MODULE: OLSS01 – READING IN THE PHILIPPINE HISTORY

CHAPTER 3 - CONTENT AND CONTEXTUAL ANALYSIS OF SELECTED

HISTORICAL SOURCES

A. Evaluate the merits of the selected narrative accounts from Primary sources,
B. Cite the criticisms on the historical issues; and
C. Cite the historical importance of the selected text.

CONTENT AND CONTEXTUAL ANALYSIS

Content analysis involves examining the actual material within a source,
focusing on what is directly present—such as text, images, or data. It helps uncover
information, themes, or patterns within the source.
Contextual analysis, on the other hand, looks at the surrounding
circumstances, conditions, or events that influence the creation of a source. This
includes considering the historical, cultural, social, and political context in which the
source emerged.
In understanding history through primary and secondary sources, content
analysis helps delve into the material itself, while contextual analysis provides insight
into the broader circumstances shaping the creation and interpretation of those sources.
Together, they offer a comprehensive understanding of historical events and
perspectives.
BACKGROUND OF THE AUTHOR
Before delving into a primary source, it's essential to offer a brief background
on the author or creator. This includes family background, education, religion, and
other relevant details. Pay special attention to the first four credibility assessment steps
discussed earlier. This step helps set the stage for understanding the context, potential
biases, and reliability of the primary source.
Here are some materials that are very important to examine using content and
contextual analysis:

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A. The First Voyage Around the World by Antonio Pigafetta

B. Customs of the Tagalogs by Juan de Plasencia
C. Kartilya ng Katipunan by Emilio Jacinto
D. Proclamation of the Philippine independence

A. THE FIRST VOYAGE AROUND THE WORLD BY ANTONIO PIGAFETTA

ABOUT THE AUTHOR

Pigafetta (c. 1491- c.
1531) was a Venetian scholar and
explorer. He 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.
Saturday, the 16th of March, 1521, we arrived at daybreak in sight of a high
island, three hundred leagues distant from the before-mentioned Thieves' island. This
isle is named Zamal. The next day the captain-general wished to land at another
uninhabited island near the first, to be in greater security and to take water, also to
repose there a few days. He set up there two tents on shore for the sick, and had a sow
killed for them.
THE FIRST VOYAGE AROUND THE WORLD 1519-1522
Ferdinand Magellan’s fateful circumnavigation of the world with an Italian nobleman,
Antonio Pigafetta, began in the sixteenth century. It is one of the most important primary
sources in the study of the pre-colonial Philippines. This was also a major reference to
the events leading to Magellan’s arrival in the Philippines, his encounter with local
leaders, his death in the hands of Lapulapu’s forces in the Battle of Mactan, and in the
departure of what was left of Magellan’s fleet from the islands. The First Voyage around
the World by Magellan was published after Pigafetta returned to Italy.

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Magellan and Pigafetta reached the Ladrones Islands or the “Islands of Thieves”,
presently known as the Marianas Islands. After ten days, Magellan decided to land in
another uninhabited island for greater security where they could rest for a few days.
After two days, March 18, nine men came and welcomed them with foods, drinks and
gifts. The natives also gave them fish, palm wine (uraca), figs, two cochos, rice (umai),
cocos, and other food supplies.
The people are friendly and willingly
showed them different islands. One of which is
the “Watering Place of Good Signs”,Humunu
Island (Homonhon) where you can found the
first signs of gold. This island and the nearby
islands are the archipelago of St. Lazarus. On
March 25th, they saw two ballanghai
(balangay), a long boat full of people in
Mazzava/Mazua.
The king of the ballanghai (balangay),
Raia Siagu, sent his men to the ship of
Magellan to offer a bar of gold and a chest of
ginger, but Magellan declined. Instead,
Magellan asked for money for the needs of his
ships. Magellan, then exchanged gifts of robes
in Turkish fashion, red cap, and gave the
people knives and mirrors. He further showed
the king his other weapons, helmets, artilleries.
Magellan also shared his charts, maps and islands they found.
After a few days, Magellan was introduced to the king’s brother, Raia Calambu,
who was a king of another island named Zuluan and Calagan (Butuan and Caragua).
Raia Calambu was the most handsome of all the men in the island. He was adorned
with silk and gold accessories like a golden dagger which he carried with him in a
wooden polished sheath. His house and the parts of the ship are made of gold. On
March 31st, an Easter Sunday, ordered the chaplain to preside a Mass by the shore.
The king sent two dead pigs and attended the mass with the other king.
After the mass, Magellan ordered that the cross be brought with nails and crown
in place for it would be beneficial to the people because Spaniards will saw the cross
and know that they had been in that island and would not cause troubles. After seven
days, Magellan moved to the islands of Ceylon (Leyte), Bohol, and Zzubu (Cebu). Cebu
is the largest and the richest of the islands. By April 7th of the 7 same year, Magellan
and his men reached the port of Cebu.
The king of Cebu offered a bit of his blood and demanded that they pay tribute
for it was customary. The following day, Magellan spoke about peace and God. And on

