● Ang may mataas na kalooban inuuna ang puri sa
KARTILYA NG KATIPUNAN pagpipita sa sarili; ang may hamak na kalooban inuuna
EMILIO JACINTO
● A Filipino general during the Philippine Revolution
● He was one of the highest-ranking officers in the
Philippine Revolution and was one of the highest-ranking
officers of the revolutionary society Kataas-taasan,
Kagalang-galang na Katipunan ng mga Anak ng Bayan, or
simply and more popularly called Katipunan, being a member
of its Supreme Council.
KARTILYA
● Served as the guidebook for new members of the
organization, which laid out the group's rules and
principles.
● The first edition of the Kartilya was written by Andres
Bonifacio.
● Emilio Jacinto later pens a revised Decalogue.
14 rules
● Ang kabuhayang hindi ginugugol sa isang malaki at
banal na kadahilanan ay kahoy na walang lilim, kundi
damong makamandag
○ The First code of conduct simply tells us that we
must have a purpose-driven life.
○ We must know how to set our goals and find
meaning to our life because without knowing our
purpose, we will suffer from unwanted situations.
● Ang gawang magaling na nagbubuhat ng pagpipita sa
sarili, at hindi sa talagang nasang gumawa ng kagalingan,
ay di kabaitan.
○ This means that we must not be selfish.
○ We must do good deeds not to earn praise but to
show it with our whole heart because a deed done
only for fame is not worthy to be called good.
● Ang tunay na kabanalan ay ang pagkakawanggawa, ang
pag ibig sa kapwa at ang isukat ang bawat kilos, gawa’t
pangungusap sa talata ng Katwiran.
○ 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.
● Maitim man at maputi ang kulay ng balat, lahat ng taoy
magkakapantay; mangyayaring ang isa’y higtan sa
dunong, sa yaman, sa ganda; ngunit di mahihigitan sa
pagkatao.
○ 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 superior to anyone
ang pagpipita sa sarili sa puri.
○ 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
● Sa taong may hiya, salita ay panunumpa.
○ Rule 6 tells us that we must be a man of our own
words. Whatever is said must be done.
○ We must do things that we promised because we
can never take back what we have been told so ” walk
the talk “
● Huwag mong sayangin ang panahon; ang yamang
nawala ay magyayaring magbalik; nguni’t panahong
nagdaan na’y di na muli pang magdadaan. Value of time
○ Everyone must understand the importance of
time.
○ We usually focus ourselves on worrying about
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 regretting the things we weren’t able to
do. We have make use of our time wisely.
● Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
○ 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 need your help and comfort
and Fight those people who keep on putting others
down by oppressing them.
● Ang taong matalino ay ang may pag iingat sa bawat
sasabihin, at matutong mag lihim ang dapat ipag lihim.
○ 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.
● Sa daang matinik ng kabuhayan, lalaki ay siyang
patnugot ng asawa’t mga anak; kung ang umaakay ay
tungo sa sama, ang patutunguhan ng iaakay ay kasamaan
din.
○ All of us need to be a model for everyone
because whatever they see in us will also be
followed by the people who see us.
○ And a true man leads his family to the right path by
showing them that he is righteous.
● Ang babae ay huwag mong tignang isang bagay na
libangan lamang, kundi isang katuang at karamay sa mga
kahirapan nitong kabuhayan; gamitan mo ng buo ng
pagpipitagan ang kanyang kahinaan, at alalahanin ang
inang pinagbuhatan nagiwi sa iyong kasangulan.
○ This principle is about women. That every
woman deserves to be respected and no man
shall see them as an object nor a past time.
○ Just like what they always say, a man who doesn't
respect a woman does not respect his mother who
gave him birth. Girls deserve to be loved with full
respect and care.
● Ang di mo ibig na gawin sa asawa mo, anak at kapatid,
ay huwag mong gagawin sa asawa, anak, at kapatid ng
iba.
○ Every action that any man does is important.
Every action has its own consequences.
