What is history?

The common notion of “history” is the it collects information about the past. However,
professional historians do not entirely ascribe this definitions to be the term.. For purposes of
review and clarify this discussion the term history shall defined in two ways:
A. based on the origins (albeit, condensed); and
B. defined as according to historians

The Components of history:

History is more than just a chronicle of names, dates and events ,what are the other
components of history?

Three essential components other than names, date and events are the following:
•Analysis and interpretation of historical sources
•Biases in the presentation of events
•It requires asking whether alternative versions might show different or new information about
the historical event.

History’s relevance to the present and its influence on humanity’s future

1.It promotes self- understanding
2.It helps assess current value and achievements
3.It develops tolerance
4.It helps resolve contemporary social and individual problems
5.It fosters nationalism

The factor that allows history to affect humanity’s future is called decision making
Decision making is coming judgmental after giving a particular matter some thought . So how
does history affect decision making?
● It helps people learn from past mistakes;
● It helps people understand why those from the past the way they did in their time
● It sheds light on whether the ideas and values that prompted the people of the past to
act the way they did are beneficial and still relevant to the current situation.

According to the former Prime Minister of the United Kingdom, Winston Churchill, “
those who don’t learn from history are doomed to repeat it” therefore, history can never
actually repeat itself (because every past event has a distinct distinction).

The value of learning history:

Value is the relative result of something invested on. A value is not a goal but rather than
an intrinsic quality once acquired while working towards achieving a goal. A goal is an active
and conscious purpose that a person keeps in mind, while a value is a quality that arises within
the person as they put in time, money, and energy to achieve the goal.
Here are some that one may gain in studying history:
•Discipline- Studying history requires focus. Focus entails self control.
•Knowledge- history is a treasure box of information that can offer guidance in solving various
problems in any aspect of humanity.
•Appreciation of one’s heritage- history develops a feeling of belongingness.
•Intellectual acumen- Studying history is an act of mental exercise. Studying history sharpens
one’s memory and helps develop logical reasoning and judgement.
•Political sense- “Humans can flourish on their own” According to Aristotle, one crucial
partnership to which humans are naturally drawn to is the polis or city. He describe the polis as
a collection of human beings as a community that commonly agreed to impose rules upon
themselves.

The writing of history: Historiography and Verisimilitude

History writing in an intricate and complex process involves gathering relevant materials
about a particular event; after which these materials are analyzed and interpreted in content and
context and presented in a credible and relatable manner. Learning materials in history
stimulates interest in exploring the past, enabling the learner to be responsibly informed and
actively engaged.

PRINCIPLES IN WRITING HISTORY:

● The content must help to achieve the aims of teaching history.
● The content must be appropriate to the age and ability of learners.
● The study should be cohesive
● The content should be based on the principle of concentration and correlation.

Historiography:

-Is the study of recorded historical events and how the interpretations of this events
through time. In straight forward terms, historiography is the
“ history of history “

Verisimilitude:

Defined as “ the appearance of being true or real” . It is derived from the Latin words
verum (truth) and similis (similar). It is a theoretical concept that seeks truthfulness in assertion
or narrative. Verisimilitude is also one of the essential writing techniques both in fiction and non-
fiction literature. The goal of this is the presentation must be credible and convincing.
The presentation of history must be compelling enough to make it relatable to the redear.

Verisimilitude is essential when writing history. Historical records are arbitrary and thus
meaningless if taken as in. Verisimilitude aids in capturing and communicating a social reality.
The smooth and proper presentation learners with a meaningful experience.
The source of history
A source is from which something originated. In history, a source is an information or
evidence that gives a glimpse of an event that happened in a particular time. Sources are
written and non-written information; Written sources- writing, paintings, recordings, buildings,
and even tools are non-written sources.

Three types of historical sources

● Primary Sources
● Secondary Sources
● Tertiary Sources

Oral History:
Is the handing down knowledge, memory, event or experience through verbal
communication. Oral history is spoken information about an event. Folklore, myths, and stories
told from one person to another are examples of oral history. An interview with someone with
first-hand information about the event.

CRITICISM SOURCES:

External criticism- is the process by which sources determine whether it's authentic or not.

Internal criticism- it seeks to establish the credibility and trust worthless of the sources.
A healthy criticism involves: doubt, questions and an analytical mind. It also involves two
actions: positive and negative criticism.

