MODULE 2 MID-TERM LESSON 1: ONE PAST BUT MANY HISTORIES “CONTROVERSIES AND CONFLICTING VIEWS IN THE PHILIPPINE HISTORY” INTRODUCTION Over the course of Philippine history, facts and evidence supporting the existence : and occurrence of certain events have been incorporated, providing a clearer image of What history might actually look like. Scholars and historians of Philippine history debated a number of issues. Different accounts are involved in these disputes, which lead to misunderstandings and confusion among individuals who may come upon them. ‘Students will be given articles from various writers to assess and analyze in this lesson. They will support and refute the claims made by various authors in order to provide a more accurate and lucid narrative on these disputes and opposing viewpoints in Philippine history. Q@BLEARNING OUTCOMES At the end of the session, the students shall be able to: 1. Compare and contrast the different perspectives presented in two or more primary sources on the same historical event. 2. ‘Synthesize information from multiple, often conflicting, primary sources to form their ‘own informed argument. 3. Formulate and ask critical questions about primary sources to uncover underlying assumptions and motivations. 4. Explain how an author's historical context and perspective influence their narrative. 5. Explain on the importance of education in reducing/avoiding conflict and achieving peace in the community/country.LEARNING CONTENTS [Link] of the First Mass One of the most controversial topics in Philippine history is the site of the first Catholic Mass, which happened on March 31, 1521 (Easter Sunday). Today, debates on the matter are being opened as the Philippines celebrates the 500th years of Christianity, and this time it is not just Masao, Butuan and Limasawa Island in Leyte, but including other places in Butuan such as Baug Isiand, Suatan and Bood Promontory. In this lesson, we will continue reading the accounts of Antonio Pigafetta which is considered as a complete record of the journey of Magellan Primary Source: The First Voyage Round the World, translated from the accounts of Antonio Pigafetta accompanied by original documents, with notes and an introduction by Lord Stanley of Alderley. In the island belonging to the king who came to the ship there are mines of gold, which they find in pieces as big as a walnut or an egg, by seeking in the ground. All the vessels which he makes use of are made of it, and also some parts of his house, which ‘was well fitted up according to the custom of the country, and he was the handsomest man that we saw among these nations. He had very black hair coming down to his shoulders, with a silk cloth on his head, and two large gold rings hanging from his ears, he had a cloth of cotton worked with silk, which covered him from the waist to the knees, at his side he wore a dagger, with a long handle which was all of gold, its sheath was of carved wood. Besides he carried upon him scents of storax and benzoin. He was tawny and painted all over. The island of this king is named Zuluan and Calagan, and when these two kings wish to visit one another they come to hunt in this island where we were. Of these kings the painted king is called Raia Calambu, and the other Raia Siani On Sunday, the last day of March, and feast of Easter, the captain sent the chaplain ashore early to say mass, and the interpreter went with him to tell the king that they were not coming on shore to dine with him, but only to hear the mass. The king hearing that sent two dead pigs. When it was time for saying mass the captain went ashore with fifty men, not with their arms, but only with their swords, and dressed as well as each one was able to dress, and before the boats reached the shore our ships fired six cannon shots as a sign of peace. At our landing the two kings were there, and received our captain in a friendly manner, and placed him between them, and then we went to the place prepared for saying mass, which was not far from the shore. Before the mass began the captain threw a quantity of musk rose water on those two kings, and when the offertory of the mass came, the two kings went to kiss the cross like us, but they offered nothing, and at the elevation of the body of our Lord they were kneeling like us, and adored our Lord with joined hands. The ships fired all their artillery at the elevation of the body of our Lord with joined hands.LEARNING CONTENTS The ships fired all their artillery at the elevation of the body of our Lord. After mass had been said each one did the duty of a Christian, receiving our Lord. After that the captain had some sword-play by his people, which gave great pleasure to the kings. Then he had a cross brought, with the nails and crown, to which the kings made reverence, and the captain had them told that these things which he showed them were the sign of the emperor his lord and master, from whom he had charge and commandment to place it in all places where he might go or pass by. He told them that he wished to place it in their country for their profit, because if there came afterwards any ships from Spain to those islands, on seeing this cross, they would know that we had been there, and therefore they would not cause them any displeasure to their persons nor their goods; and if they took any of their people, on showing them this sign, they would at once let them go. Besides this, the captain told them that it was necessary that this cross should be placed on the summit of the highest mountain in their country, s0 that seeing it every day they might adore it, and that if they did thus, neither thunder, lightning, nor the tempest could do them hurt. The kings thanked the captain, and said they would do it willingly. Then he asked whether they were Moors or Gentiles, and in what they believed. They answered that they did not perform any other adoration, but only joined their hands, looking up to heaven, and that they called their God, Aba. Hearing this, the captain was very joyful, on seeing that, the first