UNIVERSITY OF THE CORDILLERAS

College of Teacher Education

Secondary Department
1st Trimester, 2020-2021
DEPAYNOS, JHON-JHON G.
HISTORY 100 (Readings in the Philippine History)
Analysis

Based from your readings, What is the FOREMOST difference between Internal Criticism
and External Criticism?
Historical evidence is derived from historical data by the process of criticism, which is of two
types-external and internal. External criticism is concerned with establishing the authenticity
or genuineness of data. It is also called lower criticism. This is Internal Criticism, and is often
called Higher Criticism, since it deals with more important matter than external form.
The difference of Internal Criticism and external criticism is that external criticism is a
process that deals more on how historians determine whether a source is authentic by
checking the validity of the source. Internal criticism looks at the reliability of an
authenticated source after it has been subjected to external criticism.

Application

Instruction: Based on your readings about the primary sources and secondary sources in
acquiring historical data. Enumerate at least 3 examples of Primary sources and Secondary
sources on acquiring information or update of the CoViD-19 Pandemic and explain.
Accomplish the table below, an example is provided. (20 points)

Primary sources Secondary Sources

Example World Health Organization, thru Example TV/Radio Commercials, thru
this organization the world will know where commercials aired in the televisions and
the CoViD-19 originates and background of radios people will know how to sanitize
it. themselves and some of the tips to do to
prevent the CoViD-19.
1. Wordmeter.com – in this site you also the 1. Famous Social media apps. such as
some updates and all information about the Facebook, YouTube , Twitter and many
corona virus in the world just like the more. Here you can see the recent posts and
WHO. shares about covid-19 that has cited,
browsed from a source and shared by
people to another people.
2. In the DOH or department of health 2. You can also see some secondary sources
website, you can the latest updates about from interviews, newspapers and news
COVID-19 here in the Philippines. reports that is being showed in Tv, radio,
and also in the world wide web.
3. In the Centers for Disease Control and 3. You can see some secondary source
Prevention website, we can also see some updates and information that are made from
updates here and can also see here tips on an articles research databases and statistics
how to wear a mask properly and on how to from a website.
protect ourselves against Covid-19.
Assessment

Instruction: Research and analyze the authenticity of these different historical

documents/events using primary and secondary sources. Class will be divided according to
different historical events/documents:

