aid us
as they were too far away. So we continued to retire for more than a good crossbow
flight 16
from the shore, always fighting up to our knees in the water. The natives continued to
pursue us and picking up the sane spear four or six times, hurled it us at us again and
again. Recognizing the captain, so many turned upon him that they knocked his helmet
off his head twice, but he always stood firm like a good knight, together with some
others.
Thus did we fight for more than one hour, refusing to retire farther. An Indian
hurled a bamboo spear into the captain’s face, but the latter immediately killed him with
his lance, which he left in the Indian’s body. Then trying to lay hand on sword, he could
draw it out but halfway, because he had been wounded in the arm with a bamboo spear.
When the natives saw that, they all hurled themselves upon him. One of them wounded
him on the left leg with a large cutlass, which resembled a scimitar, only being larger.
That caused the captain to face downward, when immediately they rushed upon him
with iron and bamboo spears and with their cutlasses, until they killed our mirror, our
light, our comfort, and our true guide. When they wounded him, he turned back many
times to see whether we were all in the boats. Thereupon, beholding him dead, we,
wounded, retreated, as best we could, to the boats, which were already pulling off.
The Christian king would have aided us, but the captain charged him before we
landed, not to leave his balanghai, but to stay to dead, he wept. Had it not been saved
in the boats. I hope through [the efforts of] your illustrious Lordship that the fame of so
noble a captain will not become effaced in our times. Among other virtues which he
possessed; he was more constant than ever in the greatest of adversity. He endured
hunger better than all the others, and more accurately than any man in the world did he
understand sea charts and navigation. And that this was the truth seen openly, for no
other had had so much natural talent nor the boldness to learn how to circumnavigate
the world, as he had almost done. That [The] battle was fought on Saturday, April
twenty-seven, 1521. The captain desired to fight in Saturday, because it was the day
especially holy to him. Eight of our men were killed by the mortars of the boats. Of the
enemy, only fifteen were killed. While many of us were wounded.
GABAY NA KATANUNGAN:
1. Ano ang mga kaganapan sa unang pagkikita ng mga Kastila at ng mga Bisaya?
2. Paano inilarawan ni Pigafetta ang mga katutubong kanilang nakasalamuha?
3. Ano-ano ang mga likas na yamang kanilang nakita sa ating mga pulo?
4. Ilarawan ang mga pangyayari na humantong sa kamatayan ni Magellan.
5. Ano ang kahalagahan ng talang ito sa kasaysayan ng Pilipinas?
A. Batay sa nabasang teksto, anu-ano ang mga katangiang pisikal, mga pag-uugali,
panrelihiyong kasanayan ng mga katutubong Bisaya at mga likas na yamang
nabanggit. Isulat ang lahat ng iyong maibibigay sa isang hiwalay na papel. Gawing
gabay ang talahanayan sa ibaba.
18
ARALIN 2: RELACIÓN DE LAS COSTUMBRES DE LOS TAGALOS NI PADRE JUAN
DE PLASENCIA
Kontekstong Historikal
This people always had chiefs, called by them datos, who governed them and
were captains in their wars, and whom they obeyed and reverenced. The subject
who committed any offense against them, or spoke but a word to their wives and
children, was severely punished.
11 Blair, E. (2004, October 11). The Philippine Islands, 1493–1898. Retrieved September 14, 2020, from https://www.gutenberg.org/files/13701/13701-h/13701-h.htm
19
These chiefs ruled over but few people; sometimes as many as a hundred
houses, sometimes even less than thirty. This tribal gathering is called in Tagalog a
barangay. It was inferred that the reason for giving themselves this name arose from
the fact (as they are classed, by their language, among the Malay nations) that when
they came to this land, the head of the barangay, which is a boat, thus called—as is
discussed at length in the first chapter of the first ten chapters—became a dato. And
so, even at the present day, it is ascertained that this barangay in its origin was a
family of parents and children, relations and slaves. There were many of these
barangays in each town, or, at least, on account of wars, they did not settle far from
one another. They were not, however, subject to one another, except in friendship
and relationship. The chiefs, in their various wars, helped one another with their
respective barangays.
In addition to the chiefs, who corresponded to our knights, there were three
castes: nobles, commoners, and slaves. The nobles were the free-born whom they
call maharlica. They did not pay tax or tribute to the dato, but must accompany him
in war, at their own expense. The chief offered them beforehand a feast, 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 for it. The same was true when the whole barangay went to clear up
his lands 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 after 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 it. There are some villages (as, for example, Pila de la Laguna) in which
these nobles, or maharlicas, paid annually to the dato a hundred gantas of rice. The
reason of this was that, at the time of their settlement there, another chief occupied
the lands, which the new chief, upon his arrival, bought with his own gold; and
therefore the members of his barangay paid him for the 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 chiefs in some villages had also fisheries, with established limits, and
sections of the rivers for markets. At these no one could fish, or trade in the markets,
without paying for the privilege, unless he belonged to the chief's barangay or village.
The commoners are called aliping namamahay. They are married, and serve their
master, whether he be a dato or not, with half of their cultivated lands, as was agreed
upon in the beginning. They accompanied him whenever he went beyond the island,
and rowed for him. They live in their own houses, and are lords of their property and
gold. Their children inherit it, and enjoy their property and lands. The children, then,
enjoy the rank of their fathers, and they cannot be made slaves (sa guiguilir) 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 and carried with him; but they would remain in their
native village, doing service there and cultivating the sowed lands.
The slaves are called aliping sa guiguilir. They serve their master in his house and
on his cultivated lands, and may be sold. The master grants them, should he see
fit, and providing that he has profited through their industry, a portion of their
harvests, so that they may work faithfully. For these reasons, servants who are
20
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.
Those to whom a debt was owed transferred the debt to another, thereby
themselves making a profit, and reducing the wretched debtors to a slavery which
was not their natural lot. If any person among those who were made slaves (sa
guiguilir)—through war, by the trade of goldsmith, or otherwise—happened to
possess any gold beyond the sum that he had to give his master, he ransomed
himself, becoming thus a namamahay, or what we call a commoner. The price of
this ransom was never less than five taels, and from that upwards; and if he gave
ten or more taels, as they might agree, he became wholly free. An amusing
ceremony accompanied this custom. After having divided all the trinkets which the
slave possessed, if he maintained a house of his own, they divided even the pots
and jars, and if an odd one of these remained, they broke it; and if a piece of cloth
were left, they parted it in the middle.
The difference between the aliping namamahay and the aliping sa guiguilir,
should be noted; for, by confusion of the two terms, many have been classed as
slaves who really are not. The Indians seeing that the alcaldes-mayor do not
understand this, have adopted the custom of taking away the children of the aliping
namamahay, making use of them as they would of the aliping sa guiguilir, as
servants in their households, which is illegal, and if the aliping namamahay should
appeal to justice, it is proved that he is an aliping as well as his father and mother
before him and no reservation is made as to whether he is aliping namamahay or
atiping sa guiguilir. He is at once considered an alipin, without further declaration. In
this way he becomes a saguiguilir, and is even sold. Consequently, the alcaldes-
mayor should be instructed to ascertain, when anyone asks for his alipin, to which
class he belongs, and to have the answer put in the document that they give him.
In these three classes, those who are maharlicas on both the father's and
mother's side continue to be so forever; and if it happens that they should become
slaves, it is through marriage, as I shall soon explain. If these maharlicas had
children among their slaves, the children and their mothers became free; if one of
them had children by the slave-woman of another, she was compelled, when
pregnant, to give her master half of a gold tael, because of her risk of death, and for
her inability to labor during the pregnancy. In such a case half of the child was free—
namely, the half belonging to the father, who supplied the child with food. If he did
not do this, he showed that he did not recognize him as his child, in which case the
latter was wholly a slave. If a free woman had children by a slave, they were all free,
provided he were not her husband.
If two persons married, of whom one was a maharlica and the other a slave,
whether namamahay or sa guiguilir, the children were divided: the first, whether male
or female, belonged to the father, as did the third and fifth; the second, the fourth,
and the sixth fell to the mother, and so on. In this manner, if the father were free, all
those who belonged to him were free; if he were a slave, all those who belonged to
him were slaves; and the same applied to the mother. If there should not be more
than one child he was half free and half slave. The only question here concerned the
division, whether the child were male or female. Those who became slaves fell under
the category of servitude which was their parent's, either namamahay or sa guiguilir.
If there were an odd number of children, the odd one was half free and half slave. I
have not been able to ascertain with any certainty when or at what age the division
of children was made, for each one suited himself in this respect. Of these two kinds
of slaves the sa guiguilir could be sold, but not the namamahay and their children,
nor could they be transferred. However, they could be transferred from the barangay
by inheritance, provided they remained in the same village.
21
The maharlicas could not, after marriage, move from one village to another, or
from one barangay to another, without paying a certain fine in gold, as arranged
among them. This fine was larger or smaller according to the inclination of the
different villages, running from one to three taels and a banquet to the entire
barangay. Failure to pay the fine might result in a war between the barangay which
the person left and the one which he entered. This applied equally to men and
women, except that when one married a woman of another village, the children were
afterwards divided equally between the two barangays. This arrangement kept them
obedient to the dato, or chief, which is no longer the case—because, if the dato is
energetic and commands what the religious fathers enjoin him, they soon leave him
and go to other villages and other datos, who endure and protect them and do not
order them about. This is the kind of dato that they now prefer, not him who has the
spirit to command. There is a great need of reform in this, for the chiefs are spiritless
and faint-hearted.
Investigations made and sentences passed by the dato must take place in the
presence of those of his barangay. If any of the litigants felt himself aggrieved, an
arbiter was unanimously named from another village or barangay, whether he were
a dato or not; since they had for this purpose some persons, known as fair and just
men, who were said to give true judgment according to their customs. If the
controversy lay between two chiefs, when they wished to avoid war, they also
convoked judges to act as arbiters; they did the same if the disputants belonged to
two different barangays. In this ceremony they always had to drink, the plaintiff
inviting the others.
They had laws by which they condemned to death a man of low birth who insulted
the daughter or wife of a chief; likewise witches, and others of the same class.
Dowries are given by the men to the women's parents. If the latter are living, they
enjoy the use of it. At their death, provided the dowry has not been consumed, it is
divided like the rest of the estate, equally among the children, except in case the
father should care to bestow something additional upon the daughter. If the wife, at
the time of her marriage, has neither father, mother, nor grandparents, she enjoys
her dowry—which, in such a case, belongs to no other relative or child. It should be
noticed that unmarried women can own no property, in land or dowry, for the result 22
of all their labors accrues to their parents.
In the case of a divorce before the birth of children, if the wife left the husband for
the purpose of marrying another, all her dowry and an equal additional amount fell
to the husband; but if she left him, and did not marry another, the dowry was returned.
When the husband left his wife, he lost the half of the dowry, and the other half was
returned to him. If he possessed children at the time of his divorce, the whole dowry
and the fine went to the children, and was held for them by their grandparents or
other responsible relatives.
I have also seen another practice in two villages. In one case, upon the death of
the wife who in a year's time had borne no children, the parents returned one-half
the dowry to the husband whose wife had died. In the other case, upon the death of
the husband, one-half the dowry was returned to the relatives of the husband. I have
ascertained that this is not a general practice; for upon inquiry I learned that when
this is done it is done through piety, and that all do not do it.
In the matter of marriage dowries which fathers bestow upon their sons when
they are about to be married, and half of which is given immediately, even when they
are only children, there is a great deal more complexity. There is a fine stipulated in
the contract, that he who violates it shall pay a certain sum which varies according
to the practice of the village and the affluence of the individual. The fine was heaviest
if, upon the death of the parents, the son or daughter should be unwilling to marry
because it had been arranged by his or her parents. In this case the dowry which the
parents had received was returned and nothing more. But if the parents were living,
they paid the fine, because it was assumed that it had been their design to separate
the children.
The above is what I have been able to ascertain clearly concerning customs
observed among these natives in all this Laguna and the tingues, and among the
entire Tagalog race. The old men say that a dato who did anything contrary to this
would not be esteemed; and, in relating tyrannies which they had committed, some
condemned them and adjudged them wicked.
In all the villages, or in other parts of the Filipinas Islands, there are no temples
consecrated to the performing of sacrifices, the adoration of their idols, or the general
practice of idolatry. It is true that they have the name simbahan, which means a
temple or place of adoration; but this is because, formerly, when they wished to
celebrate a festival, which they called pandot, or “worship,” they celebrated it in the
large house of a chief. There they constructed, for the purpose of sheltering the
assembled people, a temporary shed on each side of the house, with a roof, called
sibi, to protect the people from the wet when it rained. They so constructed the house
that it might contain many people—dividing it, after the fashion of ships, into three
compartments. On the posts of the house they set small lamps, called sorihile; in the
center of the house they placed one large lamp, adorned with leaves of the white
palm, wrought into many designs. They also brought together many drums, large
and small, which they beat successively while the feast lasted, which was usually
four days. During this time the whole barangay, or family, united and joined in the
worship which they call nagaanitos. The house, for the above-mentioned period of
time, was called a temple.
Among their many idols there was one called. Badhala, whom they especially
worshiped. The title seems to signify “all powerful,” or “maker of all things.” They also
worshiped the sun, which, on account of its beauty, is almost universally respected
and honored by heathens. They worshiped, too, the moon, especially when it was
new, at which time they held great rejoicings, adoring it and bidding it welcome.
Some of them also adored the stars, although they did not know them by their 23
names, as the Spaniards and other nations know the planets—
with the one exception of the morning star, which 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 worshiped 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 of generation.
The idols called Lacapati and Idianale were the patrons of the cultivated lands and
of husbandry. They paid reverence to water-lizards called by them buaya, or
crocodiles, from fear of being harmed by them. They were even in the habit 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.
They were, moreover, very liable to find auguries in things they witnessed. For
example, if they left their house and met on the way a serpent or rat, or a bird called
Tigmamanuguin which was singing in the tree, or if they chanced upon anyone who
sneezed, they returned at once to their house, considering the incident as an augury
that some evil might befall them if they should continue their journey—especially
when the above-mentioned bird sang. This song had two different forms: in the one
case it was considered as an evil omen; in the other, as a good omen, and then they
continued their journey. They also practiced divination, to see whether weapons,
such as a dagger or knife, were to be useful and lucky for their possessor whenever
occasion should offer.
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. It seems, however, that now since they have become Christians,
the seasons are not quite the same, for at Christmas it gets somewhat cooler. The
years, since the advent of the Spaniards, have been determined by the latter, and
the seasons have been given their proper names, and they have been divided into
weeks.
Their manner of offering sacrifice was to proclaim a feast, and offer to the devil
what they had to eat. This was done in front of the idol, which they anoint with fragrant
perfumes, such as musk and civet, or gum of the storax-tree and other odoriferous
woods, and praise it in poetic songs sung by the officiating priest, male or female,
who is called catolonan. The participants made responses to the song, beseeching
the idol to favor them with those things of which they were in need, and generally,
by offering repeated healths, they all became intoxicated. In some of their idolatries
they were accustomed to place a good piece of cloth, doubled, over the idol, and
over the cloth a chain or large, gold ring, thus worshiping the devil without having
sight of him. The devil was sometimes liable to enter into the body of the catolonan,
and, assuming her shape and appearance, filled her with so great arrogance—he
being the cause of it—that she seemed to shoot flames from her eyes; her hair stood
on end, a fearful sight to those beholding, and she uttered words of arrogance and
superiority. In some districts, especially in the mountains, when in those idolatries
the devil incarnated himself and took on the form of his minister, the latter had to be
tied to a tree by his companions, to prevent the devil in his infernal fury from
destroying him. This, however, happened but rarely. The objects of sacrifice were
goats, fowls, and swine, which were flayed, decapitated, and laid before the idol. 24
They performed another ceremony by cooking a jar of rice until the water was
evaporated, after which they broke the jar, and the rice was left as an intact mass
which was set before the idol; and all about it, at intervals, were placed a few buyos—
which is a small fruit wrapped in a leaf with some lime, a food generally eaten in
these regions—as well as fried food and fruits. All the above-mentioned articles were
eaten by the guests at the feast; the heads [of the animals], after being “offered,” as
they expressed it, were cooked and eaten also.
The reasons for offering this sacrifice and adoration were, in addition to whatever
personal matters there might be, the recovery of a sick person, the prosperous
voyage of those embarking on the sea, a good harvest in the sowed lands, a
propitious result in wars, a successful delivery in childbirth, and a happy outcome in
married life. If this took place among people of rank, the festivities lasted thirty days.
In the case of young girls who first had their monthly courses, their eyes were
blindfolded four days and four nights; and, in the meantime, the friends and relatives
were all invited to partake of food and drink. At the end of this period, the catolonan
took the young girl to the water, bathed her and washed her head, and removed the
bandage from her eyes. The old men said that they did this in order that the girls
might bear children, and have fortune in finding husbands to their taste, who would
not leave them widows in their youth.
The distinctions made among the priests of the devil were as follows: The first,
called catolonan, as above stated, was either a man or a woman. This office was an
honorable one among the natives, and was held ordinarily by people of rank, this
rule being general in all the islands.
The fourth was called mancocolam, whose duty it was to emit fire from himself at
night, once or oftener each month. This fire could not be extinguished; nor could it
be thus emitted except as the priest wallowed in the ordure and filth which falls from
the houses; and he who lived in the house where the priest was wallowing in order
to emit this fire from himself, fell ill and died. This office was general.