king raised his hands to the sky and said that he wished it were possible for him to be able to show the affection which he felt towards him. The interpreter asked him for what reason there was so ttle to eat in that place, to which the king replied that he did not reside in that place except when he came to hunt and to see his brother, but that he lived in another island where he had all his family. Then the captain asked him if he had any enemies who made war upon him, and that if he had any he would go and defeat them with his men and si to put them under his obedience. The king thanked him, and answered that there were two islands the inhabitants of which were his enemies; however, that for the present it was not the time to attack them. The captain therefore said to him that if God permitted him to retum another time to this country, he would bring so many men that he would put them by force under his obedience. Then he bade the interpreter tell then that he was going away to dine, and after that he would return to place the cross on the summit of the mountain. The two kings said they were content, and on that they ‘embraced the captain, and he separated from them. After dinner we all returned in our dress coats, and we went together with the two kings to the middle of the highest mountain we could find, and there the cross was planted. After that the two kings and the captain rested themselves; and, while conversing, | asked where was the best port for obtaining victuals. They replied that there were three, that is to say, Ceylon, Zzubu, and Calaghan, but that Zzubu was the largest and of the most traffic. Then the kings offered to give him pilots to go to those ports, for which he thanked them, and deliberated to go there, for his ill-fortune would have it so. After the cross had been planted on that mountain, each one said the Paternoster and Ave Maria, and adored it, and the kings did the like. Then we went down below to where their boats were. There the kings had brought some of the fruit called cocos and other things to make a collation and to refresh us. The captain, being desirous to depart the next day in the morning, asked the king for the pilots to conduct us to the above-mentioned ports, promising him to treat them like themselves, and that he would leave one of his own men as a hostage.LEARNING CONTENTS The first king said that he would go himself and conduct him to this port, and be his pilots. but that he should wait two days, until he had had his rice gathered in and done other things which he had to do, beaging him to lend him some of his men so as to get done sooner. This the captain agreed to. This kind of people are gentle, and go naked, and are painted. They wear a piece of cloth made from a tree, like a linen cloth, round their body to cover their natural parts: they are great drinkers. The women are dressed in tree cloth from their waists downwards; their hair is black, and reaches down to the ground; they wear certain gold rings in their ears. These people chew most of their time a fruit which they call areca, which is something of the shape of a pear; they cut it in four quarters, and after they have chewed it for a long time they spit it out, from which afterwards they have their mouths very red. They find themselves the better from the use of this fruit because it refreshes them much, for this country is very hot, so that they could not live without it. In this island there is a great quantity of dogs, cats, pigs, fowls, and goats, rice, ginger, coces, figs, oranges, lemons, millet, wax, and gold mines. This island is in nine degrees and two-thirds north latitude, and one hundred and sixty-two longitude from the line of demarcation: it is twenty-five leagues distant from the other island where we found the two fountains of fresh water. This island is named Mazzava. Main Issue: The questions about where the first mass happened in the Philippines came from the dichotomy of understanding of “Mazaua” based on the accounts of Pigafetta. This led to the Limasawa and Masao, Butuan debate. 1) MASAO, BUTUAN - The claim is based on a tradition that was highly observed from the 17th to1Sth century. Historians claim that there has been no mention of the Limasawa Island in the primary sources of this dispute history. Masaua according to them is now Masao 2) LIMASAWA ISLAND - The accounts of _Pigafetta, jointly _ read with Francisco Albo's diary (in a form of a log book), showed that Magellan's ‘expedition did not reach Mindanao when they landed in Homonhon. Instead, they have settled in an island in a latitude similar to the position of Limasawa today, south of Leyte. In addition, the disputed location in Masao is near a river, but in there has been no mention of such. The debate may have been settled today in favor of Limawasa, but the people of Butuan, with their evidence and faith, are still in the fight for their claims. Regardless of the result in the future, one this is for sure, Magellan has planted on the Philippine soil the seed of Christianity and everything has changed since then. 4.2. CAVITE MUTINY You have learned from the previous chapter that primary sources are written from the perspectives of their respective authors. Hence, accounts on a specific event may differ and later result to disputes. This exactly what happened in understanding the 1872 Cavite Mutiny from the Spanish and Filipino reports.LEARNING CONTENTS Eradication of privileges granted to the soldiers and workers of the arsenals in Cavite as a result of Izquierdo’s hard-hearted policies. When they found out that taxes and other burden have been deducted from their salaries, they rose in arms on January 20, 1987. However, after two days, the insurgency has been subdued when Gen Izquierdo ordered immediate reinforcement of troops in Cavite. In addition, Tavera reports that the friars and Izquierdo have used the mutiny to report a conspiracy of Filipino residents and clergy to abolish the government. This is in the eve of the plan of the Central Government in Madrid to remove the certain