MODULE 3 READINGS

THE FIRST VOYAGE AROUND THE WORLD BY ANTONIO PIGAFFETA

Introduction
The Philippines had a long and arduous history, which details can be seen in numerous books by different
authors. It is important to note that some of these authors were fated to witness a significant fragment of history
being made, thus tasked themselves to immortalize such remarkable time for posterity. Antonio Pigafetta, who
had been the chronicler of Ferdinand Magellan, documented what transpired during the first ever
circumnavigation. His documentation is deemed as a notable primary source as it helped historians validate
various historical claims as facts. His own narration about circumnavigation was one of the greatest
achievements in the history of navy exploration and discovery. Apart from his account on the circumnavigation,
this Italian seafarer and geographer described peoples, countries, goods, and even the languages spoken. He
gave us an idea about pre-colonial Philippines and narrated the first mass.

Background of the Author

A Venetian scholar and explorer, Pigafetta (c. 1491 – c. 1531) traveled with Portuguese explorer Ferdinand
Magellan and his crew under the order of King Charles I of Spain on their voyage around the world. He served
as Magellan’s assistant and kept an accurate journal, which became the source of information on Magellan’s
voyage. He was one of the 18 men who returned to Spain in 1522, out of the approximately 240 men who set out
three years earlier. Pigafetta’s voyage completed the first circumnavigation of the world. His journal, however,
centers on the events in the Mariana islands and the Philippines.

Pigafetta was born into a wealthy Vicenza family and studied navigation among other things. He served
on board the galleys of the Knights of Rhodes, and accompanied the papal nuncio, Monsignor Chieregati, to
Spain. Later, he joined the Portuguese captain Ferdinand Magellan and his Spanish crew on their trip to the
Maluku Islands. While in the Philippines Magellan was killed, and Pigafetta was injured. Nevertheless, he
recovered and was among only 18 of Magellan’s original crew who, having completed the first circumnavigation
of the world, returned to Spain onboard another vessel, the Victoria. Pigafetta was one of the 18 men who
returned to Spain in 1522, out of the approximately 240 who set out three years earlier.

Brief Summary of The First Voyage Around the World

This book was taken from the chronicles of contemporary voyage and navigators of the 16th century.
One of them was Italian nobleman Antonio Pigafetta, who accompanied Ferdinand Magellan in his fateful
circumnavigation of the world. Pigafetta's work instantly became a classic that prominent literary men in the
West like William Shakespeare, Michel de Montaigne, and Giambattista Vico referred to the book in their
interpretation of the new world. Pigafetta's travelogue is one of the most important primary source in the study
of the pre-colonial Philippines. His account was also a major referent to the events leading to Magellan's arrival
in the Philippines, his encounter with local leaders, his death in the hands of Lapulapu's forces in the Battle of
Mactan, and in the departure of what was left of Magellan's feet from the islands.

Examining the document reveals several insights not just in the character of the Philippines during the pre-
colonial period but also on how the fresh eyes of the Europeans regard a deeply unfaminar terrain, environment,
people, and culture. Locating Pigafetta's account in the context of its writing warrants a familiarity on the
dominant frame of mind in the age of exploration which pervaded Europe in the 15th and 16th century. Students
of history need to realize that primary sources used in the subsequent written histories depart from certain
perspectives. Thus, Pigafetta's account is also written from the perspective of Pigafetta himself, and was a
product of the context of its production. The First Voyage Around the World by Magellan was published after
Pigafetta returned to Italy. For this chapter, we will focus on the chronicles of Antonio Pigafetta as he wrote his
firsthand observation and general impression of the Far East, including their experiences in Visayas.

In Pigafetta's account, their fleet reached what he called the Ladrone Island or the Island of the Thieves.
He recounted:

"These people have no arms, but use sticks, which have a fish bone at the end. They are poor, but
ingenious, and great thieves, and for the sake of that we called these three islands, the Ladrone
Islands."
 The Ladrone Islands is presently known as the Marianas Islands. These islands are located south-southeast
of Japan, west-southwest of Hawaii, north of New Guinea, and east of Philippines. Ten days after they reached
Ladrone Island, Pigafetta reported that they reached what Pigafetta called the isle of Zamal, now Samar but
Magellan decided to land in another uninhabited island for greater security where they can rest for a few days.
Pigatetta recounted that after two days, March 18, nine men came to them and showed joy and eagerness in
seeing them. Magellan realized that the men are reasonable and welcomed them with food, drinks, and gifts. In
turn, the natives gave them fish, palm wine (uraca), figs. and two cochos. The natives also gave them rice (umai),
cocos, and other food supplies. Pigafetta detailed in amazement and fascination the palm tree which bore truits
called cocho. and wine. He also described what seemed llke a coconut. His description reads:

"This palm produces a fruit named cocho, which is as large as the head, or thereabouts: its first
nusk is green, and two fingers in thickness, in it they find certain threads, with which they make the
cords for fastening their boats. Under this husk there is another very hard, and thicker than that of
a walnut. They burn this second rind, and make with it a powder which is useful to them. Under this
rind there is a white marrow of a finger's thickness, which they eat fresh with meat and fish, as we
do bread. and it has the taste of an almond, and if anyone dried it he might make bread of it (p.
72).'

Pigafetta characterized the people as "very familiar and friendly" and willingly showed them different
islands and the names of these islands. The fleet went to Humunu island (Homonhon) and there they found what
Pigafetta referred to as the Watering Place of good signs. It is in this place where Pigafetta wrote that they found
the first signs of gold in the island. They named the island with the nearby islands as the archipelago of St Lazarus.
They left the island, then on March 25th Pigafetta recounted that they saw two Ballanghai (balangay), a long
boat full of people in Mazzava, Mazaua. The leader, who Pigafetta referred to as the king of the Ballanghai
(balangay), sent his men to the ship of Magellan. The Europeans entertained these men and gave them gifts.
When the king of the balangay offered to give Magellan a bar of gold and a chest of ginger, Magellan declined.
Magellan sent the interpreter to the king and asked for money for the needs of his ships and expressed that he
came into the islands as a friend and not as an enemy. The king responded by giving Magellan the needed
provisions of food in chinaware. Magellan exchanged gifts of robes in Turkish fashion, red cap and gave the
people knives and mirrors. The two then expressed their desire to become brothers. Magellan also boasted of his
men in armor who cannot be struck with swords and daggers. The king was fascinated and remarked that men
in such armor can be worth one hundred of his men. Magellan further showed the king his other weapons,
helmets, and artilleries. Magellan also shared with the king his charts and maps and shared how they found the
islands.