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the 14th of April, Magellan spoke to the king and encouraged him to be a good Christian
by burning all the idols and worship the cross instead. And so, the king of Cebu was
baptized as a Christian.
On the 26th of April, Zula, a principal man from the island of Matan (Mactan),
asked for a bat full of men to fight the chief named Silapulapu (Lapulapu). However,
Magellan offered three boats and expressed his desire to go to Mactan himself to fight
Lapulapu. Magellan’s total forces are 49 and the islanders of Mactan were estimated to
number 1,500. Magellan died in the battle because he was pierced with a poisoned
arrow in his right leg. Magellan was hit with a lance in the face.
He 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. Magellan attacked with
lances, swords, and even with their bare hands. Magellan’s men elected Duarte
Barbosa as the new captain. They left Cebu and continued their journey around the
world.
B. CUSTOMS OF THE TAGALOGS BY JUAN DE PLASENCIA
ABOUT THE AUTHOR
Juan de Plasencia, a Spanish priest of the Franciscan Order, spent most of his
missionary life in the Philippines, where he founded numerous towns in Luzon and
wrote several religious and linguistic books.
Plasencia is reported to have arrived in the Philippines in 1578 and joined forces
with another missionary, Fray Diego de Oropesa. They both started preaching around
Laguna de Bay and Tayabas, Quezon where he founded several towns. The following
years, they also put up a large number of towns in the provinces of Bulacan, Laguna
and Rizal including Caliraya, Majayjay, Nagcarlan, Lilio (Liliw), Pila, Santa Cruz,
Lumban, Pangil, Siniloan, Morong, Antipolo, Taytay, and Meycauayan.
Plasencia is believed to have authored the first book printed in the Philippines,
the Doctrina Cristiana, which was not only printed in Spanish but also in Tagalog, in
both Latn script, and the commonly used Baybayin script of the natives of the time, and
it even had a version in Chinese.
CUSTOMS OF THE TAGALOGS
“Customs of the Tagalogs” contributes to two different times. First, during the time
when colonizers did not know about the Philippines. Second, is for the present time to
understand how the pre-colonial cultures started and developed. The account exposes
the untouched culture of the people of Luzon to the whole world. This account
journalizes how the socio-political status and religious customs were, before the
Spaniards would influence it. It tells us how the social structure started and it came
from. It also shows how relationships, especially marriages, are given importance. The
account also indicates the importance and roles of the chieftain or datos.

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The author argues that the Philippines has a rich culture, however, the natives’
culture were completely different from theirs. In his accounts, he writes customs that
were new to him. In addition to this, he uses adjectives that would look the culture of the
Tagalogs as exotic to the world. He suggests the differences of the culture present
compared to the western culture.
1. GOVERNANCE and SOCIAL STRUCTURE:
• Leadership was under the DATO, a chief figure who held authority and was
respected in the community.
• The BARANGAY, a communal group, engaged in various activities together,
such as FEASTS, DIVIDING SPOILS, house building, and land cultivation.
2. LAND OWNERSHIP and AGRICULTURE:
• Lands, especially irrigated areas, were divided among the BARANGAY
members, ensuring a sense of OWNERSHIP.
• Inheritance and purchase dictated land ownership, and cooperation was
evident in-house construction and land development.
3. SLAVERY and SOCIAL CLASSES:
• Two categories of slaves existed: ALIPING NAMAMAHAY and ALIPING
SAGUIGUILID.
• Social status was inherited, and individuals could be sold or condemned to
SLAVERY for severe offenses.
4. MARRIAGE and DOWRY:
• Dowries were given by men to the parents of women, and UNMARRIED
WOMEN had no property ownership.
• In the absence of living relatives, women retained their dowries, with
DISTRIBUTIONS upon parental death.
5. RELIGIOUS BELIEFS and PRACTICES:
• Idolatry was prevalent, with worship extended to various IDOLS, NATURAL
ELEMENTS, and DEITIES like BATHALA.
• Festivals called PANDOT involved SACRIFICES and CELEBRATIONS, held
in large communal HOUSES.
6. CULTURAL PRACTICES:
• The TAGALOG CALENDAR was tied to AGRICULTURAL CYCLES, MOONS,
and NATURAL OCCURRENCES.