○ We must not do bad things against other people if
we don’t want other people to do bad things against
us.
● Ang kamahalan ng tao’y wala sa pagkahari, wala sa
tangos ng ilong at puti ng mukha, wala sa pagkapari ng
kahalili ng
Diyos wala sa mataas na kalagayan sa balat ng lupa;
wagas at tunay na mahal na tao, kahit laking gubat at
walang nababatid kundi ang sariling wika, yaong may
magandang asal, may isang pangungusap, may dangal at
puri; yaong di napaaapi’t di nakikiapi; yaong marunong
magdamdam at marunong lumingap sa bayang tinubuan.
○ The thirteenth principle is about having the right
character and good values.
○ A Man’s life is not measured by what is his status in
life nor with the things that he possesses. Instead, it is
in his character and his love for the native land.
● Paglaganap ng mga aral na ito at maningning na sumikat
ang araw ng mahal na Kalayaan dito sa kababaang
Sangkalupuan, at sabugan ng matamis ang liwanag ang
nagkakaisang magkalayo magkakapatid ng ligaya ng
walang katapusan, ang mga ginugol na buhay, pagud, at
mga tiniis na kahirapan labis ng natumbasan. Kung lahat
ng ito’y matarik na ng pag ibig pumasuk at inaakala
niyang matutupad ang mga tungkulin, maitatama ang
kanyang ninanasa sa kasunod nito.
○ The last code of conduct shows the desire of
Emilio Aguinaldo
PROCLAMATION OF THE
PHILIPPINE INDEPENDENCE
Background of the author
● Ambrosio Rianzares Bautista
○ also known as "Don Bosyong"
○ born on December 17, 1830 in Biñan, Laguna
● He studied Law at the University of Sto. Tomas earned
his degree in 1865 (at 35 years old).
● He solicited funds to finance the campaign for reforms in
the Philippines and became a member of the La Liga Filipina,
Cuerpo de Compromisarios, and La Propaganda.
● He was arrested and imprisoned at Fort Santiago by the
Spaniards as he was suspected of being involved in the
Philippine Revolution but managed to defend himself and was
eventually released.
● He became the first adviser of President Emilio
Aguinaldo in 1898, and, contrary to popular belief, it was
Bautista, and not Aguinaldo, who waved the Philippine
flag before the jubilant crowd during the proclamation of
Philippine independence in Kawit, Cavite.
● On July 14, 1899, he was elected as president of the
Philippines in the Revolutionary Congress in Tarlac and was
later appointed judge of the Court of First Instance of
Pangasinan.
● He died on December 4, 1903 (72 years old) from a fatal fall
from a horse-drawn carriage.
historical Background of the document
● In April 1898, the Spanish-American War broke out as a
result of U.S. intervention in the Cuban War of Independence.
● The U.S. attacked Spain's Pacific Possession, which led
to its involvement in the Philippine Revolution.
● Commodore George Dewey sailed from Hong Kong to
Manila Bay aboard the U.S.S. Olympia and led the Asiatic
Squadron of the U.S. Navy.
● In May 1898, the Battle of Manila Bay ensued. Emilio
Aguinaldo decided to return to the Philippines from Hong
Kong, bringing with him the first Philippine flag sewn by
Marcela Agoncillo, Lorenza Agoncillo, and Delfina
Herbosa.
● Upon arriving in Manila, Aguinaldo proceeded to his
mansion in Kawit, Cavite to rally all Filipinos to unite and fight
against the Spaniards in the historic battle cry of the "Hour of
Liberation."
● Together with the Americans, the Filipinos assaulted the
Spaniards in the Battle of Manila Bay.
● However, the said battle was perceived to be a mock battle
as arrangements were already made between the Americans
and the Spaniards, that the latter would hand over the
Philippines including Guam and Puerto Rico to the former.
● Such arrangements were already finalized in the Treaty
of Paris in 1898.
● After the Battle of Manila Bay, there were still skirmishes
between Filipinos and Spaniards in various provinces in the
Philippines.
