LESSON NO: 1 (3hours)Title: Learning History

LESSON NO: 1 (3hours)Title: Learning History

WHAT IS HISTORY?

The study of the beliefs and desires, practices and institutions of human beings. With
this definition, history becomes an active factor in the study of Philippine society. It also
includes a look into the development of Philippine culture through time especially with
the influence of the colonial period that would eventually shape the present Philippine
identity.

The English word history is derived from the Greek noun istoia, meaning learning. As used
by the Greek philosopher Aristotle, history meant a systematic account of a set of natural
phenomena, whether or not chronological factoring was a factor in the account.

By its most common definition, the word history now means, “the past of
mankind.” Excerpts from Understanding History: A Primer of Historical Method by Louis
Gottschalk (1950, New York: Knopf, p.17)

Why Study History?

Looking at the past teaches us to see the world through different eyes
appreciating the diversity of human perceptions, beliefs and cultures. Different and/or
new perspectives will enable us to analyze critically the present contexts of society and
being

Ø History teaches us to see the world through different eyes- appreciating the diversity
of human perceptions, beliefs and cultures.

Ø History will give you a combination of skills and insights that will help you to:

•Prepare you for work

•Enable you to participate fully in society

Ø History is very relevant to modern life

•Many books, films and plays are inspired by historical events

•Develop you as a person

Role of a Historian

• To draw insights from the ideas and realities that have shaped the lives of men and
women and the society.

• Can comprehend how situations happened, identify their elements, and think how
these situations can solve today’s predicaments and help plan for the future.
Role of history

1. History becomes an active factor in the study of Philippine society.

2. It looks into the development of Philippine culture through time especially with
the influences of the colonial period that would eventually shape the present
Philippine identity.
3. You will develop an appreciation of the society in which you live and of other
societies, past and present
4. You will also develop a greater awareness of your own identity and traditions
5. You will learn more about the particular role of women in shaping the past

Relevance to LIFE

• Evaluating it and recording and presenting your findings.

• You will also realize the importance of looking at issues from more than one
point of view.

ANALYTICAL SKILLS

• These skills are very useful in many careers and in everyday life

• You will also develop your ability to think critically, to evaluate the usefulness of
sources, to detect bias or propaganda

Teacher’s Insights

History allows us to know the things that molded us. The beliefs, practices, desires and
institutions of human being. This is the reason why, history is not just knowing and
memorizing the facts.

Why the subject history keeps on coming back you ever since when you were in your
elementary days up to you tertiary even beyond the academe. One thing is to deepen
your learning with regards history and to correct the misconceptions that happens in
the annals of the Philippine history. This subject is an eye opener for us to look back,
study persons who sacrificed their selves to give democracy and to open us a new
civilization. Render your 54 hours in studying Philippine history compare to the
forerunners who spent their time for how many years to give and brought us a history.
Studying history will not only be in the four walls of the classroom but throughout your
life.
Guide Questions

1. What is your understanding of history? How is your view different from what is
explained in this lesson?
2. As a student of history, what do you think will be your duties?
3. Why is there a need to understand and realize the meaning and importance of
our history?
4. Why does social scientist refer to history in analyzing or predicting a certain
situation or a particular behavior?

Self- Reflection Pause for a few minutes and think about or reflect on your past. Has
your past influenced you in a way or another? How does your past shape your identity
and behavior? Write it down!
LESSON NO. 2 (3 hours) Title: Understanding Sources
What is a Source

The first kind of sources relies or remains, offer the researchers a clue about the
past simply by virtue of their existence. The wooden columns found at the date of a
prehistoric settlement testify for example to the existence of people and tell to historians
something about their culture. The pegs or dowels they used to fasten building materials
further enlighten scholars about their technical skills and artistic capacities. By comparing
their artic crafts with those with other places historians can further learn something of
their commercial or intellectual relations.

In contrast the testimonies are the oral or written reports that describe an event,
weather simple or complex such as the record of property exchange. The author of such
testimonies can provide the historians information about what happened, how and what
the circumstances the event occurred and why it occurred.

The primary responsibilities of the historians to distinguish for readers carefully

between information that comes literally out of the source itself.

Primary Sources

Primary sources are materials produced by people or groups directly involved in the
event or topic being studied.

Formally, there are eight examples of these primary sources:

1. Photographs that may reflect social conditions of historical realities and everyday
life.

2. Old sketches and drawings that may indicate the conditions of life of societies in the
past.

3. Old maps that may reveal how space and geography were used to emphasize trade
routes, structural build-up, etc.

4. Cartoons for political expression or propaganda

5. Material evidence of the prehistoric past like cave drawings, old syllabaries and
ancient writings.

6. Statistical tables, graphs and charts

7. Oral history or recordings by electronic means of accounts of eyewitnesses or

participants; the recordings are then transcribed and used for research.

8. Published and unpublished primary documents, eyewitness accounts and other

written sources.

Four Main Categories of Primary Sources

1.Written sources
Some examples of primary written sources are contemporary letters, eyewitness
accounts, official documents, political declarations and decrees, administrative texts, and
histories and biographies written in the period that is to be studied.

2. Images

3. Artifacts

include stone tools, pottery vessels, metal objects such as weapons and items of
personal adornment such as buttons, jewelry and clothing. Bones that show signs of
human modification

4. Oral testimony

“My first day was a scary one. There was a patient whose earlobes were so long...
he had no nose, only two holes on his face, and no fingers, only the palm of his
hands...the other patients were in different stages of leprosy.

Documented Oral Testimony of Sr. Maria Luisa Montenegro, SPC 1940

Secondary Sources

Gottschalk simply defines secondary sources as the testimony of anyone who is not an
eyewitness – that is of one who was not present at the event of which he tells. These
are books, articles, scholarly journals, biography, thesis, dissertations, almanacs,
dictionaries and transcriptions that had interpreted primary sources or had used them to
discuss certain subjects of history.

Source of Typologies

Their evolution and complementarity Written source are usually categorized according
to a tripartite scheme as narrative or literally as diplomatic/juridical or as a social
document. Sources are traditionally classified as narrative or literally includes chronicles
or tracts presented in narrative form written in order to impact particular message.

What is Historical Criticism?

In order for a source to be used as evidence in history, basic matters about its form and
content must be settled.

There are two ways on how to examine historical resources in order for the scholastic
writers and historians to validate the authenticity of the sources that they have collected
to be used as the reference of the historical account that they are going to publish.
These are:

Internal Criticism

Ø The problem of credibility

Ø It looks within the data itself to try to determine the truth- facts and the reasonable
interpretation.

Ø It includes looking at the apparent or possible motives of the person providing the
data.