After a few days, Magellan was introduced to the king's brother who was also a king of another island.
They went to this island and Pigafetta reported that they saw mines of gold. The gold was abundant that parts
of the ship and of the house of the second king were made of gold. Pigafetta described this king as the most
handsome of all the men that he saw in this place. He was also adorned with silk and gold accessories like a
golden dagger, which he carries with him in a wooden polished sheath. This king is named Raia Calambu, king
of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siagu. On March 31st, which
happened to be Easter Sunday, Magellan ordered the chaplain to say a mass by the shore. The king heard of
this plan and sent two dead pigs and attended the mass with the other king. Pigafetta reported that both kings
participated in the mass: He wrote:

"...when the offertory of the mass came, the two kings, went to kiss the cross like us, but they offered
nothing, and at the elevation of the body of our Lord they were kneeling like us, and adored our
Lord with joined hands."

After the mass, Magellan ordered that the cross be brought, with nails and crown in place. Magellan
explained that the cross, the nail, and the crown were the signs of his emperor and that he was ordered to plant
it in the places that he will reach. Magellan further explained that the cross will be beneficial for their people
because once other Spaniards saw this cross, then they would know that they have been in this land and would
not cause them troubles, and any person who might be held captives by them will be released. The king
concurred and allowed for the cross to be planted. This mass will go down in history as the first mass in the
Philippines, and the cross will be the famed Magellan's cross still preserved at present day.
 After seven days, Magellan and his men decided to move and look for islands where they can acquire
more supplies and provisions. They learned of the islands of Ceylon (Leyte), Bohol, and Zzubu (Cebu) and
intended to go there. Raia Calambu offered to pilot them in going to Cebu, the largest and the richest of the
islands. By April 7th of the same year, Magellan and his men reached the port of Cebu. The king of Cebu, through
Magellan's interpreter, demanded that they pay tribute as it was customary, but Magellan refused. Magellan
said that he was a captain of a king himself and thus would not pay tribute to other kings. Magellan's interpreter
explained to the king of Cebu that Magellan's king was the emperor of a great empire and that it would do them
better to make friends with them than to forge enmity. The king of Cebu consulted his council. By the next day,
Magellan's men and the king of Cebu, together with other principal men of Cebu, met in an open space. There,
the king offered a bit of his blood and demanded that Magellan do the same. Pigafetta recounts:

"Then the king said that he was content, and as a greater sign of affection he sent him a little of
his blood from his right arm, and wished he should do the like. Our people answered that he would
do it. Besides that, he said that all the captains who came to his country had been accustomed
to make a present to him, and he to them, and therefore they should ask their captain if he would
observe the custom. Our people answered that he would; but as the king wished to keep up the
custom, let him begin and make a present, and then the captain would do his duty."

The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported
that the people took pleasure in Magellan's speech. Magellan then asked the people who would succeed the
king after his reign and the people responded that the eldest child of the king, who happened to be a daughter,
would be the next in line. Pigafetta also related how the people talked about, how at old age, parents are no
longer taken into account and had to follow the orders of their children as the new leaders
of the land. Magellan responded to this by saying that his faith entails children to render honor and obedience
to their mother and father. Magellan preached about their faith further and people were reportedly convinced.
Pigafetta wrote that their men were overjoyed seeing that the people wished to become Christians through their
free will and not because they were forced or intimidated.

On the 14th of April, the people gathered with the king and other principal men of the islands, Magellan
spoke to the king and encouraged him to be a good Christian by burning all of the idols and worship the cross
instead. The king of Cebu was then baptized as a Christian. Pigafetta wrote:

"To that the king and all his people answered that thy would obey the commands of the captain
and do all that he told them. The captain took the king by the hand, and they walked about on
the scaffolding, and when he was baptized he said that he would name him Don Charles (Carlos),
as the emperor his sovereign was named; and he named the prince Don Fernand (Fernando),
after the brother of the emperor, and the King of Mazavva, Jehan: to the Moor he gave the name
of Christopher, and to the others each a name of his fancy."

After eight days, Pigafetta counted that all of the island's inhabitant were already baptized. He admitted
that they burned a village down for obeying neither the king nor Magellan. The mass started to be conducted
by the shore everyday. When the queen came to mass one day, Magellan gave her an image of the Infant Jesus
made by Pigafetta himself. The king of Cebu swore that he would always be faithful to Magellan. When Magellan
reiterated that all of the newly baptized Christians need to burn their idols but the natives gave excuses telling
Magellan that they needed the idols to heal a sick man who was a relative to the king. Magellan insisted that
they should instead put their faith in Jesus Christ. They went to the sick man and baptized him. After the baptismal,
Pigafetta recorded that the man was able to speak again. He called this a miracle.

On the 26th of April. Zula. a principal man from the island of Matan (Mactan) went to see Magellan and
asked him for a boat full of men so that he would be able to fight the chief named Silapulapu (Lapulapu). Such
chief, according to Zula, refused to obey the king and was also preventing him from doing so. Magellan offered
three boats instead and expressed his desire to go to Mactan himself to fight the said chief. Magellan's forces
arrived in Mactan in daylight. They numbered 49 in total and the islanders of Mactan were estimated to number
1,500. The battle began. Pigafetta recounted:

"When we reached land we found the islanders fifteen hundred in number, drawn up in three
squadrons; they came down upon us with terrible shouts, two squadrons attacking us on the flanks,
and the third in front. The captain then divided his men in two bands. Our musketeers and
 crossbow-men fired for half an hour from a distance, but did nothing, since the bullets and arrows,
though they passed through their shields made of thin wood, and perhaps wounded their arms,
yet did not stop them. The captain shouted not to fire, but he was not listened to. The islanders
seeing that the shots of our guns did them little or no harm would not retire, but shouted more
loudly, and springing from one side to the other to avoid our shots, they at the same time drew
nearer to us, throwing arrows, javelins, spears hardened in fire, stones, and even mad, so that we
could hardly defend ourselves. Some of them cast lances pointed with iron at the captain-
general."