● The Act of the Declaration of Philippine Independence
(Acta de la Proclamación de la Independencia del Pueblo
Filipino) written by Bautista had the intention to encourage
Filipinos to fight against the Spaniards.
● Aguinaldo formally declared Philippine Independence in
Kawit, Cavite on June 12, 1898.
● It was symbolically accompanied by the playing of the
Philippine national anthem composed by Julian Felipe with
lyrics by Jose Palma from his poem Filipinas.
● At the same time, Ambrosio Bautista read the Act of
Declaration of Philippine Independence in Spanish.
● The United States of America, however, never
recognized this declaration.
● The Acta de la Proclamación de la Independencia del
Pueblo Filipino was among the documents lost during the
height of the pilferage of historical documents in the
1990s.
● The centennial anniversary of Philippine independence
heightened the demand for such documents in the black
market.
● The document was finally returned to the National Library in
1994 after a professor from the University of the Philippines,
Milagros Guerrero, negotiated for its return
POLITICAL CARICATURE OF THE
AMERICAN ERA (1900-1941)
● Philippine Cartoons: Political Caricature of the American
Era (1900-1941), authored by Alfred McCoy, together with
Alfredo Roces, compiled political cartoons published in
newspaper dailies and periodicals in the aforementioned time
period.
● Political cartoons and caricatures are a rather recent art
form, which veered away from classical art by exaggerating
human features and poking fun at its subjects.
● Such art genres and techniques 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 for publicizing opinions
through heavy use of symbolism, which is different from
verbose written editorial and opinion pieces.
● The unique way that a caricature represents the 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 an opinion is worthy of historical examination.
● The first example shown above 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 (as depicted wearing a salakot and a
barong Tagalog) was trying to stop Santos by telling him
to stop giving Barcelona the crown because it is not his,
to begin with.
● The second cartoon was also published by The
Independent on June 16, 1917.
● This was drawn by Fernando Amorsolo and was aimed as
a commentary on the workings of the 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 pickpocket and thief
and to turn to the great thieves instead. He was pointing to
huge warehouses containing bulks of rice, milk, and
grocery products.
● The third cartoon is a commentary on the unexpected
cases of colored mobiles in the city streets.
● The Philippine Free Press published this commentary
when fatal accidents involving colorum vehicles and taxis
occurred too often already
● The last cartoon was published by Lipang Kalabaw on
August 24, 1907.
● In the picture, we can see Uncle Sam rationing porridge to
the politicians and members of the Federalist Party while
members of the Nacionalista Party look on and wait for
their turn.
● This cartoon depicts the patronage (or sponsorship) of
the United States being desired by Filipino politicians from
either party.
Analysis of the Political Caricatures during the American
Period
● The transition from the Spanish Colonial Period to the
American Occupation. Period demonstrated different
changes in culture, society, and politics.
● It was 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 selected cartoons illustrate not only the opinion of
certain media outlets about the Philippine society during the
American period but also show the kind of society and politics
that the Philippines had 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 in the rising of political dynasties in Tondo
as depicted in the cartoon published by The Independent.
● Patronage also became influential and powerful between the
newly formed political parties composed of the elite and the
United States.
● This was depicted in the cartoon where the United States,
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 canceled out.
● The problem continues 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 shown in the cartoons. One example
is the unexpected 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 were
mediocre (not very good).
● This resulted in the increasing colorum and unlicensed
vehicles transporting people around the city.
● The rules governing the issuance of driver's licenses were
not properly implemented and traffic police do not care about
the widespread violations of traffic rules.
● This is a direct consequence of the desperate
urbanization of 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
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 showed the conditions of poor
Filipinos in the Philippines under the administration of the
United States at that time.
● 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 to
big-time hoarders who monopolize goods in their huge
warehouses (presumably Chinese merchants) at that time.
● The other cartoon depicts how Americans controlled
Filipinos through seemingly harmless American objects.
By controlling their consciousness and mentality,
Americans got to control Filipinos.
