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Hermano Pule's Cofradia de San Jose through its Hymns By the nineteenth Century, co-opted 10 the Spanish colonial and wide, and various expressior archipelago. Some of these expr most of Luzon and the Visayas had been well Society. Catholicism was already accepted far Ns of this faith have appeared throughout the lego. ©ssions Contained characteristics that blended catholic teachings with indigenous Practices and values, Such blending |s referred to as folk Catholicism, which ig manifested when native indios appropriate Spanish Catholic teachings to their experiences, !n certain expressions of revolutionary fervor, Catholic spirituality manifested itself with rebels donning pieces of anting- anting containing Catholic Images, symbols, and incantations, with rituals done in Catholic fashion, and with revolutionary teachings inspired by Christian messages. The historic 1841 revolt led by Apolinario de la Cruz or Hermano Pule in Tayabas is one instance of revolt that contained Catholic inspiration. Historians call this kind of revolt a millenarian movement. In his magnum opus, Pasyon and Revolution, Reynaldo Ileto analyzed this revolt through in-depth scrutiny of Pule’s spiritual organization's prayers and hymns. Through this analysis, lleto attempted to capture the worldview of the followers of saan Pule and made sense of the motivation behind their willing sacrifice to revolt. Hermano Pule was a native of Tayabas province (now Quezon) who aspired to live the monastic life. He was born In 1814 and went to Manila to pursue this dream. However, being an indio precluded him from entering the monastery, so he decided to work as a lay brother in the San Juan de Dios Hospital instead. Eventually, Pule became a lay preacher, demonstrating an uncanny ability to move his audience’s heart with ease. In 1832, at the age of 18, Pule organized 19 of his fellow Tayabasin living in Manila in a confraternity called Hermandad de la Archi-Cofradia del Glorioso Sefior San José y de la Virgen del Rosario. This organization would be more popularly known as Cofradia de San Jose. Cofradias, in the nineteenth century, were a common feature of colonial society. These religious organizations or sodalities were introduced and encouraged by the Jesuits to consolidate Christianization among the natives, These kinds of organizations were expected to perform acts of charities and conduct different religious activities. Hermano Pule’s Cofradia de San Jose started with such characteristics. It began as a relatively small confraternity that it did not even merit official recognition from the Archbishop of Manila. However, from 1839 to 1840, the confraternity expanded across provinces in Southern Luzon and Tecruited a considerable number of followers. The parish of Lucban was alarmed and ordered a raid in one of its gatherings. As a response to this crackdown, Hermano Pule sought official recognition for the confraternity. He believed that once they become duly’ recognized, then no similar conflict would happen again. However, multiple applications were denied 8nd ignored by the authorities. In a review conducted in 1841, the Governor-General Was alarmed to notice a clause in the bylaws of Cofradia de San Jose. The provision UNIT IL ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY — 9 q d without the Persong g the brother made the govern, a / , Prohibited Spanish and mestizos from Joining This prove d the arrest of Pule ang and expressed permission of Hermano Pu general suspect the organization as a rebellion oe vradia ed town and wenting other leaders and members of the confraternily. ©" hae, In October + Spanish hiding on the slopes of Mount San Cristobal in TaY@P°" 6s and capturing ang forces attacked the Cotradia killing hundreds Of I ordinary level of exciteme, executing Hermano Pule, Records account for he ners of the contraternty and unhesitating disregard for personal safety that simply dismissed SUCH acts ag exhibited during violent encounters. Some historian’ jolence, Reynaldo Hleto Sought an irrational response to systemic oppression and 80, tory and worldview Of the to make sense of these acts by unraveling the inne Cofradia through their prayers and hymns. kept in the Apolinario dg One of the hymns or dalit of Cofradia de San Se examined by lleto was a la Cruz Papers at the Philippine National Archives ant it na Cararainan ng mga 42-stanza poem titled “Dalit sa Caluwalhatian sa Lang! Manila, It was not made Banal.” Hermano Pule acquired this hymn while he was In the brotherhood’s use initially for the Coftadia but was appropriated by Pule for Fray Padro de Herrera, The poem was written in archaic Tagalog as it was made bY FAY eta, one of the earliest Spanish missionaries who wrote in the local ace ma of the 42 stanzas of the dalt are written below (numbers in the paren oe the number