Magellan died in that battle. The natives, perceiving that the bodies of the enemies were protected with
armors, aimed for their legs instead. Magellan was pierced with a poisoned arrow in his right leg. A few of their
men charged at the natives and tried to intimidate them by burning an entire village but this only enraged the
natives further. Magellan was specifically targeted because the natives knew that he was the captain general.
Magellan was hit with a lance in the face. Magellan retaliated and pierced the same native with his lance in the
breast and tried to draw his sword but could not lift it because of his wounded arm. Seeing that the captain has
already deteriorated. more natives came to attack him. One native with a great sword delivered a blow in
Magellan's left leg, brought him face down and the natives ceaselessly attacked Magellan with lances, swords,
and even with their bare hands. Pigafetta recounted the last moments of Magellan:

"Whilst the Indians were thus overpowering him, several times he turned round towards us to see if
we were all in safety, as though his obstinate fight had no other object than to give an opportunity
tor the retreat of his men."

Pigafetta also said that the king of Cebu who was baptized could have sent help but Magellan instructed
him not to join the battle and stay in the balangay so that he would see how they fight. The king offered the
people of Mactan gifts of any value and amount in exchange of Magellan's body but the chief refused. They
wanted to keep Magellan's body as a memento of their victory.

Magellan's men elected Duarte Barbosa as the new captain. Pigafetta also told how Magellan's slave
and interpreter named Henry betrayed them and told the king of Cebu that they intend to leave as quickly as
possible. Pigafetta alleged that the slave told the king that if he followed the slaves advice, then the king could
acquire the ships and the goods of Magellan fleet. The two conspired and betrayed what was left of Magellan's
men. The king invited these men to a gathering where he said he would present the jewels that he would send
for the King of Spain. Pigafetta was not able to join the twenty-four men who attended because he was nursing
his battle wounds. It was only a short time when they heard cries and lamentations. The natives had slain all of
the men except the interpreter and Juan Serrano who was already wounded. Serrano was presented and
shouted at the men in the ship asking them to pay ransom so he would be spared. However, they refused and
would not allow anyone to go to the shore. The fleet departed and abandoned Serrano. They left Cebu and
continued their journey around the world.

Analysis of Pigafetta’s Chronicle

The chronicle of Pigafetta was one of the most cited documents by historians who wished to study the
pre-colonial Philippines. As one of the earliest written accounts, Pigafetta was seen as a credible source for a
period, which was prior unchronicled and undocumented. Moreover, being the earliest detailed
documentation, it was believed that Pigafetta's writing account for the "purest" pre-colonial society. Indeed,
Pigafetta's work is of great importance in the study and writing of Philippine history. Nevertheless there needs to
have a more nuanced reading of the source within a contextual backdrop. A student of history should recognize
certain biases accompanying the author and his identity, loyalties, and the circumstances that he was in and
how it affected the text that he produced. In the case of Pigafetta, the reader needs to understand that he was
a chronicler commissioned by the King of Spain to accompany and document a voyage intended to expand
the Spanish empire. He was also of noble descent who came from a rich family in Italy. These attributes influenced
his narrative, his selection of details to be included in the text, his characterization of the people and of the
species that he encountered, and his interpretation and retelling of the events. Being a scholar of cartography
and geography, Pigafetta was able to give details on geography and climate of the places that their voyage
has reached.

In reading Pigafetta's description of the people, one has to keep in mind that he was coming from a 16th
century European perspective. Hence, the reader might notice how Pigafetta, whether implicitly or explicitly,
regarded the indigenous belief systems and way of life as inferior to that of Christianity and of the Europeans. He
would always remark on the nakedness of the natives or how he was fascinated by their exotic culture. Pigafetta
also noticeably emphasized the natives' amazement and illiteracy to the European artillery, merchandise, and
other goods, in the same that Pigafetta repeatedly mention the abundance of spices like ginger, and of precious
metals like gold. His observations and assessments of the indigenous cultures employed the European standards.
Hence, when they saw the indigenous attires of the natives, Pigafetta saw them as being naked because from
the European standpoint, they were wearing fewer clothes indeed. Pigafetta's perspective was too narrow to
realize that such attire was only appropriate to the tropical climate of the islands. The same was true for materials
that the natives used for their houses like palm and bamboo. These materials would let more air come through
the house and compensate for the hot climate in the islands.

It should be understood that such observations rooted from the context of Pigafetta and of his era.
Europe, for example was dominated by the Holy Roman Empire, whose loyalty and purpose was the domination
of the Catholic Church all over the world. Hence, other belief systems different from that of Christianity were
perceived to be blasphemous and barbaric, even demonic. Aside from this, the 16th century European economy
was mercantilist. Such system measures the wealth of kingdoms based on their accumulation of billions or
precious metals like gold and silver. It was not surprising therefore that Pigafetta would always mention the
abundance of gold in the islands as shown in his description of leaders wearing gold rings and golden daggers,
and of the rich gold mines. An empire like that of the Spain would indeed search for new lands where they can
acquire more gold and wealth to be on top of all the European nations. The obsession with spices might be odd
for Filipinos because of its ordinariness in the Philippines, but understanding the context would reveal that spices
were scarce in Europe and hence were seen as prestige goods. In that era, Spain and Portugal covet the control
of spice islands because it would have lead to a certain increase in wealth, influence, and power. These contexts
should be used and understood in order to have a more qualified reading of Pigafetta's account.
 KKK AND THE KARTILYA NG KATIPUNAN
Introduction
In this part of the module, we will scrutinize this account that has helped us unravel the events that
transpired during the arduous times when our forefathers fought to untangle the Philippines from the atrocities of
Spain. Below is a primary document that bear pieces of evidence as to how Filipinos carried out the revolution:
The Kartilya ng Katipunan (Primer of the Katipunan) which served as the guidebook for new members of the
organization.

Background of the Author

Emilio Jacinto was born in 1875 on the 15th of December. He was the only son of a man named Mariano
Jacinto and a woman named Josefa Dizon. Shortly after he was born, his father passed away. This untimely death
forced his mother to send Emilio to live with his uncle, Don Jose' Dizon. His mother believed that his uncle could
care for the young Emilio better then she could after the death of Mariano.

Emilio attended the San Juan de Letran College when he first embarked on his college career. However,
he later attended the University of San Tomas in order to study law. Emilio left college before completing his law
degree.