How to analyze the Source?

● ORIGIN
● AUDIENCE
● CONTEXT
● SIGNIFICANT QUALITY
● MOTIVE

CUSTOMS OF TAGALOG

Fray Juan de Plasencia Background of Fray Juan de Plasencia

● a Spanish friar of the Franciscan Order,
● born in the early 16th century as Juan Portocarrero in Extremadura, Spain.
● grew up during the period known as the Siglo de Oro, a Golden Age when arts and
literature flourished in many parts of Spain, among them his native Extremadura.
● spent most of his missionary life in the Philippines, where he founded numerous towns in
Luzon and authored several religious and linguistic books, most notably the Doctrina
Cristiana (Christian Doctrine), the first book ever printed in the Philippines.
● arrived in the Philippines on 2 July 1578.
 ● joined forces with another missionary, Fray Diego de Oropesa, and they both started
preaching around Laguna de Bay and Tayabas, Quezon, in Quezon Province, where he
founded several towns.
● also known to be a defender of the native population, looking after the poor, ill, or
neglected, and standing up for their rights on numerous occasions.
● very keen on creating primary schools, and requested official sanction for the creation of
educational centers, aiming to educate Filipinos in Christian doctrine, reading, writing,
arts, and crafts, fostering good citizenship, an initiative that was approved by Domingo
de Salazar. Socio-Political Customs
● The “Datus” in the barangays act as Chief executives who always enforce the laws,
maintain peace and order and provide protection to their people, they are also
considered the captains during wars and battles. Therein, people obeyed them and
we're given the utmost respect.
● Secondary to the Datu's are the “Nobles” or the “Maharlikas”, maharlikas are considered
free-born or freeman and are exempted from paying taxes.
● “The Commoners” or “The aliping Namamahay” lived independently in their own houses
and lords of their properties and gold.
● ”Slaves/Aliping Saguiguilir” is the one who can be sold and serve their masters in their
houses and cultivated lands, a person only becomes a slave by reasons of captivity in
war, reason of dept, inheritance, purchase and committing a crime. Though slaves can
be emancipated through: forgiveness, paying debt, condonation, bravery,(where a slave
can possibly become a datu) and marriage.
● “Dowry” is an amount of money for that of a property that can be brought by a bride to
her husband as a marriage settlement on their marriage day. One of the basic functions
of a dowry has been to serve as a form of protection for the wife against the very real
possibility of ill treatment by her husband and his family. A dowry used in this way is
actually a conditional gift that is supposed to be restored to the wife or her family if the
husband divorces, abuses, or commits other grave offenses against her. Land and
precious metals have often been used in this form of dowry and are frequently
inalienable by the husband, though he might otherwise use and profit from them during
the marriage. Religious Customs Plasencia accounts for the religious system before. He
mentioned that the early Filipino have “Badhala” whom they worshipped with. For them,
Badhala is all powerful and the maker of all things.
● Priests were called “Catalonan” where they fought different kinds of evil people such as
“mangagaguay”, “mancocolam”, and “hocolan”, etc.

They worshiped many gods and goddesses;

1.) Badhala/Bathala - the supreme being
2.) Idayanale - god of agriculture
3.) Sidarapa - god of death
4.) Agni - god of fire
5.) Balangaw - god of rainbow
6.) Mandarangan - god of war
7.) Lalahon - god of harvest
8.) Sinigarugan - god of hell

Also, they believe in sacred animals and trees.

Superstitious Beliefs;
1.) Aswang
2.) Duwende
3.) Kapre
4.) Tikbalang
5.) Patyanak/Tiyanak

They also believe in the magical power of amulets and charms such as;
1.) Anting-anting
2.) Kulam
3.) Gayuma, love potion.