powers from the friars in the government and in management of educational institutions. In an article published by the National Historical Commission of the Philippines in 2012, these four primary sources have been considered and some basic suggested the following unvarying facts: 1)There was dissatisfaction among the workers of the arsenal as well as the members of the native army after their privileges were drawn back by Gen. Izquierdo; 2)Gen. Izquierdo introduced rigid and strict policies that made the Filipinos move and turn away from Spanish government out of disgust; 3)The Central Government failed to conduct an investigation on what truly transpired but relied on reports of Izquierdo and the friars and the opinion of the public; 4)The happy days of the friars were already numbered in 1872 when the Central Government in Spain decided to deprive them of the power to intervene in government affairs as well as in the direction and management of schools prompting them to commit frantic moves to extend their stay and power; 5)The Filipino clergy members actively participated in the secularization movernent in order to allow Filipino priests to take hold of the parishes in the country making them prey to the rage of the friars; 6)Filipinos during the time were active participants, and responded to what they deemed as injustices; and 7) The execution of GOMBURZA was a blunder on the part of the Spanish government, for the action severed the ill-feelings of the Filipinos and the event inspired Filipino patriots to call for reforms and eventually independence. The mutiny may have a number of versions from both sides, but one this is for sure, it has been a gateway to a number of events that led to the Philippine Independence in 1898. Primary Sources [Link] Version of the Cavite Mutiny of 1872 by Jose Montero y Vidal as cited by Antonio Tamayao 2018 The Spanish version of the Cavite Mutiny of 1872 was written by the Spanish historian, Jose Montero y Vidal, in his book entitled Historia General de Filipinas (Madrid, 1895, Vol. Ill, pp 566-595.SEEPLEARNING CONTENTS This narrative of Montero y Vidal,1 normally a good historian, was so woefully biased that Dr. T.H. Pardo de Tavera commented that he, “in narrating the Cavite episode, does not speak as a historian; he speaks as a Spaniard bend on perverting the facts at his pleasure; he is mischievously partial’.2 Unsupported by positive documentary evidence, this Spanish historian exaggerated the mutiny of a few disgruntled Filipino soldiers and laborers into a revolt to overthrow Spanish rule ~ a seditious movement - and involved the innocent Filipino patriotic leaders including Fathers Gomez, Burgos, and Zamora, Jose Ma. Basa, Antonio Ma. Regidor, Joaquin Pardo de Tavera, and others. Montero y Vidal's version of the Cavite episode of 1872 in English translation follows: With the establishment in Spain of a government less radical than the one that appointed La Torre, the latter was relieved from his post. His successor D. Rafael de Izquierdo, assumed control of the government of these islands April 4, 1871. The most eventual episode in his rule was the Cavite Revolt of 1872. The abolition of the privileges enjoyed by the laborers of the Cavite arsenal of exemption from the tribute was, according to some, the cause of the insurrection. There were, however, other causes. The Spanish revolution which overthrew a secular throne; the propaganda carried on by an unbridled press against monarchical principles, attentatory of the most sacred respects towards the dethroned majesty; the democratic and republic books and pamphlets; the speeches and preachings of the apostles of these new ideas in Spain; the outbursts of the American publicists and the criminal policy of the senseless Governor whom the Revolutionary government sent to govern the Philippines, and who put into practice these ideas were the determining circumstances which gave rise, ‘among certain Filipinos, to the idea of attaining their independence. It was towards this goal that they started to work, with the powerful assistance of a certain section of the Filipino clergies, who out of spite toward the friars, made common cause with the ‘enemies of the mother country. ‘At various times but especially in the beginning of the year 1872, the authorities received anonymous communications with the information that a great uprising would break out aganst the Spaniards, the minute the fleet at Cavite left for the South, and that all would be assassinated, including the friars. But nobody gave importance to these notices. The conspiracy had been going on since the days of La Torre with utmost secrecy. At times, the principal leaders met either in the house of the Filipino Spaniard, D. Joaquin Pardo de Tavera, or in that of the Filipino priest, Jacinto Zamora, and these meetings were usually attended by the curate of Bacoor (Cavite), the soul of the movement, whose energetic character and immense wealth enabled him to exercise a strong influence. The garrison of Manila, composed mostly of Filipino soldiers, were involved in this conspiracy, as well as a multitude of civilians. The plan was for the soldiers to assassinate their officers, the servants, their masters, and the escort of the Captain- General at Malacaijang, to dispose of the governor himself. The friars and other Spaniards were later to have their turn. The pre-concerted signal among the conspirators of Cavite and Manila was the firing of rockets from the walls of the city. The details having been arranged, it was agreed that the uprising was to break out in the evening of the 20th of January, 1872. Various circumstances, however, which might well be considered as providential, upset the plans, and made the conspiracy a dismal failure.In the district of Sampaloc, the fiesta of the patron saint, the Virgin of Loreto, was being celebrated with pomp and splendor. On the night of the 20th, fireworks were displayed and rockets fired into the air. Those in Cavite mistook these for the signal to revolt, and at nine-thirty in the evening