The fifth was called hocloban, which is another kind of witch, of greater efficacy
than the mangagauay. Without the use of medicine, and by simply saluting or raising
the hand, they killed whom they chose. But if they desired to heal those whom they
had made ill by their charms, they did so by using other charms. Moreover, if they
wished to destroy the house of some Indian hostile to them, they were able to do so
without instruments. This was in Catanduanes, an island off the upper part of Luzon.
The sixth was called silagan, whose office it was, if they saw anyone clothed in
white, to tear out his liver and eat it, thus causing his death. This, like the preceding,
25
was in the island of Catanduanes..
Let no one, moreover, consider this a fable; because, in Calavan, they tore out in
this way through the anus all the intestines of a Spanish notary, who was buried in
Calilaya by father Fray Juan de Mérida.
The seventh was called magtatangal, and his purpose was to show himself at
night to many persons, without his head or entrails. In such wise the devil walked
about and carried, or pretended to carry, his head to different places; and, in the
morning, returned it to his body—remaining, as before, alive. This seems to me to
be a fable, although the natives affirm that they have seen it, because the devil
probably caused them so to believe. This occurred in Catanduanes.
The eighth they called osuang, which is equivalent to “sorcerer;” they say that
they have seen him fly, and that he murdered men and ate their flesh. This was
among the Visayas Islands; among the Tagalogs these did not exist.
The ninth was another class of witches called mangagayoma. They made charms
for lovers out of herbs, stones, and wood, which would infuse the heart with love.
Thus did they deceive the people, although sometimes, through the intervention of
the devil, they gained their ends.
The tenth was known as sonat, which is equivalent to “preacher.” It was his office
to help one to die, at which time he predicted the salvation or condemnation of the
soul. It was not lawful for the functions of this office to be fulfilled by others than
people of high standing, on account of the esteem in which it was held. This office
was general throughout the islands.
The eleventh, pangatahojan, was a soothsayer, and predicted the future. This
office was general in all the islands.
Their manner of burying the dead was as follows: The deceased was buried
beside his house; and, if he were a chief, he was placed beneath a little house or
porch which they constructed for this purpose. Before interring him, they mourned
him for four days; and afterward laid him on a boat which served as a coffin or bier,
placing him beneath the porch, where guard was kept over him by a slave. In place
of rowers, various animals were placed within the boat, each one being assigned a
place at the oar by twos—male and female of each species being together—as for
example two goats, two deer, or two fowls. It was the slave's care to see that they
were fed. If the deceased had been a warrior, a living slave was tied beneath his
body until in this wretched way he died. In course of time, all suffered decay; and for
many days the relatives of the dead man bewailed him, singing dirges, and praises
of his good qualities, until finally they wearied of it. This grief was also accompanied
by eating and drinking. This was a custom of the Tagalogs.
The Aetas, or Negrillos [Negritos] inhabitants of this island, had also a form of
burial, but different. They dug a deep, perpendicular hole, and placed the deceased
within it, leaving him upright with head or crown unburied, on top of which they put
half a cocoa-nut which was to serve him as a shield. Then they went in pursuit of
some Indian, whom they killed in retribution for the Negrillo who had died. To this
end they conspired together, hanging a certain token on their necks until some one
of them procured the death of the innocent one.
These infidels said that they knew that there was another life of rest which they26
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 maintained that no one
would go to heaven, where there dwelt only Bathala, “the maker of all things,” who
governed from above. There were also other pagans who confessed more clearly to
a hell, which they called, as I have said, casanaan; they said that all the wicked went
to that place, and there dwelt the demons, whom they called sitan.
All the various kinds of infernal ministers were, therefore, as has been stated:
catolonan; sonat (who was a sort of bishop who ordained priestesses and received
their reverence, for they knelt before him as before one who could pardon sins, and
expected salvation through him); mangagauay, manyisalat, mancocolam, hocloban,
silagan, magtatangal, osuan, mangagayoma, pangatahoan.
There were also ghosts, which they called vibit; and phantoms, which they called
Tigbalaang. They had another deception—namely, that if any woman died in
childbirth, she and the child suffered punishment; and that, at night, she could be
heard lamenting. This was called patianac. May the honor and glory be God our
Lord's, that among all the Tagalos not a trace of this is left; and that those who are
now marrying do not even know what it is, thanks to the preaching of the holy gospel,
which has banished it.
A. Batay sa nabasang teksto, piliin ang tamang sagot. Isulat ang letra ng inyong sagot sa
patlang bago ang numero.
B. Batay sa nabasang teksto, sagutin ang mga sumusunod na tanong sa isang hiwalay
na papel.
1. Ano-ano ang mga bahagi ng istrukturang panlipunang mayroon ang mga Tagalog
ayon kay Padre Plasencia?
2. Pagkomparahin ang istrukturang panlipunang umiiral sa mga Katagalugan noon at
sa kasalukuyan.
3. Paano ipinapatupad ang hustisya sa lipunang Tagalog noon? Magbigay ng mga
halimbawa.
28
ARALIN 3: KARTILYA NG KATIPUNAN NI EMILIO JACINTO
Kontekstong Historikal
3. Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at ang
isukat ang bawat kilos, gawa’t pangungusap sa talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay; mangyayaring
ang isa’y higtan sa dunong, sa yaman, sa ganda…; ngunit di mahihigtan sa pagkatao.
5. Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may hamak
na kalooban inuuna ang pagpipita sa sarili sa puri.
9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang
dapat ipaglihim.
10. Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak; kung
ang umaakay ay tungo sa sama, ang patutunguhan ng iaakay ay kasamaan din.
11. Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang katuang
at karamay sa mga kahirapan nitong kabuhayan; gamitan mo ng buong pagpipitagan ang
kaniyang kahinaan, at alalahanin ang inang pinagbuhata’t nagiwi sa iyong kasangulan.
12. Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin sa asawa,
anak, at kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha,
wala sa pagkaparing kahalili ng Dios wala sa mataas na kalagayan sa balat ng lupa; wagas
at tunay na mahal na tao, kahit laking gubat at walang nababatid kundi ang sariling wika,
yaong may magandang asal, may isang pangungusap, may dangal at puri; yaong di
napaaapi’t di nakikiapi; yaong marunong magdamdam at marunong lumingap sa bayang
tinubuan.
14. Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na Kalayaan
dito sa kaabaabang Sangkalupuan, at sabugan ng matamis niyang liwanag ang
nangagkaisang magkalahi’t magkakapatid ng ligaya ng walang katapusan, ang mga ginugol
na buhay, pagud, at mga tiniis na kahirapa’y labis nang natumbasan. Kung lahat ng ito’y
mataruk na ng nagiibig pumasuk at inaakala niyang matutupad ang mga tutungkulin,
Kahalagahang Pangkasaysayan
maitatala ang kaniyang ng Dokumento
ninanasa sa kasunod nito.
Mapapansin sa akda ang tuntuning moral at etiko na nais pairalin sa Katipunan
bilang tunay na kapatirang Filipino. Idinidiin nito ang pag-ibig sa kapwa at pagtutulungan,
ang paniniwala sa katuwiran, at ang pag-iingat sa dangal at puri bilang tao. Gayunman,
taglay rin nito ang pangunahing mga simulaing demokratiko, gaya ng pagkakapantay ng
tao anuman ang kulay ng balat, antas ng kabuhayan, at pinag-aralan. Ipinangangaral din
nito ang mataas na pagtingin sa kababaihan at ang mabigat na tungkulin ng lalaki na
alagaan ang asawa at anak. Sa dulo, iginiit ang pag-ibig sa kalayaan at ang kahandaan
ng kasapi na ihandog ang sarili para sa bayan. Wika nga ni Jacinto, ang “kamahalan ng
tao” ay tinitimbang alinsunod sa “magandang asal, may isang pangungusap, may dangal
at puri” at lalo na’y “di napaaapi’t di nakikiapi,” at “marunong magdamdam at marunong
lumingap sa bayang tinubuan.”
30
ARALIN 4: “ACTA DE LA PROCLAMACIÓN DE LA INDEPENDENCIA DEL PUEBLO
FILIPINO” NI AMBROSIO RIANZARES BAUTISTA
Ano-ano ang mga sinisimbolo ng mga bahagi ng watawat ng ating bansa? Isulat ang
iyong sagot sa isang hiwalay na papel.
Kontekstong Historikal
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 Engregious 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 joke of Spanish domination,
31
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 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 Lopez 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 the 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 can not be put in doubt which was calmed but not complete 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 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 Cavite-Viejo, under the command of major of the Marine Infantry
capitulated , the revolutionary movement spreading like wild fire 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 last two remaining provinces, only in there 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
Universe, and under the protection of our Powerful and Humanitarian Nation, The
United States of America, we do hereby proclaim and declare solemnly in the name
by authority of the people of these Philippine Islands,
32
That they are and have the right to be free and independent; that they have ceased
to have allegiance to the Crown of Spain; that all political ties between them are
should be completely severed and annulled; and that, like other free and
independent States, they enjoy the full power to make War and Peace, conclude
commercial treaties, enter into alliances, regulate commerce, and do all other acts
and things which and Independent State Has right to do,
And imbued with firm confidence in Divine Providence, we hereby mutually bind
ourselves to support this Declaration with our lives, our fortunes, and with our
sacred possession, our Honor.
We recognize, approve, and ratify, with all the orders emanating from the same, the
Dictatorship established by Don Emilio Aguinaldo whom we reverse as the Supreme
Head of this Nation, which today begins to have a life of its own, in the conviction
that he has been the instrument chosen by God, inspite of his humble origin, to
effectuate the redemption of this unfortunate country as foretold by Dr. Don Jose
Rizal in his magnificent verses which he composed in his prison cell prior to his
execution, liberating it from the Yoke of Spanish domination,
And in punishment for the impunity with which the Government sanctioned the
commission of abuses by its officials, and for the unjust execution of Rizal and
others who were sacrified in order to please the insatiable friars in their hydropical
thirst for vengeance against and extermination of all those who oppose their
Machiavellian ends, trampling upon the Penal Code of these Islands, and of those
suspected persons arrested by the Chiefs of Detachments at the instigation of the
friars, without any form nor semblance of trial and without any spiritual aid of our
sacred Religion; and likewise, and for the same ends, eminent Filipino priest, Doctor
Don Jose Burgos, Don Mariano Gomez, and Don Jacinto Zamora were hanged
whose innocent blood was shed due to the intrigues of these so-called Religious
corporations which made the authorities to believe that the military uprising at the
fort of San Felipe in Cavite on the night of January 21, 1872 was instigated by those
Filipino martyrs, thereby impeding the execution of the decree- sentence issued by
the Council of State in the appeal in the administrative case interposed by the
secular clergy against the Royal Orders that directed that the parishes under them
within the jurisdiction of this Bishopric be turned over to the Recollects in exchange
for those controlled by them in Mindanao which were to be transferred to the Jesuits,
thus revoking them completely and ordering the return of those parishes, all of which
proceedings are on file with the Ministry of Foreign Affairs to which they are sent
last month of the year of the issuance of the proper Royal Degree which, in turn,
caused the grow of the tree of the liberty in our dear land that grow more and more
through the iniquitous measures of oppressions, until the last drop of our chalice of
suffering having been drained, the first spark of revolution broke out in Caloocan,
spread out to Santa Mesa and continued its course to the adjoining regions of the
province were the unequalled heroism of its inhabitants fought a one sided battle
against superior forces of General Blanco and General Polavieja for a period of 3
months, without proper arms nor ammunitions, except bolos, pointed bamboos, and
arrows.
Moreover, we confer upon our famous Dictator Don Emilio Aguinaldo all the powers
necessary to enable him to discharge the duties of Government, including the
prerogatives of granting pardon and amnesty,
And lastly, it was results unanimously that this Nation, already free and independent
as of this day, must used the same flag which up to now is being used,
33
whose designed and colored are found described in the attached drawing, the white
triangle signifying the distinctive emblem of the famous Society of the "Katipunan"
which by means of its blood compact inspired the masses to rise in revolution; the
tree stars, signifying the three principal Islands of these Archipelago - Luzon,
Mindanao, and Panay where the revolutionary movement started; the sun
representing the gigantic step made by the son of the country along the path of
Progress and Civilization; the eight rays, signifying the eight provinces - Manila,
Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batangas - which
declares themselves in a state of war as soon as the first revolt was initiated; and
the colors of Blue, Red, and White, commemorating the flag of the United States of
America, as a manifestation of our profound gratitude towards this Great Nation for
its disinterested protection which it lent us and continues lending us.
And holding up this
Don Segundo flag of ours, I present it to the gentlemen here
Arellano Donassembled:
Felix Politan
Don Faustino Tinorio(?)
Don Tiburcio del Rosario Don Evaristo Dimalanta
Don Rosendo Simon
Sergio Matias Don Gregorio Alvarez
Don Leon Tanjanque(?)
Don Agapito Zialcita Don Sabas de Guzman
Don Gregorio Bonifacio
Don Flaviano Alonzo Don Esteban Francisco
Don Manuel Salafranca
Don Mariano Legazpi Don Guido Yaptinchay
Don Simon Villareal
Don Jose Turiano Santiago y Acosta Don Mariano Rianzares Bautista
Don Calixto Lara
Don Aurelio Tolentino Don Francisco Arambulo
Don Buenaventura Toribio
Don Felix Ferrer Don Antonio Gonzales
Don Gabriel Reyes
Don Felipe Buencamino Don Juan Antonio Gonzales
Don Hugo Lim
Don Fernando Canon Faustino Don Juan Arevalo
Don Emiliano Lim
Don Anastacio Pinzun Don Ramon Delfino
Don Fausto Tinorio(?)
Don Timoteo Bernabe Don Honorio Tiongco
Don Rosendo Simon
Don Flaviano Rodriguez Don Francisco del Rosario
Don Leon Tanjanque(?)
Don Gavino (?) Masancay Don Epifanio Saguil
Don Gregorio Bonifacio
Don Narciso Mayuga Don Ladislao Afable Jose
Don Manuel Salafranca
Don Gregorio Villa Don Sixto Roldan
Don Simon Villareal
Don Luis Perez Tagle Don Luis de Lara
Don Calixto Lara
Don Canuto Celestino Don Marcelo Basa
Don Buenaventura Toribio
Don Marcos Jocson Don Jose Medina
Don Zacarias Fajardo
Don Martin de los Reyes Don Efipanio Crisia(?)
Don Florencio Manalo
Don Ciriaco Bausa Don Pastor Lopez de Leon
Don Ramon Gana
Don Manuel Santos Don Mariano de los Santos
Don Marcelino Gomez
Don Mariano Toribio Don Santiago Garcia
Don Valentin Politan
Don Gabriel de los Reyes Don Andres Tria Tirona
Don Felix Politan
Don Hugo Lim Don Estanislao Tria Tirona
Don Marcelino Gomez
Don Emiliano Lim Don Daniel Tria Tirona
Don Valentin Politan
Don Jose del Rosario Don Pedro Mendiola Don Ladislao Diwa(?).
Who solemnly swear to recognize and defend it unto the last drop of their blood.
In witness thereof, I certify that this Act of Declaration of Independence was signed
by me and by all those here assembled including the only stranger who attended
those proceedings, a citizen of the U.S.A., Mr. L.M. Johnson, a Colonel of Artillery.
“…white triangle signifying the distinctive emblem of the famous Society of the
“Katipunan” which by means of its blood compact inspired the masses to rise in
revolution; the three stars, signifying the three principal Islands of this
Archipelago- Luzon, Mindanao, and Panay where this revolutionary movement started;
the sun representing the gigantic steps made by the sons of the country along the path
of Progress and Civilization; the eight rays, signifying the eight provinces- Manila, Cavite,
Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batangas—which declared
themselves in a state of war as soon as the first revolt was initiated; and the colors of
Blue, Red, and White, commemorating the flag of the United States of North America, as
a manifestation of our profound gratitude towards this Great Nation for its disinterested
protection which it lent us and continues lending us.”
Hindi nabibigyang pansin ang tunay na simbolismo tungkol sa mga kulay na Asul,
Pula at Puti na makikita sa watawat. Ilang henerasyon na ng mga Pilipino ay iba ang
pakahulugan sa mga kulay na ito, gaya ng Asul para sa kapayapaan, Pula para sa
katapangan at Puti ay para sa kalinisan. Lumalabas na sa panahon pa lamang ni
Aguinaldo ay mayroon nang lubos sa pagtanaw ng utang na loob sa Amerika ang mga
Pilipino dahilan pa nga para ilagay sa watawat ang simbolismo ng kanilang bansa.
35
Nagpatuloy pa ang ganitong “espesyal na relasyon” ng ating bansa sa Amerika sa mga
sumunod na dekada sa ating kasaysayan.
36
ARALIN 5: POLITICAL CARTOONS
Panimula
Kung ating lalawakan ang pagtingin sa maaaring maging dokumento, hindi lamang
limitado sa mga artikulo, liham at anumang kumbensyunal na dokumento ang mga batis.
Maaring hindi man direkta ang pinupunto, kung susuriing mabuti ay naglalarawan ito ng
pangyayari sa nakaraan. Maaring ito ay literatura kagaya ng pasyon, tula at awit katulad
ng ginawa ni Dr. Reynaldo Ileto sa kanyang klasikong akda na Pasyon and Revolution.