Brief Summary on the KKK and the Kartilya ng Katipunan

The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan is
arguably the most important organization formed in Philippine history. While anti-colonial movements, efforts,
and organizations have already been done centuries prior to the foundation of the Katipunan, it was only this
organization that envisioned (1) a united Filipino nation that will revolt against the Spaniards for (2) the total
independence of the country from Spain. Previous armed revolts had already occurred before the foundation
of the Katipunan, but none of them envisioned a unified Filipino nation revolting against the colonizers. For
example, Diego Silang was known as an Ilocano who took up his arms and led one of the longest running revolts
in the country. Silang, however, was mainly concerned about his locality and referred to himself as El Rey de
locos (The King of Ilocos). The imagination of the nation was largely absent in the aspirations of the local revolts
before Katipunan. On the other hand, the propaganda movements led by the ilustrados like Marcelo H. del Pilar,
Graciano López Jaena, and Jose Rizal did not envision a total separation of the Philippine from Spain, but only
demanded equal rights, representation, and protection from the abuses of the friars

In the conduct of their struggle, Katipunan created a complex structure and a defined value system that
will guide the organization as a collective aspiring for a single goal. One of the most important Katipunan
document was the Kartilya ng Katipunan. The original title of the document was Manga (sic) Aral Nang (sic)
Katipunan ng mga A.N.B. or "Lessons of the Organization of the Sons of Country." The document was written by
Emilio Jacinto in the year 1896. Jacinto was only 18 years old when he joined themovement. He was a law student
in the University of Santo Tomas. Despite his youth, Bonifacio recognized the value and intellect of Jacinto that
upon seeing Jacinto's Kartilya was much better than the Decalogue he wrote, willingly favored that the Kartilya
be distributed to their fellow Katipuneros. Jacinto became the secretary of the organization and took charge of
the short-lived printing press of the Katipunan. On 15 April 1897, Bonifacio appointed Jacinto as a commander
of the Katipunan in Northern Luzon. Jacinto was 22 years old. Jacinto died of Malaria at young age of 24 in the
town of Magdalena, Laguna.

The Kartilya can be treated as the Katipunan's code of conduct. It contained fourteen rules that instruct
the way a Katipunero should behave, and which specific values should he uphold. Generally, the rules that are
contained in the Kartilya can be classified into two. The first group contains the rules that will make the member
an upright individual and the second group contains the rules that will guide the way he treats his fellow men.

Kartilya ng Katipunan

Tagalog Version English Version Explanation

Ang kabuhayang hindi ginugugol The life that is not consecrated to a The First code of conduct simple
sa isang malaki at banal na lofty and reasonable purpose is a tells us that we must have a
kadahilanan ay kahoy na walang tree without a shade, if not a purpose-driven life. We must know
lilim, kun di damong poisonous weed. how to set our goals and find
makamandang. meaning to our life because

Ang gawang magaling na
nagbubuhat sa pagpipita sa sarili,
at hindi talagang nasang gumawa
ng kagalingan, ay di kabaitan
Ang tunay na kabanalan ay ang
pagkakawang gawa, ang pagibig
sa kapwa at ang isukat ang bawat
kilos, gawa’t pangungusap sa
talagang katuiran.
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.
Ang may mataas na kalooban
inuuna ang puri sa pagpipita sa
sarili; ang may hamak na
kalooban, inuuna ang pagpipita
sa sarili sa puri.
Sa taong may hiya, salita’y
panunumpa.
Huwag mong sayangin ang
panahun: ang yamang nawala’y
mangyayaring magbalik; ngunit
panahung nagdaan na’y di na
muli pang magdadaan.
Ipagtanggol mo ang inaapi;
kabakahin ang umaapi.
Ang taong matalino’y ang may
pagiingat sa bawat sasabihin, at
matutong ipaglihim ang dapat
ipaglihim
Sa daang matinik ng kabuhayan,
lalaki ay siyang patugot ng
asawa’t mga anak: kung ang
To do good for personal gain and
not for its own sake is not virtue.
It is rational to be charitable and
love one’s fellow creature, and to
adjust one’s conduct, acts and
words to what is in itself reasonable.
Whether our skin be black or white,
we are all born equal: superiority in
knowledge, wealth and beauty
are to be understood, but not
superiority by nature.
The honorable man prefers honor
to personal gain; the scoundrel,
gain to honor.
To the honorable man, his word is
sacred.
Do not waste thy time: wealth can
be recovered but not time lost.
Defend the oppressed and fight
the oppressor before the law or in
the field.
The prudent man is sparing in words
and faithful in keeping secrets.
On the thorny path of life, man is
the guide of woman and the
children, and if the guide leads to
without knowing our purpose, we
will suffer from unwanted situations.
This means that we must not be
selfish. We must do good deed not
to earn praises but to show it with
our whole heart because a deed
done only for fame is not worthy to
be called good.
It gives us the real definition of true
act of kindness – Being kind is simply
seen by the service and love one
gives to his/her fellowmen without
asking anything in return.
The 4th rule highlights EQUALITY. We
are all born to be equal no matter
what race, status, and educational
background we have. Our society
may have divided us into groups
but we must all understand that no
one is a superior of anyone.
A good person must understand
that honoring oneself also means
he or she values honor rather than
personal interest. True honor means
having a high moral standard
behavior
The rule 6 tells us that we must be a
man of our own words. Whatever
said must be done. We must do
things that we promised because
we can never take back what we
have been said so “walk the talk“.
Everyone must understand the
importance of time. We usually
focus ourselves on worrying from
different material things. This code
of conduct tells us to treasure time
because we can never take it
back. At the end we might end up
having regretting for the things we
weren’t able to do. We have make
use of our time wisely.
We don’t have the same strengths
but we can help one another. We
must choose to fight for what is
right – Fight with the weak people
who needs your help and comfort
and Fight those people who keep
on putting others down by
oppressing them.
This highlights the importance of
trust and confidentiality. A wise
man is a man who thinks of what he
says and keeps what is needed to
be kept.
All of us needs to be a model for
everyone because whatever they
saw in us will also be followed by
 umaakay ay tungo sa sama, ang
pagtutunguhan ng inaakay ay
kasamaan din.
Ang babai ay huwag mong
tignang isang bagay na libangan
lamang, kun di isang katuang at
karamay sa mga kahirapan nitong
kabuhayan; gamitan mo nag
boong pagpipitagan ang
kaniyang kahinaan, at alalahanin
ang inang pinagbuhatan at nagiwi
sa iyong kasanggulan.
Ang di mo ibig na gawin sa asawa
mo, anak at kapatid, ay huag
mong gagawin sa asawa, anak at
kapatid ng iba.
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 kun di ang
sariling wika, yaon may
magandang asal, may isang
pangungusap, may dangal at puri;
yaon di nagpapaapi’t di nakikiapi;
yaong marunong magdamdam at
marunong lumingap sa bayang
tinubuan.
Paglagalap ng mga aral na itoat
maningning na sumikat ang araw
ng mahal na Kalayaan dito sa
kaabaabang Sangkapuluan, at
sabugan ng matamis niyang
liwanag ang nangagkaisang
magkakalahi’t magkakapatid na
ligayang walang katapusan, ang
mga ginugol na buhay, pagud, at
mga tiniis na kahirapa’y labis nang
natumbasan.
As the primary governing document, which determines the rules of conduct in the Katipunan, properly
understanding the Kartilya will thus help in understanding the values, ideals, aspirations, and even the ideology
of the organization.
the precipice, those whom he the people who sees us. And a true
guides will also go there. man leads his family to the right
path by showing them that he is
righteous.
Thou must not look upon woman as This principle is about women. That
a mere plaything, but as a faithful every woman deserves to be
companion who will share with respected and no man shall see
thee the penalties of life; her them as an object nor a past time.
(physical) weakness will increase Just like what they always say, a
thy interest in her and she will man who don’t respect a woman
remind thee of the mother who do not respect his mother who
bore thee and reared thee. gave him birth. Girls deserve to be
loved with full respect and care.
What thou dost not desire done Every action that any man do is
unto thy wife, children, brothers important. Every action has its own
and sisters, that do not unto the consequences. We must not do
wife, children, brothers and sisters bad things against other people if
of thy neighbor. we don’t want other people to do
bad things against us.
Man is not worth more because he The thirteenth principle is about
is a king, because his nose is having the right character and
aquiline, and his color white, not good values. A Man’s life is not
because he is a priest, a servant of measured by what is his status in life
God, nor because of the high nor with the things that he possess.
prerogative that he enjoys upon Instead, it is in his character and his
earth, but he is worth most who is a love for the native land.
man of proven and real value, who
does good, keeps his words, is
worthy and honest; he who does
not oppress nor consent to being
oppressed, he who loves and
cherishes his fatherland, though he
be born in the wilderness and know
no tongue but his own.
When these rules of conduct shall The last code of conduct shows the
be known to all, the longed-for sun desire of Emilio Aguinaldo.
of Liberty shall rise brilliant over this
most unhappy portion of the globe
and its rays shall diffuse everlasting
joy among the confederated
brethren of the same rays, the lives
of those who have gone before,
the fatigues and the well-paid
sufferings will remain. If he who
desires to enter (the Katipunan) has
informed himself of all this and
believes he will be able to perform
what will be his duties, he may fill
out the application for admission.
Analysis of the Kartilya ng Katipunan
Similar to what we have done to the accounts of Pigafetta, this primary source also needs to be analyzed
in terms of content and context. As document written for a fraternity whose main purpose is to overthrow colonial
regime, we can explain the content and provisions of the Kartilya as a reaction and response to certain value
systems that they found despicable in the present state of things that they struggle against with. For example the
fourth and the thirteenth rule in the Kartilya is an invocation of the inherent equality between and among men
regardless of race, occupation or status. In the context of the Spanish colonial era where the indios were treated
as the inferior of the white Europeans, the Katipunan saw to it that the alternative order that they wish to
promulgate through their revolution necessarily destroys this kind of unjust hierarchy.