of that day two hundred Filipino soldiers under * the leadership of Sergeant La Madrid rose up in arms, assassinated the commander of the fort and wounded his wife. The military governor of Cavite, D. Femando Rojas, dispatched two Spaniards to inform the Manila authorities of the uprising but they were met on the way by a group of * Filipinos belonging to the Guias established by La Torre, who put them instantly to death. At about the same time, an employee of the arsenal, D. Domingo Mijares, left Cavite in ‘a war vessel for Manila, arriving there at midnight. He informed the commandant of Marine of what had occured, and this official immediately relayed the news to Governor Izquierdo. Early the next morning two regiments, under the command of D. Felipe Ginoves, segundo cabo, left for Cavite on board the merchant vessels Filipino, Manila Isabela | and Isabela Il. Ginoves demanded rendition and waited the whole day of the 21st for the rebels to surrender, without ordering the assault of their position in order to avoid unnecessary shedding of blood. After waiting the whole day in vain for the rendition of the rebels, Ginoves launched an assault against the latter's position, early in the morning of the 22nd, putting to the sword the majority of the rebels and making prisoners of the rest. On the same day an official proclamation announced the suppression of the revolt. As a result of the declarations made by some of the prisoners in which several individuals were pointed out as instigators, Don Jose Burgos and D. Jacinto Zamora, curates of the Cathedral, D. Mariano Gomez, curate of Bacoor (Cavite), several other pino priests, D. Antonio Maria Regidor, lawyer and Regidor of the Ayuntamiento, D. Joaquin Pardo de Tavera, Consejero de Administracién, Pedro Carillo, Gervacio ‘Sanchez and Jose Mauricio de Leon, lawyers Enrique Paraiso and Jose and Pio Basa, employees, and Crisanto Reyes, Maximo Paterno and several other Filipinos, were arrested. The council of war, which from the beginning look charge of the causes in connection with the Cavite uprising, passed the sentence of death on forty-one of the rebels. On the 27th of January the Captain-General fixed his “cumplase” on the ‘sentence. On the 6th of the following month, eleven more were sentenced to death, but the Governor General, by decree of the day following, commuted this sentence to life imprisonment. On the 8th, the sentence of death was pronounced on Camerino and ten years imprisonment of eleven individuals of the famous “Guias de la Torre,” for the assassination of the Spaniards who, on the night of January 20th, were sent to Manila to carry news of the uprising. ‘The same council on the 15th of February, sentenced to die by strangulation the Filipino priests, D. Jose Burgos, D. Jacinto Zamora, and D. Mariano Gomez, and Francisco Saldua; and maximo Inocencio, Enrique Paraiso and Crisanto de los Reyes to ten years imprisonment. Early in the moming of the seventeen of February, an immense multitude appeared on the field of Bagumbayan to witness the execution of the sentence. The attending force was composed of Filipino troops, and the batteries of the fort were aimed at the place of execution, ready to fire upon the least sign of uprising. Gomez was executed first, then Zamora, then Burgos, and lastly, Saldua.SEP LEARNING CONTENTS 2. Filipino Version of the Cavite Mutiny of 1872 by Dr. Trinidad Hermenegildo Pardo de Tavera as cited by Antonio Tamayao, 2019. The Filipino version of the bloody incident of Cavite in 1872 was written by Dr. Trinidad H. Pardo de Tavera, Filipino scholar, scientist, and historical researcher.1 According to him, this incindent was merely a mutiny by the Filipino soldiers and laborers of the Cavite arsenal against the harsh policy of despotic Governor and Captain-General Rafael de Izquierdo (1871-1873) which abolished their old-time privileges of exemption from paying the annual tribute and from rendering the polo (forced labor). The loss of these privileges was naturally resented by the soldiers and laborers. Some of them, impelled by volcanic wrath, rose in arms on the night of January 20, 1872, and killed the commanding officer of the Cavite Arsenal and other Spanish officers. This was easily suppressed by the Spanish troops which were rushed from Manila. This turbulent incident, which was magnified by the Spanish officials and friars into a revolt for Philippine independence, is narrated by Pardo de Tavera, as follows: The arrival of General Izquierdo (1871-1873) was the signal for a complete change in the aspect of affairs. The new governor soon made it clear that his views were different from those of La Torre — that there would be no change in the established form of government — and he at once announced that he intended to govern the people “with crucifix in one hand and a sword in the other.” His first official act was to prohibit the founding of a school of arts and trades, which was being organized by the efforts and funds raised by the Filipinos of standing in the community, but the founding of which did not tally with the views of the religious orders. Governor Izquierdo believed that the establishment of the new school was merely a pretext for the organization of a political club, and he not only did not allow it to be opened but made a public statement accusing the Filipinos who had charge of the movement. All of those who had offered their support to ex-Governor La Torre were classed as personas sospechosas (suspects), a term that since that time has been used in the Philippine Islands to designate any person who refused to servilely obey the wishes and whims of the authorities. The conservative element in the islands now directed the governmental policy, and the educated Filipinos fell more and more under the displeasure and suspicion of the governor. The peace of the colony was broken by a certain incident which, though unimportant in itself, was probably the origin of the political agitation which, constantly ‘growing for thirty years, culminated in the overthrow of the Spanish