Historical Background of the Document

Filipinos were allowed to hold the position of gobernadorcillo of pueblos. Friars are
assigned in parishes to perform administrative duties at the local level by supervising and
monitoring the activities of the gobernadorcillo.
The friars became the influential and knowledgeable figure in the pueblo. Some duties of
friars were to periodically inform their superiors of what was happening in their respective
parishes, and to report the numbers of their converts, the people’s practices, their socio-
economic situations and the problems they encountered.
Short letters were submitted by friars while others who were good observers and gifted
in writing wrote longer dispatches. Fray Juan De La Plasencia’s Relacion De La Costumbres De
Los Tagalogs (Customs of Tagalog, 1589) is example of suc work. It contains extensive
information reconstructing the political and socio-cultural of the Tagalog region. Plasencia’s
work is a primary source because it is a first hand account of his experiences and observations.
The work of Plasencia is considered by many historians as an example of friar account.
The original text of Plasencia’s Customs of Tagalog is currently kept in Archivo General
de Indias (AGI) in Seville, Spain. There is also a duplicate copy in Archivo Franciscano Ibero-
Oriental (AFIO) in Madrid, Spain. In the Philippines, an English version appeared in Volume VII
of Blair and Robertson’s Collection of Spanish documents. Another English translation was
published as part of the volume for pre-Historic Philippines of the Filipiniana book of guild
series.
Other friars and colonial officials who wrote about the Philippines during the early
Spanish colonial period include Miguel de Lorca, who arrived in the Philippines in 1576 and
became and encomendero of Panay. He wrote “Relacion de Las Islas Filipinas” (1582) that
describes the way of life of Filipinos living in Western Visayas area. Antonio de Morga, who
came into the Philippines in 1595, as Asesor the Teniente General wrote “Sucesos de Las Islas
Filipinas” which provides valuable information about the Philippines at the later part of the 16th
Century.
 Monastic Supremacy in The Philippines

It is worth noting that the Philippines is Asia’s sole predominantly Christian nation.
Roman Catholics make up a sizable portion of the popular, but other Christians sects have also
gained widespread followings. A small predominantly Filipino-Muslim population can be found
primarily in some parts of Mindanao, but Filipino-Muslim communities are established
nationwide.

The pre-Spanish Filipinos had a complex and diverse pantheon of deities, spirits and
supernatural beings but Bathala is the most powerful of the above mentioned names. The
communities also had its share of priests and shamans, who strived to see who could perform
the most impressive ritual cures.

On the other hand, Islamic communities were confined to the southern part of the
archipelago. Their churches was constructed on the plaza and it immediately became the most
important building in the community. Celebrations like weddings, baptisms and funerals broke
up the routine of daily work. The rhythms of their everyday living are set by the church calendars
which is based on holidays and liturgical cycles. Their pueblo’s priest held significant sway over
civil affairs during Spanish era.

This is the community setting that gave rise to Marcelo H. Del Pilar’s La Soberenia
Monacalen Filipinas or The Monastic Supremacy in the Philippines
.
The Roman Catholic Church has played a crucial role in national affairs since Spain
colonized the nation, sing the sword and the cross to literally and figuratively conquer the
archipelago (Cartagena, 2010). Cartagena discussed that even though the Spanish friars
displayed other characteristics of colonial power and authority, the two institutions, Church and
State, were one in the exercise of colonial influence, which had terrible consequences on the
lives of Filipinos.

Background of the Author

● Marcelo Hilario del Pilar was born in Bulacan.
● He was a Filipino writer, lawyer, journalist, and Philippine revolutionary propagandist.
● Along with Dr. Jose Rizal and Graciano Lopez Jaena, del Pilar was among the leaders
of the Reform Movement in Spain in the late 19th century.

Appalled by the exorbitant baptismal fees, del Pilar argued with a parish priest and was
later imprisoned for it. After his release from prison, del Pilar continued with his studies and
pursued law. Soon after, del Pilar’s brother, who himself was a priest, was implicated by the
friars in the Cavite Mutiny. Del Pilar’s brother was arrested, tortured, and deported to the
Mariana Islands Del Pilar’s mother, who was already sick at that time and devasted by what
happened to her son, died soon after
 Marcelo H. del Pilar was one of the active anti-friar activists. Del Pilar worked to
demolish the friars power and clout in the country’s affairs. In his La Soberania Monacalen
Filipinas (Monastic Supremacy in the Philippines), del Pilar described how the friars dominated
Philippine governance.