A. Magellan’s Voyage Around the World by Pigafetta

Magellan’s Around the World by Pigafetta
On September 8, 1522, the crew of the Victoria cast anchor in the waters off of Seville, Spain,
having just completed the first circumnavigation of the world. On board was Antonio
Pigafetta, a young Italian nobleman who had joined the expedition three years before, and
served as an assistant to Ferdinand Magellan en route to the Molucca Islands. Magellan was
dead. The rest of the fleet was gone: the Santiago shipwrecked, the San Antonio overtaken,
the Concepcion burned and the Trinidad abandoned. Of the 237 sailors who departed from
Seville, eighteen returned on the Victoria. Pigafetta had managed to survive, along with his
journal—notes that detailed the discovery of the western route to the Moluccas. And along the
way, new land, new peoples: on the far side of the Pacific, the fleet had stumbled across the
Marianas archipelago, and some three hundred leagues further west, the Philippines.
Pigafetta’s journal became the basis for his 1525 travelogue, The First Voyage Around the
World. According to scholar Theodore Cachey Jr., the travelogue represented “the literary
epitome of its genre” and achieved an international reputation. One of Pigafetta’s patrons,
Francesco Chiericati, called the journal “a divine thing”, and Shakespeare himself seems to
have been inspired by work: Setebos, a deity invoked in Pigafetta’s text by men of Patagonia,
makes an appearance in The Tempest. First Voyage, Cachey points out, is intent on marveling
at what it encounters—and therein lies much of its appeal. It is a work that is intent on
wonder. On astonishment. In travel writing, one often must recreate the first moment of
newness, that fresh sense of awe, on the page for the reader; Pigafetta does it again and again,
by revealing in odd and odder bits of detail. We watch Pigafetta wonder at trees in Borneo
whose leaves appear to walk around once shed leaves that "have no blood, but if one touches
them, they run away. I kept one of them for nine days in a box. When I opened the box, that
leaf went round and round it. I believe those leaves live on nothing but air.” We marvel, in the
Philippines, at sea snails capable of felling whales, by feeding on their hearts once ingested
(48). On a stop in Brazil, we see an infinite number of parrots, monkeys that look like lions,
and "swine that have their navels on their backs, and large birds with beaks like spoons and
no tongues".
His travelogue is one of the most important primary sources in the study of pre-colonial
Philippines. His account was also a major referent to the events leading to Magellan’s arrival
in the Philippines, his encounter with local leaders, his death in the hands of Lapu-Lapu’s
forces in the Battle of Mactan and in the departure of what was left of Magellan’s fleet from
the islands.
 B. Customs of the Tagalog by Juan de Plasencia
Customs of the Tagalogs
Customs of the Tagalogs was written by Juan De Plasencia as tasked by the King of Spain
wherein he was to document the customs and traditions of the colonized Filipinos based on
his own observation and judgement. The first issue was about the authorship; second, the
discourse of power in colonial writing; and last, the logic of dichotomy, these issues are
probably the problems of colonial writing in the Philippines. Given the huge amount of biases
and to great extent, inaccurate judgement and pretensions of the author, the text was clearly
not for local consumption but for Western readers.
The Customs of the Tagalog was intentionally made to provide an eroticize description of the
Tagalog natives, clearly fed by politics and propaganda. Juan De Plasencia wrote the Customs
of the Tagalog to see the continuous progress of the Native culture in the Philippines. He used
his work to inform the Filipinos about the differences and similarities of our culture by then
and now. Also, his works made the Filipinos realize how amazing the Tagalog culture before.
Juan De Plasencia displaced the dissatisfaction with the ancient Filipino’s justice system
where he exposed the existence of inequality and discrimination committed by certain
government officials against the ancient Filipinos. Or in short words, Customs of the
Tagalog’s was created based on Juan De Plasencia’s observations, what he believes is true
and fair and to document how the ancient Filipinos lived, how they classify and govern
themselves to document how the ancient Filipinos lived, how they classify and govern
themselves to document how the ancient Filipinos lived, how they classify and govern
themselves.

C. Acta de la Independencia del Pueblo Filipino

Acta de la proclamación de independencia del pueblo Filipino
Acta de la proclamación de independencia del pueblo Filipino (The Philippine Declaration of
Independence) is the document read on the day of the declaration of independence and
independence of the Philippines on June 12, 1898 at the house of General Emilio Aguinaldo
in Kawit, Cavite. It was written in Spanish by Ambrosio Rianzares Bautista, known as Don
Bosyong. The proclamation was written from May to June 1898 and was signed by 98 people.
The proclamation contained the desire for the country's independence from Spanish
colonization.
The proclamation was a very important event after Aguinaldo returned from exile in Hong
Kong and was part of a plan to end the Spanish occupation of the Philippines. Aguinaldo
returned aboard the American ship with the belief that the United States would be an ally in
the expulsion of the Spaniards. On the afternoon of June 12, the National Flag of the
Philippines was waved by Marcela Agoncillo, Lorenza Agoncillo, and Delfina Herboza in
Hong Kong. Marcha Filipina Magdalo was also played, now known as the National Anthem
“Lupang Hinirang,” composed by Julian Felipe.

Spain did not recognize the declaration in Cavite. That is why the second considered phase of
the Filipino Revolution is continued. But it also appeared that the United States was more
eager to seize the Philippines from Spain, which clarified the entry of American troops into
Manila, and later, the existence of the Paris Treaty. Under that agreement, Spain sold the
Philippines to the United States. At that time, the Republic of the Philippines established in
Malolos held almost the entire archipelago. The Americans pursued the goal of conquest and
led to the Filipino-American War. The Americans won but promised to prepare the Filipinos
for independence. The United States granted Philippine independence on July 4, 1946. But
during the reign of President Diosdado Macapagal, he moved Independence Day on June 12
in recognition of the proclamation in Kawit, Cavite on June 12, 1898.
Currently, the Cavite declaration document is hidden in the Aklatang Pambansa ng Filipinas.
(CID)