sovereignty in the Philippine Islands. From time immemorial the workmen in the arsenal at Cavite and in the barracks of the artillery and engineer corps has been exempt from the payment of the tribute tax and from obligation to work certain days each year on public improvements. General Izquierdo believed the time opportune for abolishing these privileges and ordered that in the future all such workers should pay tribute and labor on public improvements. This produced great dissatisfaction among the laborers affected and the employed in the arsenal at Cavite went on a strike, but, yielding to pressure and threats made by the authorities, they subsequently returned to their labors. The workers in the Cavite arsenal were alll Filipinos of that town and of the neighboring town of San Roque. In a short while the dissatisfaction and discontent with the government spread all over that section and even the entire troops became disaffected.EARNING CONTENTS On the night of January 20, 1872, there was an uprising among the soldiers in the San Felipe fort, in Cavite, and the commanding offer and other Spanish officers in charge of the fort were assassinated. Forty marines attached to the arsenal and 22 artillery soldiers under Sergeant La Madrid took part in this unprising, and it was believed that the entire garrison in Cavite was disaffected and probably implicated. But if the few soldiers who precipitated the attack believed they would be supported by the bulk of the army and that a general rebellion against Spain would be declared in the islands, they were deceived. When the news of the uprising was received in Manila, General Izquierdo sent the commanding general to Cavite, who reinforced the 10 troops, took possession of the fort, and put the rebels to the sword. Sergeant La Madrid has been blinded and badly burned by the explosion of a sack of powder and, being unable to escape, was also cut down. A few of the rebels were captured and taken to Manila and there was no further disturbance of the peace or insubordination of any kind. This uprising among the soldiers in Cavite was used as a powerful lever by the Spanish residents and by the friars. During the time that General La Torre was chief executive in the Philippine Islands the influential Filipinos did not hesitate to announce their hostility to the religious orders, and the Central Government in Madrid has announced its intention to deprive the friars in these islands of all powers of intervention in matters of civil government and of the direction and management of the university. Moret, the colonial minister, had drawn up a scheme of reforms by which he propsoed to make a radical change in the colonial system of government which was to harmonize with the principles for which the revolution 3 in Spain had been fought. It was due to these facts and promises that the Filipinos had great hopes of an improvement in the affairs of their country, while the friars, on the other hand, feared that their power in the colony would soon be completely a thing of the past. The mutiny in Cavite gave the conservative element — that is, those who favored a continuation of the colonial modus vivendi — an opportunity to represent to the Spanish Government that a vast conspiracy was afoot and organized throughout the archipelago with the object of destroying the Spanish sovereignty. They stated that the Spanish Government in Madrid was to blame for the propagation of pernicious doctrines and for the hopes that had been held out from Madrid to the Filipino people, and also because of the leanings of ex-Governor La Torre and of other public functionaries who had been ‘sent to the Philippine Islands by the Government that succeeded Queen Isabella. The fall of the new rulers in Spain within a few days, as well as other occurrences, seemed to accentuate the claims made by the conservative element in the Philippine Islands regarding the peril which threatened Spanish sovereignty in the islands; it appeared as though the prophecies were about to be fulfilled. The Madrid authorities were not able to combat public opinion in that country; no opportunity was given nor time taken to make a thorough investigation of the real facts or extent of the alleged revolution; the conservative element in the Philippine Islands painted the local condition of affairs in somber tints; and the Madrid Government came to believe, or at least to suspect, that a scheme was being concocted throughout the islands to shake off Spanish sovereignty. Consistent with the precedents of their colonial rule, the repressive measures adopted to quell the supposed insurrection were strict and sudden. No attempt appears to have been made to ascertain whether or not the innocent suffered with the guilty, and the only end sought appeared to be to inspire terror in the minds of all by making examples of a certain number, so that none in the future should attempt, nor even dream of any attempt at secession.LEARNING CONTENTS: Many of the best-known Filipinos were denounced to the military authorities, and they, the sons of Spaniards born in the islands and the mixed blood (Spanish and Chinese), as well as the Indians of pure blood, as the Philippine Malays were called, were persecuted and punished without distinction by the military authorities. Those who dared to oppose themselves to the friars were punished with special severity; among others may be mentioned the priests Burgos, a half-blood Spaniard, Zamora, a half-blood Chinaman, and Gomez, a pure-blood Tagalog, who had vigorously opposed the friars in the litigation over the curacies in the various provinces. The three priests mentioned were condemned to death by a military court-martial; and Antonio M. Regidor, a lawyer and councilman of Manila, Joaquin Pardo de Tavera, lawyer and members of the administrative council, P. Mendoza, curate of Santa Cruz, Guevarra, curate of Quiapo, the priests Mariano Sevilla, Feliciano Gomez, Ballesteros, Jose Basa, the lawyers Carillo, Basa, Enriquez, Crisanto, Reyes, Maximo, Paterno, and many others were