Marcelo del Pilar was then accused of being a filibustero and a heretic; a warrant of
arrest was issued for his capture and because of that he decided to leave for Spain but he never
stop his cause.
While in Spain, del Pilar succeeded Graciano Lopez Jaena as editor of La Solidaridad where he
continued his advocacies on:
● Freedom of assembly and speech
● Equality
● Representation
● Assimilation of the Philippines as a province of Spain
● Filipino participation in the country’s governance
● Removal of the friars in the Philippines
● The secularization of parishes

Unfortunately, when his own money ran out after years of publishing, del Pilar was
forced to stop publishing the La Solidaridad. He then decided to go back to the Philippines with
a plan to lead a revolt against the colonizers. However, he contacted tuberculosis before he can
get home. With no money, del Pilar was hospitalized in abject poverty. On July 4 1896, del Pilar
died and was buried in a pauper’s grave.

Relevance of the Document

Marcelo H. Del Pilar denounced the friars for their wrong teaching, which resulted in a
life of poverty and misery for the Filipinos.
He categorized his content into three aspects:
1. Political
2. Religious
3. Economical

Each aspect highlights the interrelationship of the state church with the church as the source of
power and control. Some examples of manipulation and control were:
● Contriving devotions to be paid by every Filipino
● Tax of religious festivals
● Amortization of lands, and
● Other monopolizing stipends of the clerics.

Strong as the statement of contriving negation of the reputation of the friars, to hide his
real identity in writing this pamphlet under the pen name of Plaridel. However, the document
published in Spain in 1889 did not have a major impact on the Philippines. It was later reprinted
in Manila in 1898, two years after the death of Dr. Jose Rizal, gaining full momentum on the
massive revolution. This is soon to be an authentic document that tackles the manipulation and
injustices of the friars by their influence and power.

The document application in the modern sense is somehow rooted in the peculiar
observation of the early Filipinos as they struggle to practice their faith, the injustices and
scandals of the friars, and their influence on the state. Marcelo pinpointed these aspects as a
reality check on their milieu.

This document allows Filipino readers to connect their understanding of faith, especially
the Catholic faith. Furthermore, the influence of religion still practices today in influencing the
political, economic, and social life of Filipinos. Pressing topics like political corruption and social
issues like abortion, LGBT, and divorce that the Church has a critical eye on and has always
been corrective.

THE FOLLOWING ARE SNIPPETS FROM LA SOBERENIA MONACAL IN FILIPINAS BY

MARCELO H. DEL PILAR

It’s Political Aspect

The interference of the friars in the government of the Philippines is so ingrained that
without difficulty the friars control the status quo of the country in defiance of the nation and the
institutions.
● They are in charge of almost all the parishes, their parochial mission takes on the double
character of a political organ and popular patronage.
● The hatred and distrust between both elements constitute the life of the convents.
● To frighten the government with the rebelliousness of the country and frighten the
country with the despotism of the government.
● The basis of monastic wealth is the lack of union between the people and the
government and it’s necessary to foster it by fanning the resentment of the first and the
despotism of the second.
● The government finance office relies on the sworn statement of the convents and what
official would dare verify that Olympics declaration, as in view of monastic predominance
government employees are daily in danger of losing their positions.
● The Filipinos pay direct taxes consisting of the personal cedula, urban tax, industrial
subsidy and additional municipal tax, provincial tax and personal loan; and besides
these, the indirect one of the markets, vehicles, horses, stamps and surcharges,
slaughter of cattle, river tolls, and others.
● Tax of the religious festival or the papal decree of 2 May 1867 aimed to relieve the
Filipino Catholics of this burden by reducing the number of feast days.
● The reverend Father’s are empowered to name the person’s who ought to be deported
and the government solemnly declares that the parish curate’s opinion suffixes so that
the deportation may not be arbitrary.

It’s Religious Aspects

● The municipal officials depend on the parish priest.
 ● Supreme orders are carried out if the crate so pleases. If the superior authority tries to
demand an energetic enforcement of his orders the curate informs the prelate of his
convent and this one obtains dismissal of the public official.
● The foundation of a building is to be laid and the curate does not like it, then national
integrity is in danger; public health demands that the corpses should not be brought into
the churches; well nothing, national integrity is in danger, and the same litany in
everything.
● To consolidate the fraternity between Spain and Philippines is the best defense of
national integrity, it is Spain’s ideal and it is the dream of the Philippines.

