History Archives

It was the year 2010 when Abuelo came home with flushed skin and liquor breath, he would tell stories from the first president up to the present. And make a short quiz about the topic. Abuelo had always liked talking about history and politics like how the parents during lunchtime at school talks about their children’s delinquency at home. Abuelo tells stories based on Philippine history that he had experienced himself nor learned about as he grew old. He was one of the unfortunate youths who could not finish school. However, even without having a college degree – he is a person of intellect. He thinks accordingly to his morals and beliefs. He would give strong criticism about the politician talking on the television or a political campaign going in our town. Growing up, he was the only person who bluntly talked about politics. He may not be affectionate to his grandchildren that much, but he has his way of expressing his warmth by telling the history and shaping our values and principles in life.

History has always been within us. We were born after it, growing while it is remarkably happening and going along with it in the present. Daily living unfolds in front of us, something that we know is happening and will happen at any time. It takes a keen observer to let his thoughts and opinion be constructed and spoken. All these things occurring today will be part of the past, and we will relive some of it, and others might ask some part of it. It is doubtful when others say that they are neutral or those who do not want to be ‘part’ of any of it because we are all free thinkers with morals.

Based on Gottschalk (1969), history is a past of mankind and cannot be reconstructed because it is unattainable; also, for the most part, it is beyond recall. The facts that everyone knows regarding history is derived from testimony and considered as facts of meaning. He talked about the objectivity and subjectivity of history.

Stating that not all historical objects have their objective reality even if historians say it is symbolic because partly, it only exists in the historian’s or observer’s mind, which may be called subjective. For history to be studied objectively, one person must detach his opinion on acquiring truthful knowledge about the past. He also described the vulgar prejudice about subjective and objective. He concluded that the subjective view is inferior because it is illusory or based on personal considerations and untrue or biased. While the objective is perceived same as impartiality and that the data or conclusions may be more debatable. Also, critically examining and analyzing records and survivals of the past is called the historical method.

Historians attempt to approximate the truth about the past as ‘constant correction’ of his mental images will allow while acknowledging that these facts had eluded him.

However, there are specific limits on it – they must be accurate and confirm that all records came from the past, and their imagination should direct to re-creation, not creation.

Moreover, a primary source is an account of an eyewitness and one who was present to the series of events he/she tells. Also, it does not need to be original or something that is usually the first written draft. Original documents are considered as not translated, unpolished, and the first available source of information.

Juan de Plasencia wrote the Customs of the Tagalogs. He visualized through his statements the barangays, Dato, three castes: nobles, commoner, and slaves, slavery in barangays, the marriage of Maharlika and slaves, the dowries on marriage and inheritance, worships of the Tagalogs including the idols and omens, religion and beliefs, and the funerals. Juan de Plasencia is not a Tagalog neither a Filipino, but a Spaniard of the Franciscan Order. He also wrote the Doctrina Cristiana, the earliest book of catechism and the first-ever printed book in the Philippines. He was one of the tyrants who documented the customs and traditions of the colonized Tagalogs. There is an odd pattern on his storytelling – or what observers may say, colonial writing.

According to Mapanoo (2015), most parts of Plasencia’s accounts about the Tagalogs are false comparisons with Western beliefs and inaccurate information.

He also undermined the indigenous political systems by using the European word, ‘noble’ instead of Dato. Even the religious and superstitious beliefs were mocked by him. He frequently used the words – witches, evil priests, ghosts, demons, and more. Mapanoo also added that this text written during the Spanish Colonial period is intended for colonial readers to exoticize the customs and beliefs of the Tagalogs.

The Raiders of the Sulu Sea Documentary Film includes the start of resistance of the raiders against the Spaniards, how they joined forces with other Muslim brothers, descriptions of weaponry used, the end of the Raiders, and the opinion of other local and foreign Historians about the subject. The documentary has provided great vital points in understanding the historical context of the Moro conflict. It is a captivating and persuasive narration, in which no doubt offered knowledge about vengeance and opposition of the Sulu Raiders against the foreign tyrants. However, even if this is be considered a primary source for learners, there is still information lacking in the documentary. There was slightly information given if the resistance of the Muslims were political or not. Especially when the oppressors were trying to Christianize the whole nation, and they already have conquered Luzon and Visayas – and were trying to spread even more in Zamboanga, where their main base is located due to geographical advantage. In addition, there is a pattern of discrimination shown in the documentary film, seemingly making the Spaniards be the protector of the Christian people from the raiders who were slaughtering innocent Christians and Spaniards in every town village they raided.