of the verse): “Arao nacapitapita lalong caligaligaya cun ang macaguiguinhawa matingnan ng ating mata (1) “Ang mahal ma't ang mababa ang mayaman ma‘t ang ducha mag sising musing mucha ang Dios din ang may panata (15) ‘Ualan capanaghilian ualaman capalaloan * ang silang lahat ay banal nag cacaybig ybigan (18) “Ang magaling at ang fotoo na sundin sundin ng tauo ang yamang di macabuyo sa langit matotoo (25) “Ang sa argo na liuanag at ang sa bouang banaag culang liuanag, at hamac con sa canila’y harap (26) That day most eagerly awaited becomes even more joyful should the source of fulfillment be seen with our eyes The high and lowly the rich or the poor they all look alike as God has promised There is no envy or even arrogance as all of them are holy and they love one another All goodness and truth that men strive toward but never quite attain [on earth] will be fulfilled in heaven The light of the sun and the Tays of the moon be poor and di beside them 70 | ACOURSE MODULE FOR READINGS IN PHILIPPINE Histo; “Dilima cocotya cotya hobo mang sa hihilata con ualaman salat sama ualan sucat ycahiya, (28) “Dilan sala sa catao-an ng sila’s manga bubuhay pilay, cayat, cabulagan bacas, sugat, cabongian (29) “Maguin patas at paham diman nagaral napagal ysip nila’y susubuan There will be no mockery though one be naked and on his back if he has no sin or evildoing there is no shame The sins of the body when they were alive lameness, blindness scars, wounds, toothlessness Even the fair and rational the unlearned and the tired ng mataas na aral (38) “Ang cacasa casamahin Angeles nama niningning silay cacapanayamin at cacao caosapin (39) “Marteres cacabatiin Virgenes cacatotohin Confesores cacasihin pauang nag aaloningning (40) their minds will be fed with higher lessons They will be joined by shining angels they will talk and converse Martyrs will be acquaintances Virgins will be friends Confessors will be loved all of them resplendent Analysis of Cofradia de San Jose's Dalit sa Caluwalhatian ‘The dalit was distributed as prayer pamphlets among members of the Cofradia and is often associated with the year 1889-1840—the period when the organization witnessed an exponential increase in membership. As a whole, the poem was a characterization of a condition of perfection for the faithful once they ascend into heaven. It, thus, placed, in the words of lleto, “this condition of perfection as an image of possibilities of being, a horizon in view of which the members of the Cofradia could direct their daily activities.” Thus, inspired with the knowledge of this condition of perfection as described in the dalit that is well known among the members of the confraternity, they lived according to the teachings of Hermano Pule with utmost faith and devotion. As described in the dalit, heaven would be a place where everyone will live in perfect unity. For example, the 28th stanza describes a state where “there will be no mockery though one be naked on his back, if he has no sin or evildoing, there is no shame.” One can also look at this as a description of heaven as a place where equality thrives. The 15th stanza, for instance, describes heaven as a place where Social positions on earth are erased. Thus, it reads “high-born or low, rich or poor, all will look alike, this is God’s vow.” Such equality and unity are further fortified with the eradication of things that threaten human relationships like envy, anger, arrogance, and selfishness. The 18th stanza says, “there is no envy, or even arrogance, they are all holy, they all love one another.” UNIT ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY 7 excitement that the ‘These promises in heaven can explain the Eee Jose. They were ~ 39th Spaniards witnessed among the members of Cofradia¢ sashiP with the divine. With such a state of perfection and an intimate relatio! acy that those who ascended and the 40th stanzas talk about the divine and holy iotrant angels. with whom there nto heaven will enjoy: “their companions will be the oe noes, virgins will be friends, wel be dialogue and plain talk, Martyrs wil be acquaiin Sasson, ang Contessors will be loved, all of them resplendent.” Thus, nen they were fighting back devotion demonstrated by the followers of Hermano Pule “hy sit vision of redemption in the attacks being of government troops were inspired by ition where everyone is fiving heaven. Suffering was perceived as temporary, and acondi faithful in heaven. Wma lite of splendor, equality, and divine harmony await the Pete eer nen The dalit of the Cofradia de San Jose is an essential IE ed a spiritual history of those who left the mainstream colonial society an - he Spanish colonial Community that was free from the impositions and regulations of the Sp: authorities, jon and Activity: Textual Analysis. Below is an excerpt from the Pasyon—a religious text widely croulated and deeply understood