It’s Economic Aspects

● The laws that regulate the foundation and development of convents in the Philippines
are undoubtedly based on the belief that monastic life is unproductive.
● But the abundance found in the convents makes laughable the pity of the government.
● The government establishes primary schools in each town. The government houses are
made of light materials, like those destined for the tribunal which hardly approximate the
stable of the friars curators.
● The government finds thousands of obstacles in collecting taxes from the tax paying
public.
● The government worries about meeting its peremptory financial needs but monastic
treasuries are overflowing with money.
● The government refrains from creating new sources of reverence in order not to burden
Filipino interests but friars invent new forms of devotion.
● The amortization of lands is fatal to agriculture everywhere.
● The ready-made belt without priestly blessing costs and is sold at four or the five pesos
a hundred but the moment the priest blesses it and the belt passes on the class or
papal and episcopal indulgence from that moment the price rises one hundred per cent
at least.

Kartilya Ng Katipunan

Before the Philippine Revolution, a group of courageous men, led by Supremo Andres
Bonifacio, formed a government known as the Katipunan, or KKK. This lesson explores Emilio
Jacinto's Kartilya ng Katipunan, outlining its fourteen guidelines for Katipunan members.

Background of Emilio Jacinto: Emilio Jacinto, also known as Pingkianor (Dimasilaw),

hailed from Tondo, Manila, born in 1875. Though he didn't complete his law degree at the
University of Santo Tomas, he played a pivotal role in the Philippine Independence movement.

The Kartilya of the Katipunan is a crucial document during the Philippine Revolution's
development.

Relevance of the Document:

 The Katipunan's origins trace back to the Filipinos' desire for independence and
democracy. Influenced by liberal political philosophies like Liberalism, Classicism, and
Modernism, the French Revolution, Masonry, the Propaganda Movement, and the La Liga
Filipina, the Katipunan emerged as a response to Spanish oppression. These historical and
ideological influences shaped the Katipunan's dynamics, leading to the armed uprising against
Spanish colonial rule.
1. The 20th century saw the emergence of political philosophies like Liberalism,
Classicism, and Modernism, replacing the Age of Enlightenment. This era also
witnessed the rise of secret fraternal organizations like the Freemasons, along with new
venues like coffeehouses and literary salons where diverse discussions thrived.
2. The 18th-century French Revolution,marked by social and political unrest in France,
became a pivotal moment for contemporary political ideologies. It profoundly influenced
the Ilustrados in both the Philippines and Europe, contributing to the spread of
radicalism, liberalism, and nationalism.
3. In 1889, under the auspices of Grade Oriente Español, Graciano Lopez-Jaena
established the Logia Revolucion in Barcelona, considered the birthplace of modern
masonry in the Philippines. Masonry gained momentum in the Philippines with prominent
members like Marcelo H. de Pilar, Jose Alejandrino, the Luna brothers, Juan and
Antonio, and Jose Rizal. The Katipunan's dynamics were significantly influenced by
Masonry as a civic movement, blamed by Spanish friars for the Philippines' troubles.
4. The execution of the three priests, known as the Gomburza, in 1872 had a profound
impact, particularly on Jose Rizal and many Filipinos. This event catalyzed the
Propaganda Movement, where Ilustrados began questioning Spanish authority and
demanding change through peaceful means. However, realizing that peaceful reform
was insufficient, this movement inspired Andres Bonifacio and other nationalists to
establish the Katipunan and launch an armed uprising against Spanish colonial rule.
5. Dr. Jose Rizal's return to the Philippines for legal reform advocacy led to the formation of
the La Liga Filipina. Unfortunately, Rizal's arrest and exile to Dapitan halted La Liga's
work. Subsequently, La Liga split into two groups: the Katipunan under Andres Bonifacio
and the Cuerpo de Compromisaria under Numeriano Adriano. The former, viewed as
radicals, believed Rizal's exile validated the futility of pursuing legal change, prompting
the formal founding of the Katipunan as a clandestine revolutionary group.

The Kartilya ng Katipunan:

1. The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if
not a poisonous weed.

2. To do good for personal gain and not for its own sake is not virtue.

3. It is rational to be charitable and love one’s fellow creature, and to adjust one’s conduct, acts
and words to what is in itself reasonable.
4. Whether our skin be black or white, we are all born equal: superiority in knowledge, wealth
and beauty are to be understood, but not superiority by nature.

5. The honorable man prefers honor to personal gain; the scoundrel, gain to honor.

6. To the honorable man, his word is sacred.

7. Do not waste thy time: wealth can be recovered but not time lost.

8. Defend the oppressed and fight the oppressor before the law or in the field

9. The prudent man is sparing in words and faithful in keeping secrets

10. On the thorny path of life, man is the guide of women and the children, and if the guide
leads to the precipice, those whom he guides will also go there.