D. Cartilla of the Katipunan

Cartilla of the Katipunan was written by Emillio Jacinto in 1892; the original title was
“Manga aral nang Katipunan ng mga anak ng Bayan.” it served as a guidebook for the new
members of the group called KKK (Katastaasan Kagalanggalangang Katipunan) which issued
the organizations rule and principles. The Cartilla was made, mainly for the Katipuneros.
Upon joining the Katipunan, members were required to read the Cartilla and adhere to its
code of conduct. In 1896, Bonifacio, wrote the duties of the Sons of the People where in the
rules constituted a Decalogue, and embodied Bonifacio’s beliefs. Bonifacio would then later
adopt Jacinto’s Cartilla as the official teaching of the Katipunan. The Decalogue written by
Bonifacio had only 10 points, and mainly focused on one’s duties to God, country, family,
neighbour, the Katipunan and himself. It spokes honor, charity and self-sacrifice but warned
the penalty to the traitor and disobedient. However, the Cartilla was longer, more
philosophical. It presented its concept of virtuous living as lessons for self-reflection.

The Cartilla became not only a primer for Anak ng Bayan members, but an ideology
embodying moral and nationalistic principles. The main purpose of the Cartilla is to assert
that it was the internal and not external qualifications that make human greatness. To
appreciate the essence of its original tagalog form within the context of the social and political
environment of that colonial era, amid local traditions, spiritual beliefs, family concept and
ethnic diversity. and to indicate that the members of the Katipunan are not only the inheritors
of the age of enlighten, but intellectual and moral revolutionaries fighting to create and define
a nation and culture that was post-enlightment: that was no longer shackled by the ideological
and colonial restraints of the West, but a country that adopted and merged the best of Spain,
the United States, France and our own unique culture and society, in support of being a
Filipino.

Emilio Jacinto was an eloquent and brave young man, known as both the soul and brain of the
Katipunan, Andres Bonifacio’s revolutionary organization. Jacinto helped to lead the fight for
Filipinos independence from Spain. He laid out principles for the new government envisioned
by Bonifacio. The Cartilla comprises 14 lessons that detail not only the vision of the
Katipunan, but the vision for egalitarian and morally sound of Filipino.The Cartilla ng
Katipunan note the moral and ethical rules that the katipunan wants to apply as a true Filipino
brotherhood. It emphasizes love of neighbour and cooperation, belief in reason, and the
preservation of human dignity. However, it also has basic democratic principles, such as
human equality regardless of skin colour, standard of living, and education. It also stated the
high regard for women and the heavy responsibility of men to take care of their wives and
children. In the end, it emphasized the love of freedom and the members to dedicate himself
for the people. According to Jacinto “human majesty” is weighed in accordance with “good
manners, man of his words, with dignity and honor.