MONASTIC SUPREMACY IN THE
PHILIPPINES OR LA SOBERNIA
MONACAL EN FILIPINAS
(ANG PAGHAHARI NG MGA PRAYLE SA PILIPINAS)
THE MONASTIC SUPREMACY DOCUMENT
● Background
○ The Monastic Supremacy of the Spanish friars
brought many political, religious and economic
conflicts and unresolved issues during the late 1800’s
and violation of human rights was prevalent in the
religious and political aspect.
● Intended Audience
○ Spanish Government
○ Friars
○ Public
● Date and Place of Publication
○ 1889
○ Spain
● Contribution to Philippine History
○ Discussed the situations that showed how the friars
indirectly controlled the government during the
Spanish colonization in the century
○ Denounced the friars for their wrong teachings and
abusive acts which had resulted in a life of poverty
and misery of the Filipinos
● Historical Context
○ One of the primary crusades was the Propaganda
Movement
○ The friars in the Philippine government controlled
the status quo of the country
Marcelo h. Del pilar (author)
● Marcelo Hilario del Pilar y Gatmaitan
● Born on August 30, 1850 in Kupang, Bulakan, Bulacan
● Died on July 4, 1896
● Pen names: “Piping Dilats”, “Plaridel”, “Pupdoh”, “Dolores
Manapat”
● A lawyer, propagandist
● Reform Movement is Spain, along with Jose Rizal and
Graciano Lopez Jaena
● Published La soberania monacal en Filipinas Monastic
Supremacy and La falocrania Filipina
The religious orders
augustinian
● The founders and first apostles of the Catholic faith in
the Philippines
● April 27, 1565 - arrived in Cebu led by Andres de Urdaneta
● San Agustin Church
● Orphanage and Industrial school at Tambon
● Augustinian Seminary and College, Vigan
Franciscans
● July 2, 1578 - Ordo Fratrum Minorum (OFM) Franciscans
arrived in Manila
● Franciscans were able to establish and/or administer
207 towns/parishes
● San Juan de Dios Hospital (1580)
● Hospital of the Holy Waters in Los Baños (1592)
● San Lazaro Hospital (1580)
● Naga Hospital of San Diego (1586)
Jesuits
● 1581 - arrived in the Philippines from Mexico
● 1591 - mission stations were established in Balayan,
Batangas, Taytay, and in Antipolo, Rizal
● 1593 - first Jesuit mission stations were established in
theVisayas in Tigbauan, Panay
● September 15995 - College of Manila opened
● August 25, 1601 - College of San Jose opened
● 1605 - made the Philippine Vice Province into an
Independent Province
● 1768 - suits were banished from the Philippines
● Escuela Municipal de Manila, Intramuros
● Colegio de Manila
● Manila Observatory, Padre Faura Ermita
Dominicans ▪ Desired reforms:
- Equality of the Filipino and the
● The Order of Preachers/Order of St. Dominic was
Spaniards before laws
confirmed an Order by Pope Honorius III in 1216
- Restorations of the Philippine
● 1587 - 15 men arrived at the port of Cavite
representation in the Spanish
● 1593 - Doctrina Christiana published with different versions
Cortes
● 1594 - Dominicans evangelized the fertile Cagayan Valley
● 1611 - established University of Santo Tomas
● 1619 - extended their missionary work in the Babuyanes
● 1783 - permanently set-foot in Batanes
COMPOSITION OF PHILIPPINE RELIGIONS
● Sto. Domingo Church, Intramuros ● As of 2019 there are:
● University of Santo Tomas, Manila ○ Roman Cathoolic 80.6 %
● Binondo Church, Manila ○ Protestant 8.2 % includes
▪ Philippine Council of Evangelical Churches
recollects
2.7 %
● 1606 - arrived in Cebu ▪ National Council of Churches in the
● 1607 - they took charge of Bataan, Zambales and western Philippines 1.2 %
Pangasinan ▪ Other Protestant 4.3 %
● 1622 - Pope Gregory XV declared the Recollects a ○ Christian 3.4 %
congregation and Bishop Pedro de Arce of Cebu requested ○ Muslim 5.6 %
and they started to evangelize parts of Mindanao ○ Tribal religions 2 %
● 1635 - exchanged their small mission in Negros ○ Other 1.9 %
● 1679 - Archbishop of Manila gave them MIndoro ● Traditions
● 1687 - took charge of Masbate ○ Roman Catholic traditions are still done in the
● San Sebastian Church, Quiapo country like:
The secularization controversy: the discrimination ▪ Fiestas
▪ Celebration of special days (ex. Christmas)
among spaniish and filipino priests ▪ Reenactments (ex. The Crucifixion of Jesus
● Regular priests belonged to religious orders.