sentenced to life imprisonment on the Marianas Islands. The Government thus secured its object of terrorizing the Filipino people, but the punishments meted out were not only unjust but were from every point of view unnecessary, as there had not been the remote intention on the part of anyone to overthrow the Spanish sovereignty. On the contrary, the attitude of Moret, Labra, Becerra, and other high officials in the Madrid Government had awakened in the breasts of the Filipinos a lively friendship for the home government, and never has the ties which bound the colony to Spain been as close as they were during the short interval between the arrival of General La Torre and the time when General Izquierdo, in the name of the home government, was guilty of the atrocities mentioned above, of which innocent people were made victims. A careful study of the history and documents of that time brings to light the part which the religious orders played in that sad drama. One of the results of the so-called revolution of Cavite was to strengthen the power of the friars in the Philippine Islands in such manner that the Madrid Government, which up to that time had contemplated reducing the power of the religious orders in these islands, was obliged not only to abandon its intention, but to place a yet greater measure of official influences at the service of the friars, and from that time they were considered as an important factor in the preservation of the Spanish sovereignty in the colony. This influence was felt throughout the islands, and not only were the friars taken into the confidence of the Government, but the Filipino people looked upon the religious orders as their real masters and as the representatives, powerful and unsparing, of the Spanish Kingdom. But there were other results following upon the unfortunate policy adopted by Governor Izquierdo. Up to that time there had been no intention of secession from Spaiin, and the only aspiration of the people was to secure the material and educational advancement of the country. The Filipino people had never blamed the Spanish nationSP LEARNING CONTENTS for the backward condition in which the islands existed, nor for the injustices committed in the islands by the Spanish officials; but on the contrary it was the custom to lay all the blame for these things on the individual officers guilty of maladministration, and no attempt had been made to investigate whether or not the evils under which the islands suffered were due to fundamental causes. The persecutions which began under Governor Izquierdo were based on the false assumption that the Filipino people were desirous of independence, and although this was an unfounded accusation, there were many martyrs to the cause, among whom were found many of the most intelligent and well-to-do people, without distinction of color or race or nationality, who were sentenced to death, to imprisonment, or were expatriated because they were believed to aspire to the independence of these islands. The fear which the people felt of the friars and of the punishments meted out by the Government was exceeded only by the admiration which the Filipino people have for those who did not hesitate to stand up for the rights of the country. In this manner, the persecutions to which the people were subjected served as a stimulus and an educative force, and from that time the rebellion was nursed in secret and the passive resistance to the abuses of the official power became greater day by day. No attempt was made to allay the ill-feeling which existed between the Filipinos and the Spaniards, especially the friars, caused by the mutiny in Cavite and the cruel manner in which the punishment was meted out. Many years would have been necessary to heal the wounds felt by the large number of families whose members. were made the victims of the unjust sentences of the military courts-martial. Nothing was done by the Government to blot out the recollection of these actions; on the contrary, it appeared to be its policy to continually bring up the memory of these occurrences as a reminder to the mal-contents of what they had to expect; but the only thing accomplished was to increase the popular discontent. It was from that time that every disagreement between the Spaniards and Filipinos, however trivial, was given a racial or political character; every time a friar was insulted or injured in any way, it was claimed to be an act of hostilty to the Spanish nation, [Link] Report of Governor Izquierdo on the Cavite Mutiny by Rafael Izquierdo as cited by Antonio Tamayao, [Link] General Rafael Izquierdo reported to the Spanish Minister of War, dated Manila, January 23, 1872, blaming the Cavite Mutiny on the Filipino clergy, some local residents, intellectuals, and even El Eco Filipino, a Madrid-based reformist newspaper. Significantly, he calls the military mutiny as “insurrection”, an “uprising”, and a “revolution”. The text of the report is as follows: From the summary of information received — that is, from the declaration made before the fiscal it seems definite that the insurrection was motivated and prepared by the Filipino clergy, by the mestizos and Filipino lawyers, and by those known here as abogadillos. Some are residents of Manila, others from Cavite, and some from the nearby provinces.RF LEARNING CONTENTS Many of the best-known Filipinos were denounced to the military authorities, and they, the sons of Spaniards born in the islands and the mixed blood (Spanish and Chinese), as well as the Indians of pure blood, as the Philippine Malays were called, were persecuted and punished without distinction by the military authorities. Those who dared to oppose themselves to the friars were punished with special severity; ‘among others may be mentioned the priests Burgos, a half-blood Spaniard, Zamora, a half-blood Chinaman, and Gomez, a pure-blood Tagalog, who had vigorously ‘opposed the friars in the litigation over the curacies in the various provinces. The three priests mentioned were condemned to death by a military court-martial; and