Ø It indicates the accuracy, trustworthiness and veracity of the materials to which

historical data will be based.

Tests of Credibility

1. Identification of the author

Ø to determine his reliability; mental processes, personal attitudes

2. Determination of the approximate date

Ø handwriting, signature, seal

3. Ability to tell the truth

Ø nearness to the event, competence of witness, degree of attention

4. Willingness to tell the truth

Ø to determine if the author consciously or unconsciously tells falsehood

1. Corroboration

Ø historical facts –particulars which rest upon the independent testimony of two or
more reliable witnesses

External Criticism

Ø The problem of authenticity

Ø It applies experimental science to certify the authenticity of the material that holds
the data in which historical information will be based.

Ø It entails such physical and technical test as dating of paper where a document is
written on.

Ø It involves knowledge of when certain things existed or it supports the claim whether
it is possible or impossible to exist.
Ø It evaluates the authenticity and genuineness of data.

Test of Authenticity

1. Determine the date of the document to see whether they are anachronistic;

Ø Is the document outdated? For example, the document tells about the event during
1950’s and it was written by the use of pencil. Take note that pencil did not exist.

2. Determine the author;

Ø handwriting, signature, seal

3. Anachronistic style

Ø idiom-phrase, expression, for example, the author in his document, mention the
word petmalu, take note again, this word was only used during 1920s

Ø ortography, punctuation

4. Anachronistic reference to events

Ø too early, too late, too remote

5. Provenance or custody

Ø determine its genuineness

6. Semantics- determining the meaning of a text or word;

7. Hermeneutics- determining ambiguities.

The Impact of Communication and Information Technology on the Production of

Sources

The availability of the sources general, very much determined by technology that
is by the conditions under which is given culture received and collected information. In
the first information was transmitted by people who walked or ran with the news as the
rate probably never exceeding six miles per hour. The second phase of information was
transported using pack animals. This phase began about 20000B.C.E.in central Asia
about 10000B.C.E. in the Mediterranean area and sometimes during sixteenth century
among the Incas in Peru.

Three categories of information were transported in this period each of which

required slightly different technology of literacy. The First included secret
correspondence of various kind of diplomatic military which had to be written in
code. The second general correspondence which in time was taken by the newspaper.
Guide Questions

1. What is the main distinction between primary and secondary source?

2. Why is primary source important in the study of history?

3. What is the purpose of a secondary source?

4. At present, how do you discriminate between contradicting reports of a single event

from different sources?

5. Why should official records of the government be made accessible to the public?

Activity 1.

EVALUATION

Identify the following historical information whether it is Primary source or secondary

source. Write your answer on the space provided.

______________1. The documentary films about the State of the Nation Address of
President Duterte aired in many international news agencies.

______________2. The biography of Dr. Jose P. Rizal authored by Gregorio Zaide is a source
of information about the life of and works of our national hero.

_____________3. The replica of “Lolong” in the National Museum is a source of information

about saltwater crocodiles in the Philippines.

_____________4. The “Motto Stella” which is the monument of Dr. Jose P. Rizal is a source
of relevant information about his life and heroism.

_____________5. Coins from the Central Bank of the Philippines are sources of information
about Philippine heroes.

_____________6. The Spolarium is an evidence about artistry of Juan Luna.

_____________7. I- Witness which is one of the premier news and current affair shows in
GMA-7 provides about social issues in the Philippines.

_____________8. The speech of Juan Ponce Enrile during the impeachment is a source of
information about the case filed against former Chief Justice Renato Corona.

_____________9. The old canyons in Corregidor Island are evidences of Filipino bravery
during the world war.

_____________10. Campaign jingles give the voters the information about the political
platforms of the candidates in both local and national government.
Activity 2

Look for the sources used by the Philippines and China in their respective claims
of sovereignty over the Scarborough Shoal and identify which are primary sources. Also
look for the ruling of the Permanent Court of Arbitration and explain the reason for its
decision. Present your findings.

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Activity 3. Comparative analysis on the ff:

o Robert B. Fox. The Tabon Caves: Archaeological Explorations and excavations on

Palawan Island, Philippines (Manila, 1970)

o William Henry Scott. Prehispanic Source Materials for the Study of Philippine History
(Revised Edition) Quezon City, 1984)

Primary vs. Secondary Sources: The Tabon Man

Details Primary Source Secondary Source

Author’s Background
When was the account written? (context)
Mention of date(s)
Key personalities
Sequencing of events
Differences between the two accounts
Your own analysis of the differences
between the two accounts

Process Questions in Activity 3:

1. Which is the primary source and the secondary source between the two readings?
_____________________________________________________________________________________________
_____________________________________________________________________________________________
____________________________________

2. Do a credibility analysis of the sources. Who between the two authors is more
credible to talk about the topic?

_____________________________________________________________________________________________
_____________________________________________________________________________________________
____________________________________

Activity 4. Using the Venn Diagram discuss the similarities and differences of Internal
and External criticism.

Teacher’s Insights

The chapter enlightens the distinction of different sources. It scrutinized and study the
primary and the secondary sources in the history. It is like searching your true friend or
your forever and it can be solving a problem trying to find a solution.
Lesson No. 3 (3 hours)Title: First Voyage Around the World
What is Content and Contextual Analysis?

Content analysis is a systemic evaluation of the primary source be it a text, painting,

caricature, and or/speech that in the process students could develop and present an
argument based on their own understanding of the evidences form their readings. The
students will identify pertinent information from the texts/documents and explain its
importance to their understanding of history in the Philippine setting. While, Contextual
analysis considers specifically the time, place, and situation when the primary source was
written. The analysis as well includes the author’s background, authority on the subject
and intent perceptible, and its relevance and meaning to people and society today (Ligo,
et.al., 2018)

Content and contextual analysis is an indispensable approach to strengthen the

students critical and analytical thinking skills and their ability to articulate their own
ideas, views and perspectives on a certain primary data or source. In order to achieve
this, primary sources will be used and utilized for analysis.

Lesson No. 3 (3 hours)Title: First Voyage Around the World

Description:

The 15th and 16th centuries brought an era of worldwide exploration and expansion
that resulted from the desire to gain new lands, power, and wealth for the explorers and
their countries. Henceforth, the fall of Constantinople (1453) and the emergence of the
Ottoman Turks led to the exploration of new trade routes for spices among European
countries primarily Spain and Portugal. These events eventually resulted in the historical
occurrence of the first voyage around the world.

To have an accurate glimpse of this historical event, a content and contextual analysis of
a primary source is needed. Subsequently, the most accurate account of the said voyage
as regarded by many historians was the account written by Antonio Pigafetta, the
chronicler of Magellan’s Expedition.