Moreover, one can analyze the values upheld in the document as consistent with the burgeoning rational
and liberal ideals in the 18th and 19th century. Equality, tolerance, freedom, and liberty were values that first
emerged in the 18th century French Revolution, which spread throughout Europe and reached the educated
class of the colonies. Jacinto, an ilustrado himself, certainly got an understanding of these values. Aside from the
liberal values that can be dissected in the document, we can also decipher certain Victorian and chivalrous
values in the text. For example, various provisions in the Kartilya repeatedly emphasized the importance of honor
in words and in action. The teaching of the Katipunan on how women should be treated with honor and respect,
while positive in many respects and certainly a significant stride from the practice of raping and physically
abusing women, can still be a telling of the Katipunan's secondary regard for women in relation to men. For
example in the tenth rule, the document specifically stated that men should be the guide of women and
children, and that he should set a good example, otherwise the woman and the children would be guided in
the path of evil. Nevertheless, the same document stated that women should be treated as companions by men
and not as playthings that can be exploited for his pleasure.

In the contemporary eyes, the Katipunan can be criticized because of these provisions. However, one
must not forget the context where the organization was born. Not even in Europe or in the whole of the West at
that juncture recognized the problem of gender inequality. Indeed, it can be argued that Katipunan's
recognition of women as important partners in the struggle, as reflected not just in Kartilya but also in the
organizational structure of the fraternity where a women's unit was established, is an endeavor advanced for its
time. Aside from Rizal's known Letter to the Women of Malolos, no same effort by the supposed cosmopolitan
Propaganda Movement was achieved until the movement's eventual disintegration in the latter part of the 1890s.

Aside from this, the Kartilya was instructive not just of the Katipunan's conduct toward other people, but
also for the members' development as individuals in their own rights. Generally speaking, the rules in the Kartilya
can be classified as either directed to how one should treat his neighbor or to how one should develop and
conduct one's self. Both are essential to the success and fulfillment of the Katipunan's ideals. For example, the
Kartilya's teachings on honoring ones word and on not wasting time are teachings directed toward self-
development, while the rules on treating the neighbor's wife, children, and brothers the way that you want yours
to be treated is an instruction on how Katipuneros should treat and regard their neighbors.

All in all, proper reading of the Kartilya will reveal a more thorough understanding of the Katipunan and
the significant role that it played in the revolution and in the unfolding of the Philippine history, as we know it.
 1898 PROCLAMATION OF PHILIPPINE INDEPENDENCE
Introduction
In the preceding lessons, we have discussed some primary sources from two different historical periods,
the pre-colonial and Spanish colonial periods. In this part, we will analyze the historical content and context of
primary sources during the post-Spanish period, focusing on the birth of Philippine Independence.