Antonio M. Regidor, a lawyer and councilman of Manila, Joaquin Pardo de Tavera, lawyer and members of the administrative council, P. Mendoza, curate of Santa Cruz, Guevarra, curate of Quiapo, the priests Mariano Sevilla, Feliciano Gomez, Ballesteros, Jose Basa, the lawyers Carillo, Basa, Enriquez, Crisanto, Reyes, Maximo, Paterno, and many others were sentenced to life imprisonment on the Marianas Islands. The Government thus secured its object of terrorizing the Filipino people, but the punishments meted out were not only unjust but were from every point of view unnecessary, as there had not been the remote intention on the part of anyone to overthrow the Spanish sovereignty. On the contrary, the attitude of Moret, Labra, Becerra, and other high officials in the Madrid Government had awakened in the breasts of the Filipinos a lively friendship for the home government, and never has the ties which bound the colony to Spain been as close as they were during the short interval between the arrival of General La Torre and the time when General Izquierdo, in the name of the home government, was guilty of the atrocities mentioned above, of which innocent people were made victims. A careful study of the history and documents of that time brings to light the part which the religious orders played in that sad drama. One of the results of the so-called revolution of Cavite was to strengthen the power of the friars in the Philippine Islands in such manner that the Madrid Government, which up to that time had contemplated reducing the power of the religious orders in these islands, was obliged not only to abandon its intention, but to place a yet greater measure of official influences at the service of the friars, and from that time they were considered as an important factor in the preservation of the Spanish sovereignty in the colony. This influence was felt throughout the islands, and not only were the friars taken into the confidence of the Government, but the Filipino people looked upon the religious orders as their real masters and as the representatives, powerful and unsparing, of the Spanish Kingdom. But there were other results following upon the unfortunate policy adopted by Governor Izquierdo. Up to that time there had been no intention of secession from Spain, and the only aspiration of the people was to secure the material and educational advancement of the country. The Filipino people had never blamed the Spanish nation{EFLEARNING CONTENTS ‘Me declaro catolica y en esta Religion en que naci y me eduque quiero vi- vir y morir. Me retracto de todo corazon de cuanto en mis palabras, escritos, inpresos y conducta ha habido contrario a mi cualidad de hijo de la Iglesia Catolica. Creo y profeso cuanto ella ensefla y me somento a cuanto ella manda. Abomino de la ‘Masonaria, como enigma que es de la Iglesia, y como Sociedad prohibida por la Iglesia. Puede el Prelado Diocesano, como Autoridad Superior Eclesiastica hacer publica esta ‘manitastacion espon- tanea mia para reparar el escandalo mis actos hayan podido causar y para que Dios y los hombers me perdonen. Manila 29 de Deciembre de 1896 Jose Rizal Me declaro catolica y en esta Religion en que naci y me eduque quiero vi- vir y morir. Me retracto de todo corazon de cuanto en mis palabras, escri- tos, inpresos y conducta ha habido contrario a mi calidad de hijo de la Iglesia. Creo y profeso cuanto ella ensefia y me somento a cuanto Ella manda. Abomino de la Masonaria, como enigma que es de la Iglesia, y como Sociedad prohibida por la misma iglesia. Puede el Prelado diocesano, como Autoridad superior eclesiastica hacer publica esta manifastacion espontanea mia, para reparar e! escandalo que mis actos hayan podido causar, y para que Dios y los hombers me perdonen. Manila, 29 de Diciembre de 1896 Jose Rizal English translation: | declare myself a catholic and in this Religion in which | was born and educated I wish to live and die. | retract with all my heart whatever in my words, writings, publications and conduct has been contrary to my character as son of the Catholic Church. | believe and I confess. whatever she teaches and | submit to whatever she demands. | abominate Masonry, as the enemy which is of the Church, and as a Society prohibited by the Church. The Diocesan Prelate may, as the Superior Ecclesiastical Authority, make public this spontaneous manifestation of mine in order to repair the scandal which my acts may have caused and so that God and people may pardon me. Manila 29 of December of 1896 Jose Rizal Main issue: Whether or not Jose Rizal retracted in favor of the Catholic Church. 1) NO. RIZAL DID NOT RETRACT - A number of historians question the authenticity of the retraction document citing sever- al inconsistencies from Rizal's writing and even ideals. The following are some of the observed variances from the “original” document and that of Fr. Balaguer: a) Instead of the words "mi cualidad” (with "u") which appear in the original and the newspaper texts, the Jesuits’ copies have "mi calidad” (without "v).EARNING CONTENTS b) The Jesuits’ copies of the retraction omit the word "Catolica” after the first “Iglesias” which are found in the original and the newspaper texts. c) The Jesuits’ copies of the retraction add before the third "Iglesias" the word "misma which is not found in the original and the newspaper texts of the retraction. d) With regards to paragraphing which immediately strikes the eye of the critical reader, Fr, Balaguer's text does not begin the second paragraph until the fifth sentences while the original and the newspaper copies start the second paragraph immediately with the second sentences. €) Whereas the texts of the retraction in the original and in the manila newspapers have only four commas, the text of Fr. Balaguer’s copy has eleven commas. £) The most important of all, Fr. Balaguer's copy did not have the names of the witnesses from the texts of the newspapers in Manila 2) YES. RIZAL RETRACTED — Rizal was Catholic when he died as a consequence of his retraction. In fact, he was buried in