Christ)
● Secular priests did not belong to any religious order
● Conflict began when the bishops insisted on visiting the Church during the spanish colonization
parishes that were being run by regular priests ● Reducción Policies
● Archbishop Basilio Santa Justa ○ essentially meant a forced relocation of small,
○ accepted the resignations of the regular priests in scattered settlements into one larger town
1774 ○ The policy also made it easier for a single Spanish
○ assigned secular priests to take their place Catholic friar to ‘train’ Filipinos in the basic principles
● A royal decree was also issued on November 9, 1774 of Christianity
● The issue soon took on a racial slant ○ to collect taxes from their Christianized converts.
● Monsignor Pedro Pelaez ● In the late Spanish period, in contrast, Spanish priests
○ ecclesiasticall governor of the Church, sided with angry many Filipinos for failing to:
the Filipinos ○ Allow otherwise ‘trained’ Filipino priests to ascend
○ After his death due to an earthquake, other priests into the higher strata of the Catholic Church hierarchy
took his place in fighting for the secularization in the Philippines;
movement (ex. GOMBURZA) ○ Return much of the land they had claimed as ‘friar
Crusades against monastic supremacy estates’ to the Philippine landless farmers;
○ Recognizing nascent and emerging Filipino
● Governors
demands for more autonomy and a greater say in
○ They complain to the Spanish Monarch
how the colony was to be managed.
● The King
○ The crown tries to investigate the friars Church: then vs. now
● Indios ● State of the Church: THEN
○ The lowest-ranked group in Spanish racial hierarchy ○ In the political aspect, the government and the
● Bishops status quo of the country were controlled by the
○ Filipino priests were not allowed to ascend into the Spanish friars
higher positions of the Catholic Church hierarchy ○ The privilege to vote was only given to the curate
● GomBurZa and even the security of the Filipinos was put into
○ Execution - February 17, 1872 in Bagumbayan danger
○ Ordered by Gov. Rafael de Izquierdo ● State of the Church: NOW
● Propagandist ○ Article II, Section 6
○ Propaganda Movement ▪ The separation of Church and State shall
▪ Led by Graciano Lopez Jaena, Marcelo H. be inviolable
del Pilar, and Jose Rizal
 ○ Philippine Organic Act of 1902, during the
American period
▪ “No law shall be made respecting an
establishment of religion, or prohibiting the
free exercise thereof, and that the free
exercise and enjoyment of religious
profession and worship, without
discrimination or preference, shall forever be
allowed”.