The Spanish regime lasted for about three hundred thirty-three years, this was considered the longest
regime in Philippine History. The Filipino revolutionary forces under Gen. Emilio Aguinaldo proclaimed the
sovereignty and independence of the Philippine islands from Spanish colonization in Kawit, Cavite on June 12,
1898. Then on January 23, 1899, the First Philippine Republic was inaugurated after the promulgation of the
Malolos Constitution.

Background of the Author

Ambrosio Rianzares Bautista (17 December 1830 – 4 December 1903), also known as Don Bosyong, was a
lawyer and author of the Declaration of Philippine Independence document. A distant relative of the Rizal family,
Philippine national hero José Rizal always sought his advice during his school days in Manila.

Bautista solicited funds to finance the campaign for the reforms in the Philippines. He then became a
member of the La Liga Filipina, Cuerpo de Compromisarios, and La Propaganda. In 1896, the Spaniards arrested
and imprisoned him at Fort Santiago, as he was suspected for being involved in the Philippine Revolution. He
defended himself and was later released from prison. He became the first adviser of President Emilio Aguinaldo
in 1898, and subsequently wrote the Declaration of Philippine Independence. On 14 July 1899, Bautista was
elected vice-president of Tarlac's Revolutionary Congress. He was later appointed judge of the Court of First
Instance of Pangasinan.

Brief Summary of the 1898 Proclamation of Philippine Independence

Every year, the country commemorates the anniversary of the Philippine Independence proclaimed on
12 June 1898 in the province of Cavite. Indeed, such event is a significant turning point in the history of the country
because it signaled the end of the 333 years of Spanish colonization. There have been numerous studies done
on the events leading to the independence of the country but very few students had the chance to read the
actual document the declaration. This is in spite of the historical importance of the document and the details
that the documents reveal on the rationale and circumstances of that historical day in Cavite. Interestingly,
reading the details of the said document in hindsight is telling the kind of government that was created under
Aguinaldo, and the forthcoming hand of the United States of Ameria in the next few years of the newly created
republic. The declaration was a short 2000-word document, which summarized the reason behind the revolution
against Spain, the war for independence, and the future of the new republic under Emilio Aguinaldo.

The proclamation commenced with a characterization of the condition the Philippines during the Spanish
colonial period. The document specifically mentioned abuses and inequalities in the colony. The declaration
says:

"...taking into consideration, that their inhabitants being already weary of bearing the ominous
yoke of Spanish domination, on account of the arbitrary arrests and harsh treatment practiced by
the Civil Guard to the extent of causing death with the connivance' and even with the express
orders of their commanders, who sometimes went to the extreme of ordering the shooting of
prisoners under the pretext that they were attempting to escape, in violation of the provisions of
the Regulations of their Corps, which abuses were unpunished and on account of the unjust
deportations, especially those decreed by General Blanco, of eminent personages and of high
social position, at the instigation of the Archbishop and friars interested in keeping them out of the
way for their own selfish and avaricious purpose, deportations which are quickly brought about
by a method of procedure more execrable than that of the inquisition and which every civilized
nation rejects on account of a decision being rendered without a hearing of the persons
accused."

The above passage demonstrates the justifications behind the revolution against Spain. Specifically cited
are the abuse by the Civil Guards and the unlawful shooting of prisoners whom they alleged as attempting to
escape, The passage also condemned the unequal protection of the law between the Filipino people and the
"eminent personages." Moreover, the line mentioned the avarice and greed of the clergy like the friars and the
Archbishop himself. Lastly, the passage also condemned what they see as the unjust deportation and rendering
of other decision without proper hearing, expected of any civilized nation.

From here, the proclamation proceeded with a brief historical overview of the Spanish occupation since
Magellan's arrival in Visayas until the Philippine revolution, with specific details about the latter, especially after
the Pact of Biak-na-Bato has collapsed. The document narrated the spread of the movement "like an electric
spark" through different towns and provinces like Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong,
and the quick decline of Spanish forces in the same provinces. The revolt also reached Visayas thus the
independence of the country was ensured. The document also made mention of Rizal's execution, calling it
unjust. The execution, written in the document, was done to "please the greedy body of friars in their insatiable
desire to seek revenge upon and exterminate all those who are opposed to their Machiavellian purposes, which
tramples upon the penal code prescribed for these islands." The document also narrated the Cavite Mutiny of
January 1872 that caused the infamous execution of the martyred native priests Jose Burgos, Mariano Gomez,
and Jacinto Zamora, "whose innocent blood was shed through the intrigues of those so-called religious orders"
that incited the three secular priests in the said mutiny.

The proclamation of independence also invoked that the established republic would be led under the
dictatorship of Emilio Aguinaldo. The first mention was at the very beginning of the proclamation. It stated:

"In the town of Cavite Viejo, in this province of Cavite, on the twelfth day of June eighteen
hundred and ninety-eight, before me, Don Ambrosio Rianzares Bautista, Auditor of War and
Special Commissioner appointed to proclaim and solemnize this act by the Dictatorial
Government of these Philippine Islands, for the purposes and by virtue of the circular addressed
by the Eminent Dictator of the same Don Emilio Aguinaldo y Famy."

The same was repeated toward the last part of the proclamation. It states:

"We acknowledge, approve and confirm together with the orders that have been issued
therefrom, the Dictatorship established by Don Emilio Aguinaldo, whom we honor as the Supreme
Chief of this Nation, which this day commences to have a life of its own, in the belief that he is the
instrument selected by God, in spite of his humble origin, to effect the redemption of this
unfortunate people, as foretold by Doctor Jose Rizal in the magnificent verses which he composed
when he was preparing to be shot, liberating them from the yoke of Spanish domination in
punishment of the impunity with which their Government allowed the commission of abuses by its
subordinates."

Another detail in the proclamation that is worth looking at is its explanation on the Philippine flag that was first
waved on the same day. The document explained:

"And finally, it was unanimously resolved that this Nation, independent from this day, must use the
same flag used heretofore, whose design and colors and described in the accompanying drawing, with
design representing in natural colors the three arms referred to. The white triangle represents the distinctive
emblem of the famous Katipunan Society, which by means of its compact of blood urged on the masses
of the people to insurrection; the three stars represent the three principal Islands of this Archipelago, Luzon,
Mindanao and Panay, in which this insurrectionary movement broke out; the sun represents the gigantic
strides that have been made by the sons of this land on the road of progress and civilization, its eight rays
symbolizing the eight provinces of Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna
and Batangas, which were declared in a state of war almost as soon as the first insurrectionary movement
was initiated; and the colors blue, red and white, commemorate those of the flag of the United States of
North America, in manifestation of our profound gratitude towards that Great Nation for the disinterested
protection she is extending to us and will continue to extend to us.”