Apart from that, the Mga Gunita ng Himagsikan is another primary source for understanding Philippine History. It is a memoir written by Emilio Aguinaldo, the dictator and former President of the 1st Republic of the Philippines. Many believes that he published his first memoir for redemption and to vindicate his governance and the assassination of the Bonifacio brothers. He did not include his fascist way of controlling people, hence stated how he fought along with his comrades and people wholeheartedly. His memoir may feel genuinely heroic, but it was from the point of view of a traitor. He thought his bad choices were necessary to save his people, but he only did it for himself and no other. Also, no accounts were mentioned about the Philippine-American War. He was masking every account he had stated. On why such deed, he even gave recognition to the United States on our first national Philippine flag by putting the same blue color to it to commemorate the existing ‘gratitude’ of our country to the Americans, he says. Some historians said there must be a second memoir in his museum somewhere, but it was not published. It may hopefully provide a much better view of the revolution and more.

Additionally, Savage: Juan Luna in Paris is one more outstanding documentary made by Howie Severino of GMA 7. Although some information was misleading because each interviewee has different opinion on the subject, and their judgment does not unite at all. Also, because Juan’s motives on killing his wife, Paz, and his mother-in-law, Juliana, was not clarified due to lack of resources. However, Howie Severino showed an exemplary documentary after all and gathered as much as evidence and research about Juan Luna’s life in Paris. The cursed painting of Luna or the Paz Pardo de Tavera painting, which was now named as, “Portrait of the Lady,” remained an unsolved mystery. This lady was in most of Luna’s painting and no historians yet had investigated about Luna’s relationship with her. And if Luna had any secret affairs with his muses including this lady

Lastly, we have Act of the Declaration of Philippine Independence by Ambrosio Rianzares Bautista. He is a distant relative of Dr Jose Rizal and was a counselor of Emilio Aguinaldo. He also read the proclamation of independence of the Philippines in Kawit, Cavite, on June 12, 1898. Nonetheless, this document was neither recognized by the oppressors. Notably, when the Spaniards colonizers sold the Philippines to the Americans for only $20 Million under the Treaty of Paris. Aguinaldo felt the necessity to proclaim the country's independence when he saw patterns of victories won by the Americans over the Spaniards. Even Filipino Historian Xiao Chua (2017), on the Watawat ng Pilipinas documentary, had stated that Aguinaldo was declaring our independence yet hoped to be protected still by the Americans. Although some Filipinos still view him as a hero, those with a deeper knowledge call him the opposite – traitor and dictator. The document written by Bautista is merely stating the Independence of the Philippines against the Spaniards.

To conclude, primary sources can be considered faulty even if the author or observer has witnessed it through his accounts. It is challenging to avoid being subjective on political and historical matters, particularly when it has something to do with your identity and heritage as a Filipino. When one is writing, one could lose himself in it, deprived of self-awareness. Observations and interpretations of writings also vary from person to person. Only we can do to be factual at most times and be objective when necessary.

https://www.youtube.com/watch?v=6kkKqtcAe2c

References

De Veyra, L. (2017). Watawat ng Pilipinas | History. News5Everywhere. Retrieved from: https://www.youtube.com/watch?v=6kkKqtcAe2c&t=766s

Gottschalk, L. (1969). Understanding History: A Primer of Historical Method. p41-171. New York: A.A. Knoof.

Lucas, L. (1981). The Historian in the Archives. Limitations of Primary Source Materials. Minnesota Historical Society. Retrieved from: http://collections.mnhs.org/MNHistoryMagazine/articles/47/v47i06p227-232.pdf

Mapanoo, S. (2015). Accustomed Othering in Colonial Writing: A Review of “Customs of the Tagalogs” (two relations) by Juan de Plasencia from The Philippine Islands 1493-1898. Retrieved from: http://www.artesdelasfilipinas.com/archives/186/accustomed-othering-in-colonial-writing