Separation of the church and government
● The respective standpoints of the Church and the
Government on contemporary issues:
○ Annulment and Divorce
○ Gender and Sexuality
○ Reproductive Health Law
Friar acquisition of land
● Royal Bequest
○ Friars suggested that the King grant them some
estates in the native villages
● Donations and Inheritances
○ Priests were prohibited from inheriting property by
order of the King
● Buying of Land
○ Friars bought land from the natives using the money
obtained from church fees, trade, and from profits
gained from the produce of lands
● Foreclosure of Mortgages
○ Friars demanded that their advances be regarded
as loans payable at a fixed rate of interest
● Land-grabbing
○ Priests claimed lands and had them titled
Discussions and main arguments
● The Document’s Contributions to Philippine History and
its Historical Context
● Main Aspects of the Monastic Supremacy
○ Religious
○ Political
○ Economic
● The Monastic Supremacy Aspects Then vs. Now
Main aspects of the monastic supremacy
● Religious Aspect
○ The municipal officials depended on the Parish
priest
○ A secularization controversy occurred
○ The regular priests resented to assign Filipino
secular priests
▪ Considered the Filipinos unfit for the
priesthood
▪ Cited the Filipinos’ brown skin, lack of
education, and in adequate experience
● Political Aspect
○ Priests were prohibited from inheriting property by
order of the King
○ The basis monastic wealth is the slack of union
between the people and the government
○ The Filipinos paid direct and indirect taxes
▪ Direct taxes: Personal Cedula
▪ Indirect taxes: Markets, Vehicles, Horses
(Kalesa), Stamps
● Economic Aspect
○ The economic position of the Orders was secured
by their extensive landholdings
▪ Donated to them food the support of their
churches, schools, and other establishment
▪ The largest landholders in the islands, with
their estates concentrated in the Central
Luzon
● Educational Aspect (Additional)
○ The Friars owned different schools from the primary
to the tertiary level and took charge in teaching,
controlling, and maintaining the rules and regulations
imposed to the students
▪ Emphasized the teachings of the Catholic
religion
- The Christian Doctrines were
taught
○ The supposed Philippine education was privileged
only to Spanish students, where there was prejudice
against the Filipino in the schools.
MAIN ARGUMENTS
● “The personal security of the citizens is equally
endangered by monastic power”
● “Is the government sure of the sincerity of such assistants?
Is it sure that they will not debase their commission?”
● “The danger to national integrity is the friars’ hobby of
imposing their preponderance in the Philippines. Does such a
peril really exist? Is the government sufficient to avert it? Is it
thus that the Spanish government would perish without their
support?”
● “Diversity of languages among the rulers and the ruled;
and to preserve that diversity to impede popular
education, and to avoid at any cost that the people and the
government come to understand each other, are the best
way of keeping them in perpetual antagonism”
● “Public education is one of the common aspirations of
both the government and the Filipinos. The government as
well as the people dream of a common language in the
islands”
THE MONASTIC SUPREMACY ASPECTS: THEN VS. NOw
 CAVITE MUTINY 1872
2 MAJOR EVENTS IN 1872
CAVITE MUTINY 1872
● An uprising of military personnel of Fort San Felipe, the
Spanish arsenal in Cavite, Philippines on January 20,
1872.
● Around 200 soldiers and laborers rose up in the belief
that it would elevate to a national uprising.
● The mutiny was quickly crushed, but the Spanish regime
under the reactionary governor Rafael de Izquierdo magnified
the incident and used it as an excuse to clamp down on those
Filipinos who had been calling for governmental reform.
● The 1872 Cavite Mutiny was precipitated by the removal of
long-standing personal benefits to the workers such as tax
(tribute) and forced labor exemptions on order from the
Governor General Rafael de Izquierdo.
● Many scholars believe that the Cavite Mutiny of 1872
was the beginning of Filipino Nationalism that would
eventually lead to the Philippine Revolution of 1896.
MARTYRDOM OF THE THREE PRIESTS (GOMBURZA)
● Father Mariano Gomez
● Father Jose Burgos
● Father Jacinto Zamora
● On 17 February 1872 in an attempt of the Spanish
Government and Frailocracia to instill fear among the Filipinos
so that they may never commit such daring acts again, the
GOMBURZA were executed.
● They were executed by Garrote in Luneta Field, also known
in Tagalog as Bagumbayan.
● This event was tragic but served as one of the moving
forces that shaped Filipino Nationalism.
DEDICATED EL FILIBUSTERISMO
“I dedicate my work to you as victims of the evil which I
undertake to combat...” – Jose Rizal
TWO FACES OF 1872 CAVITE MUTINY
SPANISH PERSPECTIVE
● JOSÉ MONTERO Y VIDAL
○ Prolific Spanish Historian
○ Documented the event and highlighted it as an
attempt in overthrowing the Spanish Government in
the Philippines.