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• The people engaged in COMMUNAL FESTIVALS, such as NAG-AANITOS,

which involved SONG, DANCE, and OFFERINGS.
7. DEATH and AFTERLIFE:
• BURIALS took place near HOMES, with CHIEFS receiving SPECIAL
PLACEMENTS.
• Beliefs in an AFTERLIFE (MACA) for the JUST and a place of PUNISHMENT
(CASANAAN) for the WICKED were prevalent.
8. IMPACT OF SPANISH ARRIVAL:
• The text concludes by acknowledging the transformative impact of the
spanish arrival and the preaching of the holy gospel, leading to the
abandonment of certain cultural practices and beliefs among the Tagalog
people.
C. KARTILYA NG KATIPUNAN BY EMILIO JACINTO
ABOUT THE AUTHOR
Emilio Jacinto (15 December 1875 – 16
April 1899) was 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. He was elected
Secretary of State for the Haring Bayang
Katagalugan, a revolutionary government
established during the outbreak of hostilities.
He is popularly known in Philippine history
textbooks as the Brains of the Katipunan while some
contend, he should be rightfully recognized as the
"Brains of the Revolution" (Filipino: Utak ng Himagsikan, a title that is usually given to
Apolinario Mabini). Jacinto was present in the so-called Cry of Pugad Lawin (or Cry of
Balintawak) with Andrés Bonifacio, the Supremo (Supreme President) of the Katipunan,
and others of its members which signaled the start of the Revolution against the
Spanish colonial government in the islands.

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KARTILYA NG KATIPUNAN (Orihinal na bersyon)

KATIPUNAN
NANG MANGA
A. N. B.
SA MAY NASANG MAKISANIB
SA KATIPUNANG ITO
Sa pagkakailangan, na ang lahat na nag-iibig pamasuk sa katipunang ito, ay
magkaroon ng lubos na pananalig at kaisipan sa mga layong tinutungo at mga
kaaralang pinaiiral, minarapat na ipakilala sa kanila ang mga bagay na ito, at ng bukas
makalawa'y hung silang magsisi at tuparing maluag sa kalooban ang kanilang mga
tutungkulin
Ang kabagayang pinag-uusig ng katipunang ito ay lubos na dakila at mahalaga
papagisahin ang loob at kaisipan ng lahat ng tagalog sa pamamagitan ng isang
mahigpit na panunumpa, upang sa pagkakaisang ito'y magkalakas na iwasak ang
masinsing tabing na nakabubulag sa kaisipan at matuklasan ang tunay na landas ng
Katuiran at Kaliwanagan.
Sa salitang tagalog katutura'y ang lahat nang tumubo sa sangkapuluang ito
samakatuwid, bisaya man, iloko man, kapangpangan man, etc., ay tagalog din.
Dito'y isa sa mga kaunaunahang ulos, ang tunay na pag-ibig sa bayang
tinubuan at Jubos na pagdadamayan ng isa't isa.
Maralia, mayaman, mangmang, marunong, lahat dito'y magkakapantay at
tunay na magkakapatid.
Kapagkarakang mapasok dito ang sino man, tataligdan pilit ang buhalhal na
kaugalian, at pailalim sa kapangyarihan ng mga banal na utos ng katipunan.
Ang gawang lahat, na laban sa kamahalan at kalinisan, dito'y kinasusuklaman;
kaya't sa bagay na ito ipinaiilalim sa masigasig na pakikibalita ang kabuhayan ng sino
mang nagiibig makisanib sa katipunang ito.
Kung ang hangad ng papasuk dito'y ang tumalastas lang o mga kalihiman nito,
o ang ikagiginhawa ng sariling katawan, o ang kilalanin ang mga naririto't ng maipagbili
sa isang dakot na salapi, huag magpatuloy, sapagkat dito'y bantain lamang ay talastas
nan g makapal na nakikiramdam sa kaniya, at karakarakang nilalapatan ng mabisang
gamut, na laan sa mga sukaban.
Dito'y gawa ang hinahanap at gawa ang tinitingnan; kaya't hindi dapat pumasuk
ang di makagagawa, kahit magaling magsalita.

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Ipinauunawa din, ang mga katungkulang ginaganap ng lahat ng napaaanak sa