by the Christianized natives in the Spanish perk . In five to six sentences, explain how this passage could have elicited revolutionary Sentiments among the people: ducha at hamac na tauo walang halaga sa mundo manga mangmang na tauo ualang dunong cahit ano poor and lowly people without worth on earth ignorant people without any education Ito ang siyang hinirang These were the ones selected ni Jesus na Poong mahal by Jesus the beloved master magpapatanyag nang aral to popularize his teachings agaua nang cababalaghan to perform astonishing feats dito sa Sangsinucuban here in the universe Selected Primary Sources on the Philippine Revolution: ji Katipunan, Emilio Aguinaido’s ‘Mga Gunitang Himagsikan, ae eee oe Of Philippine Independence. 3 Declaration The Philippine Revolution is ‘one of the most im; portant ints j - History. It signaled the end of the long Spanish 1728! points in Philippine era and serveq a of the occasional revolts that occurred in the centuries o as the climax of Spani , . ne ' upon the discovery of = n eee ization. erstwhile secret organization led the re atipunan. This evolution throu, Ih At : stages. Later, internal conflict in the © a Bonifacio in its early movement escalate . Bonifacio in May 1897 and the leadership takeover by ee e tragic execution of lio Aguinaldo 72 A COURSE MODULE FOR READINGS IN PHILIPPINE HISTORY a The pereneecren) Kagalang-galang na Katipunan ng mga Anak ng Bayan (Ke or Ka punan, is arguably the Most crucial organization formed in Philippine ristor. While anti-colonial Movements, efforts, and organizations have already '€ foundation of the Katipunan, it was only this nited Filipino nation that would revolt against the Rizal did not envision a total Separati demanded equal rights, representa In the conduct of their stru and a defined value system that of the Organization of the Sons of Country.” Emilio 896. Jacinto was only 18 years old when he joined ludent at the University of Santo Tomas. Despite his ble intellect that upon seeing that his Kartilya was much better than Bonifacio’s Decalogue, Bonifacio willingly favored the Kartilya to 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 April 15, 1897, Bonifacio appointed Jacinto as a commander of the Katipunan in Northern Luzon. Jacinto was 22 years old. He died of Malaria at a young age of 24 in Magdalena, Laguna. Jacinto wrote the document in 1 the movement. He was a law st youth, Jacinto exhibited valual The Kartilya can be treated as the Katipunan’s code of conduct. It contained 14 tules that instruct the way a Katipunero should behave and the values that he should uphold. Generally, the rules that are listed in the Kartilya can be classified into two. The first group are rules that will make the member an upright individual. ‘The second includes rules that will guide the way they treat their fellow. Below is the translated version of the regulations in the Kartilya: I. The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if not a poisonous weed. A To do good for personal gain and not for its own sake is not virtue. Ul. _ Itis 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. 'V. Whether our skin be black or white, we are all born equal: superiority in knowledge, wealth and beauty are to be understood, but not superiority by nature. V. The honorable man prefers honor to personal gain; the scoundrel, gain to honor. ° UNIT ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY 7 V1. To the honorable man, his word is sacred ‘ st. ‘d but not time los! VU. Do not waste thy time: wealth can be recovered ue the law or in the re 7 VIIL. Defend the oppressed and fight the oppressor befor field. . crets. J in keeping 5° IX. The prudent man is sparing in words and faithful eer) ie of woman a! X. On the thorny path of life, man is the guid mhe gui and if the guide leads to the precipice, those who there. plaything, but as a faithful ides will also go Xl, Thou must not look upon woman as a mere pla) “¢e; her (physical) companion who will share with thee the penalties ct ng Pe heels weakness will increase thy interest in her and she wi mother who bore thee and reared thee. XI. What thou dost not desire done unto thy wife, children, tai a sisters, that do not unto the wife, children, brothers and sis neighbor. use his nose is aquiline, XIII. Man is not worth more because he is a king, beca + servant of God, nor and his color white, not because he is a priest, 7 because of the high prerogative that he enjoys upon earth, but he is pony most who is a man of proven and real value, who does good, keeps ‘3 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. XIV. When these rules of conduct shall be known to all, the longed-for sun. of Liberty shall rise brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting joy among the confederated brethren of the same rays, the lives of those who have gone before, the fatigues and