E. Cry of Balintawak
The Cry of Balintawak was the beginning of the Philippine Revolution against the Spanish
Empire
“Cry of the Pugad Lawin” has been authorized by no other than Dr. Pio Valenzuela, who
happened to be the eyewitness himself of the event. In his first version, he told that the prime
staging point of the Cry was in Balintawak on Wednesday of August 26, 1896. He held
this account when the happenings or events are still vivid in his memory.
Furthermore , Guillermo Masangkay’s The “Cry of Balintawak” (August 26, 1896) This
version is written by the Katipunan General Guillermo Masangkay. He is an
eyewitness of the historic event and a childhood friend of Bonifacio. According to him, the
first rally of the Philippine Revolution happened on August 26, 1896 at Balintawak.
Correspondingly, the date and site presented were accepted by the preliminary years of
American government.
On the other hand, Santiago Alvarez’s The “Cry of Bahay Toro” (August 24, 1896). This
version of the “Cry” was written by Santiago Alvarez, a well-known Katipunero from
Cavite and a son of Mariano Alvarez. Santiago is a relative of Gregoria de Jesus,
who happened to be the wide of Andres Bonifacio. Unlike the author of the first version
mentioned (Valenzuela), Santiago Alvarez is not an eyewitness of this event. As a result, this
version of him is not given of equal value as compared with the other versions for authors of
other accounts are actually part of the historic event.
“The Cry of Balintawak: A Contrived Controversy: a Textual Analysis with Appended
Document”, a book wherein it is rigorous analysis of eyewitness and contemporary sources.
Concludes that the "Cry of Pugad Lawin" is an invented story, then reconstructs the events in
Balintawak when Andres Bonifacio's Katipuneros assembled in Pook Kangkong from 22 to
26 August 1896. Resolves the questions of where and when cedulas were torn, and when and
where the initial engagement between the Katipuneros and the Spanish troops took place.
 F. Tejeros Convention
On March 22, 1897, two rival factions of the Katipunan, the Magdiwang and the Magdalo,
met at the administration building of the friar estate in Tejeros, San Francisco de Malabon in
Cavite.[3] The meeting on March 22 had clear objectives, according to the memoirists
Artemio Ricarte and Santiago Alvarez: the planned defense of the liberated territory of Cavite
against the Spanish, and the election of a revolutionary government. The meeting was first
presided over by Jacinto Lumbreras, a member of the Magdiwang faction, who would later
yield the chair to Bonifacio when it came time to address the reorganization of the
revolutionary government. The Katipunan was a well-organized revolutionary movement
with its own structure and officers. It had an established system that included provincial units.
But during the Imus assembly of December 31, 1896, proposals to either transform and revise
the organization of the Katipunan or replace it with a revolutionary government organization
fomented.
Only three months since the Imus assembly had convened, Bonifacio once again took his
place as presiding officer for the same purpose of assessing the kind of governing structure
the Katipunan needed in order to best fulfill its goals. The convention in Tejeros, on the other
hand, successfully organized an assembly of predominantly Magdiwang members to elect
leaders for the revolutionary government.
According to historian Jim Richardson, a substantial number of delegates present, though
affiliated with Magdiwang, could be more accurately be tagged as “independents” who did
not necessarily support Bonifacio.
The election results were as follows:

Position Winner Affiliation Other Contenders

President Emilio Magdalo Mariano Trias

Aguinaldo (independent)

Andres Bonifacio
(Magdiwang ally)

Vice President Independent Andres Bonifacio

President Mariano (Magdiwang ally)
Trias
Severino de las Alas
(independent)

Mariano Alvarez
(Magdiwang)
 Captain Artemio Independent Santiago Alvarez
General Ricarte (Magdiwang)

Director of Emiliano Independent Ariston

War Riego de Dios Villanueva(Magdiwang)
Daniel Tirona
(Magdalo)

Santiago Alvarez
(Magdiwang)

Director of Andres Magdiwang Mariano Alvarez

Interior Bonifacio ally (Magdiwang)
Pascual Alvarez
(independent)

List of the members of the Kataastaasang Sanggunian or Supreme Council in the

Katipunan prior to the election at Tejeros.

Name Position Term

Andres Bonifacio President (Pangulo) 1895-1896
Emilio Jacinto Fiscal (Tagausig), 1894-1895
Secretary (Kataastaasang
Kalihim)
Pio Valenzuela Fiscal (Tagausig) 1895
Vicente Molina Treasurer (Tagaingat- 1893-1896
yaman)

The first page of the “Acta de Tejeros,” signed by Andres Bonifacio and leaders of the KKK’s
Magdiwang council on March 23, 1897, which proclaimed that the convention held at Tejeros
the previous day had been so disorderly, so tarnished by skullduggery, that its decisions were
illegitimate and invalid. Image courtesy of Carlos Ronquillo, “Ilang talata tungkol sa
paghihimagsik nang” 1896-1897, edited by Isagani R. Medina (Quezon City: University of
the Philippines Press, 1996), 98.

Contentious as the events surrounding Tejeros are, both in intention and outcome, it was
undoubtedly a pivotal moment in Philippine revolutionary history. Apart from organizational
structure and personality politics, Tejeros would betray the realignment in the leadership and
goals of the revolution. The assembly at Tejeros exposed how the Caviteño elite had besieged
the revolt of the masses. Another perspective offers the shift from a revolution of mystical
and masonically-organized aims to one adhering to 18th and 19th century rationalist and deist
lines, imbued with the characteristics of principalia used to command.