Ginamit niya ang pasyon upang mabigyan ng mukha sa ating kasaysayan ang mga
karaniwang mamamayan sa isang ekstraordinaryong panahon.
Sa araling ito ay gagamitin natin ang mga “political cartoon” na lumabas sa ilang
pahayagan at magasin sa pananakop ng mga Amerikano sa ating bansa. Sa
pamamagitan ng mga larawang ito ay magkakaroon tayo ng ideya kung ano ba ang
kalagayan ng ating bansa, ang mga isyung kinahaharap noong panahong iyon, kung
paano pinamahalaan ng mga Amerikano ang bago nilang kolonya at higit sa lahat, ang
naging reaksyon ng mga Pilipino sa pamamalakad ng mga Amerikano.
Layunin
37
pangyayari noong panahong iyon na direktang naiimpluwensyahan ang ating
kasalukuyan.
Ang mga sumusunod na larawan ay makatutulong upang higit nating maunawaan
ang mga pangyayari sa ating bansa sa pagpasok ng imperyalismong Amerikano gamit
ang political cartoon. Ito ay hindi mula sa perspektibo ng mga sikat na tao o pulitiko
patungkol sa panahong iyon bagkus sa midya kagaya ng diyaryo at magasin.
Matutunghayan sa mga larawan ang dalawang mukha ng pamahalaang Amerikano sa
Pilipinas sa pamamagitan ng political cartoon na sumasalamin sa ating lipunan sa
panahong iyon: ang lente ng mga Amerikano at ang lente ng mga Pilipino. Ang sa mga
likhang Amerikano ay kapansin-pansing nagbibigay katuwiran sa pananakop at ang
pagdadala ng liwanag sa Pilipinas. Samantalang makikita naman sa mga likhang Pilipino
ang reyalidad ng mga patakarang ipinapatupad sa kanila. Sa ganitong pagkakataon, ang
mga political cartoon ay nagsisilbi ring propaganda.
Amerikano
38
Pilipino
39
Mga Gabay Katanungan sa Pag-aanalisa
Maaring isulat sa tabi ng bawat larawan ang sagot
1. Sino-sino ang mga tauhan sa mga political cartoon?
2. Ano ang karaniwang imahe na pinapakita ng bawat tauhan
a. Amerikano
b. Pilipino
3. Ano sa iyong palagay ang nais iparating ng mga political cartoon na likha ng mga
a. Amerikano
b. Pilipino
4. Paano nagkakaiba ang dalawang punto de bista?
5. Kung pakasusuriin ang dokumento, paano nagagamit ang mga political cartoon upang
mailarawan ang panahon kung kailan ito nalathala?
Sa yunit na ito, ilang mga primaryang batis ang inyong nabasa tungkol sa mga
partikular na yugto ng ating kasaysayan. Para sa Panghuling Kahingian, ikaw naman ang
maghanap ng PRIMARYANG BATIS (Halimbawa: interviews, testimonies, diaries and
anecdotes) mula sa inyong pamilya o kapitbahay tungkol sa kanilang mga naranasan
tungkol sa mga nangyari sa ating kasaysayan. Ibigay ang KONTEKSTONG
HISTORIKAL, ILANG IMPORMASYON MULA SA MAY-AKDA, MISMONG TEKSTO, at
ang KAHALAGAHANG PANgKASAYSAYAN ng iyong nakuhang batis.
Halimbawa: Makipanayam sa inyong lolo/lola tungkol sa kanilang mga naaalala
noong panahon ng pananakop ng mga Hapon. Pwede rin ang inyong mga magulang o
kapitbahay tungkol sa Martial Law, People Power 1 o 2. Sundin ang sumusunod na
format para sa kahingian na ito:
1. Gamitin ang Filipino bilang midyum ng iyong pagsulat
2. Gumamit ng tamang sitasyon o citation kung gagamit ka ng ideya ng iba.
3. Ang iyong awtput ay typewritten, 12, Arial at justified.
4. Gagamitin ng guro ang rubriks (matatagpuan sa inyong silabus) bilang batayan ng
pagbibigay ng marka sa iyong awtput.
41
YUNIT 3: MGA KONTROBERSIYA SA KASAYSAYAN
Layunin
12 Jim Richardson, The Light of Liberty: Documents and Studies on the Katipunan, 1892-1897. (Quezon City:Ateneo de Manila University Press, 2013), 342-344.
43
Patayin ako sa oras ng gabing yaon, sa kadahilanang nasasabi sa itaas na
ito, o bigyan ako ng tatlong arao na pahintulot o isang arao kaya at ng mapag isip ko
ang mga bagay bagay na nararapat sa pagtanggap ng nasabing katungkulan; itong
ikalauang bagay na hiniling ko, ay guinagaua kong paraan lamang, upang makaalis
ako sa Kapulungang yaon. Ang lahat na aking hiniling, ay ualang nangyari,
sapagka’t ualang umayon ni kahit isa man lamang; sa madaling salita, sa himok at
pag amo amo’y kalahatan sa pamamag-itan ng Kgg. na Dakilang G. Emilio
Aguinaldo, Pangulong Digma ng S.B. Magdalo, na sa oras ng ikaualo ng gabi, ay
naghandog ng panunumpa, kaakbay ang Kgg. na Dakilang G. Mariano Trias,
Ministro de Gracia y Justicia ng S.B. Magdiuang, bagaman, aking mauulit, na hindi
maaamin ng aking kalooban, sa oras na ika isang hatinggabing yaon, ay naghandog
din ako ng panunumpa ng pagtanggap ng katungkulang pagka Pangulong Hukbo ng
boong Katagalugan.
Ito ang buong katutuhanan na kailan pa’y hindi ko matatalikdan, kaya’t sa arao
na ito, ika 24 ng buan ng Marzo ng taong isang libo, ualong daan, siam na put pito,
ay linagdaan ko ng tunay kong pangalan, apellido at pamagat na tinataglay.
Artemio Ricarte
Vibora
The assembly at Tejeros was finally convened on 25 March 1897 (sic). The
invitations to the meeting were signed by Secretary Jacinto Lumbreras of the
Magdiwang Council, and he presided over the assembly. Seated with Lumbreras at
the long presidential table were the Supremo Andres Bonifacio, Messrs. Mariano M.
Alvarez, Pascual Alvarez, Ariston Villanueva, Mariano C. Trias, Diego Mojica,
Emiliano R. de Dios, Santiago V. Alvarez, Artemio Ricarte, Santos Nocon, Luciano
San Miguel, Pablo Mojica, Severino de las Alas, and Santiago Rillo, all of them of the
Magdiwang. Among the Magdalo seated at the head table were Messrs. Baldomero
Aguinaldo, Daniel Tirona, and Cayetano Topacio.
It must be mentioned that, before the assembly was convened, Secretary of
War Ariston Villanueva of the Magdiwang Council received the confidential
information that Mr. Daniel Tirona of the Magdalo faction was set to undermine the
proceedings of the assembly and that he had already acceded in enjoining any
among the Magdiwang leaders to ally with him. Secretary Villanueva kept silent, but
nevertheless alerted Captain General Apoy, who had troops in readiness for any
sudden eventuality.
The leaders were seated at the presidential table, as previously described and all the
others were standing in groups on both sides of those seated. After Chairman Jacinto
Lumbreras had declared the assembly open, he announced the main topic of
discussion which was how to bolster the defense in the areas still under Magdiwang
control. Presently, Mr. Severino de las Alas rose to speak, and when he was
recognized, he said “Before we discuss minor details, let us tackle the major issue
such as what kind of government we should have and how we should go about
establishing it. Once we make a decision about these questions, the problem of
organization and strengthening of defenses will be resolved.”
“As initiator of the Revolution,” Chairman Lumbreras replied, "the Katipunan
now holds authority over the islands. It has a govern-ment of law and a definite
program. It is obeyed and respected by all because it stands for freedom, brotherly
love, and a well-organized and well-run government. The purpose of this meeting is
to discuss the best measures to take to strengthen the Magdiwang government vis-
a-vis the enemy. We should avoid surrendering the headquarters of the Katipunan
army should the Magdalo eventually lose out."
14
Santiago Alvarez, Katipunan and the Revolution: Memoirs of a General, (Quezon City: Ateneo de Manila University Press, 1992), 82-88.
45
The chair next recognized the Supremo. He concurred with what Chairman
Lumbreras had just said and explained that the "K" in the middle of the sun in the
Katipunan flag used in the Revolution stood for “Kalayaan”.
Mr. Severino de las Alas spoke again. He countered that the letter "K" and the
sun on the flag did not indicate whether the revolutionary government was
democratic or not.
The Supremo replied that from the rank-and-file to the highest levels, the Katipunan
was united in its respect for universal brotherhood and equality of men. It was risking
bloodshed and life itself in its struggle against the king, in order to establish a
sovereign and free government. In short, it stood for people’s sovereignty, not a
government led only by one or two.
Mr. Antonio Montenegro spoke in defense of Mr. Severino de las Alas’s stand.
He argued that if they would agree on the kind of revolutionary government they were
to have and that is they were to let the status quo prevail then they who were in the
Revolution would be no better than a pack of bandits or of wild, mindless animals.”
General Apoy was hurt by these words of Mr. Montenegro. He quickly stood
up and looked angrily at the previous speaker.
“We of the Katipunan,” he began, “are under the jurisdiction of our respected
Highest Council of the Sons of the People. This Council is the defender of, and has
authority over, the Magdiwang and Magdalo governments of Cavite. We are true
revolutionaries fighting for freedom of the native land. We are not bandits who rob
others of their property and wealth. Nor should be likened to beasts, for we know how
to protect and defend others, especially the political refugees who seek asylum with
us. We are rational and we do not expose those who talk big but do not accomplish
anything. If you want to establish a different kind of government that is to your liking,
you must do as we have done: Go back to your localities and snatch them from
Spanish control. Then you can do what pleases you; but don’t you dare seek refuge
among cowards who might call you bandits and beasts…”
When order was restored, some wanted the convention adjourned but the
Supremo Bonifacio prevailed upon the others to continue. However, the presiding
officer, Mr. Lumbreras, refused to resume his role of chairman. He wanted to yield
the chair to the Supremo whom he thought to be rightful chairman…
Mr. Lumbreras’s speech was well received and his proposal was unanimously
accepted. The Supremo Bonifacio assumed the chairmanship accordingly and said,
“Your aim is to establish a new overall government of the Katipunan and the Sons of
the People. This would repudiate the decision made at the meeting held at the friar
estate house in Imus. In my capacity as “President-Supremo” of the Most Venerable
Katipunan of the Sons of the People, I agree and sympathize with your aspirations.
But I wish to remind you that we should respect all decisions properly discussed and
approved in all our meetings. We should respect and abide by the wishes of the
majority.”
Because of a repeated clamor for the approval for the establishment of a
government of the Philippine Republic, the chair proceeded to prepare for an election
to the following positions: president, vice-president, minister of finance, minister of
warfare, minister of justice and captain-general.
46
The Supremo spoke again before the election began. He said that the candidate
who would get the most number of votes for each position should be the winner, no
matter what his station in life or his educational attainment…
The Supremo Bonifacio appointed Gen. Artemio Ricarte as secretary. Then, with
the help of Mr. Daniel Tirona, he distributed pieces of paper to serve as ballots. When
the ballots had been collected and votes were read to be canvassed, Mr. Diego Mojica,
the Magdiwang secretary of the treasury, warned the Supremo that many ballots
distributed were already filled out and that the votes had not done this themselves. The
Supremo ignored this remark. He proceeded with the business at hand as if nothing
unusual had happened.
When the votes for president were counted, Mr. Emilio Aguinaldo won over Mr.
Andres Bonifacio, the Supremo. The winner was acclaimed by applause and shouts of
“Mabuhay!”
Mr. Severino de las Alas spoke again to say that since the Supremo Bonifacio
had received the second highest number of votes for the presidency, he should be
proclaimed vice-president of the government of the Philippine Republic. When nobody
signified approval or disapproval of the proposal, the presiding officer, the Supremo
Bonifacio, ruled that the election be continued. For vice-president, Mariano Trias won
over Mr. Mariano Alvarez and the Supremo Bonifacio. General Vibora was elected
captain over General Apoy…
Mr. Baldomero Aguinaldo wanted the elections to be finished before it got too
dark. To facilitate the counting of votes, he suggested that for all other positions to be
voted upon, voters should stand on one of the sides of the hall if in favor and on the
other side if against. This suggestion was adopted for the rest of the election. For the
position of secretary of war, Mr. Emiliano R. de Dios was elected overwhelmingly…
After the votes had given the proper honors to the new secretary of war, they proceeded
to elect the secretary of the interior. Mr. Andres Bonifacio, the Supremo, wone over Mr.
Mariano Alvarez. The crowd broke into shouts of “Mabuhay!” Mr. Daniel Tirona
requested for a restoration of order and then spoke aloud:
“My brethren, the office of Secretary of Interior is of so great a scope and of such
sensitivity that we should no entrust it to one who is not a lawyer. One among us here
is a lawyer. He is Mr. Jose del Rosario. Let us reconsider the choice of the last position,
for he has no credentials to show attesting to any educational attainment.
Then in as loud a voice as he could muster, Tirona shouted, “Let us elect Mr.
Jose del Rosario, the lawyer!”
Greatly embarrassed, the Supremo Bonifacio quickly stood up and said, “We
agreed to abide by the majority vote and accept its choice no matter what the station in
life of the person elected. And because of this, I demand from you, Mr. Daniel Tirona,
an apology. You must restore to the voters and the one they elected the honor you
have only now besmirched.”
Then he pulled out his revolver and took aim.
Instead of replying, Mr. Tirona ignored the Supremo’s remarks and, perhaps
because of fear, he slid away and got lost in the crowd. Disorder ensued as the
convention secretary tried to disarm the Supremo, who was intent on shooting Mr.
Tirona. The people began to disperse and the Supremo adjourned the meeting with
these words: 47
“In my capacity as chairman of this convention and as President-Supremo of the
Most Venerable Katipunan of the Sons of the People which association is known and
acknowledged by all, I hereby declare null and void all matters approved in this
meeting.”
Then he left quickly and was followed by his aides and some others present.
Pagkakapareha
Pagkakaiba
48
ARALIN 2: UNANG SIGAW NG HIMAGSIKAN
Panimula
Isa ang tagpong ito sa ating kasaysayan na nagkaroon ng maraming
interpretasyong mabubuo dahil na rin sa magkakaibang pahayag ng mga primaryang
batis. Matapos matuklasan ang lihim na organisasyong Katipunan ay agad na nagdeklara
ng Batas Militar ni Gobernador – Heneral Ramon Blanco upang dagling masupil ang
nakaambang kaguluhan. Sa pagkakataong ito, ang mga Katipunero ay nag-iisip ng
susunod nilang hakbang gayong lantad na ang lihim na samahan. Bilang tanda ng
kanilang paglaban sa pamahalaang Kastila, sabay-sabay nilang pinunit ang kanilang mga
sedula. Ngunit kagaya ng nabanggit sa itaas, maraming primaryang batis ang nagkaroon
ng iba’t ibang pahayag sa nasabing pangyayari. Ito ang ating susuriin sa araling ito.
Mayroong tatlong pangunahing tala kaugnay ng Unang Sigaw ng Himagsikan at
ito ay ang mga tala nina: Dr. Pio Valenzuela, Santiago Alvarez at Guillermo Masangkay.
ANG TALA NI DR. PIO VALENZUELA15
“The first place of refuge of Andres Bonifacio, Emilio Jacinto, Procopio
Bonifacio, Teodoro Plata, Aguedo del Rosario, and myself was Balintawak, the first
five arriving there on August 19, and I, on August 20, 1896. The first place where
some 500 members of the Katipunan met on August 22, 1896 was the house and yard
of Apolonio Samson at Kangkong. Aside from the persons mentioned above, among
those who were there were Briccio Pantas, Alejandro Santiago, Ramon Bernando,
Apolonio Samson, and others. Here, views were only exchanged and no resolution
was debated or adapted. It was at Pugad Lawin, in the house, store-house and yard
of Juan Ramos, son of Melchora Aquino, where over 1,000 members of the Katipunan
met and carried out considerable debate and discussion on August 23, 1896. The
discussion was whether or not the revolution against the Spanish government should
be started on August 29, 1896. Only one man protested and fought against a war and
that was Teodoro Plata. Besides the persons named above, among those present at
this meeting were Enrique Cipriano, Alfonso Pacheco, Thomas Remigo, Sinforoso
San Pedro, and others. After the tumultuous meeting many of those present tore their
cedula certificates and shouted “Long live the Philippines! Long live the Philippines!”
At about nine o’clock in the morning of August 26, the meeting was opened
with Andres Bonifacio presiding and Emilio Jacinto acting as secretary. The purpose
was to discuss when the uprising was to take place. Teodoro Plata, Briccio Pantas,
and Pio Valenzuela were all opposed to starting the revolution too early.
15
Jose Victor Torres, Batis: Sources in Philippine History, (Quezon City: C & E Publishing, Inc., 2018), 114.
16
Jose Victor Torres, Batis: Sources in Philippine History, (Quezon City: C & E Publishing, Inc., 2018), 118-119.
49
They reasoned that the people would be in distress if the revolution were
started without adequate preparation. Plata was very forceful in his argument, stating
that the uprising could not very well be started without arms and food for the soldiers.
Valenzuela used Rizal’s argument about the rich not siding with the Katipunan
organization.