Studying such primary source would give us a clear foretaste of the forgotten past
happened hundreds of years ago. However, it is imperative not just to agree on
everything what has been written on the account but to critically analyze this to have a
deeper understanding of our history. Were there any biases made by the author? What
makes the account credible? Did the descriptions in the account match the actual
geographical, demographic, and cultural characteristics of the people and the
archipelago? Did Magellan really circumnavigate the world first? Did Lapu-lapu kill
Magellan in the Battle of Mactan? Did Magellan really “discover” the Philippines? etc.

The students are expected to examine the content and context of the primary account
of the first voyage around the world written by Antonio Pigafetta. However, a brief
discussion on the route and timeline of the voyage is suggested before studying the
excerpt of the Pigafetta’s account to facilitate easier understanding. A quiz bowl may be
conducted to affirm their understanding about the content of the account and a
worksheet is to be answered by the students to evaluate their understanding about its
context.

Content:

A Brief Timeline of the First Voyage around the World

Ferdinand Magellan was famous as the great explorer who led 5 Spanish ships and 251
men in the first voyage around the World.

Short Biography of Ferdinand Magellan

· Date of Birth: Born in 1480

· Place of Birth: Saborosa in Villa Real, Province of Traz os Montes in Portugal

· Parents: Mayor Pedro Ruy de Magalhaes (Father) and Alda de Mezquita (Mother)

Source:https://www.history.com/topics/exploration/ferdinand-magellan
Background Facts, Information & Ancestry: Came from a wealthy family who had strong
connections with the Portuguese court.
1480 · Born at Saborosa in Villa Real, Province of Traz os Montes in Portugal.
· Well tutored at home and then spent his early years at the Portuguese
court.

1505 · Ferdinand Magellan joined the expedition of Francisco d'Almeida to

India.

1512 · Took part in the Portuguese expedition to Morocco and was badly
wounded.
· Has a serious disagreement with a commanding officer and leaves the
service without prior permission.

1513 · Requests permission from King Manuel of Portugal to sail to the Spice
Islands in the Far East but is refused following the unfavorable reports from
Morocco.
· Resumes his studies in Portugal for a couple more years but fails to gain
favor with the Portuguese court and therefore renounces his Portuguese
nationality.

1518 · Magellan leaves Portugal and heads for Spain.

1519 · March 22: Magellan convinces King Charles I of Spain to support his
voyage to the Spice Islands and the King promises Magellan one-fifth of the
profits from the voyage to the Spice Islands

· Spain provides five ships for the expedition:

· Magellan commands the Trinidad

· Juan de Cartagena commands the San Antonio

· Gaspar de Quesada commands the Conception

· Luis de Mendoza commands the Victoria

· Juan Serrano commands the Santiago

· Leads the five Spanish ships with 251 men in what was to become the
first voyage around the World

· 20 September: The fleet sail across the Atlantic Ocean to South America
and Rio de Janeiro and then start to search for a passage to the Pacific Ocean

1520 · March: The fleet anchor for the winter at Puerto San Julian in Southern
Argentina

· September: A storm destroys the Santiago and a mutiny breaks out

· October: Ferdinand Magellan and his crew resume their voyage on the
remaining ships

· 21 November: Enters the straits which would be named the Magellan

Straits becoming the first Europeans ever to sail across the Pacific Ocean

1521 · 3 February: Ferdinand Magellan reaches the Equator

· 1521 March 6: Magellan reached the Pacific island of Guam

· 16 March: Discovers the Philippines

· April 27: Ferdinand Magellan was killed by natives on the island of

Mactan

· Only 110 of the original crew members remained so they abandoned

one of the ships - the Conception. The Trinidad tried to return back to Spain
the same way they had came but was forced to return to the Spice Islands
where they were imprisoned by the Portuguese. The Victoria was the last
remaining ship.

1522 · September 6: The Victoria reached Sanlucar de Barrameda in Spain with

only 18 survivors
An excerpt of Antonio Pigafetta’s The First Voyage Around the World

The narrative of the voyage which was translated by Lord Stanley is presented on cited
reference below. However, only the necessary and important details of the narrative
were taken based on what is useful for the students. In brief, the narrative as it was
written began with the description of the preparation for the voyage, the captain and his
men, the dates as to when it left Spain, the time when they crossed the Atlantic Ocean,
Pacific Ocean, and Indian Ocean. In particular, Pigafetta wrote relating to the description
of the different places he had seen, the people he met and their diverse and fascinating
culture. The historic expedition began in 1519 and was successfully completed in 1522
(Ligan, et.al. 2018)

Background of the Author

Antonio Pigafetta

ü was born around 1490 in the town of Vicenza, Venice, Italy, was the eldest son of
Giovanni Pigafeta.

ü Studied astronomy, geography, and cartography.

ü Well educated young man possessing an avid curiosity of the world around him

ü an Italian scholar and explorer from the Republic of Venice.

ü He traveled with the Portuguese explorer Ferdinand Magellan and his crew by order
of the King Charles I of Spain on their voyage around the world.

ü During the expedition, he served as Magellan's assistant and kept an accurate journal
of their journey.

ü Pigafetta was wounded on Mactan in the Philippines, where Magellan was killed in
the Battle of Mactan in April 1521 nevertheless, he recovered and was among the 18
who accompanied Juan Sebastián Elcano on board the Victoria on the return voyage
to Spain.

ü The voyage completed the first circumnavigation of the world; Juan Sebastián
Elcano served as captain after Magellan's death.

ü Pigafetta's journal is the source for much of what we know about Magellan and
Elcano's voyage.

What is the Historical Background of the Document?

´ The manuscript volume dating from around 1525, details Ferdinand Magellan’s
voyage accompanied by Antonio Pigaffeta around the world.

´ Pigafetta kept a detailed journal, the original of which is lost. However, an account of
the voyage written by Pigaffeta between 1522 and 1525, survives in four manuscript
versions. One in Italian and three in French.

´ The manuscript volume dating from around 1525, details Ferdinand Magellan’s
voyage accompanied by Antonio Pigaffeta around the world.
´ Pigafetta kept a detailed journal, the original of which is lost. However, an account of
the voyage written by Pigaffeta between 1522 and 1525, survives in four manuscript
versions. One in Italian and three in French.

´ The second, or Paris, edition of Transylvanus’ De Moluccis, printed in 1523, several

moths after the first or the Cologne edition (Massachussetts Historical Library.

´ Second French manuscript by Pigaffeta, the writing is more legible and seems newer
that the preceeding two copies.

