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0 10-July-2020

Study Guide in GE 2: Readings in the Philippine History Module No. 3

STUDY GUIDE FOR MODULE NO. 3

Philippine History: Spaces for Conflict and Controversies

Topic 2: Cavite Mutiny
MODULE OVERVIEW

In this module, we will analyze four historiographical problems in Philippine history in an attempt to
apply what we have learned thus far in the work of a historian and the process of historical inquiry.
Earlier, we have been introduced to history as a discipline, the historical method, and the content and
context analysis of primary sources. Two key concepts that need to be defined before proceeding to
the historical analysis of problems in history are interpretation and multiperspectivity.

MODULE LEARNING OBJECTIVES

 To interpret historical events using primary sources.

 To recognize the multiplicity of interpretation than can be read from a historical text.
 To identify the advantages and disadvantages of employing critical tools in interpreting
historical events through primary sources.
 To demonstrate ability to argue for or against a particular issue using primary sources.

MODULE CONTENT – TOPIC 2

Case Study 2: What Happened in the Cavite Mutiny?

The year 1872 is a historic year of two events: the Cavite Mutiny and the martyrdom of the
three priests: Mariano Gomez, Jose Burgos, and Jacinto Zamora, later on immortalized as
GOMBURZA. These events are very important milestones in Philippine history and have caused
ripples throughout time, directly influencing the decisive events of the Philippine Revolution toward
the end of the century. While the significance is unquestioned, what made this year controversial are
the different sides to the story, a battle of perspectives supported by primary sources. In this case
study, we zoom in to the events of the Cavite Mutiny, a major factor in the awakening of nationalism
among the Filipinos of that time.

Spanish Accounts of the Cavite Mutiny

The documentation of Spanish historian Jose Montero y Vidal centered on how the event was
an attempt in overthrowing the Spanish government in the Philippines. Although regarded as a
historian, his account of the mutiny was criticized as woefully biased and rabid for a scholar.
Another account from the official report written by then Governor General Rafael Izquierdo
implicated the native clergy, who were then, active in the movement toward secularization of
parishes. These two accounts corroborated each other.

Primary Source: Excerpts from Montero's Account of the Cavite Mutiny

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Source: Jose Montero y Vidal, "Spanish Version of the Cavite Mutiny of 1872," in Gregorio Zaide
and Sonia Zaide, Documentary Sources O) Philippine History, Volume 7 (Manila: National Book
Store, 1990), 26 273.
The abolition of 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 [sic] of the most sacred respects towards
the dethroned majesty; the democratic and republican books and pamphlets; the speeches and
preaching 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 native clergy,
who out of spite toward friars, made common cause with the enemies of the mother country.
At various times but especially in the beginning of year 1872, the authorities received
anonymous communications with the information that a great uprising would break out against 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 Filipino Spaniard, D. Joaquin Pardo de Tavera, or in that of the native priest, Jacinto
Zamora, and these meetings were usually attended by the curate of Bacoor, the soul of the
movement, whose energetic character and immense wealth enabled him to exercise a strong
influence.

Primary Source: Excerpts from the Official Report of Governor Izquierdo on the Cavite
Mutiny of 1872

Source: Rafael Izquierdo, "Offcial Report on the Cavite Mutiny," in Gregorio Zaide and Sonia Zaide,
Documentary Sources of Philippine History, Volume 7 (Manila: National Book Store, 1990), 281-
286.

…It seems definite that the insurrection was motivated and prepared by the native clergy, by the
mestizos and native lawyers, and by those known here as abogadillos…

The instigators, to carry out their criminal project, protested against the injustice of the government
in not paying the provinces for their tobacco crop, and against the usury that some practice in
documents that the Finance department gives crop owners who have to sell them at a loss. They
encouraged the rebellion by protesting what they called the injustice of having obliged the workers in
the Cavite arsenal to pay tribute starting January 1 and to render personal service, from which they
were formerly exempted…

Up to now it has not been clearly determined if they planned to establish a monarchy or a
republic, because the Indios have no word in their language to describe this different form of
government, whose head in Filipino would be called hari; but it turns out that they would place at the
head of the government a priest... that the head selected would be

D. Jose Burgos, or D. Jacinto Zamora...

Such is... the plan of the rebels, those who guided them, and the means they counted upon for its

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realization.