Andres Bonifacio, sensing that he would lose in the discussion the left the
session hall and talked to the people who were waiting outside for the result of the
meeting of the leaders. He told the people that the leaders were arguing against
starting the revolution early, and appealed to them in a fiery speech in which he said:
“You remember the fate of our countrymen who were shot in Bagumbayan. Should
we return now to the towns, the Spaniards will only shoot us. Our organization has
been discovered and we are all marked men. If we don’t start the uprising, the
Spaniards will get us anyway. What then, do you say? “Revolt,” the people shouted
as one.
Bonifacio then asked the people to give a pledge that they were to revolt. He told them
that sign of slavery of the Filipinos were (sic) the cedula tax charged each citizen. “If
it is true that you are ready to revolt,” Bonifacio said, “I want to see you destroyed your
cedulas. It will be the Spaniards.”
With tears in their eyes, the people, as one man, pulled out their cedulas and
tore them to piecies. It was the beginning of the formal declaration of the separation
from Spanish rule…
“We started our trek to Kangkong at about eleven that night. We walked
through the rain over dark expanses of muddy meadows and fields. Our clothes
drenched and our bodies numbed by the cold wind, we plodded wordlessly. It was
nearly two in the morning when we reached the house of Brother Apolonio Samson
in Kangkong. We crowded into the house to rest and warm ourselves. We were so
tired that, after hanging our clothes out to dry, we soon fell asleep….
The Supremo began assigning guards at five o’clock the following morning,
Saturday 22 August 1896. He placed a detachment at the Balintawak boundary and
another at the backyard to the north of the house where we were gathered….
No less than three hundred men assembled at the bidding of the Supremo
Andres Bonifacio. Altogether, they carried assorted weapons, bolos, spears, dagger,
a dozen small revolvers and a rifle used by its owner, one Lieutenant Manuel, for
hunting birds. The Supremo Bonifacio was restless because of fear of a sudden attack
by the enemy. He was worried over the thought that any of the couriers carrying the
letter sent by Emilio Jacinto could have been intercepted; and in that eventuality, the
enemy would surely know their where abounts and attack them on the sly. He decided
17that it was better to move to a site called Bahay Toro.
Santiago Alvarez, The Katipunan and the Revolution: Memoirs of a General (Quezon City: Ateneo de Manila University Press, 1992).
50
At ten o’clock that Sunday morning, 23 August 1896, we arrived at Bahay Toro.
Our number had grown to more than 500 and the house, yard and warehouse of
Cabesang Melchora was getting crowded with us Katipuneros. The generous
hospitality of Cabesang Melchora was no less than that of Apolonio Samson. Like
him, she also opened her granary and had plenty of rice pounded and animals
slaughtered to feed us….
The following day, Monday, 24 August, more Katipuneros came and increased our
number to more than a thousand. The Supremo called a meeting at ten o’clock that
morning inside Cabesang Melchora’s barn. Flanking him on both sides at the head of
the table were Dr. Pio Valenzuela, Emilio Jacinto, Briccio Pantas, Enrique Pacheco,
Ramon Bernando, Pantelaon Torres, Francisco Carreon, Vicente Fernandez,
Teodoro Plata, and others. We were so crowded that some stood outside the barn.
The following matters were approved at the meeting:
1. An uprising to defend the people’s freedom was to be started at midnight of
Saturday, 29 August 1896....
4. To be on a state of alert so that the Katipunan forces could strike should the
situation arise where the enemy was at a disadvantage. Thus, the uprising could be
started earlier than the agreed time of midnight of 29 August 1896 should a favorable
opportunity arise at that date. Everyone should steel himself and be resolute in the
struggle that was imminent….
5. The immediate object was the capture of Manila….
After the adjournment of the meeting at twelve noon, there were tumultuous shouts of
“Long live the Sons of the People!”
1. Bigyang pakilala ang mga sumusunod at banggitin kung ano ang kanilang
ginampanan sa ating kasaysayan:
a. Dr. Pio Valenzuela, b. Guillermo Masangkay, c. Santiago Alvarez
2. Paghambingin ang mga tala nina Valenzuela, Alvarez at Masangkay, anu-ano ang
pagkakahawig/ pagkakaiba ng kanilang mga tala. Maaring gumamit ng isang
talahanayan upang maipakita ang mga datos.
51
ARALIN 3: RETRAKSYON NI RIZAL
Panimula
Isa sa pinakamalaking debate na nagaganap sa mga historyador sa ating pag-
aaral ng kasaysayan ay ang mga eksena sa huling sandali sa daigdig ng ating bayaning
si Jose Rizal. Isang malaking isyu ito sapagkat sakaling totoo ang retraksyon, sa palagay
ng ilang eksperto ay mababalewala ang lahat ng isinulat ni Rizal sapagkat kanya namang
binawi ang kanyang mga pahayag laban sa pamahalaang Kastila. Ito ang ating susuriin
sa araling ito sa pamamagitan ng mga nadiskubreng primaryang batis kaugnay ng
pangyayari.
18
Jose Victor Torres, Batis: Sources in Philippine History, (Quezon City: C & E Publishing, Inc., 2018), 139.
19
Ibid. 139-142.
52
I then pointed out to him that absurdity of rationalism for the lack of instruction
of the immense majority of humankind, and for the absurd monstrous errors
professed by the greatest sages of paganism… When I attacked him with the
arguments of Catholic doctrine, he began to expound the objections of the heretics
and rationalists, a thousand times refuted already… When I attacked him with the
logic and evidence of Catholic truth, I told him with energy that if he did not yield his
mind and his reason for the sake of faith, he would soon appear for judgment before
God and would surely be damned. Upon hearing this threat, tears gushed from his
eyes, and he said: “No I will not damn myself”
“Yes,” – I replied – “You will go to hell, for, whether you like it or not. Yes; out
of the Catholic Church there is no salvation. Truth is and cannot be but one.”…
At three o’clock or a little past three, I returned to the Royal Fort where Father
Vilaclara had remained, and I resumed the discussion with Dr. Rizal, that lasted until
dusk, arriving at the point which I have already indicated. Then I went to the Ateneo
and thence I went with Father Viza to the Palace. There I reported on the condition
of the convict, who offered some hope for conversion, since he had asked for the
formula of retraction. Hence, I requested the Prelate for the formula he had promised,
and he told me that it was not yet finished. Soon he would send it to me.
It was already night when I arrived at the Fort. I found Dr. Rizal impatient. He
asked for the formula of the Prelate. This came at last, at about ten o’clock; upon
knowing it, the convict asked me for it insistently. Without letting me read it first, he
called and asked me to read it to him, both of us sat at a desk, where there was
stationery and I began to read it. Upon hearing the first paragraph, he told me:
“Father, do not proceed. That style is different from mine. I cannot sign that, because
it should be understood that I am writing it myself.”
I brought out then the shorter and more concise formula of Father Pi. I read
the first paragraph and he said to me: “That style is simple as mine. Don’t bother,
Father, to read it all. Dictate what I ought to profess and express, and I shall write,
making in any case some remarks.”
And thus it was done. As I suggested the idea, he proceeded to write with
steady hand and clear letters, making at times some observation or adding some
phrase. Certainly, after the discussion, Dr. Rizal was yielding to the impulse of grace,
since he had retired into himself and prayed as he had promised. Thus he appeared
to be while writing his retraction…
He finished the writing, and thus it remained. It was half past eleven; it was
dated December the twenty-ninth…
This declaration or retraction was signed together with Dr. Rizal by Señor
Fresno, Chief of the Picket, and Señor Moure, Adjutant of the Plaza…
After all these acts… he knelt down of his own accord before the altar of the
Virgin, placed in the chapel cell. In the presence of the Fathers, of the Judge
Advocate, of the Chief of the Picker, of the Adjutant of the Plaza, of three artillery
officers, Rizal asked me for his retraction and profession of faith. He proceeded to
read it with pause and devotion…
53
Of all that has been narrated, I am positive by personal knowledge. I have
personally intervened and witnessed it myself; and I subscribe and confirm it with an
oath. And lest, perhaps, someone may think that I could not remember it with so
many details, after twenty years, I testify that on the very day of Rizal’s death I wrote
a very detailed account of everything. The original of this account have preserved,
and from it I have taken all the data of the present narration.
Before Rizal reached Bagumbayan, I went to the Ateneo and delivered the
aforementioned document to Father Pio Pi, who that very day brought it to the Palace
and handed it to Archbishop Nozaleda.”
“Most Illustrious Sir, the agent of the Cuerpo de Vigilancia stationed in Fort
Santiago to report on the events during the [illegible] day in prison of the accused
Jose Rizal, informs me on this date of the following:
“At 7:50 yesterday morning, Jose Rizal entered death row accompanied by his
counsel, Señor Taviel de Andrade, and the Jesuit priest Vilaclara. At the urgings of
the former and moments after entering, he was served a light breakfast. At
approximately 9, the Assistant of the Plaza, Señor Maure, asked Rizal if he wanted
anything.
He replied that at the moment he only wanted a prayer book which was
brought to him shortly by Father March. “Señor Andrade left death row at 10 and
Rizal spoke for a long while with the Jesuit fathers, March and Vilaclara, regarding
religious matters, it seems. It appears that these two presented him with a prepared
retraction on his life and deeds that he refused to sign. They argued about the matter
until 12:30 when Rizal ate some poached egg and a little chicken. Afterwards he
asked to leave to write and wrote for a long time by himself.
“At 3 in the afternoon, Father March entered the chapel and Rizal handed him
what he had written. Immediately the chief of the firing squad, Señor del Fresno and
the Assistant of the Plaza, Señor Maure, were informed. They entered death row and
together with Rizal signed the document that the accused had written. It seems this
was the retraction.”
20
Antonio Hila, “NCCA launches guide to ‘Cuerpo de Vigilancia,’ newly discovered historical documents on 1896
Revolution”https://lifestyle.inquirer.net/15743/ncca-launches-guide-to-%e2%80%98cuerpo-de-vigilancia%e2%80%99-newly-discovered-historical-documents-
on-1896-revolution/#ixzz6WQMQd0k3.
21
Michael Charleston Chua, “Retraction ni Rizal: Mga Bagong Dokumento at Pananaw”
https://www.gmanetwork.com/news/lifestyle/artandculture/594027/retraction-ni-jose-rizal-mga-bagong-dokumento-at-pananaw/story/
54
“At 5 this morning of the 30th, the lover of Rizal arrived at the prison …dressed
in mourning. Only the former entered the chapel, followed by a military chaplain
whose name I cannot ascertain. Donning his formal clothes and aided by a soldier of
the artillery, the nuptials of Rizal and the woman who had been his lover were
performed at the point of death (in articulo mortis). After embracing him she left,
flooded with tears.”
55
ARALIN 4: BATAS MILITAR
Isulat sa kahon ang mga salita o paglalarawan na agad pumapasok sa iyong isip
patungkol kay dating Pangulong Ferdinand Marcos at Martial Law.
Kontekstong Historikal
Sa ilalim ng pamamahala ni dating Pangulo Ferdinand Marcos, idineklara niya ang
Batas Militar noong 21 Setyembre 1972 sa bisa ng Proklamasyon Blg. 1081. Ang mga
binanggit na dahilan ng pagpapahayag ng Batas Militar, ayon sa proklamasyon, ay upang
mapigil ang lumalalang kaguluhan ng mga mamamayan, ang banta ng pagkuha ng
kontrol na mula sa komunista, at ang isang pagtatangka sa buhay ng kanyang dating
kalihim ng Tanggulang Pambansa na si Juan Ponce Enrile sa Mandaluyong.
Sa ilalim ng Batas Militar, sinuspinde ni Marcos ang pribilehiyo ng writ of habeas corpus,
tinanggal ang kalayaan ng pamamahayag, ipinasara ang Kongreso at ang mga
kompanya ng pamamahayag, ipinatigil ang mga aktibidad ng mga militante, at iniutos ang
malawakang pag-aresto sa mga pinuno ng oposisyon at mga pinaghihinalaang may
ugnayan sa mga komunista.
May dalawang dokumentong babanggitin sa Aralin na ito kaugnay ng Batas Militar sa
Pilipinas. Una ay ang mga bahagi ng Proklamasyon Blg. 1081 ni Marcos, kung saan
binigyang-diin ang mga dahilan ng pagpapasailalim niya sa Batas Militar ang Pilipinas.
Ang pangalawa naman ay tungkol sa testimonya ng isang biktima ng pagdakip ng mga
kapulisan sa ilalim ng Batas Militar.
56
A. BAHAGI NG PROKLAMASYON BLG. 108122
WHEREAS, in order to carry out, as in fact they have carried out, their
premeditated plan to stage, undertake and wage a full scale armed insurrection
and rebellion in this country, these lawless elements have organized, established
and are now maintaining a well trained, well armed and highly indoctrinated and
greatly expanded insurrectionary force, popularly known as the “New People’s
Army”, which has since vigorously pursued and still is vigorously pursuing a
relentless and ruthless armed struggle against our duly constituted government
and whose unmitigated forays, raids, ambuscades, assaults, and reign of terror
and acts of lawlessness in the rural areas and in our urban centers brought about
the treacherous and cold-blooded assassination of innocent civilians, military
personnel of the government and local public officials in many parts of the country,
notably in the Cagayan Valley, in Central Luzon, in the Southern Tagalog Region,
in the Bicol Area, in the Visayas and in Mindanao, and whose daring and wanton
guerrilla activities have generated and sown fear and panic among our people;
have created a climate of chaos and disorder, produced a state of political, social,
psychological and economic instability in our land, and have inflicted great
suffering and irreparable injury to persons and property in our society”;
60
WHEREAS, because of the aforesaid disorder resulting from armed clashes,
killings, massacres, arsons, rapes, pillages, destruction of whole villages and
towns and the inevitable cessation of agricultural and industrial operations, all of
which have been brought about by the violence inflicted by the Christians, the
Muslims, the “Ilagas”, the “Barracudas”, and the Mindanao Independence
Movement against each other and against our government troops, a great many
parts of the islands of Mindanao and Sulu are virtually now in a state of actual
war;
WHEREAS, the violent disorder in Mindanao and Sulu has todate resulted in
the killing of over 1,000 civilians and about 2,000 armed Muslims and Christians,
not to mention the more than five hundred thousand of injured, displaced and
homeless persons as well as the great number of casualties among our
government troops, and the paralyzation of the economy of Mindanao and Sulu;
WHEREAS, because of the foregoing acts of armed insurrection, wanton
destruction of human lives and property, unabated and unrestrained propaganda
attacks against the government and its institutions, instrumentalities, agencies
and officials, and the rapidly expanding ranks of the aforesaid lawless elements,
and be- cause of the spreading lawlessness and anarchy throughout the land, all
of which have prevented the government to exercise its authority, extend to its
citizenry the protection of its laws and in general exercise its sovereignty over all
of its territories, caused serious demoralization among our people and have made
the public apprehensive and fearful, and finally because public order and safety
and the security of this nation demand that immediate, swift, decisive and effective
action be taken to protect and insure the peace, order and security of the country
and its population and to maintain the authority of the government ;
WHEREAS, in cases of invasion, insurrection or rebellion or imminent danger
thereof, I, as President of the Philippines, have, under the Constitution, three
courses of action open to me, namely: (a) call out the armed forces to suppress
the present lawless violence; (b) suspend the privilege of the writ of habeas
corpus to make the arrest and apprehension of these lawless elements easier and
more effective; or (c) place the Philippines or any part thereof under martial law;
WHEREAS, I have already utilized the first two courses of action, first, by
calling upon the armed forces to suppress the aforesaid lawless violence,
committing to that specific job almost 50% of the entire armed forces of the
country and creating several task forces for that purpose such as Task Force
Saranay, Task Force Palanan, Task Force Isarog, Task Force Pagkakaisa and
Task Force Lancaf, and, second, by suspending the privilege of the writ of habeas
corpus on August 21, 1971 up to January 11, 1972, but inspite of all that, both
courses of action were found inadequate and ineffective to contain, much less
solve, the present rebellion and lawlessness in the country as shown by the fact
that :
1. That radical left has increased the number and area of operation of its front
organizations and has intensified the recruitment and training of new adherents
in the urban and rural areas especially from among the youth;
61
2. The Kabataang Makabayan (KM) , the most militant and outspoken front
organization of the radical left, has in- creased the number of its chapters from
200 as of the end of 1970 to 317 as of July 31, 1972 and its membership from
10,000 as of the end of 1970 to 15,000 as of the end of July , 1972, showing very
clearly the rapid growth of the Communist movement in this country;
3. The Samahang Demokratiko Ng Kabataan (SDK), another militant and
outspoken front organization of the radical left, has also increased the number of
its chapters from an insignificant number at the end of 1970 to 159 as of the end
of July, 1972 and has now a membership of some 1,495 highly indoctrinated,
intensely committed and almost fanatically devoted individuals;
4. The New People’s Army, the most active and the most violent and ruthless
military arm of the radical left, has increased its total strength from an estimated
6,500 (composed of 560 regulars, 1,500 combat support and 4,400 service
support) as of January 1, 1972 to about 7,900 (composed of 1,028 regulars, 1,800
combat support and 5,025 service support) as of July 31, 1972, showing a marked
increase in its regular troops of over 100% in such a short period of six months;
5. The establishment of sanctuaries for the insurgents in Isabela, in Zambales, in
Camarines Sur, and in some parts of Mindanao, a development heretofore
unknown in our campaign against subversion and insurgency in this country;
6. The disappearance and dropping out of school of some 3,000 high school and
college students and who are report- ed to have joined with the insurgents for
training in the handling of firearms and explosives ;
7. The bringing and introduction into the country of substantial war material
consisting of military hardware and sup- plies through the MV Karagatan at
Digoyo Point, Palanan, lsabela, and the fact that many of these military hardware
and supplies are now in the hands of the insurgents and are being used against
our government troops;
8. The infiltration and control of the media by persons who are sympathetic to the
insurgents and the consequent intensification of their propaganda assault against
the government and the military establishment of the government;
9. The formation of the grass-root level of “political power organs”, heretofore
unknown in the history of the Communist movement in this country, composed of
Barrio Organizing Committees (BOCs) to mobilize the barrio people for active
involvement in the revolution; the Barrio Revolutionary Committees (BRCs) to act
as “local government” in barrios considered as CPP /NP A bailiwicks; the Workers
Organizing Committees (WOCs) to organize workers from all sectors; the School
Organizing Committees (SOCs) to conduct agitation and propaganda activities
and help in the expansion of front groups among the studentry; and the
Community Organizing Committees (COCs) which operate in the urban areas in
the same manner as the BOCs.