´ The fourth edition of Transylvanus ’ De Moluccis, printed in 1524, about a year and
half after it first appeared in Cologne.

Historical Context

´ In the 15th century, spices were at the epicenter of the world economy,

´ Magellan was exposed to stories of the great Portuguese and Spanish rivalry for sea
exploration and dominance over the spice trade in the East Indies.

´ Intrigued by the promise of fame and riches, Magellan developed an interest in

maritime discovery in those early years.

´ In search of fame and fortune, Portuguese explorer Ferdinand Magellan (c. 1480-1521)
set out from Spain in 1519 with a fleet of five ships to discover a western sea route to
the Spice Islands.

´ March 16,1521 – Antonio Pigafetta together with Ferdinand magellan and the crew
landed Samar.

´ Magellan befriended the locals and, struck with a sudden religious zeal, and he sought
to convert them to Christianity.

Historical Analysis

´ There is already a sense of colonial mentality

´ Natives have already the feeling of Hospitality.

´ There was a peaceful relationship of the spanish voyagers with the natives of Cebu
before meeting Lapu lapu.

´ The natives have their own traditions/ceremonies when their chiefs dies.

´ It is not Lapu lapu killed Magellan but his men.

Contemporary Relevance

´ The excerpt promotes understanding of Philippine History from an eyewitness.

´ Pigafetta’s journal became the basis for his 1525 travelogue.

´ The Voyage is not always bad as others thought but it also useful for it contributes
Christianity among Filipino people.
´ Pigafetta’s chronicle contributed immensely to European historiography as it
preserved and popularized the achievements of Magellan-elcano expedition.

´ They proved that the earth is not flat but an oblate sphere

´ they demolished the myth that there is boiling water at the equator.

´ The confirmed that the Portuguese route is not only way to the spice islands.

´ Resulted in the inclusion of new territories in their world view.

´ It reminds that natives of the mentioned places have already colorful culture and upto
now are still existing.

´ Develop sense of Patriotism

´ Serves as new source in reconstructing the history.

´ it shows that many of our utensils came from the culture of the Spanish.

Process Questions:

1. Did Pigafetta accurately recorded the voyage free from biases? Why or Why not?

2. How did Pigafetta describe the inhabitants of the places they have been through?
Did he look at them as an inferior race? What are the factors that affect his views about
these people?

3. Why do we need to study his account?

Activity 1:

Direction: Give a concise explanation/discussion on the following items.

1. Is the account of Pigafetta a credible source of the first voyage? Why or why not?

2. Were there any biases made by Pigafetta that would sugar-coat or cover up what
had really happened in past? Why do you think so?

3. Based on the account, did Magellan really circumnavigate the world first?

4. “Magellan discovered the Philippines.” Is the term “discovery” appropriate to

describe the arrival of Magellan in our country? Why or why not?

5. What is the significance of Magellan’s Voyage?

6. What is your personal evaluation on the impact of the document in the

understanding of the 16th century people and their culture in the islands?

Teacher’s Insights

The searching of spices in Asia paved the way to the changes in the Philippine history
brought by the European people under the leadership of Ferdinand Magellan. Thanks to
Antonio Pigafetta , the chronicler of Ferdinand Magellan for providing us the document
or an account that became main source of the first encounter and considered to be the
colonization of the Spaniards in the Philippines.
Description:

This lesson requires the students to critically analyze The Customs of the Tagalogs
written by Juan de Plasencia, a Franciscan Missionary in the Tagalog region in 1578 to
1590. This would also elicit appreciation among the students on how rich are the
Tagalogs’ practices and belief systems. Besides, this would also give us insights on how
Spaniards view these customs during their occupation in the archipelago.

The authorship plays a pivotal role in putting meaning(s) to this colonial text. The
author, Juan de Plasencia was, in the first place, not a native Tagalog but a Franciscan
missionary who first arrived in the Philippines in 1577.
He was tasked by the King of Spain to document the customs and traditions of the
colonized (“natives”) based on, arguably, his own observations and judgments. Notably,
de Plasencia wrote the Doctrina Cristiana, an early book on catechism and is believed to
be the first book ever printed in the Philippines and The Customs of the Tagalogs
describing the way of life of the Tagalogs. Such initiatives were an accustomed practice
of the colonizer during the Age of Discovery to enhance their superiority over the
colonized and validity of their so-called duties and legacies to the World. It is a common
fact that during this era, the Spanish colonizers, spearheaded by missionaries, drew a
wide variety of texts ranging from travel narratives and accounts of the colony to even
sermons (Mapanoo, 2015).

In this particular text, we are not just to look at it as a window of the past but as a mirror
to reflect if the descriptions used by Plasencia really match the customs of the Tagalogs
in the context of the Filipinos, the Tagalogs in particular. We are to critically examine its
content and context validity. Did Plasencia made biases in writing the account? How did
he view these customs that are completely strange of him? Is his account a credible
source of our history? etc.

Excerpt from Customs of the Tagalogs

This people always had chiefs, called by them datos, who governed them and were
captains in their wars, and whom they obeyed and reverenced. The subject who committed
any offense against them, or spoke but a word to their wives and children, was severely
punished.

These chiefs rules over a few of people; sometimes as many as a hundred houses,
sometimes as may as a hundred house, sometimes even less than thirty. This tribal
gathering is called in Tagalog a barangay. It was inferred that the reason for giving
themselves this name rose from the fact ( as they are classed, by their language among
the Malay nations) that when they came to this land, the head of the barangay, which is a
boat, thus called- as is discussed at length in the first chapter of the first ten chapters-
became the dato. And so, even at present day it is ascertained that the barangay in its
origin was a family of parents, children, relations and slaves. There were many of these
barangays in each town, or at least, on account of wars, they did not settle far from
another. They were not, however, subject to one another, except in friendship and
relationship. The chiefs, in their various wars, helped one another with their respective
barangays.

In addition to these chiefs, who corresponded to our knights, there were three castes:
nobles, commoners, and slaves. The nobles were the freeborn whom they call maharlica.
They did not pay tax or tribute to the dato, but must accompany him in war, at their own
expense. The chief offered them beforehand a feast, and afterward they divided the spoils.
Moreover, when the dato went upon the water those whom he summoned rowed for him.
If he built a house, they helped him, and had to be fed up for it. The same was true when
the whole barangay went to clear up his lands for tillage. The lands which they inhabited
were divided among the whole barangay, especially the irrigated portion, thus each one
knew his own. No one belonging to another barangay would cultivate them unless after
purchase or inheritance. The lands on the tingues, or mountain ridges, are not divided, but
owned in common by the barangay. Consequently, at the time of the rice harvest, any
individual of any particular barangay, although he may have come from some villages (
as, for example, Pila de Laguna) in which these nobles, or maharlicas, paid annually to the
dato a hundred gantas of rice. The reason of this was that, at the time of their settlement
there, another chief, upon his arrival, bought with his own gold; and therefore, the
members of his barangay paid him for arable land, and he divided it, among those whom
he saw fit to reward. But now, since the advent of the Spaniards, it is not divided.