This often overlooked detail reveals much about the historically accurate meaning behind the most
widely known national symbol in the Philippines. It is not known by many for example, that the white triangle was
derived from the symbol of the Katipunan. The red and blue colors of the flag are often associated with courage
and peace respectively. Our basic education omits the fact that those colors were taken from the fag of the
United States. While it can always be argued that symbolic meaning can always change and be reinterpreted,
the original symbolic meaning of something presents us several historical truths that can explain the subsequent
events, which unfolded after the declaration of independence on the 12th day of June 1898.

Analysis on the Proclamation of PH Independence

The Act of Declaration of Philippine Independence was written and was read by Ambrosio Rianzares
Bautista in Spanish and translated by Sulpicio Guevara. It was written to use for the declaration of freedom of the
Philippines after the war against America and Spain. The declaration was signed by 98 persons and at the end
of it, emphasizing an American present in there with no official role. It is said that there are American army officer
who witnessed. The main reason for having the declaration is to symbolize that Philippines has the right to be
independent and free from the Spaniards and is no longer tied politically with them.

With a government in operation. Aguinaldo thought that it was necessary to declare the independence
of the Philippines. He believed that such a more would inspire the people to fight more eagerly against the
Spaniards and at the same time, lead the foreign countries to recognize the independence of the country.
Mabini, who had by now been made Aguinaldo’s unofficial adviser, objected. He based his objection on the
fact that it was more important to reorganize the government in such a manner as to convince the foreign
powers of the competence and stability of the new government than to proclaim Philippine independence at
such an early period. Aguinaldo, however, stood his ground and won.

On June 12, between four and five in the afternoon, Aguinaldo, in the presence of a huge crowd,
proclaimed the independence of the Philippines at Cavite el Viejo (Kawit). For the first time, the Philippine
National Flag, made in Hongkong by Mrs. Marcela Agoncillo, assisted by Lorenza Agoncillo and Delfina Herboza,
was officially hoisted and the Philippine National March played in public. The Act of the Declaration of
Independence was prepared by Ambrosio Rianzares Bautista, who also read it. A passage in the Declaration
reminds one of another passage in the American Declaration of Independence. The Philippine Declaration was
signed by ninety-eight persons, among them an American army officer who witnessed the proclamation. The
proclamation of Philippine independence was, however, promulgated on August 1 when many towns has
already been organized under the rules laid down by the Dictatorial Government.

As mentioned earlier, a re-examination of the document on the declaration of independence can reveal
some often overlooked historical truths about this important event in Philippine history. Aside from this, the
document reflects the general revolutionary sentiment of that period. For example, the abuses specifically
mentioned in the proclamation like friar abuse, racial discrimination, and inequality before the law reflect the
most compelling sentiments represented by the revolutionary leadership. However, no mention was made about
the more serious problem that affects the masses more profoundly (i.e., the land and agrarian crisis felt by the
numerous Filipino peasants in the 19th century). This is ironic especially when renowned Philippine revolution
historian, Teodoro Agoncillo, stated that the Philippine Revolution was an agrarian revolution. The common
revolutionary soldiers fought in the revolution for the hope of owning the lands that they were tilling once the friar
estates in different provinces like Batangas and Laguna dissolve, if and when the revolution succeeded. Such
aspects and realities of the revolutionary struggle were either unfamiliar to the middle class revolutionary leaders
like Emilio Aguinaldo, Ambrosio Rianzares-Bautista, and Felipe Buencamino, or were intentionally left out because
they were landholders themselves.

The proclamation also gives us the impression on how the victorious revolutionary government of
Aguinaldo historicized the struggle for independence. There were mentions of past events that were seen as
important turning points of the movement against Spain. The execution of the GOMBURZA for example and the
failed Cavite Mutiny of 1872 was narrated in detail. This shows that they saw this event as a significant awakening
of the Filipinos in the real conditions of the nation under Spain. Jose Rizal's legacy and martyrdom was also
mentioned in the document. However, the Katipunan as the pioneer of the revolutionary movement was only
mentioned once toward the end of the document. There was no mention of the Katipunan's foundation.
Bonifacio and his co-founders were also left out. It can be argued thus, that the way of historical narration found
in the document also reflects the politics of the victors. The enmity between Aguinaldo's Magdalo and Bonifacio's
Magdiwang in the Katipunan is no secret in the pages of our history. On the contrary, the war led by Aguinaldo's
men with the forces of the United States were discussed in detail.

The point is, even official records and documents like the proclamation of independence, while truthful
most of the time, still exude the polities and biases of whoever is in power. This manifests in the selectiveness of
information that can be found in these records. It is the task of the historian thus to analyze the content of these
documents in relation to the dominant politics and the contexts of people and institutions surrounding it. This tells
us a lesson on taking primary sources like official government records within the circumstance of this production.
Studying one historical subject thus entails looking at multiple primary sources and pieces of historical evidences
in order to have a more nuanced and contextual analysis of our past.
 A GLANCE AT SELECTED PHILIPPINE POLITICAL CARICATURE IN ALFRED McCOY’s
PHILIPPINE CARTOONS: POLITICAL CARICATURE OF THE AMERICAN ERA
(1900 – 1941)
Introduction
In the last part our lesson, we will examine some political caricatures/cartoons, which is a form of art that
gained full expression during the American era. These cartoons were made by Filipino artists to record national
attitudes toward the coming of the Americans as well as the changing mores and times in the Philippines.

Cartoons became an effective tool of publicizing opinions through heavy use of symbolism, which is
different from a verbose written editorial and opinion piece. The unique way that a caricature represents opinion
and captures the audience's imagination is reason enough for historians to examine these political cartoons.
Commentaries in mass media inevitably shape public opinion and such kind of opinion is worthy of historical
examination (Readings in Philippine History, 2018).

Background of the Author

Born on June 8,1945 in Concord, Massachusetts, United States, Dr. Alfred "Al” W. McCoy is a Professor of
SE Asian History at the University of Wisconsin at Madison where he also serves as director of the Center for SE
Asian Studies. He's spent the past quarter-century writing out the politics and history of the optimum trade.