WHEREAS, the rebellion and armed action undertaken by these lawless
elements of the communist and other armed aggrupations organized to overthrow
the Republic of the Philippines by armed violence and force have assumed the
magnitude of an actual state of war against our people and the Republic of the
Philippines;
62
2. The Kabataang Makabayan (KM) , the most militant and outspoken front
organization of the radical left, has in- creased the number of its chapters from
200 as of the end of 1970 to 317 as of July 31, 1972 and its membership from
10,000 as of the end of 1970 to 15,000 as of the end of July , 1972, showing very
clearly the rapid growth of the Communist movement in this country;
3. The Samahang Demokratiko Ng Kabataan (SDK), another militant and
outspoken front organization of the radical left, has also increased the number of
its chapters from an insignificant number at the end of 1970 to 159 as of the end
of July, 1972 and has now a membership of some 1,495 highly indoctrinated,
intensely committed and almost fanatically devoted individuals;
4. The New People’s Army, the most active and the most violent and ruthless
military arm of the radical left, has increased its total strength from an estimated
6,500 (composed of 560 regulars, 1,500 combat support and 4,400 service
support) as of January 1, 1972 to about 7,900 (composed of 1,028 regulars, 1,800
combat support and 5,025 service support) as of July 31, 1972, showing a marked
increase in its regular troops of over 100% in such a short period of six months;
5. The establishment of sanctuaries for the insurgents in Isabela, in Zambales, in
Camarines Sur, and in some parts of Mindanao, a development heretofore
unknown in our campaign against subversion and insurgency in this country;
6. The disappearance and dropping out of school of some 3,000 high school and
college students and who are report- ed to have joined with the insurgents for
training in the handling of firearms and explosives ;
7. The bringing and introduction into the country of substantial war material
consisting of military hardware and sup- plies through the MV Karagatan at
Digoyo Point, Palanan, lsabela, and the fact that many of these military hardware
and supplies are now in the hands of the insurgents and are being used against
our government troops;
8. The infiltration and control of the media by persons who are sympathetic to the
insurgents and the consequent intensification of their propaganda assault against
the government and the military establishment of the government;
9. The formation of the grass-root level of “political power organs”, heretofore
unknown in the history of the Communist movement in this country, composed of
Barrio Organizing Committees (BOCs) to mobilize the barrio people for active
involvement in the revolution; the Barrio Revolutionary Committees (BRCs) to act
as “local government” in barrios considered as CPP /NP A bailiwicks; the Workers
Organizing Committees (WOCs) to organize workers from all sectors; the School
Organizing Committees (SOCs) to conduct agitation and propaganda activities
and help in the expansion of front groups among the studentry; and the
Community Organizing Committees (COCs) which operate in the urban areas in
the same manner as the BOCs.
WHEREAS, the rebellion and armed action undertaken by these lawless
elements of the communist and other armed aggrupations organized to overthrow
the Republic of the Philippines by armed violence and force have assumed the
magnitude of an actual state of war against our people and the Republic of the
Philippines;
63
NOW, THEREFORE, I, FERDINAND E. MARCOS, President of the
Philippines, by virtue of the powers vested upon me by Article VII, Section 10,
Paragraph (2) of the Constitution, do hereby place the entire Philippines as
defined in Article I, Section 1 of the Constitution under martial law and, in my
capacity as their commander-in-chief, do hereby command the armed forces of
the Philippines, to maintain law and order throughout the Philippines, prevent or
suppress all forms of lawless violence as well as any act of insurrection or
rebellion and to enforce obedience to all the laws and decrees, orders and
regulations promulgated by me personally or upon my direction.
In addition, I do hereby order that all persons presently detained, as well as all
others who may hereafter be similarly detained for the crimes of insurrection or
rebellion, and all other crimes and offenses committed in furtherance or on the
occasion thereof, or incident thereto, or in connection therewith, for crimes against
national security and the law of nations, crimes against public order, crimes
involving usurpation of authority, rank, title and improper use of names, uniforms
and insignia, crimes committed by public officers, and for such other crimes as
will be enumerated in Orders that I shall subsequently promulgate, as well as
crimes as a consequence of any violation of any decree, order or regulation
promulgated by me personally or promulgated upon my direction shall be kept
under detention until otherwise ordered re- leased by me or by my duly designated
representative.
IN WITNESS WHEREOF, I have hereunto set my hand and caused the seal of
the Republic of the Philippines to be affixed.
Done in the City of Manila, this 21st day of September, in the year of Our Lord,
nineteen hundred and seventy two.
(SGD.) FERDINAND E. MARCOS
PRESIDENT
Republic of the Philippines
65
The “San Juanico Bridge” treatment (the torturers themselves called it so) was
named after the bridge that connected the islands of Leyte and Samar. Marcos had
it built in 1969 as a love gift for his wife Imelda who hails from Leyte. “Lie in the air
(higa sa hangin)!” the interrogators ordered me. It meant that the heels of my feet and
my nape had to rest on separate steel cots, leaving my entire body hanging. I had to
maintain that position while they asked questions. And whenever their patience wore
out, they hit my stomach until I’d drop to the floor. And back to “higa sa hangin.” When
I no longer do it out of sheer exhaustion, they beat me up to the floor.
“In the bullet treatment, a lieutenant named Aguinaldo inserted bullets
between the fingers of my hand which he had as he threw questions at me. If I didn’t
answer according to his wishes, he squeezed my hand hard and harder until I cried
out in pain.
“In another session, Aguinaldo also led the group that mocked me while a
sergeant named Cervantes applied soup to a stick to insert through my penis. As
they were performing the torture, I cried out “Oh my God!” They laughed and said
that I was a Communist, and the Communists were not supposed to believe in God.
(the remark was the second instance when I was told not to invoke the name of God).
Then a senior office came and stopped the torture. He accompanied me to his air-
conditioned room, offered me drinks and started to engage in a conversation. He tried
to sound like a father reminding a son to think of the future. And the future could be
good for me if I only cooperated with them. In short, it was the “good cop, bad cop”
method they thought could work on me. The elderly officer sent me back to my cell
to “think it over” and to call for him. When I did not call for him the following day, the
torture resumed.
“The bottle treatment had me sealed, legs stretched out and resting on another
chair. A lieutenant started hitting both my legs with a bottle while he asked questions.
The beating lasted for what seemed like hours, with the other intelligence agents
taking turns hitting my legs. After the session, my legs felt very heavy and sore.
Taking off my pants in the cell, I saw how my legs had become like the skin of a
lechon. The following days, the color turned purple and dark blue.
“One time, they drove me out of Camp Crame. In a vacant lot, I was ordered
to run. I knew that if I did, they’d have an excuse to shoot me. I did not. Back in the
camp, the torture resumed. The following days, I urinated blood.
“I was released sometine in early June 1976 together with Pete, Prof. Feria,
Myrna Hombrebueno, and Rosario Agcaoili. Prior to that daym we were
congratulated by Col. Aure, the commanding officer of the 5th CSU. He asked us to
“leave everything behind and charge it to experience.” On June 12, acclaimed as the
day of Philippine Indepedence, we were front-page news. We were exhibited by the
Marcos martial law regime to show how the New Society had become magnanimous
to “political offenders.”
“Shortly after I was released, my younger sister Rizalina disappeared, together
with nine other activists (now called Southern Tagalog 10). They were abducted by a
special intelligence unit based in Southern Tagalog named Ground Team (GT) 205
and led by a Col. Gallido. Two of the victims were thrown dead in a ravine in Tagaytay.
One was retrieved in a common grave in Lucena. The rest, including my sister,
remain missing to date.”
66
GABAY NA KATANUNGAN:
1. Ano-ano ang mga dahilan ni Marcos sa pagdeklara ng Batas Militar sa bansa?
Masasabi mo bang matagumpay ito?
2. Ayon kay Ilagan, anu-ano ang mga isyung panlipunang kinaharap ng bansa noon
dahilan para siya ay sumali sa hanay ng mga grupo ng aktibistang estudyante?
3. Sa iyong palagay, bukod sa paggamit sa militar, ano ang mabisang paraan para
magkaroon ng kaayusan at kapayapaan ang isang bansa?
Matapos basahin ang mga teksto, may mga nagbago ba sa mga pananaw mo na
isinulat mo sa Paunang Pagtataya tungkol kay Marcos at sa Batas Militar? Ipaliwanag
nang husto ang iyong sagot sa isang hiwalay na papel.
Maaaring panuorin ang mga pelikula at videos na nakasaad sa Pahina 106 bilang
pandagdag at suporta sa iyong pagsasaliksik
67
YUNIT 4: MGA ISYUNG PANLIPUNAN, PAMPOLITIKA, PANG-
EKONOMIYA SA KASAYSAYAN NG PILIPINAS
Layunin
68
Paunang Pagtataya
Bago ka magsimula sa pagtahak ng kaalaman tungkol sa araling ito, sagutan mo
ang gawain sa ibaba.
1. Lapatan mo ng mga konsepto o ideya ang salita na nasa bilog. Tandaan na walang
maling sagot at lahat ng ilalagay mo ay iyong sariling pang-unawa sa salita.
Reporma
Gawain
Pag-aralan ang mga larawan sa ibaba. Isulat sa patlang sa ibaba ng larawan ang
iyong analisis. Tandaan: Sa bahaging ito ng gawain ay walang maituturing na tamang
sagot at ito ay nakabase sa iyong sariling pang-unawa.
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
__________________________________________________________
69
Matapos mong mabigyan ng sarili mong interpretasyon ang mga larawan, subukin
mong sagutin ang mga pamprosesong tanong sa ibaba.
Panahon ng Pamayanan
23
Adhika ng Pilipinas, Inc, Kasaysayang Bayan, (Manila: National Historical Institute, 2001), 99
24
Ibid. p. 103
70
Mapapansin na malaki ang naging impluwensya ng agrikultura o pagtatanim sa
buhay ng pamayanan dahil nagkaroon ito ng malaking epekto sa paraan ng kanilang
pamumuhay. Ngunit mayroong natatanging katangian ang sistema ng agrikultura noon.
Sa kaparehong aklat binangggit;25
Ang mga taga Cordillera noong ika-16 hanggang ika-17 na dantaon ay magkakaugnay
ang mga wika, paniniwala, mga gawi sa agrikultura at materyal na kultura. Gayunpaman,
higit na malalaki ang permanenting pamayanan sa mga lugar na may payoh. May malinaw
na tunguhin na sila sa pribadong pagmamay-ari ng lupang agricultural partikular sa mga
payoh. Kung gayon, ang mga baknang at kadangyan (ang namumunong indibidwal o
angkan) ang may pinakamalawak na lupain at pinakamaraming bilang ng umaasang
populasyon. Sa bahagi ng timog at silangang Benguet pati na sa kanluran at sentral na
bahagi ng Mountain Province at Ifugao, umiiral ang mga ganitong pamayanan.
25
Ibid. p. 104
26
Ibid. p. 108-109
71
2. Karapatan ng pamilya, angkan at dap-ay (o ward) na gamit ngunit •di aariin ang lupang kaingin
(uma) at lupang pastulan ng malalaking hayop. Sa ganitong uri ng lupa, mas may karapatan
ang sinumang naglinis nito. Maaari lamang gamitin ng iba kung hindi na kailangan ng, o kaya
ay may pahintulot mula sag mas nauna sa lugar. Limitado ang paggamit para lamang sa
pamilyang naglinis ng uma sa 100b ng panahong aktibo nila itong ginagamit. Di maaaring
tamnan ang lupa ng mga permanenteng halaman gaya ng mga punong namumunga nang
taunan. Maaaring gamitin ito ng iba pang pamilya kung sa paglipas ng ilang taon ay naiwang
bakante ito. Kung gayon, ang mga pastulan, ilog at gubat ay kolektibong pagmamay-ari ng
buong pamayanan at hindi maaaring solohin ng iilan lamang na pamilya.
27
Ibid. p. 127
72
Magkasabay na natugunan agad ng encomienda ang dalawang bagay: pamamahala ng mga sakop
habang itinatatag ang mga aueblo at ang higit.na malawak na kaayusang panglalawigan ng alcaldia.
Kaya't ang pagtatatag ng estadong kolonyal ay hindi isang ganap na hakbangin. Ito ay dumaan sa
iba't. ibang yugto ng pagkabuo para sa higit na pagkontrol sa mga sakop at pagkaltas ng yamang
surplus. Ang pagbabagong naganap sa estado ay hindi lamang sa dating tunguhin ng pagtatayo ng
estadong bayan. Ang malaking pagbabago ay ang pagtatayo ng isang estadong hindi lamang
tiraniko kundi parasitiko. Kaya ang posisyon ng mga pueblo, bilang batayan ng estadong kolonyal,
ay mahigpit na nakaugnay sa mga pook ng pagkukunang-yaman.
Ang mga hacienda ang dahilan ng pagbabago ng istrukturang panlipunan ng bayan. Mula sa
pagiging tagakolekta ng tributo, ang principalia ay magiging elite na nakabase sa lupa. Ang hirarkiya
ng bayan ay akumulasyon ng renta. Ilan lamang ang magmomonopolyo sa lupa at ang karamihan ng
mga Pilipino ay magiging mga pesante. Mula dahtaon 16 hanggang dantaon 18, ang malaking bahagi
ng kapuluan ay magkakaroon ng transpormasyon ng mga lupain sa pyudal na kaayusan. Ibubunga
nito ang pagkawala ng mga lupain at pagiging pesante (kasama) sa hacienda ng maraming Pilipino.
Kung ang encoml&nda ang naging instrumento ng estado sa pagkaltas ng yamang surplus, ang
hacienda ang naging mekanismo ng pribadong sektor (mga indibidwal na •Espanyol at ordeng
relihiyoso) sa pagkaltas ng yamang surplus. Ang pagsingil ng renta sa hacienda ay batay sa kaayusang
pyudal na Europeo; sa kaso ng Pilipinas, tuwirang kalahok dito ang mga relihiyoso.
Kung ating susuriin, makikita ang matinding interes ng mga Espanyol sa bansa
dahil sa mayamang likas yaman nito. Ang mga dating lupain na malayang linilinang ng
mga Pilipino ay nagkaroon ng panibagong mukha sa anyo ng pagbabayad ng renta. Ang
naging epekto nito ay kahirapan sa pag-ahon dahil sa ipinapataw na tubo ng mga may-
aring may lupa. Ang mga ganitong pangyayari ang naging mitsa ng pakikibaka at
paghihigmasik ng mga Pilipino na may malaking kinalaman sa usaping agraryo sa bansa.
Isa sa mga mahalagang pag-aalsa na naganap sa Luzon ay ang pag-aalsang agraryo noong
1745. Kasangkot ang mga lalawigan sa paligid ng Maynila: Cavite, Laguna, Batangas, Bulacan at Morong
(Rizal). Ang pag-aalsang ito ay itinuring na isa sa pinakamapanganib para sa mga Kastila dahil sa lapit ng
rebelyon sa pusod ng kolonya. Sa mga lugar na ito matatagpuan ang malalawak na hadenda .na
pagmamay-ari ng mga korporasyong relihiyoso at nagsilbing ugat sa mga kaguluhan noong ika-18 dantaon.
Nakilala ang pag-aalsa bilang kauna-unahang organisadong ekspresyon ng galit ng mga Pilipino laban sa
mga prayle.
Ang mga pangunahing dahilan ng pag-aalsa ay ang pangangamkam ng lupa ng mga prayle na
may-ari ng malalawak na hacienda, at ang pagsasara ng lupain sa mga nakagisnang karapatan ng mga
Pilipino. Halimbawa rito ang pagpastol ng mga hayop sa mga malawak na lupain, pagkuha ng mga
produkto mula sa gubat gaya ng kahoy na panggatong, rattan at kawayan, ang pangingisda at paggamit
ng katubigan. Unti-unting isinara ang mga hacienda at nagpabayad ang mga prayle sa paggamit ng iba't
ibang bahagi nito.
28
Ibid. p. 144-145
73
Kinilala sa panahon na ito ang isang mahalagang kaganapan na naganap sa Luzon na
kilala sa tawag na, “Kilusang Agraryo ng 1745.