The commoners are called aliping namamahay. They are married, and serve their master,
whether he be a dato or not, with half of their cultivated lands, as was agreed upon in the
beginning. They accompanied him wherever he went beyond the island, and rowed for
him. They live in their own houses, and are lords of their property and gold. Their children
inherit it, and enjoy their property and lands. The children, then, enjoy the rank of their
fathers, and they cannot be made slaves ( sa guigilir) nor can either parents or children be
sold. If they should fall by inheritance into the hands of a son of their master who was
going to dwell in another village, they could not be taken from their own village, they
could not be taken from their own village, doing service there and cultivating the sowed
lands.

The slaves are called aliping sa guiguilir. They serve their master in his house and on his
cultivated lands, and maybe sold. The master grants them, should they see fit, and
providing that he has profited through their industry, a portion of their harvests, so that
they may work faithfully. For these reasons, servants who are born in the house of their
master are rarely, if ever, sold. That is the lot of captives in war, and of those brought up in
the harvest fields…

The difference between the aliping namamahay and the aliping sa guiguilir, should be
noted; for, by a confusion of the two terms, may have been classed as slaves who really
are not. The Indians sseing that the alcalses- mayor do not understand this, have adopted
the custom of taking away the children aliping namamahay, making use of them as they
would af aliping sa guiguilir, as servants in their households, which is llegal, and if the
aliping namamahay should appeal to justice, it is proved that he is an alipin as well as his
father and mother before him and no reservation is made as to whether he is aliping
namamahay or aliping sa guiguilir, He is at once considered an alipin, without further
declaration. In this way he becomes a sa guiguilir, and is even sold. Consequently, the
alcaldes-mayor should be instructed to ascertain, when anyone asks for his alipin, to
which class he belongs, and to have the answer put in document that they give him.

In these three classes, those who are maharlicas on both father's and mother's side
continue to be so forever; and if it happens that they should become slaves, it is through
marriage, as I shall soon explain. If these maharlicas had children among their slaves, the
children and their mothers became free; if one f them had children by a slave-woman of
another, she was compelled. When pregnant, to give her master half of the gold tael,
because of her risk of death, and for her inability to labor during the pregnancy. In such
case half of the child was the free child namely, the half belonging to his father, who
supplied the did child not with food. If he did not do this, he showed that he did not
recognize him as his child, in which case the latter was wholly a slave. If a free woman had
children by a slave, they were al free was wholly a provided he were not her husband.

If two persons married, of whom one was a maharlica and the other a slave, whether
namamahay or sa guiguilir, belonged the children were divided; the first, whether male or
female, belonged uilir, the to the father, as did the third and fifth; the second, the fourth
and the sixth fell to the mother, and so on. In this manner, if the father were free, all those
who belonged to him were free; if he were a slave, all those who belonged to him were
slaves; and the same applied to the mother. If there should not be more than one child, he
was half free and half slave. The question here concerned the division, whether the child
were male or female Those who became slaves fell under the category of servitude which
was their parent's, either namamahay or sa guiguilir. If there were an odd number of
children, the odd one was half free and half slave. I have not been able to ascertain with
certainty when or what age the division of children was made, for each one suited himself
in this respect. Of these two kinds of slaves the sa guiguilir could be sold, but not the
namamahay and their children, nor could they be transferred However, they could be
transferred from the barangay by inheritance, provided they remained in the same village.

The maharlicas could not, after marriage, move from one large to another or from one
barangay to another, without paying 4 a certain fine in gold, as arranged among them.
This fine was larger or smaller according to the inclination of the different villages,
running from one to three taels and a banquet to the entre barangay, Failure to pay the
fine might result in a war between the barangay where the person left and the one which
he entered. This applied equally to men and women except that when one married a
woman of another village, the children were afterwards divided equally between the two
barangays. This arrangement kept them obedient to the dato, or chief, which is no longer
the case-because if the dato is energetic and commands what the religious fathers enjoin
him, they soon leave him and go to other villages and other datos, who endure and
protect them and do not order them about. This is the kind of dato that they now prefer,
not him who has the spirit to command. There is a great need of reform in this, for the
chiefs are spiritless and faint- hearted.

Investigations made and sentences passed by the dato must take place in the presence if
those in his barangay. If any of the litigants felt himself aggrieved, an arbiter was
unanimously selected from another village or barangay, whether he were a dato or not;
since they had for this purpose some reasons, known as fair and just men, who were said
to give true judgment according to their customs. If the controversy lay between two
chiefs, when they wished to avoid war, they also convoked judges to act as arbiters; they
did the same if the disputants belonged to two different barangays. In this ceremony they
always had to drink, the plaintiff inviting the others.

They had laws by which they condemned to death a man of low birth who insulted the
daughter or wife of chief; likewise, witches of the same class. death penalty.

They condemned no one to slavery, unless he merited the death penalty. As for the
witches, they killed them, and their children and accomplices became slaves of the chief,
after he had made some recompense to the injured person. All other offenses were
punished by fines in gold, which, if not paid promptness, exposed the culprit to serve, until
the payment
should be made, the person was aggrieved, to whom the to whom the money was paid.
This was done in the following way: Half of the cultivated lands and all their produce
belonged to their master. The master provided the culprit with food and clothing, thus
enslaving the culprit and bis children until such time as he a amass enough money to pay
the fine. If the father should by chance pay his debt, the master then claimed that he has
fed. And clothed his children, and should be paid therefor. In this he kept possession of the
children if the payment could not be met. This last was usually the case, and they
remained slaves
the culprit had some relative or friend who paid for him, he was obliged to render the
latter half his service until he was paid not, however, service within the h0use as aliping sa
guiguilir but living independently, as alipin namamahay. If the creditor were not served in
this wise, the culprit had to pay double of what was lent him. In this way slaves were made
by debt; either
sa guiguilir, if they served the master to whom the judgment applied; or aliping
namamahay, if they served the person who lent them wherewith to pay.