katipunang ito ay lubhang mabibigat lalung lalu na, kung gugunitain na di mangyayaring
maiiwasan at walang kusang pagkukulang na di aabutin ng kakilakilabot na
kaparusahan.
Kung ang hangad ng papasuk ditto, ang siya'y abuluyan o ang ginhawa't
malayaw na katahimikan ng katawan, huag magpatuloy, sapagkat mabigat na mga
katungkulan ang matatagpuan, gaya ng pagtatangkilik sa mga naaapi at madaluhong
na paguusig sa lahat kasamaan; sa mga bagay na ito ay aabuting ang maligalig na
pamumuhay.
Di kaila sa kangino paman ang mga nagbalang kapahamakan sa mga tagalog
na nakaiisip nitong mga banal na kabagayan (at hindi man), at mga pahirap na
ibinibigay na nagharing kalupitan, kalikuan at kasamaan.
Talastas din naman ng lahat ang pagkakailangan ng salapi, na sa ngayo'y isa
sa mga unang lakas na maaasahang magbibigay buhay sa lahat; sa bagay na ito,
kinakailangan ang lubos na pagtupad sa mga pagbabayaran: piso sa pagpasok at sa
buan buan ay sikapat. Ang salaping ito'y ipinagbibigay alam ng nagiingat sa tuing
kapanahunan, bukod pa sa mapagsisiyasat ng sinoman kailan ma't ibigin. Di makikilos
ang salaping ito, kundi pagkayarin ng karamihan.
Ang lahat ng ipinagsaysay ay di dapat gunitain at mahinahong
pagbulaybulayin, sapagkat di magaganap at di matitiis ng walang tunay na pagibig sa
tinubuang lupa, at tunay na adhikang ipagtangkilik ang Kagalingan.
At ng lalong mapagtimbang ng sariling isip at kabaitan, basahin ang mga sumusunod.
MGA ARAL NANG KATIPUNAN NG MGA A.N.B.
1. Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay
kahoy na walang lilim, kundi damong makamandag
2. Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang
nasang gumawa ng kagalingan, ay di kabaitan.
3. Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at
ang isukat ang bawat kilos, gawa’t pangungusap sa talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay;
mangyayaring ang isa’y higtan sa dunong, sa yaman, sa ganda…; ngunit di
mahihigtan sa pagkatao.
5. Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may
hamak na kalooban inuuna ang pagpipita sa sarili sa puri.
6. Sa taong may hiya, salita’y panunumpa.

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7. Huag mong sasayangin ang panahun; ang yamang nawala’y magyayaring

magbalik; nguni’t panahong nagdaan na’y di na muli pang magdadaan. Value of
time
8. Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong
ipaglihim ang dapat ipaglihim.
10. Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak;
kung ang umaakay ay tungo sa sama, ang patutunguhan ng iaakay ay
kasamaan din.
11. Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang
katuang at karamay sa mga kahirapan nitong kabuhayan; gamitan mo ng buong
pagpipitagan ang kaniyang kahinaan, at alalahanin ang inang pinagbuhata’t
nagiwi sa iyong kasangulan.
12. Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin
sa asawa, anak, at kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng
mukha, wala sa pagkaparing kahalili ng Dios wala sa mataas na kalagayan sa
balat ng lupa; wagas at tunay na mahal na tao, kahit laking gubat at walang
nababatid kundi ang sariling wika, yaong may magandang asal, may isang
pangungusap, may dangal at puri; yaong di napaaapi’t di nakikiapi; yaong
marunong magdamdam at marunong lumingap sa bayang tinubuan.
14. Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na
Kalayaan dito sa kaabaabang Sangkalupuan, at sabugan ng matamis niyang
liwanag ang nangagkaisang magkalahi’t magkakapatid ng ligaya ng walang
katapusan, ang mga ginugol na buhay, pagud, at mga tiniis na kahirapa’y labis
nang natumbasan. Kung lahat ng ito’y mataruk na ng nagiibig pumasuk at
inaakala niyang matutupad ang mga tutungkulin, maitatala ang kaniyang
ninanasa sa kasunod nito.

D. PROCLAMATION OF THE 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 of the declaration. This is in spite of the historical
importance of the document and the details that the document reveals on the rationale

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and circumstances of that historical day in Cavite. Interestingly, reading the details of
the said document in hindsight is telling of the kind of government that was created
under Aguinaldo, and the forthcoming hand of the United States of America in the next
few years of the newly created republic. The declaration was a short 2,000-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 conditions in 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 of their commanders, who sometimes went to
the extreme of express orders 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 high social position, at the instigation of the
Archbishop and friars interested in keeping them out of the way for their own of
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 condemns the
unequal protection of the law between the Filipino people and the "eminent
personages." Moreover, the line mentions the avarice and greed of the clergy like the
friars and the Archbishop himself. Lastly, the passage also condemns what they saw 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 had collapsed.
The document narrates 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 mentions Rizal's execution, calling it unjust. The execution, as 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

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purposes, which tramples upon the penal code prescribed for these islands." The
document also narrates 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 invokes 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

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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 flag 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 event, which
unfolded after the declaration of independence on the 12th day of June 1898.
ANALYSIS OF THE "PROCLAMATION OF THE PHILIPPINE INDEPENDENCE
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 affected the
masses more profoundly (i.e., the land and agrarian crisis felt by the numerous Filipino
peasants in the nineteenth 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.

Pigafetta, Antonio (1969). First Voyage Around the World. Manila: Filipiniana Book Guild
https://ofmphilarchives.tripod.com/id8.html
Gutay, Jose "Long" D. Life and Works of Fray Juan de
Plasenciahttps://www.philippinemasonry.org/kartilya-ng-katipunan.html

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