Ang suliraning pang-agraryo sa panahong ito ay lalo pang lumalala dahil sa iba’t
ibang mga pag-aalsa na kinasangkutan ng ilang mga katutubo sa kadahilanang nais
nilang maibalik sa kanilang pagmamay-ari ang mga lupain na minana pa nila sa kanilang
mga ninuno (ancestral domain). Ngunit kakikitaan ang panahong ito ng kakaibang
katangian dahil may ilang mga batas na nilikha upang mas lalo pang mapatibay ang
usapin sa lupa. Ito ay ang mga sumusunod;
Karagdagan pa rito, nagpatupad din ang pamahalaan ng mga ilang batas tulad ng
Commonwealth Act No. 178, upang amyendahin ang Rice Tenancy Act No. 4045 na
kumokontrol sa relasyon ng may-ari ng lupa at sa mga kasama o tenant ng lupain. Nalikha
din sa panahong ito ang National Rice and Corn Corporation (NARIC) upang kontrolin
29
Torres Jose Victor, Batis: Sources in Philippine History (Quezon City, C & E Publishing Inc., 2018), 204-205
74
ang presyo ng palay at mais na kung saan magtatamo ng malaking benepisyo ang mga
magsasaka. 30
Panahon ng Republika
Sa panahong ito, natamo ng Pilipinas ang Kalayaan noong 1946 mula sa mga
Amerikano ngunit ang suliranin sa pagmamay-ari ng lupa ay nanatiling malaking suliranin
ng pamahalaan. Upang masolusyonan ito, lumikha ang Kongreso ng mga pamamaraan
upang baguhin ang Tenancy Law na matagal na namayani sa bansa.
30
Ibid p. 205
75
tenancy at leasehold system. Binibigyan ng
karapatan ng batas ang seguridad ng mga tenant.
Sa pamamagitan din ng batas na ito nalikha ang
Court of Agrarian Relations.
● Batas Republika Blg. 1400 (Land Reform Act of
1955)- Binuo sa ilalim ng batas na ito ang Land
Tenure Administration (LTA) na may katungkulan sa
pagkuha at pagbabahagi ng malalaking taniman ng
palay at mais na inuupahan na may sukat na 200
hektarya sa indibidwal na pagmamay-ari at 600
hektarya naman mula sa mga korporasyon.
● Batas Republika Blg. 821-Sa batas na ito, nabuo
ang Agricultural Credit Cooperative Financing
Administration na nagbibigay ng pautang o loans sa
mababang tubo (6 to 8 porsyento) para sa mga
maliliit na magsasaka at mga tenant.
78
Ngunit ang administrasyong ito ay hindi nagtagal dahil ang
masang Pilipino na naglagay sa kanya ang siya ring naging
dahilan upang siya ay matanggal sa puwesto bilang
pangulo.
79
Kagawaran ng Repormang pansakahan kasama na ang
iba pang ahensya at kawani ng pamahalaan na bumuo ng
National Greening Program sa bansa.
31
Philrights.org. 2020. [online] Available at: <https://www.philrights.org/wp-content/uploads/2010/10/Ang-panukalang-CARP-extension-
with-reforms.pdf> [Accessed 22 September 2020].
80
Sa parehong artikulo, inisa-isa ang mga layunin ng Comprehensive Agrarian
Reform Program Extension with Reforms. Anito; 32
Ang pinal na bersyon ng panukalang batas sa CARP extension with reforms na pinamagatang
“An Act Accelerating the Completion of the Land Acquisition and Distribution Component of the
Comprehensive Agrarian Reform Program (CARP) by Providing Automatic Appropriation Thereof,
and Addressing Major Implementation Problems of the Program, Amending for the Purpose
Republic Act No. 6657, as Amended, Otherwise Known as ‘The CARP Law of 1988’ and Executive
Order 129, as Amended” ay natapos noong Hunyo 27, 2007. Gaya ng nakasaad sa pamagat nito,
layunin ng panukalang batas na agarang tapusin ang pamamahagi ng lupa sa mga benepisyaryo
sa pamamagitan ng awtomatikong paglalaan ng pondo at pagtugon sa mga pangunahing suliranin
at balakid sa pagpapatupad ng programa. Sa 33 pahina at 18 bahagi ng panukalang batas, ang
mga sumusunod ay ang mga pangunahing probisyon:
● Pabilisin at tapusin ang pamamahagi ng lupa sa ilalim ng CARP sa loob ng pitong taon na
may kaakibat na pondo mula sa General Appropriation na hindi bababa sa P38 bilyon
tauntaon, mula 2008 hanggang 2015.
● Tiyakin ang pagbibigay ng pautang na katumbas ng sampung (10) porsyento ng kabuuang
badyet ng CARP at suportang serbisyo sa mga benepisyaryo, kahit pagkatapos ng
pamamahagi ng lupa sa mga ARBs.
● Tugunan ang mga problema sa implementasyon ng programa na nagsisilbing balakid sa
pagkumpleto ng programa. Kabilang dito ang mga isyu sa retention limit, standing crops, at
instalasyon ng mga ARBs.
● Kategorikal na pagdeklara na ang mga Certificate of Land Ownership Awards o CLOAs at iba
pang mga titulo na ibinigay sa ilalim ng programa sa repormang agraryo ay magiging
“indefeasible” o hindi na maaaring ikansela pagkaraan ng isang taon mula sa pagkarehistro
nito. Ito’y upang maiwasan ang anumang posibleng gawin ng mga malalaking may-ari ng lupa
para pabagalin ang implementasyon ng programa.
● Tiyakin ang direkta at pisikal na pamamahagi ng mga lupang agrikultural sa mga
benepisyaryo.
● Pagbibigay-linaw na ang ibig sabihin ng instalasyon ng ARBs ay aktwal, pisikal, mapayapa,
at tuluy-tuloy na akses at kontrol sa pinagkaloob na lupa sa mga benepisyaryo.
● Reorganisasyon ng DAR at pagpapalakas ng DAR Adjudication Board (DARAB), pagbuo ng
isang Inter-Agency Committee sa suportang serbisyo at pagbuo ng isang Oversight
Committee na taunang magrerebyu ng mga nagawa ng DAR hinggil sa implementasyon ng
CARP.
● Pagkilala sa mga kababaihan bilang mga benepisyaryo ng programa, pati na ang pagbibigay
ng suportang serbisyo na tinitingnan ang mga angkop na teknolohiya o kagamitan para sa
mga kababaihan.
● Pagkilala sa mga karapatan ng iba pang mga kwalipikadong benepisyaryo at ang ligal na
katayuan ng mga benepisyaryo sa mga kaso na may kinalaman sa kanilang lupa.
Malayo na nga ang narating ng programang ito at maraming tao na rin ang
nakinabang mula rito. Ngunit hindi lahat ng programa ay nagkakamit ng purong tagumpay
bagkus nagkakaroon din ng mga pagkukulang. Tulad ng CARP at CARPER, maganda
ang hangarin nito na mabago ang pamumuhay ng mga tao at matulungan na mapalakas
pa ang sektor ng agrikultura. Ngunit sa kabila nito ay may makikita pa ring mga
pagkukulang na siyang pumipigil sa maayos na pagpapatupad nito. Sa kabilang banda,
patuloy pa rin sa pagbuo ng mga programa ang kasalukuyang administrasyon upang mas
lalo pang maitaguyod ang kasiglahan ng sektor ng agrikultura sa Pilipinas.
32
Ibid. p. 20
81
Ilapat
82
Gawain 3: Pamanahong Papel
Panuto:
83
ARALIN 2: ANG SALIGANG BATAS NG 1898, 1935, 1973 AT 1987
Oras na Ilalaan: 3 oras
Panimula
Isa sa mga mahahalagang mandato ng saligang batas na siyang kataas-taasang
batas sa kapuluan ay ang pag-aaral nito upang magkaroon nang sapat na kaaalaman
hindi lamang sa batas kung hindi sa mga pundamental na karapatan at responsibilidad
natin bilang isang Pilipino. Itinatakda ng Saligang Batas ng Pilipinas o kilala rin sa tawag
na Konstitusyon, ang mga bagay na dapat gawin ng estado at pamahalaan para sa mga
mamamayan. Sa kabilang banda, nakasaad din dito ang mga responsibilidad at mga
bagay na dapat at hindi dapat gawin ng mga mamamayan. Samakatuwid, ito ay
mahalagang pag-aralan hindi lamang ng mga taong kumukuha ng propesyon na
abogasiya kundi pati na rin ang mga karaniwang tao dahil karapatan nila na magkaroon
ng kaalaman ukol dito. Kaya lubos na mahalaga ang mapag-aralan at bigyan ng halaga
ang pag-aaral nito upang mas lalo pang lumawig ang ating mga pananaw tungkol sa mga
nangyayari sa bansa o mas kilala sa tawag na civic awareness.
Nakatuon ang modyul na ito sa pagtingin at pagkilatis sa Saligang Batas ng
Pilipinas partikular na ang Saligang Batas ng 1898, 1935, 1973 at 1987. Ngunit kaiba sa
kinagawiang pag-aaral lamang sa nilalaman ng batas, layon ng aralin na ito talakayin ang
mga nabanggit sa isang historikong pananaw. Dadalumatin ang kaligiran at kasaysayan
ng bawat batas na naging daan tungo sa saligan na mayroon tayo sa kasalukuyan. Lubos
na mahalaga na balikan ang kaligirang pangkasaysayan ng ating mga saligang batas
nang sa gayon ay magkaroon ka ng malawak na kaalaman hindi lamang sa batas na
mayroon tayo ngayon bagkus pati ang mga saligan na naging daan sa pagbubuo ng ating
saligang batas sa kasalukuyan.
Bilang pangwakas na gawain, nais ng aralin na ito na makabuo ka ng isang
komparatibong pagsusuri sa mga saligang batas na tatalakayin. Nararapat makita sa
iyong gagawing analisis ang pagkakatulad at pagkakaiba ng mga saligang batas at dapat
mo ring mapansin ang mga mahahalaga at natatanging katangian ng bawat saligang
batas na iyong mapag-aaralan. Mahalaga ring makita sa iyong gagawing awtput ang mga
batas na nais mong ipatupad o idagdag pa upang mas lalo pang mapaunlad at mapatatag
ang bansa.
Layunin
Paunang Pagtataya
Sa bahaging ito, susukatin ang iyong nalalaman tungkol sa mga paksang iyong pag-
aaralan. Isulat ang iyong mga sagot sa sagutang papel. Ilarawan ang mga kaganapan,
84
tao o pangyayari sa kasaysayan. Limitahan lamang ang iyong kasagutan sa isang
pangungusap.
1. Konstitusyon ng Malolos
________________________________________________________________
____________________________________________________________
2. Pamahalaang Commonwealth
________________________________________________________________
____________________________________________________________
3. Konstitusyon ng 1973
________________________________________________________________
____________________________________________________________
4. Konstitusyon ng 1987
________________________________________________________________
____________________________________________________________
Gawain
85
Gawain 2:
Panuto: Kumpletohin ang mga impormasyon na hinihingi.
1. Ibigay ang sariling pagpapakahulugan sa saligang batas.
________________________________________________________________
________________________________________________________________
__________________________________________________________
3. Para sa iyo, anong katangian ang dapat taglayin ng ating saligang batas?
________________________________________________________________
________________________________________________________________
________________________________________________________
Linangin
87
● Ang Konstitusyon ay buong dokumento na nagpapakita ng kakayahan ng mga
Pilipino na bumuo ng isang demokratikong pamamahala sa gitna ng madidilim na
bahagi ng kasaysayan, at;
● Ito ay sumisimbolo sa ideyal na pananaw ng mga tao mula sa Panahon ng
Karimlan tungo sa Panahon ng Pagkamulat
89
nagbibigay proteksyon sa mga mamamayan upang mapangalagaan ang kanilang
karapatang pangsibil at pampulitika.
Mahalaga ang saligang batas dahil ito ang nagpapaliwanag sa uri ng pamahalaan,
kapangyarihan ng mga pinuno, karapatan ng mamamayan, at mga bagay na nauukol sa
pamamahala ng bansa. Sa Saligang Batas din matatagpuan ang mga panuntunan
tungkol sa karapatan, tungkulin, at pananagutan ng bawat mamamayan. Ang lahat ng
mga batas na gagawin ay nararapat lamang na nakasalig dito. At panghuli, ang Saligang
Batas din ang dahilan kung bakit nagkakaroon na kaisahan o pagkakabuklod-buklod ang
bawat mamamayan ng bansa.
Kung ating susuriin, kinakitaan ng maraming pagbabago ang mga naging Saligang
Batas ng bansa simula pa noong mabalangkas ang kauna-unahang Konstitusyon sa
bansa (Konstitusyon ng Malolos) hanggang sa kasalukuyang konstitusyon na mayroon
tayo ngayon (Konstitusyon ng 1987). Bawat nababalangkas na konstitusyon ay
nagtataglay ng mga natatanging katangian na naging dahilan upang ito ay baguhin,
rebisahin at pag-aralan muli upang mas lalo pang maging epektibong kasangkapan ng
bansa sa mga usaping pampamahalaan at pulitikal.
Sa loob ng mahabang panahon, pamahalaang unitary ang namamayani sa bansa at
sentralisado ang uri ng pamamahala sa bansa (Teehankee, 2017).33 Ngunit sa kabila nito
kakikitaan pa rin ang bansa ng mabagal na pag-usad at maaaring sabihin na malaki ang
bahagi ng namamayaning konstitusyon sa bansa. Sinabi ng isang opisyal na ang
Konstitusyon natin ngayon ay siyang “perpektong” Konstitusyon. Kung totoo ang sinasabi
niya, dapat sana maunlad ang ating bansa. Dapat sana kasing-unlad tayo ng Singapore,
Malaysia, Australia, Canada, at Britanya. Kung susuriin ang mga bansang nabanggit,
nabibilang ito sa mga mauunlad na bansa at ang itinuturong salik ng kanilang pag-unlad
ay ang uri ng pamamahala na mayroon ang kanilang bansa.
Upang matugunan at masolusyunan ang mga hamon ng kasalukuyang pamahalaan
sa kabila ng pagiging ideyal ng Konstitusyon ng 1987, binalangkas ng kasalukuyang
administrasyon ang pagpapalit ng uri ng pamahalaan na mayroon ang bansa upang
matugunan ang problema sa korupsyon, dinastiya sa pamahalaan, lumalalang kahirapan,
dumaraming kaso ng kriminalidad, kawalang tatag ng sistemang pulitikal at iba pang mga
hamon na kinakaharap ng bansa. Dagdag pa ni Teehankee (2017), “nagkakaroon ng
sobrang konsentrasyon ng kapangyarihang pulitikal at administratibo sa Maynila at hindi
na natutugunan nang maayos ang mga pangangailangan ng mga malalayong lugar at
rehiyon”.34 Ang pamahalaang unitaryo ay nagdulot ng mabagal na pag-unlad sa mga
rehiyon sa bansa.
Kung susuriin hindi na bagong bagay ang ideyang palitan ang konstitusyon ng
Pilipinas dahil may mga batas na nabalangkas upang isulong ang Pederalismo sa bansa
tulad na lang ng 1959 Act Amending the Laws Governing Local Governments by
Increasing their Autonomy and Reorganizing Provincial Governments (Republic Act
2264), ang Barrio Charter Act of 1960 (R.A 2370), Decentralization Act of 1967 (R.A
33
Araral Jr., E., Hutchcroft, P., Llanto, G., Malaya, J., Mendoza, R. and Teehankee, J., 2017. Debate On Federal Philippines: A
Citizen's Handbook. Quezon City: Ateneo De Manila University Press, p.9.
34
Ibid.p. 9
90
5185), Local Government Code of 1983 (Batas Pambansa Bilang 337), 1987 Constitution
at ang Local Government Code of 1991 (Brillantes and Moscare, 2002).35
Ang Pederalismo ay isang hakbang na pamahalaan upang mas lalo pang
mapalakas ang pamumuno sa bansa, itinataguyod ang inklusibong pagsulong at
pambansang kaunlaran. Ito ay sinasabing solusyon sa mga lumalalang problema at
hamon ng bansa. Sinasabi rin na ito ay magdadala sa bansa tungo sa panlipunang
kapayapaan at pag-unlad ng ekonomiya. Sa lahat ng mga reporma na binalangkas ng
pamahalaan, ang Pederalismo ay umaani ng solidong suporta mula sa mga mamamayan
partikular na ang mga mamamayan mula sa Visayas at Mindanao maging sa bahagi ng
Bicol at mga kalapit nito.
Sa isang ulat mula sa website ng Department of Interior and Local Government,
binanggit ang mga dahilan kung bakit kinakailangan magpalit ng uri ng pamamahala mula
sa unitaryong pamahalaan tungo sa Pederalismo;
● Mga umiiral na problema ng bansa na hindi pa nabibigyan ng kaukulang solusyon
● Lumalalang kriminalidad sa bansa
● Laganap na pagbebenta ng mga ipinagbabawal na gamot na sumisira sa
hinaharap ng mga kabataan
● Lumalalang labanan ng mga leftist at rightist group
● Katiwalian na nakapanghihimagsik ng kalooban
● Laganap na pandarambong at pandaraya sa pamahalaan
● Pagpapakandili at palaging pag-asa sa Imperial Manila na hanggang sa ngayon
ay sentro ng pamamahala at komersyo
● Laganap na katiwalian sa sistema ng pagbubuwis (tax evasion at tax avoidance).