***

Dowries are given by the men to the women's parents. If the latter are living, they enjoy
use of it. At their death, provided the dowry has not been consumed, it is divided like the
rest of the
estate, equally among the children, except in the case the father should care to bestow
something additional upon their daughter.If the wife, at the time of her marriage, has
neither father, mother ,nor grandparents, she enjoys her dowry-which in such a case
belongs to no other relative or child. It should be noticed that unmarried women can own
no property, in land or dowry for the result of all their labors accrues to their parents.

In the case of a divorce before the birth of the children, if the wife left the husband for the
purpose of marrying another, all her the dowry and an equal additional amount fell to the
husband; but if she left him, and did not marry another, the dowry was returned. When
the husband left his wife, he lost half of the dowry, and the other half was returned to him.
If he possessed children at the time of his divorce, the whole dowry and the fine went to
the children, and was held for them by their grandparents or other responsible relatives.

In the matter of marriage dowries which fathers bestow upon their sons when they are
about to be married, and half of which is given immediately, even when they are only
children, there is a great deal more complexity. There is a fine stipulated in the contract,
that he who violates it shall pay a certain sum which varies according to the practice of
the village and the affluence of the individual. The fine was heaviest if, upon the death of
the parents, the son or daughter should be unwilling to marry because it had been
arranged by his or her parents. In this case the dowry which the parents had received was
returned and nothing more. But if the parents were living, they paid the fine, because it
was assumed that it had been their design to separate the children.

Worship of the Tagalogs

In all the villages, or in other parts of the Filipinas Islands, there are no temples
consecrated to the performing of sacrifices, the adoration of their idols, or the general
practice of idolatry. It is true that they have the simbahan, which means a temple or place
of adoration; but it is because, formerly, when they wished to celebrate a festival, which
they called pandot or "worship," they celebrated it in a large house of a chief.

There they constructed, for the purpose of sheltering e house, assembled people, a
temporary shed on each side of the h the with a roof called sibi, to protect people from the
wet when it rained. They so constructed the house that it may contain. people-dividing it
after the fashion of ships, into three compartments. On the posts of the bouse they set
small lamps, called sorihile; in the center of the house they placed one large lamp,
adorned with leaves of the white palm, wrought into man designs. They also brought
together many drums, large and small, which they beat successively while the feast lasted,
which was usually four days. During this time the whole barangay, or family, united and
joined in the worship which they called nagaanitos. The house, for the above-mentioned
period of time was called a temple.

Among their many idols there was one called Bathala whom they especially worshipped.
The title, seems to signify "all powerful," or "maker of all things." They also worshipped the
sun, which, on account of its beauty, is almost universal respected and honored by the
heathens. They worshipped too, the moon, especially when it was new, at which time they
had great rejoicings, adoring it and bidding it welcome. Some of them also adored the
stars, although they did not know them by their, names, as the Spaniards and other
nations know the planets with the exception of the morning star they called Tala. They
knew, too, the "seven little goats" [The Pleiades]-as we call them-and, consequently, the
change of seasons, which they call Mapolon; and Balatic, which is our Greater Bear. They
possessed many idols called lic-ha, which were images with different shapes; and at times
they worshipped any little trifle, in which they adored, as did the Romans, some particular
dead man w0 was brave in war and endowed with special faculties, to who they
commended themselves for protection in their tribulatios They had another idol called
Dian Masalanta, who was the and patron of lovers and of generation. The idols called
Lacapati and Idianale were patrons of the cultivated lands and of husbandry.
aid reverence to water-lizards called by them buaya or crocodiles, for fear of being
harmed by them. They were even in the bait of offering these animals a portion of what
they carried
their boats, by throwing it into the water, or placing it upon the bank.

They were, moreover, very liable to find auguries in things they witnessed. For example, if
they left their house and met on the way a serpent or rat, or a bird called tigmamanuguin
which was singing in the tree, or if they chanced upon anyone who sneezed, they returned
at once to their house, considering the incident as an augury that some evil might befall
them if they should continue their journey-especially when the abovementioned bird sang.
This song has two different forms: in the one case it was considered an evil omen; in the
other, as a good omen, and then they continued their journey. They also practiced
divination, to see whether weapons, such as dagger or knife, were useful and lucky for
their possessor whenever occasion should offer.

These natives had no established division of years, months, and days; these are
determined by the cultivation of soil, counted by moons, and the different effect produced
upon the trees when yielding flowers, fruits, and leaves: all this helps them in making
up a year. The winter and summer are distinguished as sun-time and water-time-the
latter term designating winter in those regions, where there is no cold, snow, or rice.

****

Their manner of offering sacrifice was to proclaim a feast, and offer to the devil what they
had to eat. This was done in front of an idol, which they anoint with fragrant perfumes,
such as musk and civet, or gum of the storax-tree and other odoriferous woods, and praise
it in poetic songs sung by the officiating priest, male or female, who is called catolonan. Th
participants made responses to the song, beseeching the idol to favor them with those
things of which they were in need and generally, by offering repeated health, they all
become me intoxicated. In some of the idolatries they were accustomed to place a good
piece of cloth, doubled, over the idol, and over the cloth chain or large gold ring, thus
worshipping the devil without having sight of him. The devil was sometimes liable to enter
into the body of the catolonan, and, assuming her shape and appearance, filled her with
so great arrogance-he being the cause of it-that she seemed to shoot flames from her
eyes; her hair stood on end, a fearful sight to those beholding, and she uttered words of
arrogance and superiority. In some districts, especially the mountains, when in those
idolatries the devil incarnated himself and took on the form of his minister, the latter had
to be tied to a tree by his companions, to prevent the devil in his infernal fury from
destroying him. This, however, happened but rarely. The objects of sacrifice were goats,
fowls, and swine, which were flayed, decapitated, and laid bare before the idol. They
performed another ceremony by cooking a jar of rice until the water was evaporated. After
which they broke the jar, and the rice was left as an intact mass which was set before the
idol and all about it, at intervals, were placed a few buyos-which is a small fruit wrapped
in a leaf with some lime, a food generally eaten in these regions4s well as fried food and
fruits. All these above-mentioned articles were eaten by guests at the feast; the heads [of
animals], after being "offered," as they expressed it, were cooked and eaten also.

The reasons for offering this sacrifice and adoration were, in addition to whatever personal
matters there might be, the recovery of a. sick person, the prosperous voyage of those
embarking on the sea, a good harvest in the sowed lands a propitious result in wars, a
successful delivery in childbirth, and a happy outcome in married life. If this took place
among people of rank, the festivities lasted thirty days.

The distinctions made among the priests of the devil were as follows: The first, called
catolonan, as above stated, was either man or woman. This office was an honorable one
among the natives, and was held ordinarily by people of rank, this rule being general in all
the islands.