the well-paid sufferings will remain. If he who desires to enter has informed himself of all this and believes he will be able to perform what will be his duties, he may fill out the application for admission. As the primary governing document, which determines the rules of conduct in the Katipunan, the Kartilya will, thus, help us in understanding the values, ideals, aspirations, and even the ideology of the organization. It is worthwhile to read the Kartilya in terms of content and context. Asa document written for a fraternity whose primary purpose was to overthrow a colonial regime, we can explain the content and provisions of the Kartilya as a reaction and response to certain value systems that they found despicable in the state of things that wanted to fight. For example, the fourth and 13th rule in the Kartilya is an invocation of the inherent equality between and among men regardless of ae occupation, or status. In the context of the Spanish colonial era, when the indic s were treated as inferior to Europeans, the Katipunan saw to it that the alt ne ie order that they wished to promulgate through their fevolution neces: ih panes this kind of unjust hierarchy. Sarily destroys 74 ACOURSE MODULE FOR READINGS. IN PHILIPPINE HISTORY. pher indigenous values like dange ledly emphasized the import Katipunan on how women jal. For example, various provisions ‘ance of honor in words and actions. should be treated with honor and Nevertheless, the same document stated that women should be treated as companions of men and not as play things that can be exploited for their pleasure. In the contemporary eyes, the Katipunan can be criticized because of it can be perceived as Patronizing of women. However, one must not forget the context of when the organization was born. Not even in Europe or in the whole of the West in that period, that the problem of gender inequality was recognized. Indeed, it can be argued that Katipunan’s Tecognition of women as essential partners in the struggle, as reflected not just in the Kartilya, but also in the organizational structure of the fraternity, in which 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 right. Generally speaking, the rules in the Kartilya can be classified as either directed to how one should treat his neighbor or 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 one’s word and on not wasting time are teachings directed toward self-development, while the tules 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. The Kartilya embodied the ideals of the Katipunan upon its foundation in 1892. Ina few years, the organization would be confronted with the more pragmatic aspect Of the revolution. After its discovery, it expanded more rapidly and engaged in more Crucial and intense battles. As the organization grew, new leaders emerged, and a it, Cavite, formerly ¢Kawit, Cavite, forme Caio! the most important of them was Emilio AguiNAlA &ginened a ea Cavite de! Viejo. Aguinaldo's successes in the battlefiel ke long before he in the brotherhood, especially in his province. It did not tal the rival of Bonifacio in the revolution’s leadership. ognized leader of the Aguinaldo would succeed in becoming the F609 jeyer, his memoirs revolutionaries in March 1897 during the Tejeros Conven"O"™ i, and criticisms of Subtly revealed that he already had certain disagree re their explicit falling Bonifacio and the rival Cavite faction Magdiwang even DOME 1 ne Katipunan Cut in Tejeros. indeed, the rivalry of the two provinclal CONC 4 Katipunan's in Cavite, the Magdalo and the Magdiwang, was too divis ded to visit Cavite and leadership thought that the Supremo Andres Bonifacio nee with the Magdiwang mediate. However, it was known that Bonifacio identified oer rity more than the because the members of this council recognized his author ‘Aguinaldo related members of Magdalo, where Aguinaldo belonged. In his memolrs, Bonifacio’s visit to Cavite in late 1896: aeteties| The leadership of the [Magdiwang] Council cone See pererere Guring meetings. From the King to the Minister and Captain-Generay f° 0 sported red and golden scarves over their shoulders. They even Wea? ' NE srarves in public’ pethaps because they wanted people to recon thority status. They were always jubilant because the two towns under their at oer were not troubled by skirmishes with the enemy. Their territories ne ae behind the oft-troubled towns held by the Magdalo. After several ia) celebration and praise for the Supremo and his companions, they visited twelve towns under their jurisdiction, to prepare for the unification of Magdalo and Magdiwang. They orated and lectured on patriotism and other words to ignite the aspirations for freedom. The people were euphoric hence the extravagant welcome for the guests, as if a King had come. The roads were decorated and filled with band music, and people were screaming “Viva