Ilapat
Gawain 3: Sanaysay
Panuto: Mula sa teksto na iyong binasa tungkol sa Pederalismo, ikaw ay inaatasan na
gumawa pa ng masusing pananaliksik tungkol sa isyu na ito upang ikaw ay makabuo ng
isang komprehensibong sanaysay. Gawing batayan ang sumusunod na katanungan.
35
Ibid. p. 10
91
1. Ano ang Pederalismo?
2. Bakit nais itong isulong ng kasalukuyang administrasyon? Naangkop ba ito sa
ating bansa? Isa-isahin ang mga dahilan.
3. Kung ito ang magiging sistema ng pamahalaan, ano ang kabutihan o kasamaang
maidudulot nito?
Ang gawaing ito ay typewritten, Arial, 12, short bond paper. Ang rubriks sa
pagmamarka ay makikita sa silabus na ibibigay ng guro.
Panghuling Pagsusulit
Panuto: Basahin ang bawat pahayag at tukuyin kung Tama o Mali. Ilagay ang iyong
kasagutan sa patlang.
_______1. Ang Saligang Batas ng 1898 ay kilala din sa tawag na Konstitusyon sa Malolos
at sinasabing ito ang kauna-unahang konstitusyon na nabuo sa bansa.
_______2. Isa sa mga kapansin-pansing katangian ng Saligang Batas ng 1935 ay ang
pagkakaroon nito ng unicameral na uri ng lehistura na kung saan ang Kongreso na
naitatag sa Malolos ang may kapangyarihan na gumawa ng mga kautusan at batas.
_______3. Binibigyang tuon ng konstitusyon ang mga gampanin at obligasyon ng mga
mamamayan tulad paglalaan ng serbisyo-militar at pagsama sa mga pwersang
pangmilitar.
_______4. Ang konstitusyon ay nagpapakita ng isang aristokratikong uri ng pamumuno
upang mapanatili ang kaayusan at mapabuti ang disiplina ng mga mamamayan
_______5. Ang Konstitusyon ng 1898 ay buong dokumento na nagpapakita na walang
kakayahan ang mga Pilipino na bumuo ng isang demokratikong pamamahala sa gitna ng
madidilim na bahagi ng kasaysayan.
_______6. Ang Salígang-Batás ng Filipínas ang kataas-taasang batas ng bansa at
batayan ng lahat ng batas at opisyal na kautusang maaaring pagtibayin ng Kongreso at
Pangulo.
_______7. Marahil ang pinakanatatanging katangian ng konstitusyon ay ang
pagkakaroon nito ng komprehensibo at kumpletong kalipunan ng mga batas (Bill of
Rights) na nagbibigay proteksyon sa mga mamamayan upang mapangalagaan ang
kanilang karapatang pangsibil at pampulitika.
_______8. Isa sa mga probisyon ng Malolos Constitution ay ang pagbibigay nito ng
karapatan sa mga kababaihan upang bumoto sa eleksyon ng Asemblea ng mga
Kinatawan
_______9. Ang Konstitusyon ng 1987 ay sinasabing nakabatay sa demokratikong
pananaw na nag-ugat naman mula sa Estados Unidos.
_______10. Sa panahon ng pagkatatag ng Saligang Batas ng 1935, nabuo naman ang
iba’t ibang komisyong konstitusyunal tulad ng Commission on Audit, Civil Service
Commission at Commission on Elections.
92
ARALIN 3: SISTEMA NG PAGBUBUWIS
Oras na ilalaan: 4.5 oras
Panimula
Layunin
Sa nakaraang aralin, tinalakay ang iba’t ibang saligang batas ng Pilipinas at ang
mga natatanging katangian nito. Natalakay ang Saligang Batas ng 1898 o kilala rin sa
tawag na Konstitusyon sa Malolos na kauna-unahang konstitusyon sa Pilipinas.
Sumunod ang Saligang Batas ng 1935 sa panahon ng Pamahalaang Commonwealth na
tumagal hanggang 1973 at sa panahong ito nabuo ang panibagong Konstitusyon ang
Konstitusyon ng 1973 sa administrasyon ni dating Pangulong Marcos. Sa pagtatapos ng
Batas Militar, nagkaroon ng panibagong balangkas ng konstitusyon na pinangunahan ni
Pangulong Corazon Aquino at ito na ang kasalukuyang konstitusyon ng Pilipinas ang
Konstitusyon ng 1987.
93
Paunang Pagtataya
Sa bahaging ito, susukatin ang iyong nalalaman tungkol sa mga paksang iyong pag-
aaralan. Isulat ang iyong mga sagot sa sagutang papel.
Linangin
Sistema ng Pagbubuwis sa Bansa
Sa ilalim ng mga batas ng Pilipinas ngayon, ang buwís ay katumbas ng tax. Ito
ang porsiyento ng kinikita o porsiyento ng halaga ng pag-aari na ibinabayad sa
pamahalaan at nagiging pondo upang gamitin sa pamamahala ng isang bayan, lalawigan,
o ng buong bansa. May hiwalay na mga tuntunin sa paniningil ng buwis ang pamahalaang
lokal at ang pamahalaang pambansa. Gayunman, ang pambansang ahensiya para sa
pagtatakda at paniningil ng buwis ay ang Kawanihan ng Rentas Internas o Bureau of
Internal Revenue (BIR). Tungkulin ng bawat mamamayan na magbayad ng buwis taón-
taón. 36
Kung ating susuriin, hindi na bagong bagay ang sistemang ito sapagkat simula pa
sa sistemang balangay o barangay, ito ay ipanapatupad na ng mga namumuno para sa
kanilang mga nasasakupan. Ang mga namumuno o kadatuan kasama na ang kanyang
sambahayan ay hindi nagbabayad ng buwis. Sa katunayan narito ang isang sipi mula sa
The Philippine Islands Volume 7 nina Blair at Robertson; 37
“In addition to the chiefs, who corresponded to our knights, there were three castes: nobles,
commoners, and slaves. The nobles were the free-born whom they call maharlica. They did
not pay tax or tribute to the dato, but must accompany him in war, at their own expense. The
chief offered them beforehand a feast, and afterward they divided the spoils. Moreover, when
the dato went upon the water those whom he summoned rowed for him”.
36
Buwís. (2015). In V. Almario (Ed.), Sagisag Kultura (Vol 1). Manila: National Commission for Culture and the Arts.
37
Blair, E., 2004. The Philippine Islands, 1493–1898: Explorations By Early Navigators, Descriptions Of The Islands And Their
Peoples, Their history And Records Of The Catholic Missions, As Related In Contemporaneous Books And Manuscripts,
Showing The Political, Economic, Commercial And Religious Conditions Of Those Islands From Their Earliest Relations With
European Nations To The close Of The Nineteenth Century, Volume VII, 1588–1591
94
Makikita natin na sa sinaunang lipunang Pilipino sa panahon ng pamayanan, ang
pagbabayad ng buwis ay isang responsibilidad ng nasasakupan kapalit ng proteksyon na
ibinibigay ng namumuno sa kanila. Ito ay isang maayos na sistema sapagkat alam ng
mga nasasakupan ang kanilang responsibilidad. Ang mga nasabing buwis na ibinibigay
ng mga nasasakupan ay maaring sa anyo ng hayop, mga inani mula sa pananim at iba
pang mga pangangailangan na inihahandog nila sa Datu bilang kabayaran dito. Sa tala
ni Antonio de Morga’s Sucesos de las Islas Filipinas sa pagsipi ni Zafra (1956), aniya; 38
“What the chiefs received was to be held by them in great veneration and respect; and they
were served in wars, sowing, fishing, and the building of their houses. To these duties the
natives attended very promptly whenever summoned by their chief. They also paid the chief
tribute (which they called buiz), in varying: quantities in the crops that they gathered”.
Ang mga dating lupaing sinasaka ng mga katutubo ay inangking ganap ng mga
conquistadores (tawag sa mga mananakop na dayuhan) at nabuo ang tinatawag nilang
sistemang Encomienda. Narito ang tala nina Blair at Robertson (2004) tungkol sa
encomienda sa Pilipinas; 39
“This system of encomiendas had been productive of much hardship and oppression in
Spanish America, nor was it altogether divested of these evils in the Philippines. The payment of
tributes, too, was irksome to the natives and in the earlier days the Indians were frequently drafted
for forced labor, but during this transition period, and later, the clergy were the constant advocates
of humane treatment and stood between the natives and the military authorities”.
38
Zafra Nicolas, Readings in Philippine History: Revised Edition(Quezon City: 1956), 96-97
39
Blair, E., 2004. The Philippine Islands, 1493–1898: Explorations By Early Navigators, Descriptions Of The Islands And Their
Peoples, Their history And Records Of The Catholic Missions, As Related In Contemporaneous Books And Manuscripts,
Showing The Political, Economic, Commercial And Religious Conditions Of Those Islands From Their Earliest Relations With
European Nations To The close Of The Nineteenth Century, Volume I, 1588–1591
95
Espanya na tinatawag nilang Polo Y Servicio. Lahat ng mga kalalakihan na may edad 16-
60 ay kailangang magbigay ng serbisyo sa Espanya upang makatulong sa iba’t ibang uri
ng gawain tulad ng mga sumusunod; rekonstruksyon ng mga daanan at tulay,
pagpapatayo ng simbahan at paggawa ng mga barko na walang ibinibigay na anumang
“In the encomiendas of his Majesty as well as in those of private persons, where they have
Christian instruction and the administration of secular justice for the maintenance of law and order, the
entire tribute levied may be collected from the natives; and the encomendero is bound, with that part of
the tribute which falls to him, to aid in the support of the minister or ministers of religion who belong to
his encomienda. The said tribute shall be collected in its entirety in the aforesaid encomiendas where
justice and religious instruction exist, and equally from all the Indians therein, whether believers or
unbelievers. I also order all encomenderos who are or shall be appointed in the encomiendas, to provide
with the utmost punctuality and promptness, each in his own encomienda, that part of the tribute which
is due from them for the maintenance of religious teaching, churches, and all other purposes of religion,
under penalty of being deprived of their encomiendas; and collectors, under the penalties hereinafter
written, which will be most vigorously executed”
sahod para sa mga katutubo. Mahalaga ding makita na ang mga buwis na ipinapataw ng
Espanya ay napupunta sa hari at sa simbahan. Sa Volume 8 ng The Philippine Islands
nina Blair at Robertson (2004), anila; 40
The Spanish institutions of taxation, force labor, galleon trade, indulto de commercio, and monopolies
on tobacco were persistent irritants that caused Filipino to revolt. Among the major rebellions belonging to this
class were in those in the late 16th century led by Magalat; the Sumodoy (Sumuroy) and the Caraga revolts in the
17th century.
Led by Magalat, chief in Tuguegarao (Cagayan), with his brother, the opposition to the illicit tribute
collection motivated the Cagayanos to revolt. In Eastern Mindanao, covering the present east Davao, Surigao
and Agusan, another rebellion broke in out Caraga. From 1629-1631, also inflamed by the unjust collection of
tribute in kind. Boatloads of rice weer commandeered in the encomienda for a 30-years period, with the town
parish priest acting as official tribute collector. In 1649-1650, in Palapag Samar, a son of babaylan, Juan Ponce
Sumodoy, and a datu from Catubig, Pedro Caamug, head an uprising that spread to other coastal towns of Samar
as far as the Bikol regions, Leyte central Visayas, and northern Mindanao. The Visayans vehemently reacted to
this kind of forced labor in Luzon which separated them from their families and their farms.
40
Blair, E., 2004. The Philippine Islands, 1493–1898: Explorations By Early Navigators, Descriptions Of The Islands And Their
Peoples, Their history And Records Of The Catholic Missions, As Related In Contemporaneous Books And Manuscripts,
Showing The Political, Economic, Commercial And Religious Conditions Of Those Islands From Their Earliest Relations With
European Nations To The close Of The Nineteenth Century, Volume 8, 1588–1591
96
nagbigay ng malalim na inspirasyon sa mga susunod pang henerasyon (panahon ng
rebolusyon) na makidigma para sa kanilang karapatan at kalayaan.
Nang makamtan ng Pilipinas ang ganap na Kalayaan noong ika-4 ng Hulyo 1946
mula sa Estados Unidos, nagkaroon ng panibagong reorganisasyon ang Kawanihan. Sa
bisa ng Kautusang Pang Ehekutibo bilang 94 noong ika-1 ng Oktubre 1941, nalikha ang
sumusunod;
97
Sa panahon ng rehimeng Marcos, itinalaga bilang komisyoner ng kawanihan si Misael
De Vera na siyang nagdala ng panibagong direksyon sa pangangasiwa ng sistema ng
pagbubuwis. Isa sa mga hindi malilimutang program ana naipatupad niya ay ang “Blue
Master Program” at “Voluntary Tax Compliance Program”. Ang unang programa ay
binalangkas upang maiwasan ang pang-aabuso sa pagitan ng mga nagbabayad at mga
kawani ng kawanihan samantala ang ikalawang programa ay dinisenyo upang mapasigla
ang mga propesyonal sa mga pribado at pampublikong sektor na iulat ang totoong kita
at bayaran ang kanilang buwis ng tama. Sa panahon di ni Commissioner Vera nang ang
bansa ay hinati sa dalawampu (20) na panrehiyong tanggapan at siyamnapu (90) na
Revenue District Office (RDO).
Kung ating susuriin, ang sistema ng pagbubuwis sa Pilipinas ay dumaan ng iba’t ibang
yugto ng pagbabago. Makikita na sa bawat panahon ay may mga panibagong batas o
regulasyon na ipinapatupad upang mas lalo pang mapangasiwaan ng may kaayusan ang
kawanihan. Ang mga pagbabagong ito ay masasabing naging basehan ng mga
panibagong batas na ipapatupad ng kawanihan sa mas lalo pang ikakaunlad ng bansa.
Kung ating babalikan sa mga nakaraang pag-aaral, ang buwis ang siyang sinasabing
dugong nagpapatakbo sa bansa. Hindi makagagawa ng mga episyenteng kautusan o
mga batas ang bansa kung hindi matatag ang usaping pinansiyal nito. Ito ang
masasabing nagpapatakbo sa bansa upang magawa nito ang kanyang tungkulin sa mga
tao. Kaya upang mas lalo pang mapaunlad ang sistema ng pagbubuwis, ipinasa ang
Republic Act 10963 o ang Tax Reform for Accelaration and Inclusion Law (TRAIN
Law) noong ika-19 ng Disyembre 2017. Narito ang isang artikulo tungkol sa naturang
batas na sinipi mula sa website ng Department of Finance;
98
In a separate message, President Duterte has vetoed certain provisions of the TRAIN.
The vetoed five line items are the following provisions:
1. Reduced income tax rate of employees of Regional Headquarters (RHQs), Regional
Operating Headquarters (ROHQs), Offshore Banking Units (OBUs), and Petroleum
Service Contractors and Subcontractors;
2. Zero-rating of sales of goods and services to separate customs territory and tourism
enterprise zones;
3. Exemption from percentage tax of gross sales/receipts not exceeding five hundred
thousand pesos (P500,000.00);
4. Exemption of various petroleum products from excise tax when used as input,
feedstock, or as raw material in the manufacturing of petrochemical products, or in
the refining of petroleum products, or as replacement fuel for natural gas fired
combined cycle power plants; and
5. Earmarking of incremental tobacco taxes.
The TRAIN raises significant revenues to support the President’s priority social and
infrastructure programs, which will help realize his administration’s goal of reducing
the poverty rate from 21.6 to 14 percent by 2022. Some 70 percent of the
incremental revenues will help fund the government’s infrastructure modernization
program, while the balance will go to social services.
Starting 2018, the government expects to raise funds equivalent to about two-thirds of
the incremental revenues targeted under this tax reform law. The Congress has
committed to pass the rest of the TRAIN’s provisions representing the remaining one-
third of the targeted revenues in early 2018 to help us achieve our revenue and deficit
targets.
With the people’s support and understanding, all these reforms will result
in more and better jobs, lower prices, and a brighter future for every Filipino.
41
Gialogo, E. G. (2018 , January 4). [OPINION] Train law: What does it change? Retrieved from Rappler:
https://www.rappler.com/thought-leaders/192873-train-tax-reform-law-what-does-it-changeexplainer
99
maraming propesyonal sa aspetong ito, at maging bago ang mga kagamitan na
kinakailangan sa mga ospital upang mas mabisa ang mga gamutan na kanilang
isinasagawa; programa sa imprastruktura kung saan gagamitin ng DPWH ang pondo
upang maisayos ang mga daanan, at flood control ng ating bansa. Kinakailangan ito
sapagkat ang tranportasyon ay isa sa pinakamahalagang salik na nakaaapekto sa pag-
unlad ng bansa (Kagawaran ng Pananalapi, 2017).42
Kung ating susuriin, ang nasabing batas ang magdadala sa bansa sa isang
kaunlaran na matagal na ding ninais ng mga nakaraang administrasyon. Sa unang
pagkakataon ng pagsasabatas ng TRAIN Law, marami sa mga kongresista ang tumutol
at ilang mga nasa sektor ng industriya dahil sila ang mas apektado nito. Ngunit sa
kabilang banda, makatutulong naman ito para sa mga nagtatrabaho upang mabawasan
ang mga pasanin nila sa pagbabayad ng buwis. Marahil sa mga panahong ito, hindi pa
natin makikita ang mga epekto nito sapagkat ito ay bago pa lamang kaya bilang mga
indibidwal na may karapatang magmasid at makialam sa mga isyung panlipunan,
nararapat lamang na pag-aralan na maayos nang makita ang mga maari nitong idulot sa
bawat indibidwal maging sa bansa sa kabuuan.