The second was called mangagauay, or witches who deceived by pretending to heal the
sick. These priests even induced maladies by their charms, which in proportion to the
strength and efficacy of witchcraft, are capable of causing death. In this way, if they
wished to kill at once they did so; or they could prolong life for a year by binding to the
waist a live serpent, which was believed to be the devil, or at least his substance. This office
was general throughout the land. The third was called manyisalat, which is the same as
mangagauay. These priests had the power of applying such remedies to lovers that they
would abandon and despise their own wives, and in fact could prevent them from having
intercourse with the latter. f the woman, constrained by these means, were abandoned, it
would bring sickness upon her; and on account of the desertion she would discharge blood
and matter. This office was also general throughout the land.

The fourth was called mancocolam, whose duty it was to emit fire from himself at night,
once or oftener each month. This fire could not be extinguished; nor could it be thus
emitted except as the priest wallowed in the ordure and filth which falls from the houses;
and he who lived in the house where the priest was wallowing in order to emit this fire
from himself fell ill and died. This office was general.

The fifth was called hocloban, which is another kind of witch, of greater efficacy than the
mangagauay. Without use of medicine, and by simply saluting or raising the hand, they
killed whom they chose. But if they desired to heal those whom he hey made ill by their
charms, they did so by using other charms. Moreover, if they wished to destroy the bouse
of the same Indian hostile to them, they were able to do so without instruments This was
in Catanduanes, an island off the upper part of Luzon.

The sixth was called silagan, whose office it was, if they saw anyone clothed in white, to
tear out bis liver and eat it thus causing his death. His, like the preceding, was in the island
of Catanduanes. Let no one, moreover, consider this a fable: because in Calavan, they tore
out in this way through the anus all the intestines of a Spanish notary, who was buried in
Calilaya by father Fray Juan de Merida.

The seventh was called magtatangal, his purpose was to show himself at night to many
persons, without his head or entrails. In such wise the devil walked about, carried, or
pretended to carry, his head to different places; and, in the morning, returned it to his
body-remaining as before, alive. This seems to be a fable, although the natives affirm that
they have seen it, because the devil probably caused them to believe. This occurred in
Catanduanes.

The eighth they called osuang, which is equivalent to a "sorcerer:" they say that they have
seen him fly, and that he murdered men and ate their flesb. This was among the Visayas
Islands; among the Tagalogs these did not exist.

The ninth was another class of witches called mangagayoma They made charms for lovers
out of herbs, stones, and wood, which would infuse the heart with love. Thus, did they
deceive the people, although sometimes, through the intervention of the devil, they gained
their ends.

The tenth was known as sonat, which is equivalent to "preacher." It was his office to help
one die, at which time he predicted the salvation or condemnation of the soul. It was not
lawful for the function of this office to be fulfilled by others than people of high standing,
on account of the esteem in which it was held. This office was general throughout the
islands.

The eleventh, pangatahojan, was a soothsayer, and predicted the future. This office was
general in the islands.

The twelfth, bayoguin, signified a "cotquean," a man whose nature inclined toward that of
a woman.

Their manner of burying the dead was as follows: the deceased was buried beside his
house; and, if he were a chief, he was placed beneath a little house or porch which they
constructed for this purpose. Before interring him, they mourned him for four days; and
afterward laid him on boat which served as a coffin or bier, placing him beneath the
porch, where guard kept over him by a slave. In place of rowers, various animals were
placed within the boat, each one being assigned a place at the oar by twos-male and
female of each species being together-as for example two goats, two deer, or two fowls. It
was the slave's care to see that they were fed. If the deceased had been a warrior, a living
slave was tied beneath his body until in this way he died. 1n course of time, all suffered
decay; and for many days the relatives of the dead man bewailed him, singing dirges, and
praises of his good qualities, until they wearied of it. This grief was accompanied by eating
and drinking. This was a Custom of the Tagalogs.

These infidels said that they knew that there was another life of rest which they called
maca, just as if we should say "paradise," or, in other words, "village of rest." They say that
those who go to this place are the just, and the valiant, and those who lived without doing
harm, or who possessed moral virtues, They said also, that in the other life and mortality,
there was a place of punishment, grief, and affliction called casanaan, which was a "place
of anguish;" they also maintained that no one would go to heaven, where there only dwelt
Bathala, "the maker of all things," who governed from above. There were also other
pagans who confessed more clearly to a hell, which they called, as I have said, casanaan;
they said that all the wicked went to that place, and there dwelt the demons, whom they
called sitan.
 ****

There were also ghosts, which they called vibit; and phantoms, which they called
tigbalaang. They had another deception-namely, if any woman died in childbirth, she and
the child suffered punishment; and that, at night, she could be beard lamenting. This is
called patianac. May honor and glory be to God our Lord, that among the tagalogs not a
trace of this is left: and that those who are now marrying ado not even know what it is,
thanks to the preaching of the holy gospel, which has banished it.

Process Questions:

1. Did Plasencia made biases in writing the account?

2. How did he view these customs that are completely strange of him? Is his account a
credible source of our history?

Activity 1: Give a concise explanation/discussion on the following items.

1. What is the physical nature of the document (letter, report, etc.)? What are the major
premises presented about the Tagalog in Luzon?

2. What was the author's main argument? What was he trying to say about the customs
of the Tagalog?

3. What do you know about the author like his nationality, occupation, and/or position?
Does any of these, matter? Why?

4. What was the author's purpose of writing the document?

5. What is the important connection of the document to your recognition and

appreciation
of the Tagalog customs?

Adopted from: Readings in the Philippine History by Ligan, et.al (2018)

Activity 2: Discuss the important concepts of the following topics which were presented
in the account of Plasencia:

1. Political Organization of the Tagalogs

2. Economic Organization of the Tagalogs

3. Cultural practices and Traditions of the Tagalogs

Activity 3: Worksheet Analysis (Customs of Tagalogs)

Details Primary Source

Author’s Background

When was the account written?

(context)

Mention of date(s)

Key personalities

Sequencing of events

Differences between the two

accounts

Your own analysis of the

differences between the two
accounts

Submitted by:

Teacher’s Insights

The problem of the Spaniards during their time in the Philippines is who will govern the
different province. They make a solution and that is the Friars will govern the different
provinces and spread Christianity. The friars who were assigned in mission territories
were required periodically to inform their superiors of what is happening in their
respective areas. Fray Juan de Plasencia (Joan de Portocarrero, his real name) was a
member of Franciscan order who came together with Fray Diego de Oropesa and other
first batch of missionaries in the Philippines in 1578. There were assigned in Southern
Tagalog area. Fray Juan de Plasencia wrote the first printed book in the Philippines
which is the Doctrina Christiana en Lengua Espanola y Tagala in 1593. He used this book
to deepen the faith of the Filipinos in their newly accepted religion.
Lesson No. 5 (3 hours)Title: The Political Cartoons
Description:

This lesson is to properly interpret the political cartoon which is a cartoon that makes a
point about a political issue or event and the caricatures that is a satirical, exaggerated
portrayal of person. That paves the way to understand the situation of politics and of
the society in American period.