Tagalog” everywhere. The bells almost cracked in too much tolling in churches where they were headed, where people sang the Te Deum. On the other side, amid the unrelenting joyous celebrations, eight towns under Magdalo were hounded night and day by enemies in Zapote, Almanza, San Nicolas, Bakood, Arumahan, Pintong Bato, and Molino in the town of Bakood. It hurt to say that in bad timing, enemies were able to get through without being noticed across the Zapote River, because of our soldiers’ exhaustion and lack of sleep. Aguinaldo saw a major difference between the Magdalo and Magdiwang despite what he observed as a singular goal of liberating the Motherland, Aguinaldo explained: 76 The Magdiwang Council under Supremo Andres Boni charaternedasmonarchc sheds ha ee can be were referred to as ministers. They chose the name Magdiwan be dinates had a penchant with beautiful and elegant names, Meanwhile, ie 1 oS they the Magdalo Council had a republican characte, even is eadership of revolutionary organization under General Baldomero Aguinaldo, “a it was a name Magdalo derived from the patroness of the town of Cavite el Renee the jo. A COURSE MODULE FOR READINGS IN PHILIPPINE HISTORY But the breaking point of Bonifacio and Aguinaldo's rivalry, and arguably, of the Katipunan, was the events that unfolded during the Tejeros Convention. The Convention, originally called to discuss Cavite’s defense strategy, was turned into an election of the leaders of the revolutionary government. Aguinaldo triumphed into becoming the President, defeating Bonifacio. The election of revolutionary leaders among the Magdalo and the Magdiwang councils effectively disregarded the Katipunan as the central revolutionary organization. It was the beginning of the Katipunan’s end. Aguinaldo recalled the events: “There were only two candidates (for the presidency). They were Supremo Andres Bonifacio and General Emilio Aguinaldo. After the votes were cast, it appeared that the assembly chose General Emilio Aguinaldo as the Revolutionary President. They were allegedly baffled with how Andres Bonifacio, who called for the convention and was the incumbent leader himself, was not chosen. Instead, it was me who was selected over Supremo Andres Bonifacio. The next position to be voted for was the Vice Presidency. Supremo Andres Bonifacio was once again nominated, but he was defeated by his own Minister of Justice, General Mariano Trias, who was immediately proclaimed. Next was the position of Captain-General contested by Captain Santiago Alvarez, son of Virey Mariano Alvarez, and General Artemio Ricarte, an Ilocano. General A. Ricarte initially refused his election, because of his perceived inadequacy for the position, but he eventually relented after the body disapproved of his refusal. He was then proclaimed. For the position of the Secretary of War, Supremo Andres Bonifacio was once again nominated. He was up against General Emiliano Riego de Dios, who was also his Minister of Development. The Supremo was once again defeated, his third loss in this election. He was once again nominated as the Secretary of Interior. He was up against two Magdiwang ministers, Mr. Severino de las Alas and Mr. Diego Mojica. In this election, Supremo Andres Bonifacio succeeded, and as was usually done, his victory was proclaimed, and he was congratulated. However, right after the Assembly proclaimed his victory, General Daniel Tirona rose from his seat and announced: “Supremo Andres Bonifacio is not fit for the position because he is not a lawyer, The perfect fit for the position is the lawyer Jose del Rosario from Tanza.” The assembly fell into chaos, but since nobody seconded General Tirona, his objection was futile. Nevertheless, perhaps because of the Supremo’s anger toward General Daniel Tirona, he suddenly stood up and spoke: “Didn't we, before the convention began, agreed that whatever the results may be or whoever gets elected by this Assembly would be recognized and respected by all?” “Yes, Sir!” The people shouted. “Then’- he continued, “why is it that when I got elected, someone is objecting?” “Nobody seconded his objection.” And because of the inconsolable anger of the Supremo, he pulled out his revolver and aimed at General Daniel Tirona. Thankfully, Mr. Jacinto Lumbreras and General Artemio Ricarte were able to stop his vile attempt. General Tirona quickly hid among the men of - the assembly. Perhaps because the Supremo, in his deep resentment for losing three times, and despite the settlement of the conflict, stood up and declared before the assembly: “1, as the President of the Supreme Revolutionary Council, nullifies and invalidates this election.” He then walked out of the Assembly and went home to Malabon. UNIT Il ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY — 77 0 Emilio Jacinto, representatives Historian Renato Constantino quoted Bo! e where he said