McCoy has spent the thirty years writing about Southeast Asian History and politics. His publications
include Philippine Cartoons (1985), Anarchy of families (1994), Closer Than rothers: Manhood at the Philippine
Military Academy (2000) and Lives at the Margin (2001). After earning a Ph.D. in Southeast Asian history at Yale,
the writings of McCoy on this region has focused on two topics; Philippine Political History and Global Opium
Trafficking. The Philippines remains the major focus of his research. His teaching interests include; Modern
Philippine social and political history, U.S. foreign policy; Colonial empires in Southeast Asia; illicit drug trafficking;
and CIA covert operations

Brief Summary on Selected Political Caricatures of the American Era

Political cartoons and caricature is a rather recent art form which veered away from the classical art by
exaggerating human features and poking fun at its subjects. Such art genre and technique became a part of
the print media as a form of social and political commentary, which usually targets persons of power and
authority. Cartoons became an effective tool of publicizing opinions through heavy use of symbolism, which is
different from a verbose written editorial and opinion pieces. The unique way that a caricature represents opinion
and captures the audience's imagination is reason enough for historians to examine these political cartoons.
Commentaries in mass media inevitably shape public opinion and such kind of opinion is worthy of historical
examination.

In his book Philippine Cartoons: Political Caricature of the American Era (1900-1944), Alfred McCoy,
together with Alfredo Roces, compiled political cartoons published in newspaper dailies and periodicals in the
aforementioned time period. For this part, we are going to look at selected cartoons and explain the context of
each one.

The first example shown was published in The Independent on May 20, 1916. The cartoon shows a
politician from Tondo, named Dr. Santos, passing his crown to his brother-in-law, Dr. Barcelona. A Filipino guy is
depicted wearing salakot and barong tagalog was trying to stop Santos, telling the latter to stop giving
Barcelona the crown because it is not his to begin with.
 The second cartoon was also published by The Independent on 16 June 1917. This was drawn by Fernando
Amorsolo and was aimed as a commentary to the workings of Manila Police at that period. Here, we see a
Filipino child who stole a skinny chicken because he had nothing to eat. The police officer was relentlessly
pursuing the said child. A man wearing a salakot, labeled Juan de la Cruz was grabbing the officer, telling him
to leave the small-time pickpockets and thieves and to turn at the great thieves instead. He was pointing to
huge warehouses containing bulks of rice, milk, and grocery products.

The third cartoon was a commentary on the unprecedented cases of colorum automobiles in the city streets.
The Philippine Free Press published this commentary when fatal accidents involving colorum vehicles and taxis
occurred too often already.

The fourth cartoon depicts a cinema. A blown-up officer was at the screen saying that couples are not allowed
to neck or make love in the theater. Two youngsters looked horrified while an older couple seemed amused.

The next cartoon was published by The Independent on 27 November 1915. Here, we see the caricature of
Uncle Sam riding a chariot pulled by Filipinos wearing school uniforms. The Filipino boys were carrying American
objects like baseball bats, whiskey, and boxing gloves. McCoy, in his caption to the said cartoon, says that this
cartoon was based on an event in 1907 when William Howard Taft was brought to the Manila pier riding a
chariot pulled by students of Liceo de Manila. Such was condemned by the nationalists at that time.
 The last cartoon was published by Lipang Kalabaw on 24 August 1907. In the picture, we can see Uncle Sam
rationing porridge to the politicians and members of the Progresista Party (sometimes known as the Federalista
Party) while members of the Nacionalista Party look on and wait for their turn. This cartoon depicts the
patronage of the United States being coveted by politicians from either of the party.

Analysis of the Political Caricatures during the American Period

The transition from the Spanish Colonial period to the American Occupation period demonstrated
different strand of changes and shifts in culture, society, and politics. The Americans drastically introduced
democracy to the nascent nation and the consequences were far from ideal. Aside from this, it was also during
the American period that Filipinos were introduced to different manifestations of modernity like health care,
modern transportation, and media. This ushered in a more open and freer press. The post-independence and
the post Filipino-American period in the Philippines were experienced differently by Filipinos coming from different
classes. The upper principalia class experienced economic prosperity with the opening up of the Philippine
economy to the US but the majority of the poor Filipinos remained poor, desperate, and victims of state
repression.

The selected cartoons illustrate not just the opinion of certain media outfits about the Philippine society
during the American period but also paint a broad image of society and politics under the United States. In the
arena of politics, for example, we see the price that Filipinos paid for the democracy modeled after the
Americans. First, it seemed that the Filipino politicians at that time did not understand well enough the essence
of democracy and the accompanying democratic institutions and processes. This can be seen with the rising
dynastic politics in Tondo as depicted in the cartoon published by The Independent. Patronage also became
influential and powerful, not only between clients and patrons but also between the newly formed political
parties composed of the elite and the United States. This was depicted in the cartoon where the US, represented
by Uncle Sam, provided dole outs for members of the Federalista while the Nacionalista politicians looked on
and waited for their turn. Thus, the essence of competing political parties to enforce choices among the voters
was cancelled out. The problem continue up to the present where politicians transfer from one party to another
depending on which party was powerful in specific periods of time.

The transition from a Catholic-centered, Spanish-Filipino society to an imperial American-assimilated one,

and its complications, were also depicted in the cartoons. One example is the unprecedented increase of
motorized vehicles in the city. Automobiles became a popular mode of transportation in the city and led to the
emergence of taxis. However, the laws and policy implementation was mediocre. This resulted to the increasing
colorum and unlicensed vehicles transporting people around the city. The rules governing the issuance of driver's
license was loose and traffic police cannot be bothered by rampant violations of traffic rules. This is a direct
consequence of the drastic urbanization of the Philippine society. Another example is what McCoy called the
"sexual revolution" that occurred in the 1930s. Young people, as early as that period, disturbed the conservative
Filipino mindset by engaging in daring and sexual activities in public spaces like cinemas. Here we can see how
that period was the meeting point between the conservative past and the liberated future of the Philippines.

Lastly, the cartoons also illustrated the conditions of poor Filipinos in the Philippines now governed by the
United States. From the looks of it, nothing much has changed. For example, a cartoon depicted how police
authorities oppress petty Filipino criminals while turning a blind eye on hoarders who monopolize goods in their
huge warehouses (presumably Chinese merchants). The other cartoon was depicting how Americans control
Filipinos through seemingly harmless American objects. By controlling their consciousness and mentality,
Americans got to control and subjugate Filipinos.