Content:

Such accounts in Philippine History need to be understand the politics and society and
understood not only through text but also cartoons or caricatures. Political cartoons and
caricature are a rather recent art form, which veered away from the classical art by
exaggerating human features and poking funs at its subjects. This is a graphic with
caricatures of public figures, expressing opinions in every significant event in our history.
This is a combination of artistic skill, hyperbole and satire in order to question authority
and draw attention to corruption, political violence and other social ills that is worthy of
historical examination.

In his book Philippine Cartoons: Political Caricature of the American Era (1900-1941).
Alfred McCoy, together with Alfred Roces, compiled political cartoons published in
newspaper dailies and periodicals in the aforementioned time period. For this part, we
are going to look at selected cartoons and explain the context of each one.

The first example is the Manila: The Corruption of a City. If the nationalism was the
ideology of the Manila press, then the city was its reality. The editors, artists and writers
all lived and worked in Manila, and so expressed their frustrations with its discomforts
and decadence in some of the angriest cartoons of the American period (1899-1941).
Costumes and characters have changed in the half century since their publication, but
Mania’s constant urban problems – poverty, corruption and prostitution --- give these
cartoons an almost timeless quality.

The American period was a time of major physical and cultural change for Manila.
During its first 20 years, the U.S. colonial regime transformed Manila from a fortified
17th century enclave into a modern colonial metropolis. In 1899 Manila was a grand city
from another era fallen upon hard times. Writing in 1637, little more than a half century
alter the Spanish had begun building in earnest, a Crown officer, Juan Grau y Monfalcon,
reported that Manila was already a modern metropolis worthy of equal rank with the
greatest and most celebrated cities in the world He Suggested that Manila be
maintained as the symbol of Spain's might in Asia. the "daughter of its power.
Influenced by the grandeur of Mexico City's then unique grid of ceremonial boulevards
and plazas, Miguel de Legazpi Manila's s founder, had selected a defensible site at the
mouth of the Pasig River in 1571 and laid out u similar grid Crowned a single grand
plaza for Cathedral and government buildings With the great profits from the trans-
Pacific -Galleon trade subsequent builders, secular and religious, added the encircling
battlements and impressive stone buildings that made Intramuros a 17th century marvel.

American influence brought some subtle social changes as well. The annual influx of
legislators and their cronies gave Manila a political high life of high-roller gambling and
gossip he sudden increase in Schools and Colleges made youth a distinct social class.
Their elders suddenly became concerned about the morality and political wisdom of the
young. By 1941 Manila was a changed city

This second cartoons are situated at the Distant Provinces that the provinces began at
Manila door’s step, but for the city press they were a world apart.

The provinces began at Manila's door-step but for the city's press they were a worked
apart. The editor’s writers and cartoonists all lived in Manila and made the press a
chronicle of urban life. The cartoons are then remarkably detailed and precise record of
the city's changing face- fashion, morality, politics, transport, and commerce If Manila
was reality, then the provinces became fantasy. Coverage of provincial developments
was infrequent and uneven. Even this limited coverage was biased towards the fantastic,
the catastrophic and absurd. Excepting the candidacies of Manila ilustrados in Cavite
and Batangas in the 1907 Assembly elections, the Manila press ignored the routine of
provincial politics and portrayed only the ridiculous. The cartoons expressed mock
horror at the intensity of faction fighting in Lipa, Batangas in 1930; mustered
condescending approval tor Governor Juan Cailes' tax collection efforts in Laguna; and
delighted in a Kawit, ordinance banning pigs from the street. Provincial politics were
little more than light relief from the affairs of state in Manila.

While Manila's changing mores were a serious matter provincial pretention became the
object of ridicule. A 1907 cartoon on gambling shows an entire town so obsessed with
playing that everyone's eyes have glazed over with Peso signs. Two Free Press cartoons
of the 1920s show students returning from Manila to their barrios, puffed with pride in
smart w clothes that garb dismal academic records.

Convenient Blindness (above the Second picture) is the translation of a satirical

comment on the provincial's preoccupation with gambling. Outside the municipal hall
provincial officials, their eyes glazed over with visions of Conant pesos, gamble at cards.
The caption says that in a province near Manila gambling is so widespread that
everyone the municipal president, provincial board and governor do nothing but
gamble.

The third example is the Colonial Condition: that for Sophisticated Filipino nationalist,
colonialism was not a simple matter of who occupied the executive offices in
Malacanang Palace. They saw colonialism as a pervasive condition that had penetrated
the whole of their social fabric – influencing their culture, politics, economy, and class
relations.
 The fourth example is the situation of Uncle Sam and Little Juan: During the decades of
U.S. colonial rule. Uncle Sam underwent a striking transformation in the pages of the
Philippines press. In the early years when Filipino nationalism was at its height, Uncle
Sam often appeared crafty and predatory in his relationship with the virginal maiden.
Filipinos, During the Harisson administration, however, Uncle Sam metamorphized into a
wise, kindly looking man with a paternalistic concern for the boyish figure of Juan de la
Cruz, who had largely supplanted the maiden Filipinas as the nation’s symbol. These
images are thus a cameo of changing Filipino attitudes towards America and Americans.

The transition from the Spanish Colonial period to the American Occupation period
demonstrated different scenario of changes and shifts in culture, society, and politics.
The selected cartoons illustrate not only opinion of certain media outfits about the
Philippine society during the American period but also paint a broad image of society
and politics under the United States.

Process Questions:

1. Analysis of the given selected Political Caricatures during the American Period.
Identify the symbols in a cartoon; think about what the cartoonist intends each symbol
to stand for. Then, try to decide what point the cartoonist was trying to make through
exaggeration. Does the label make the meaning of the object clearer? After you’ve
studied a cartoon for a while, try to decide what the cartoon’s main analogy is. What
two situations does the cartoon compare? Once you understand the main analogy,
decide if this comparison makes the cartoonist’s point more clearly to you. If you can,
think about what point the irony might be intended to emphasize. Does the irony help
the cartoonist express his or her opinion more effectively?

2. What is the significance of artworks such as editorial cartoons in the mapping of

history?

3. Give you own Political analysis on the following caricatures made by Alfred MacCoy.