a Catholic cemetery. The said document was alleged to be signed two years before his execution. This was done along with his profession of faith as a requirement to marry Josephine Bracken. Today, a number of known historians would believe in the retraction after the presentation of Cuerpo de Vigilancia de Manila, also known as the Katipunan and Rizal documents, which consist of important primary sources of the Philippine revolutions purchased by the government from Spain in the mid-1990s. This debate will continue until enough evidence will put the issue to rest. But regardless of what it may result to, one thing is for sure, the works of Rizal has inspired a number of Filipinos of his time to fight for the freedom of the country. Rizal's Retraction Document + A declaration of Rizal's beliefs in the Catholic faith, and retracts everything he wrote against the Church + Allegedly signed by Rizal few hours before his execution at Fort Santiago 1.4. Cry of Rebellion The exact date and location of a certain past event are very im- portant in the study of history. The event that happened in August 1896 is highly considered as a significant turning point in Philippine history. In this lesson, the issues and arguments for the exact date and location of the Cry will be examined. The ‘cry’ may be understood as decision to revolt, the tearing of community tax certificates or cedulas, or the encounter with Spanish forces. Several sources to this event present several interpretations of the word. But what is worth dealing is its exact date and location.$F LEARNING CONTENTS One of the often-examined sources to this is of Pio Valenzuela. However, as years passed by, his accounts also changed. Ultimately, in1935 with Pacheco and Pantas, Valenzuela proclaimed that, “hindi sa Balintawak nangyari ang unang sigaw ng paghihimagsik na kinalalagian ngayon ng bantayog, kung di sa pook na kilala sa tawag na Pugad Lawin.” (The first Cry of the revolution did not happen in Balintawak where the monument is, but in a place called Pugad Lawin.) This greatly influenced the research findings of National Historical institute (formerly Philippine Historical Committee) when it identified in1940 that Pugad Lawin is actually located as part of sitio Gulod, Banlat, Kalookan City. Subsequently, it was identified to be the place of Tandang Sora and the cry happened on August 23. On another primary source, Mga Gunita ng Himagsikan (1964) by Emilio ‘Aguinaldo has presented the following letter from Andres Bonifacio: Noong ika-22 ng Agosto, 1896, ang Sangguniang Magdalo ay tumanggap ng isang lihim na sulat mula sa Supremo Andres Bonifacio, sa Balintawak, na nagsasaad na isang mahalagang pulong ang kanilang idadaos sa ika-24 ng nasabing buwan, at lubhang kailangan na kami ay magpadala roon ng dalawang kinatawan o delegado sa ngalan ng Sanggunian. Ang pulong aniya'y itataon sa kaarawan ng kapistahan ng San Bartolome sa Malabon, Tambobong. kapagkarakang matanggap ang nasabing paanyaya, an gaming Pangulo na si G. Baldomero Aguinaldo, ay tumawag ng pulong sa tribunal ng Cavite el Viejo... Nagkaroon kami ng pag-aalinlangan sa pagpapadala roon ng aming kinatawan dahil sa kaselanang pagdararanang mga pook at totoong mahigpit at abot-abot ang panghuli ng mag Guardia Civil at Veterana sa mga naglalakad lalung-lalo na sa mag pinaghihinalaang mga mason at Katipunan. Gayon pa man ay aming hinirang at pinagkaisahang ipadalang tanging Sugo ang matapang na kapatid naming si G. Domingo Orcullo... Ang aming Sugo ay nakarating ng maluwalhati sa kanyang paroonan at nagbalik din na wala naming sakuna, na taglay ang sulat ng Supremo na may petsang 24 ng Agosto. Doon ay wala naming sinasabing kautusan, maliban sa patalastas na kagugulat-gulat na kanilang lulusubin ang Maynila, sa Sabado ng gabi, ika-29 ng Agosto, at ang hudyat ay ang pagpatay ng ilaw sa Luneta. Saka idinugtong pa na marami diumano ang nahuli at napatay ng Guardia Civil at Veterana ‘sa kanyang mga kasamahan sa lugar ng Gulod... English Translation On 22 August 1896, the Magdalo Council received a secret letter from Supremo ‘Andres Bonifacio, in Balintawak, which stated that the Katipunan will hold an important meeting on the 24th of the said month, and that it was extremely necessary to send two representatives or delegates in the name of the said Council. The meeting would be timed to coincide with the feast day of Saint Bartolomew in Malabon, Tambobong. Upon receiving the said invitation, our President, Mr. Baldomero Aguinaldo, called a meeting at Tribunal of Cavite el Viejo... We were apprehensive about sending representatives because the areas they would have pass through were dangerous and was a fact that the Civil Guard and Veterans were arresting travelers, especially those suspected of being freemasons and members of Katipunan. Nevertheless, we agreed and nominated to send a single representative in the person of our brave brother, Mr. Domingo Orcullo..“TEP LEARNING CONTENTS ‘Our representative arrived safely at his destination and also returned unharmed, bearing a letter from the Supremo dated 24 August. It contained no orders but the shocking announcement that the Katipunan would attack Manila at night on Saturday, 29 August, the signal for which would be the putting out of the lamps in Luneta. He added that many of his comrade had been captured and killed by the Civil Guard and Veterans in Gulod. 1.5. Reducing Conflict and Promoting/Achieving Peace Through Education Education promotes peace. Education has been touted as one of the most powerful tools we can implement in our global efforts to promote world peace. Here's a look at the top 10 ways education promotes world peace. 1. Education Boosts Confidence & Hope 2. Education Promotes Independent Thinking 3. Education Inspires Problem Solving Skills 4, Education Builds Communication Skills 5. Education Opens Doors 6 7 8 9. . Education Reduces Poverty . Education Increases Political Involvement . Education Reduces Support of Terrorism & Militancy |. Education Builds Empathy & Tolerance 10. Education Cultivates Respect