It is apparent that the accounts underscore the reason for the "revolution": the abolition of
privileges enjoyed by the workers of the Cavite arsenal such as exemption from payment of tribute
and being employed in polos y servicios, or force labor. They also identified other reasons which
seemingly made the issue a lot more serious, which included the presence of the native clergy, who,
out of spite against the Spanish friars, "conspired and supported" the rebels. Izquierdo, in an
obviously biased report, highlighted that attempt to overthrow the Spanish government in the
Philippines to install a new "hari" in the persons of Fathers Burgos and Zamora. According to him,
native clergy attractedsupporters by giving them charismatic assurance that their fight would not fail
because they had God's support, aside from promises of lofty rewards such as employment, wealth,
and ranks in the army.
In the Spaniard's accounts, the event of 1872 was premeditated, and was part of a big
conspiracy among the educated leaders, mestizos, lawyers, and residents of Manila and Cavite. They
allegedly plan to liquidate high- ranking Spanish officers, then kill the friars. The signal they
identified among these conspirators of Manila and Cavite was the rockets fired from Intramuros.
The accounts detail that on 20 January 1872, the district of Sampaloc celebrated the feast of
thè Virgin of. Loreto, and came with it were somne fireworks display. The Caviteños allegedly
mistook this as the signal to commence with the attack. The 200-men contingent led by Sergeant
Lamadria attacked Spanish officers at sight and seized the arsenal. Izquierdo, upon learning of the
attack, ordered the reinforcement of the Spanish forces i" Cavite to quell the revolt. The "revolution"
was easily crushed, when the Manileños who were expected to aid the Caviteños did not arrive.
Leaders the plot were killed in the resulting skirmish, while Fathers Gomez, Burgos Zamora were
tried by a court-martial and sentenced to be executed. Others who were implicated such as Joaquin
Pardo de Tavera, Antonio Ma. Regidor, Jose and Pio Basa, and other Filipino lawyers were
suspended from the practice of law, arrested, and sentenced to life imprisonment at the Marianas
Island. Izquierdo dissolved the native regiments of artillery and ordered the creation of an artillery
force composed exclusively by Peninsulares.
On 17 February 1872, the GOMBURZA were executed to serve as a threat to Filipinos never
to attempt to fight the Spaniards again.

Differing Accounts of the Events of 1872

Two other primary accounts exist that seem to counter the accounts of Izquierdo and Montero. First,
the account of Dr. Trinidad Hermenegildo Pardo de Tavera, a Filipino scholar and researcher, who
wrote a Filipino version of the bloody incident in Cavite.

Primary Source: Excerpts from Pardo de Tavera's Account of the Cavite Mutiny

Source: Trinidad Pardo de Tavera, "Filipino Version of the Cavite Mutiny," in Gregorio Zaide and
Sonia Zaide, Documentary Sources of Philippine History, Volume 7 (Manila: National Book Store,
1990), 274- 280.

This uprising among the soldiers in Cavite was used as a powerful level by the Spanish
residents and by the friars... he Central.Government in Madrid had announced its intention to deprive
the friars in these islands of powers of intervention in matters of civil government and of the
direction and management of the university. 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 complete a thing of the past.

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...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 education advancement of the country... According to this
account, the incident was merely a mutiny by Filipino soldiers and laborers of the Cavite arsenal to
the dissatisfaction arising from the draconian policies of Izquierdo, such as the abolition of privileges
and the prohibition of the founding of the school of arts and trades for Filipinos which the General
saw as a smokescreen to creating a political club.
Tavera is of the opinion that the Spanish friars and Izquierdo used the Cavite Mutiny as a
way to address other issues by blowing out of proportion the isolated mutiny attempt. During this
time, the Central Government in Madrid was planning to deprive the friars of all the powers of
intervention in matters of civil government and direction and management of educational
institutions. The friars needed something to justify their continuing dominance in the country, and
the mutiny provided such opportunity.
However, the Central Spanish Government introduced an educational decree fusing sectarian
schools run by the friars into a school called the Philippine Institute. The decree aimed to improve
the standard of education in the Philippines by requiring teaching positions in these schools to be
filled by competitive examinations, an improvement welcomed by most Filipinos.
Another account, this time by French writer Edmund Plauchut, complemented Tavera's
account and analyzed the motivations of the 1872 Cavite Mutiny.

Primary Source: Excerpts from Plauchut's Account of the Cavite Mutiny

Source: Edmund Plauchut, "The Cavite Mutiny of 1872 and the Martyrdom of Gom-Bur-Za," in
Gregorio Zaide and Sonia Zaide, Documentary Sources of Philippine History, Volume 7 (Manila:
National Book Store, 1990), 251-268.