that he was reluctant to hold elections Lor t he cece fe from different districts were absent. Bonifacio als0 T°? © among Meme underhanded scheme by members from Imus, who eee to led by fala assembly that it would not be suitable for the Caviter! jnaldo’s victory. who was not from Cavite. This plot was the reason BeNYT, rate outmaneuler hg Constantino, the events that unfolded in Tejeros was 4 © as piggest mistake in this of Bonifacio by the Cavitefios of the Katipunan. Bonifaclo® ie the absence of convention was that he permitted the election to procee itergs, Magdalo or many Katipunan districts and the apparent domination ©! et the level of influence Magdiwang, in the assembly. Perhaps, Bonifacio did not ern yinaldo, Bonifacio’s that one’s provincial identity had over his brothers. Unlike 9 imagination for the revolution transcended his hometown. tens The narratives contained in the memoir quoted on the Ce atl Aguinaldo from the subjective views of Aguinaldo. It is also important 0 NO ers took started writing this memoir in 1928, more than three decades since beirescenal place. He wrote until the 1940s, and the volumes were not published unt’ —* Anes his death in 1964. There was a significant gap in the period, and many fone occurred in Aguinaldo’s life and career in those years. In a way, the mene, Y . have served as Aguinaldo's way of explaining his decisions and positions in issues The revolution in the revolutionary movement and have it on the historical record. i i would continue to advance in the remaining months of 1897 until Aguinaldo decided to enter a truce with the Spaniards through the Pact of Biak-na-Bato in December. Aguinaldo, together with other revolutionaries, went in exile to Hong Kong. The pact was terminated due to bad faith from both sides. They returned to the Philippines in April of the following year and resumed the Revolution against Spain until the Proclamation of Independence on 12 June 1898 in Cavite. The country commemorates this every year as the Philippine Independence Day. Indeed, such an event is significant because it was perceived to have 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. Still, very few students have had the chance to read the actual document of the declaration, despite th essential details it reveals on the rationale and circumstances of that hist ' I di in Cavite. Interestingly, reading the details of the said document in hindsi re in of the kind of government that was created under Aguinaldo, and th ine eng hand of the United States in the next few years of the newly for © forthcoming declaration was a short 2,000-word document written by A ne K epublic. The Bautista, which summarized the reason behind the revolution a, isi Rianzares for independence, and the future of the new republic unde E gat Spain, the war TEMilio Aguinaldo, ante er nitacio’s lett 78 ACOURSE MODULE FOR READINGS IN PHILIPPINE HISTORY The proclamation com itiepines during the Spani poses and inequalities int ~--taking into considerat; pets ee ee that their inhabitants being already weary of arrests and harsh treatment Panish domination, on account of the cae causing death with the coma eraticed by the Civil Guard to the extent of commanders, who sometimes ance and even with the express orders of their prisoners under the pretert ea Went to the extreme of ordering the shooting of the provisions of the Resuiaeeee ere Pe tang to escape in violation of ; ‘orps, whi i Bano, of eminene att SePOrsons apa hese deed yee the Archbishop aie fae ee and of high social position, at the instigation of own selfish and avaricious puree yAeePing them out of the eeu about by a method of proce Purpose, deportations which are quickly brought menced with ach; aracterizati os, + iSh colonial period. Th terization of the conditions in the he ~ "he document specifically mentioned Colony. The declaration says: . ” a the persons accused, The above passage demonstrat against Spain. Specifically cited wer unlawful shooting of prisoners whom passage also condemned the unequal people and the “eminent personages.” without a hearing of fed the justifications behind the revolution e the abuses by the civil guards and the they alleged as attempting to escape. The | protection of the law between the Filipino M 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 saw as the unjust deportation and rendering of some decisions without a 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 the Visayas until the Philippine revolution, with specific details about the latter, especially after the Pact of Biak- na-Bato had 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 revolution also reached the Visayas, ensuring the independence of the country. The document also made mention of Rizal's execution, calling it unjust. The execution, as written in the text, 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. UNITII ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY — 79 ae a = = e = a = / | d republic | nate oor wae at The proclamation of independence als? in 50. The first me a Would be under a dictatorship led by Emilio AY the twelfth day very beginning of the declaration. It stated: vince of cavite orprosi 5 Rian ares » town of Cavite Viejo, in this PPK". me, DOM 1 proclaim anc i of aes hued and aioe =pperippine pee 4 j Pent Ree enecena Governed by the Eminen for the purposes and by virtue of the circular of the same Don Emilio Aguinaldo y Famy f the Th the last part 0 e same was repeated toward her wi by Don Emilio a tt . firm together We acknowledge, approve and con, establish n, which this i ii e instrument have been issued therefrom, the pees a Aguinaldo, whom we honor as the Supre that , hg Series havea ie ob ont ean the redemption of this selected by God, in spite of his humble origi". © "the magnificent verses unfortunate people, as foretold by Doctor Jose RIX tating them from the which he composed when he was preparing P67 nity with which their yoke of Spanish domination in punishment of the 1™Pi nates, Government allowed the commission of abuses by itS _ . i i i rth looking at is its explanation on Another detail in the proclamation that is WO The document explained: the Philippine flag that was first waved on the same day. apeanan And finally, it was unanimously resolved that this ee a ‘lee from this day, must use the same flag used heretofore, whose ign and colors and described in the accompanying drawing, with design representing "1 AA 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. tion: ‘oclamal pr h the orders that This often-overlooked detail reveals much istori meaning behind the most widely known national eee ee pen known by many, for example, that the white triangle was derived fror hie ae Katipunan. The red and blue colors of the flag are often eet th v-oaban Peace, respectively. Our basic education omits the fact that th en comnge ae from the flag of the United States. While it can always be eee colors were taken can always change and be reinterpreted, the original symbol that symbolic meaning presents us several historical truths that can explain th ic Meaning of something unfolded after the declaration of independence on the or ee events, which Y Of June 1898. 80 | ACOURSE MODULE FOR READINGS IN PHILIPPINE HISTORY Are-examination some often-overlooked Aside trom this, the text example, the abuses me) of the document on the declaration of independence can reveal historical truths about this Important event in Philippine history. reflects the general fevolutionary sentiment of that period. For ntioned explicitly in the proclamation, such as friar abuse, racial discrimination, and Inequality before the law, reflact the most compelling sentiments represented by the tevolutionary leadership. However, no mention was made about the more serious problem that affected the masses more profoundly (i.¢., the land and agrarian crisis felt by the numerous Filipino peasants in the nineteenth century). This silence is ironic, ®specially when renowned Philippine Revolution historian Teodoro Agoncillo stated that the Philippine Revolution was an agrarian revolution. The ordinary 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 once the revolution succeeds, 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 that the victorious revolutionary government of Aguinaldo historicized the struggle for independence. There were mentions of past events that were seen as significant turning points of the movement against Spain. The execution of GOMBURZA, for example, as well as the failed Cavite Mutiny of 1872, were narrated in detail. The inclusion of these events shows that they saw them as significant in awakening the Filipinos to the real conditions of the nation under Spain. Jose Rizal's legacy and martyrdom were also mentioned in the text. 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 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 was discussed in detail. The point is, official records and documents such as the proclamation of independence, while truthful most of the time, still exude the: politics and biases of whoever is in power, which manifested in the selectiveness of information that can be found in these records. Thus, it is the task of the historian to analyze the content of these documents to the dominant politics and the contexts of people and institutions surrounding it. We should, therefore, always examine the circumstance behind the production context of primary sources such as official government records. Studying one historical subject entails looking at multiple primary sources and pieces of historical evidence to have a more nuanced and contextual analysis of our past. UNIT | ANALYZING PRIMARY SOURCES IN PHILIPPINE HISTORY...

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