11. Thou must not look upon woman as a mere plaything, but as a faithful companion who will
share with thee the penalties of life; her (physical) weakness will increase thy interest in her and
she will remind thee of the mother who bore thee and reared thee.

12. What thou dost not desire done unto thy wife, children, brothers and sisters, that do not unto
the wife, children, brothers and sisters of thy neighbor.

13. Man is not worth more because he is a king, because his nose is aquiline, and his color
white, not because he is a *priest, a servant of God, nor because of the high prerogative that he
enjoys upon earth, but he is worth most who is a man of proven and real value, who does good,
keeps his words, is worthy and honest; he who does not oppress nor consent to being
oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and
know no tongue but his own.

14. When these rules of conduct shall be known to all, the longed-for sun of Liberty shall rise
brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting joy
among the confederated brethren of the same rays, the lives of those who have gone before,
the fatigues and the well-paid sufferings will remain. If he who desires to enter (the Katipunan)
has informed himself of all this and believes he will be able to perform what will be his duties, he
may fill out the application for admission.

The Paintings of Juan Luna and Fernando Amorsolo

Just like Philosophy and the Sciences, art has the power to effect social and political
change. Art is a powerful medium to get across. For centuries, artists have created
masterpieces that explore, reflect, and advocate social issues. Art challenges assumptions,
starts conversations, inspires new solutions, and promotes change through positive action. In
short, art shifts the way people think.
 The Philippines is always full of superbly talented artists who deserve and have
international recognition. However, during the nation’s history, there are two most outstanding
artists whose contributions to art and national consciousness remain unsurpassed and
incomparable to this day. There is none like Juan Luna and Fernando Amorsolo

Juan Luna was a renowned Filipino artist in Philippine history . He was a master of the
classical genre, as seen by the theatrical positions of figures in paintings, which he balanced
classically. Due to his exposure to European culture, he included European ways of life in his
work, such as La Madrileña and The Parisian life.

Two examples of his painting in Spanish and Roman history

1. The Battle of Lepanto
2. Spolarium
3.
Relevance of Juan Luna's Painting

Juan Luna demonstrated to the world that Filipinos deserve praise for their brilliance, to
be treated equally with foreigners in terms of talent, and not be referred to as " Indios " as the
Spanish colonizers had done.

It is also worth noting that Luna's arts were not only for the aesthetical eye but a whole
new level of meaningful experience centered on socio-political inspiration. Nowadays, defining
art anchors on aesthetical beauty rather than a social cause; this however, is because of the
celebration of diversity and multiplicity. This result in a saturation of art making and art meaning.
In Luna's eye, the sole purpose of art is liberation and emancipation, a noble cause in the
medium of paintings.

Fernando Cueto Amorsolo

The first Filipino to be honored as a National Artist of the Philippines was Fernando
cueto Amorsolo known as the “ Grand Old Man of Philippine Art.” His humble rural upbringing
in the little village of Daet is represented in most of his artwork of arts that feature pastoral
landscapes. He traveled to Spain and the United States after receiving his degree in the arts,
becoming a master of the backlighting method that would later become his eye catching
signature.

Two examples of his paintings:

1. The Palay Maiden
2. Planting Rice

Relevance of fernando Amorsolo's paintings

 Fernando Amorsolo's artwork offers a poignant portrayal of the serene beauty of rural
life, emphasizing the cultivation of happiness and love amidst humble surroundings.
Additionally, his paintings capture the toil of Filipino obreros, providing a glimpse into their
laborious efforts.
Nature's Lucid Experience:

Amorsolo's art draws upon the clarity of nature, interwoven with a sense of nostalgia and
hopefulness in rural settings. It paints an idealized picture of the Philippines, where innocence
nourishes the spirit, fostering a deep love for the nation.

Rural-Urban Dichotomy:

A paradox emerges as rural inhabitants yearn for the urban lifestyle's comforts, while
urbanites long for the tranquility and simplicity of rural living. This contradiction, at times, leads
to extremes and challenges for Filipinos seeking balance between abundance and modesty.
Amorsolo's work foreshadowed this complexity, inviting readers to ponder their own perceptions
of natural beauty and its profound impact on the Philippines' identity.