● GOV. GEN. RAFAEL IZQUIERDO
○ Implicated the native clergy, which was then
active in the call for secularization.
○ Highlighted the event in the attempt to overthrow
the Spanish Government to install “hari” in the likes of
Fathers Burgos and Zamora.
○ Caused by the Spanish Government because they
took the rights and privileges of the people working in
Cavite Mutiny.
○ People in the Mutiny revolted to the Spaniards who
were in the arsenal.
○ Attempt of the Indios to overthrow the Spanish
Government in the Philippines.
○ They killed the leaders of the Cavite Mutiny so that
the revolt of the Filipinos would not cause a big
problem.
○ The GOMBURZA were tried by a court – martial
and were sentenced to die by strangulation.
FILIPINO PERSPECTIVE
● DR. TRINIDAD HERMENEGILDO PARDO DE TAVERA
○ A Filipino scholar and researcher
○ Wrote the Filipino version of the Bloody Incident
in Cavite.
○ Filipinos felt abused and oppressed by the Spanish
people.
○ Spanish friars used the Cavite Mutiny as a powerful
lever by magnifying it as a full-blown conspiracy
involving not only the native army but also included
residents of Cavite and Manila, and more importantly
the native clergy to overthrow the Spanish
government in the Philippines.
○ Members of the native clergy headed by the
GOMBURZA were tried and executed by Garrote.
○ Thus, leads to the awakening of Nationalism and
eventually to the outbreak of Philippine Revolution of
1896.
FIRST CRY OF REVOLUTION
ANDRÉS BONIFACIO Y DE CASTRO
● “Ama ng Rebolusyon ”
● “Ama ng himagsikan ”
● “Supremo ”
● “Pangulong Hari ng Katagalugan”
● Unofficial President of the Philippines
● Born in Tondo, Manila, on November 30, 1863
● Died on May 10, 1687 (Maragondon Cavite)
Kataas-taasang, kagalang-galangang katipunan ng mga anak
ng bayan (kkk)
● Philippine revolutionary society founded by anti-Spanish
colonialism Filipinos in Manila in 1892.
● Its primary goal was to gain independence from Spain
through a revolution.
● On July 7, 1982, It was founded by Filipino patriots
Andres Bonifacio, Teodoro Plata, Ladisiao Diwa, Deodato
Arellano, and Valentin Diaz.
● The Katipunan was a secret organization until it was
discovered in 1896.
Philippine revolution of 1896
● Tearing up of cedulas and proclaiming the start of the
fight for the independence on August 23, 1896.
● The event happened after the Katipunan was exposed on
August 19, 1896, and the Spaniards began to track down
suspected rebels.
Raging controversies
● The historian Teodoro Agoncillo chose to emphasize
Bonifacio’s tearing of the cedula (fax receipt) before a
crowd of Katipuneros who then broke out in cheers.
● However, Guardia Manuel Sityar never mentioned in his
memoirs (1896-1898) the tearing or inspection of the cedula,
but did note the pact de sangre (blood pact) mark on every
single Filipino he met in August 1896.
 Where did it take place? Pugad lawin or balintawak that the revolution began on August 23, 1896, similar to the
● The barrios, hamlets, and farmsteads where the assertion of Dr. Pio Valenzuela.
revolution began were all within the municipality of Cry of pugad lawin
Caloocan in the province of Manila. ● Version 1
● Its total population in 1896 was tallied at just 7,829 ○ Author: Pio Valenzuela
● 2,694 lived in the town (poblacion) 977 lived in the largest ○ Date: August 22, 1896
barrio, Balintawak, and the remaining 4,158 were scattered in ○ Place: Kangkong, Balintawak. House and yard of
ten other barrios - Baesa, Bago Bantay, Bahay Toro, Baniat, Apolonio Samson
Culiat, Kangkong, Loma, Marulas, Talipapa and Tangke ○ No. of attendees: 500 members
● No detailed maps of the municipality are known to have ○ Discussion: Views were only exchanged, and no
survived from the Spanish area, and perhaps none ever resolution was debated or adopted.