General La Torre... created a junta composed of high officials.. including some friars and six Spanish
officials... At the same time there was created by the government in Madrid a committee to
investigate the same problems submitted to the Manila committee. When the two finished work, it
was found that they came to the same conclusions. Here is the summary of the reforms they
considered necessary to introduce:
1. Changes in tariff rates at customs, and the methods of collection
2. Removal of surcharges on foreign importations.
3. Reduction of export fees.
4. Permission for foreigners to reside in the Philippines, buy real estate, enjoy freedom of worship,
and operate commercial transports flying the Spanish flag.
6. Establishment of an advisory council to inform the Minister of Overseas Affairs in Madrid on the
necessary reforms to be implemented.
7. Changes in primary and secondary education.
8. Establishment of an Institute of Civil Administration in the Philippines, rendering unnecessary the
sending home of short- term civil officials every time there is a change of ministry.
9. Study of direct-tax system.
10. Abolition of the tobacco monopoly.

..The arrival in Manila of General Izquierdo.. put a sudden end to all dreams of reform... the
prosecutions instituted by the new Governor General were probably expected as a result of the bitter
disputes between the Filipino clerics and the friars. Such a policy must really end in a strong desire
on the part of the other to repress cruelly.

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In regard to schools, it was previously decreed that there should be in Manila a Society of Arts and
Trades to be opened in March of 1871... to repress the growth of liberal teachings, General Izquierdo
suspended the opening of the school... the day previous to the scheduled inauguration...

The Filipinos had a duty to render service on public roads construction and pay taxes every year.
But those who were employed at the maestranza of the artillery, in the engineering shops and arsenal
of Cavite, were exempted from this obligation from time immemorial.. Without preliminaries of any
kind, a decree by the Governor withdrew from such old employees their retirement privileges and
declassified them into the ranks of those who worked on public roads.

The friars used the incident as a part of a larger conspiracy to cement their dominance, which
had started to show cracks because of the discontent of the Filipinos. They showcased the mutiny as
part of a greater conspiracy n the Philippines by Filipinos to overthrow the Spanish Government.
Unintentionally, and more so, prophetically, the Cavite Mutiny of 1872 resulted in the martyrdom of
GOMBURZA, and paved the way o u revolution culminating in 1898.

The GOMBURZA is the collective name of the three martyred priests Mariano Gomez, Jose
Burgos, and Jacinto Zamora, who were tagged as the masterminds of the Cavite Mutiny. They
were prominent Filipino priests charged with treason and sedition. It is believed that the
Spanish clergy connected the priests to the mutiny as part of a conspiracy to stifle the
movement of secular priests who desired to have their own parishes instead of being merely
assistants to the regular friars. The GOMBURZA were executed by garrote in public, a scene
purportedly witnessed by a young Jose Rizal.

Their martyrdom is widely accepted as the dawn of Philippine nationalism in the nineteenth
century, with Rizal dedicating his second novel, El Filibusterismo, to their memory:

"The Government, by enshrouding your trial in mystery and pardoning your co-
accused, has suggested that some mistake was committed when your fate was
decided; and the whole of the Philippines, in paying homage to your your memory
and calling you martyrs, totally rejects your guilt. The Church, by refusing to
degrade you, has put in doubt the crime charged against you."

Activity 1

Essay: What if the Cavite Mutiny did not happen? What is its relevant effect on the lives of the people
before and to your life today?
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Activity 2

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EVALUATION
Re–arrange the jumbled words and explain the relation of each word in the topic.
1. IIZUEORDQ 6. ERSLNAA
2. NOCAN 7. GROUMABZ
3. ADLE TROE 8. OGATRE
4. AL ADIDRM 9. VATEIC
5. AQUPOI 10. PCNYSRAOCI

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SUMMARY

Three of the most known Filipino martyrs during the Spanish Regime aside from Rizal were Jose
Burgos, Mariano Gomez, and Jacinto Zamora. Their death ignited the development of the Philippine
nationalism in a way that the most Filipinos didn’t realize. In this topic, students will criticize the
different perspectives concerning the real story behind the Cavite Mutiny controversy. This
discussion will prove whether the issue involve is just a mere mutiny or a conspiracy that would lead
to a large scale revolution if ever.

REFERENCES

Tamayao, Antonio. Readings in the Philippne History. 2018

Francisco Virlyn et al. Philippine History. Mindshapersco.,Inc. 2015

Torres, Jose Victor. Batis: Sources in Philippine History. C&E Publishing, Inc.2018

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