Ilapat
Panahon Katangian
Panaho ng Pamayanan
Panghuling Pagsusulit
Panuto: Basahin ang sumusunod na pangungusap at kumpletohin ang cross word puzzle
sa ibaba.
42
Kagawaran ng Pananalapi. (2017, November 8). What is the Tax reform program? Retrieved from gov.ph:
http://www.dof.gov.ph/taxreform/index.php/train/
100
Pahalang Pababa
1. Para sa mga karagdagang babasahin at mga batis tungkol sa TRAIN Law, maari
mong bisitahin ang mga website na makikita sa sanggunian at mga karagdagang
babasahin.
101
2. Likumin ang iyong nabasa at bumuo ng position paper (ipapaliwanag ang paggawa
ng position paper ng iyong guro).
3. Sundin ang format na ito: Arial, 12, 1.5 spacing, justified alignment, short bond
paper
4. Lagyan ng maayos na sitasyon kung gagamit ka ng ideya ng iba. Sundin ang APA
Format
5. Ang iyong position paper ay mamarkahan gamit ang rubriks na matatagpuan sa
iyong silabus.
6. Ang pagpasa ng iyong papel ay ayon sa napagkasunduan ninyo at ng inyong guro.
7. Gawing batayan ang mga sumusunod na katanungan:
a. Ano ang TRAIN Law?
b. Paano makakaapekto ang TRAIN Law sa ekonomiya ng bansa?
c. Matapos mong malaman ang tungkol sa TRAIN Law, ano ang iyong palagay
dito? Ikaw ba ay sumasang-ayon o hindi? Ipaliwanag.
2
YUNIT 5: PAGPAPAHALAGA SA MGA MAKASAYSAYANG LUGAR AT PAMANA
Oras na Ilalaan: 3 oras
Panimula:
Ang ating lalawigan ay kilala bilang lalawigan ng mga bayani at maraming kabanata sa
ating kasaysayan ang naganap dito. Ating tatalakayin sa yunit na ito ang iba’t ibang
makasaysayang lugar at pamana sa ating lalawigan. Ang mga pamanang ito ang magsisilbing
paalala na pinagpala ang ating bayan kung ang kasaysayan ang pag-uusapan. Ipakikita sa
kabanatang ito ang ilan sa mga lugar na pinagdausan ng mahahalagang pangyayari hindi lamang
sa ating lugar kundi sa kasaysayan na rin ng buong bansa. Ang mga lugar na ito ay magsisilbing
buhay na paalala at makapagmumulat sa atin upang ating pangalagaan at pagyamanin.
Layunin
Sa pagtatapos ng kabanata, ang mga mag-aaral ay inaasahang:
1. Natutukoy ang mga makasaysayang lugar at pangyayari sa lalawigan ng Bulacan
2. Nasusuri ang halaga ng mga makakasaysayang lugar at pamana sa ating lalawigan
3. Nakagagawa ng mga hakbang upang pangalagaan at pagyamanin ang mga
pamanang ito
4. Nakabubuo ng isang “video”, “brochure” o “website” na nagbibida sa isang
makasaysayang pook o pangyayari sa Bulacan. Mahalaga na nakapagbibigay ito ng
impormasyon at kung paano ito mapangangalagaan.
http://therealact.weebly.com/stories/enriquez-ancestral-house-a-
preserved-piece-of-culture-and-heritage
Meyto Shrine
Sinasabing sa lugar na ito unang dumaong ang
mga Agustinong misyonero na nagpalaganap
ng Kristyanismo sa lalawigan ng Bulacan. Dito
naitala ang kauna-unahang misa sa lalawigan
nooong 1572. Ito ay matatagpuan sa Barangay
Meyto, Calumpit, Bulacan.
https://commons.wikimedia.org/wiki/File:JfMeyto0023ShrineCalu
mpitfvf_06.JPG
3
St. John the Baptist church
Sa bayan ng Calumpit unang naitala ang
unang misa, hindi nagtagal ay naitayo naman
ang simbahan dito. Ang patron ng simbahan
ay si San Juan Bautista. Ito ay itinayo noong
1572 at unang pinamahalaan ng Agustinong
pari na si Padre Diego Vivar-Ordonez. Bilang
pinakamatandang simbahan sa lalawigan,
naging piping saksi na ito sa daloy ng ating
kasaysayan. Mula pa sa pagdating ng mga
Kastila, Amerikano at Hapon. Ang lagusan sa
ilalim nito ay sinasabing naging imbakan ng
mahahalagang gamit ng mga pari at nagsilbing huling tanggulan ni General Tanaka noong
Ikalawang Digmaang Pandaigdig.
Calumpit Church
Basilica Minore de Immaculada
https://en.wikipedia.org/wiki/San_Juan_Bautista_Church_(Calumpit
Concepcion
)#/media/File:FvfCalumpitChurch0927_17.JPG
Ang simbahang ito ay higit na kilala sa
tawag na “Katedral ng Malolos”. Ito ang
nagsisilbing sentro ng Diyosesis ng Malolos.
Bukod pa rito, naging malaki ang
ginampanan ng simbahang ito sa Unang
Republika ng Pilipinas. Ito ang nagsilbing
opisyal na tahanan ng noong Pangulong
Emilio Aguinaldo.
https://en.wikipedia.org/wiki/Malolos_Cathedral
https://en.wikipedia.org/wiki/Battle_of_Quingua#/media/File:B
attlequinquajf.JPG 4
Marcelo H. del Pilar Shrine
Matatagpuan sa San Nicolas, Bulakan, Bulakan
ang Dambana ni Marcelo H. del Pilar. Sa lugar
na ito isinilang ang pinakatanyag na bayaning
Bulakenyo. Matatagpuan sa dambanang ito ang
ilan sa kaniyang mga kagamitan, gayundin ang
kaniyang mga akda. Sa paligid ng dambana ay
makikita rina ang huling hantungan ni Marcelo,
mosuleyo ng pamilya del Pilar at silid-aklatan.
Sa kasalukuyan ay pinamamahalaan ito ng
National Historical Commission of the
Philippines (NHCP).
https://www.bulacan.gov.ph/tourism/touristspot.php?id=32
Bulacan Museum
Sa mga taga-Malolos, higit na kilala
sa tawag na Hiyas ang lugar na ito.
Matatagpuan dito ang ilang bato
mula sa hukay na ginawa sa
Bulacan, makinilya ni Gat Blas F.
Ople at ilang mga gamit ng mga
Bulakenyong bayani tulad ng damit
at sapatos. Sa paligid nito ay ang
Panlalawigang Silid-aklatan at ang
opisina ng PHACTO. Ito ay nasa ilalim ng pamahala ng https://www.facebook.com/OnePHACTO/photos/pcb.209
Pamahalaang Panlalawigan ng Bulacan. 1665160920503/2091664224253930/?type=3&theater
5
Biak-na-Bato National Park
Ang lugar na ito sa San Miguel, Bulacan ang
nagsilbing kublihan ng pamahalaang
rebolusyunaryo ni Emilio Aguinaldo. Dito
inabangan ng hukbo ni Aguinaldo ang mga
susunod na pangyayari na nauwi sa isang
kasunduang pangkapayapaan sa pagitan ng
Pilipinas at Espanya na nagwakas sa pagsuko
ng hukbo ni Aguinaldo at magtungo sa Hong
Kong.
https://en.wikipedia.org/wiki/Biak-na-Bato_National_Park
6
Barasoain Church
Ang Simbahan ng Barasoain marahil ang
pinakatanyag na dambana na makikita sa
Bulacan. Dito naganap ang kumbensyon ng
Unang Republika, ang una sa buong Asya.
Mula Setyembre 15, 1898 hanggang sa
huling lingo ng Pebrero 1899 ay nagsilbing
Kongreso ng Republika ang simbahan.
Samantalang ang kumbento naman ay ang
naging Universidad Literaria Cientifica de
Filipinas. Taong 1998, dito nanumpa ng
kanyang pagkapangulo si Joseph Ejercito
Estrada bilang ika-13 Pangulo ng Pilipinas. https://www.barasoainchurch.org/the-church?lightbox=dataItem-jbsxmcp8
Ang simbahan ay dati rin matatagpuan sa lumang 10-pisong papel.
Kahalagahan
Mahalagang mapangalagaan ang mga pamanang kasaysayang ito sapagkat ang mga
lugar na ito ang imbakan na magpapatotoo sa ating nakaraan. Kadalasang ang mga lugar na ito
ay nilalampas-lampasan lamang subalit mahalagang bahagi ito ng ating pagkatao sapagkat ito
ang mga buhay na patotoo ng mga bagay na atin lamang nababasa sa ating mga aklat. Wika nga
ni Nelson Mandela, “Our rich and varied cultural heritage has a profound power to build our
nation.” Mayroong kapangyarihan ang mga dakilang pamanang ito upang mapagbuklod ang
isang nasyon. Higit nating mauunawaan ang ating kapwa sa pamamagitan ng pagkaunawa sa
pinanggalingan ng ating kapwa.
7
MGA KARAGDAGANG BABASAHIN AT WEBSITE
Official Gazette of the Republic of the Philippines. 2020 [online] Available at:
https://www.officialgazette.gov.ph
CulturEd: Philippine Cultural Education Online. 2020. Available at:
https://philippineculturaleducation.com.ph
Batara, J. A. (2018, January 7). What is the TRAIN law? Retrieved from The Asian Parent
– Philippines: https://ph.theasianparent.com/need-to-know-train-law/
Radyo La Verdad. (2018, January 9). Ano-ano ang mga dapat malaman ng publiko
tungkol sa TRAIN Law? Retrieved from Radyo La Verdad:
https://www.radyolaverdad.com/ano-ano-ang-mgadapat-malaman-ng-publiko-tungkol-
sa-train-law/
KARAGDAGANG PELIKULA/DOKUMENTARYO
8
TALAHULUGAN
Batas Militar- ipinatupad ni Pangulong Marcos upang masugpo ang kaguluhan at banta
ng komunismo sa kanyang administrasyon; Nagdulot ng pagkasawi ng maraming
inosenteng buhay.
First Quarter Storm - ang panahon ng ligalig ng mga makakaliwa sa Pilipinas mula
Enero hanggang Marso 1970 (unang kuwarto ng taon) kung saan nagkaroon ng kaliwa't-
kanang demonstrasyon at protesta laban sa pamahalaan.
Pre-history – ang panahon bago ang kasaysayan. Ito ay ang panahon kung kalian hindi
pa marunong sumulat ang mga tao upang itala ang mga pangyayari.
Repositoryo- lagakan ng mga batis; maaring ito ay silid-aklatan, museo, dambana at iba
pang katulad nito.
Pababa
1. Tributo
2. Encomienda
3. Buwis
4. A
5. B
10
SANGGUNIAN
Yunit 1:
Constantino, R. (1975). The Philippines: A Past Revisited. Quezon City: Tala
Publishing
Services.
De Viana, A. (2011). The Philippines: A Story of a Nation. Manila: Rex Book Store.
Gottschalk, L. (1950). Understanding History: A Primer of Historical Method. New
York:
Knopf.
Navarro, A. M. (1998). “Bagong Kasaysayan sa Wikang Filipino: Kalikasan,
Kaparaanan at Pagsasakasaysayan” sa Philippine Social Sciences Review
Vol. 55 nos. 1-4 January – December 1998, 103-120.
Torres, J. V. (2018). Batis: Sources in Philippine History. Quezon City: C & E
Publishing, Inc.
Tosh, J. (1999). The Pursuit of History: Aims, Methods and New Directions in the
Study
of Modern History. Harlow, England: Longman, 1999.
Yunit 2:
Almario, Virgilio (Ed). Kartilya ng Katipunan sa, Sagisag Kultura (Vol 1). Manila:
National Commission for Culture and the Arts. 2015. Retrieved from
https://philippineculturaleducation.com.ph/kartilya-ng-katipunan/
Acta de la proclamación de independencia del pueblo Filipino. Sa Sagisag
Kultura (Vol 1). Manila: National Commission for Culture and the Arts. 2015.
Retrieved from https://philippineculturaleducation.com.ph/acta-de-la-
proclamacion-de-independencia-del-pueblo-filipino/
Blair, E. H. and James Alexander Robertson. The Philippine Islands Volume
XXXIII, 1519-1522, by Antonio Pigafetta. Retrieved from
https://www.gutenberg.org/files/42884/42884-h/42884-h.htm
McCoy, A., & Roces, A. (1985). Philippine Cartoons Political Caricature of the
American Era 1900 – 1941. Quezon City: Vera-Reyes Inc.
YUNIT 3:
Alvarez, S. (1992). The Katipunan and the revolution. Quezon City: Ateneo de
Manila
University Press.
Camagay, M. L., Ancheta J. A., Bernal M. S., Guiang,F., Malban, F. at Ramos II, D.
Unravelling the Past: Readings in Philippine History. Quezon City: Vibal
Publishing.
Richardson, J. (2013). The Light of Liberty: Documents on the Studies on the
Katipunan, 1892-1897 (pp. 342-344). Quezon City: Ateneo de Manila
University Press.
Torres, J. V. (2018). Batis: Sources in Philippine History. Quezon City: C & E
Publishing, Inc.
Online
Chua, M. (2016). Retraction ni Jose Rizal: Mga Bagong Dokumento at Pananaw.
Retrieved 27 August 2020, from
https://www.gmanetwork.com/news/lifestyle/artandculture/594027/retraction-
ni-jose-rizal-mga-bagong-dokumento-at-pananaw/story/
Hila, A. (2011). NCCA launches guide to ‘Cuerpo de Vigilancia,’ newly discovered
11
historical documents on 1896 Revolution. Retrieved 27 August 2020, from
https://lifestyle.inquirer.net/15743/ncca-launches-guide-to-
%e2%80%98cuerpode-vigilancia%e2%80%99-newly-discovered-historical-
documents-on-1896-revolution/#ixzz6WQMQd0k3
Official Gazette of the Republic of the Philippines (1972) Proclamation no. 1081 s.
1972
Retrieved 29 August 2020, from
https://www.officialgazette.gov.ph/1972/09/21/proclamation-no-1081/
YUNIT 4:
Online Sources
Department of Agrarian Reform. (2020). Agrarian Reform History. Retrieved 26
September 2020, from https://www.dar.gov.ph/about-us/agrarian-reform-
history/
Department of Finance. (2017). The Tax Reform for Acceleration and Inclusion
(Train)
Act. Retrieved 6 September 2020, from https://www.dof.gov.ph/ra-10963-
train-law-and-veto-message-of-the-president.
Comprehensive Tax Reform Retrieved 6 September 2020, from
http://www.dof.gov.ph/taxreform/index.php/train/
National Center for Culture and the Arts. (2012).Sagisag Kultura ng Filipinas.
Retrieved
26 September 2020, from https://ncca.gov.ph/philippine-cultural-education-
program-pcep/sagisag-kultura/
Gealogo, E. G. (2018 ,January 4). [OPINION] Train law: What does it change?
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MGA PINAGKUNAN NG MGA LARAWAN
https://bulacan.gov.ph/tourism/index.php
https://bulacan.gov.ph/tourism/touristspot.php?id=20
https://bulacan.gov.ph/tourism/touristspot.php?id=35
https://bulacan.gov.ph/tourism/touristspot.php?id=53
https://bulacan.gov.ph/tourism/touristspot.php?id=10
https://sites.google.com/site/rowtherick/kapandi
https://bulacan.gov.ph/tourism/touristspot.php?id=32
https://www.gamintraveler.com/2020/05/10/bulacan-tourist-spots/
https://www.facebook.com/CasaRealMalolos/
https://enjoyingwonderfulworld.blogspot.com/2011/07/visit-to-barasoain-church-
malolos.html
https://www.google.com/url?sa=i&url=https%3A%2F%2Ftl-
ph.facebook.com%2FPagsasaka743214362479532%2Fposts&psig=AOvVaw3NEgf
1JEZQX9yjIJjcWJ2p&ust=1597988982290000&source=images&cd=vfe&ved=0CAIQ
jRxqFwoTCJiu8pnUqusCFQAAAAAdAAAAABAD
https://www.google.com/url?sa=i&url=https%3A%2F%2Fwww.dar.gov.ph%2F&psig=
AOvVaw1S1U261u3QLHAZYJ7H7TDV&ust=1597989090260000&source=images&
cd=vfe&ved=0CAIQjRxqFwoTCOCN1s3UqusCFQAAAAAdAAAAABAD.
https://www.google.com/url?sa=i&url=http%3A%2F%2Fcontent.time.com%2Ftime%
2Fmagazine%2Farticle%2F0%2C9171%2C1914971%2C00.html&psig=AOvVaw2by
0qrNEBHmZ-
ENLLkiPKK&ust=1597989159573000&source=images&cd=vfe&ved=0CAIQjRxqFwo
TCOjz2-7UqusCFQAAAAAdAAAAABAD
https://www.warrenhills.org/cms/lib/NJ01001092/Centricity/Domain/145/Analysis%20
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https://www.researchgate.net/figure/President-McKinley-giving-the-native-filipinos-
their-first-bath_fig2_319567121
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