In general Fernando Amorsolo's paintings transcend mere canvases; they encapsulate

the essence of Filipino culture, presenting a testament to the enduring values that shape the
nation. His art prompts introspection on the intertwined relationship between nature, society,
and individual aspirations. As we contemplate his legacy, we are compelled to consider how our
own perspectives on beauty in nature contribute to the evolving face of the Philippines.

THE ACT OF THE DECLARATION OF PHILIPPINE INDEPENDENCE

Background of the author ; Ambrosio Rianzares Baustista (December 7, 1830 - December 3,

1903)
● Distant relative of the Rizal Family
● Bautista was born in Biñan, Laguna to Gregorio Enriquez and Bautista Silvestra
Altamira. Was popular among peasants as "Don Bosyong" and laborers,
● He attended preparatory school in Biñan and studied law at the University of Santo
Tomas (UST), obtaining a degree in 1865.
● He then practiced law in Manila and offered free legal services to poor clients.
● One of the officers of Liga Filipina and wrote articles for La Independencia.
● Arrested and jailed at the outbreak of the Revolution.
● Adviser of Emilio Aguinaldo and was appointed auditor-general de Guerra
● Read the declaration during the June 12,1898 Independence proclamation by General
Aguinaldo in Kawit, Cavite.
● Became the second President of the Malolos Congress.
● After the Filipino-American War, he was appointed judge of the Court of First Instance of
Pangasinan.
● He died of a fatal fall from a horse-drawn carriage on December 4, 1908, at the age of
72.
 In Kawit, Cavite, the proclamation document of Philippine Independence was read on
June 12, 1898, and the Lupang Hinirang (originally titled Marcha Nacional Filipina), composed
by Julian Felipe, was played for the first time in public by the Band of San Francisco Malabon.
On that same day, the Philippine Flag, handmade in Hong Kong by Marcela Agoncillo, Lorenza
Agoncillo, and Delfina Herbosa, was hoisted and first seen in the windows of the residence of
General Emilio Aguinaldo in Kawit, Cavite.

The "'Acta de la Proclamación de Independencia del Pueblo Filipino," or simply the Act
of the Declaration of Philippine Independence, was a document penned by Ambrosio Rianzares
Bautista in his capacity as adviser to General Emilio Aguinaldo, He read the independence
document before a crowd who attended the ceremony of June 12, 1898, In Kawit, Cavite.
Most interestingly, Bautista and not Aguinaldo waved the Philippine flag, according to the
National Historical Commission of the Philippines (NHCP). The document was signed by 98
individuals, including an American colonel named L.M. Johnson, who served as a witness to the
event.

Relevance of the Document

● The Spanish-American War (April 21, 1989 - December 10, 1898) ensued due to U.S.
intervention in the Cuban War of Independence.
● On May 1, 1898, the Asiatic Squadron of the U.S.
● The Navy, under the command of Commodore George, Dewey, defeated the Spanish
Navy in the Battle of Manila Bay. The Americans seized control of Manila. On self-exile
in Hong Kong, General Emilio Aguinaldo formed an unofficial
● "alliance with the Americans. Aguinaldo returned to the Philippines and continued
leading the attacks against the remaining Spanish authorities.
● By June 1898, the Filipino revolutionaries had gained control of nearly all parts of the
country except for Manila. On June 12, Aguinaldo declared Philippine independence.
● However, Spain and the U.S. refused to accept and recognize the declaration.
● Description of the Symbols of the Philippine Flag
● White triangle signing the distinctive emblem of the famous Society of the "Katipunan"
which by means of its blood compact inspire the masses to rise in revolution,
● Three stars, signifying the three principal Islands of this Archipelago-Luzon. Mindanao.
and Visavas where this revolutionary movement started;
● Sun representing the gigantic steps made by the sons of the country along the path of
Progress and Civilization; Eight rays, signifying the eight provinces-Manila, Cavite,
Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batanaas - which declared
themselves in a state of war as soon as the first revolt was initiated:
● Colors of Blue, Red, and White, commemorating the flag of the United States of North
America. as a manifestation of our profound gratitude towards this Great Nation for its
disinterested protection which it lent us and continues lending us. Blue for peace, truth
and justice. Red for patriotism and valor.