existed. ● Version 2
● Many of the sources on the “Cry” are consequently ○ Author: Pio Valenzuela
vague and inconsistent in how they identify and locate the ○ Date: August 23, 1896
settlements, roads, and other features of the area. ○ Place: Pugad Lawin. House, storehouse andyard
Main argument of Jan Ramos
● The First Cry of the Revolution remains unsolved due to ○ No. of attendees: 1000 members
the different dates and places that were mentioned by ○ Discussion: Whether or not the revolution should
different eyewitnesses of the event. be started August 26, 1896. Protested by Teodoro
● These include Plata. Attendees tore their cedula certificates and
○ Pio Valenzuela’s “Cry of Pugad Lawin” shouted Long Live Philippines!
○ Santiago Alvarez “The Cry of Bahay Tord” The cry of bahay toro
○ Gregoria de Jesus’ “First Cry” ● Author: Santiago Alvarez
○ Guillermo Masangkay “The Cry of Balintawak” ● Date: August 24, 1896
Dr. pio valenzuela’s ACCOUNT ● Place: Barn of Kabesang Melchora Aquino, Sampalukan
● The National Historical Commission of the Philippines Barrio of Bahay Toro
(NHCP) claimed that the first cry of the Philippine ● No. of attendees: 1000 Katipuneros
Revolution of 1896 happened on August 23, 1986 at Pugad ● Discussion: It was 12 o’clock when the meeting adjourned
Lawin, now part of project 8 in Quezon city. amidst loud cries of “long live the sons of the country”
● The official date and place of the first Cry were largely based Mahuhay ang anak ng bayan
on Dr. Pio Valenzuela’s Account
● Dr. Valenzuela is an official of the katipunan and a friend of The first cry
Andres Bonifacio, who was present during the event. ● Author: Gregoria de Jesus
● Says the decision to revolt was taken at Kangkong ● Date: August 25, 1896
on August 23, 1911 and was taken by the general ● Place: Near Caloocan (No exact location)
assembly on August 23 at the house of Melchora ● No. of attendees: Not specified
Aquino on Daan-malalim, in Pasong Tamo, also ● Discussion: The activities of Katipuneros had reached
known as ”Pakpak-lawin” (1917) nearly all corners of the Philippine Archipelago.When it
● Says the revolutionists met in Kangkong on August was discovered by Spanish Authorities, some katipuneros
22, but the decision was taken on august 23 at Juan were arrested. Some were arrested and killed by exile.
Ramos’ place at Pugad Lawin, and “The Cry” followed the The cry of balintawak
decision (1920). ● Author: General Guillermo Masangkay
Santiago alvarez’s ACCOUNT ● Date: August 26, 1896
● One of the leaders of the Cavite Revolution. ● Place: house of Apolonio Samson, Balintawak
● Alvarez presents an account devoid of any dramatic ● No. of attendees: Not specified
description as it is merely a narration of the events that ● Discussion: Discuss when the uprising was to take place.
happened in Bahay Taro. Opposed by Teodoro Plata, Briccio Pantas and Pio
● Internal evidence suggests that Alvarez’s account of the Valenzuela. Bonifacio sensing that he would lose in the
meeting on August 24 is based on information he obtained argument, he left the session hall and convinced the
from Ramon Bernardo, a katipunan leader from Pandacan who people outside. He asked the people to pledge by tearing
was a participant in “The Cry” the sign of slavery which is the cedula.
Guillermo masangkay’s ACCOUNT
● A friend and fellow Katipunan of Andres Bonifacio.
● In his interview with the Sunday Tribune Magazine,
Masangkay said that the first Cry happened in Balintawak
on August 26, 1896.
● In another interview published in the newspaper Bagong
Buhay on August 26, 1957, He changed his narrative stating