The Logical and Intellectual Concept of Supremo El Presidente Andres Bonifacio’s Kapuluang Katagalugan Republic Before the Declaration of Independence at General Emilio Aguinaldo’s mansion in Kawit, Cavite (site of the historic Proclamation of Philippine Independence on June 12, 1898 was declared a national shrine in June 1964. General Emilio Aguinaldo died on Feb. 6, 1964. The balcony did not exist in the 19th century; likewise, although he unfurled it, it wasnt Aguinaldo who waved the Philippine flag from the central window; Ambrosio Rianzares Bautista did), Indios or natives and even half-breed were not legally recognized as Filipinos but simply Indios. Gat Andres Bonifacio did not recognized the supreme authority of the Spanish interlopers, so that it was but logical for him to put up Republika ng Kapuluang Katagalugan that comprises the whole of the archipelago and encompasses all territorial domains of Islas Filipinas including Guam and the Marianas, instead of Republika ng Filipinas. It would had been a blunder for him to put up a Revolutionary Government that represent Filipinos – who, before the Declaration of Independence on June 12, 1898 and backwards were legally, under Spanish Colonial laws were pure and uncontaminated Spanish born in the Philippines, and cannot be recognized as Spanish citizens but Filipinos. This is evident in what reflects in Birth certificates and all legal papers during those days. To declare a newly born Spanish in the Islands by bloodline Spanish was tantamount of distortion of public documents. The article below depicts the Hierarchy of inhabitants in the Philippines from March, 1521 – June 12, 1898 Limpieza de Sangre: The Purity of Blood Syndrome and Its Effects on the Filipino Psyche (By Delmar Topinio Taclibon on Saturday, November 19, 2011 at 7:41am) Limpieza de Sangre – that was the quality everyone in Spain desired. Specially, it means the status of having been born with pure Spanish bloodline. People who were diagnosed as not having this were considered to possess a defective immune system not only against physical diseases, but against the weakness of the flesh and spirit. At time when the primacy of faith and nation was the highest honor, it was believe3s that such values could be preserved only by ensuring the purity of one’s lineage from contamination. Every Spaniard had to trace his roots, even up to Adam, in order to erase any suspicion of having been fathered or mothered by someone with Jewish or Moorish blood. Genealogy thus became a social weapon, and proof of limpieza became one’s only passport to a career in the Church and in the State. This belief was further bolstered by the Inquisition with its insistence on upholding the purity of the faith at any cost. Purity of blood was equated with purity of faith, and those whose blood is contaminated by the blood of other races were considered immunity-deficient against heresy. Unfortunately, the Limpieza mystique was exported to the Spanish colonies. Its fateful consequences to the life and attitudes of the colonized survived its abolition in Spain. First, the identification of limpieza de sangre with limpieza de fe. Since not a drop of Spanish blood could be detected in the natives, the latter were diagnosed as possessing an in-born capacity to deny the faith. They should be continually guided and protected against their natural tendency to lapse from Christianity. Second, the identification of “limpieza de sangre” with limpieza de officio had its lingering effect on our estimation of the value of manual work. Since the highest offices in the church and the civil government became exclusive prerogative of those with pure blood, “limpieza came to mean not only freedom from any sanguinary taint, but immunity from servile office or trade. The reverse became true also: those not possessing any trace of Spanish blood like the “indios,” were automatically consigned to servile works and occupation because of their alleged in-born incapacity to high offices. This could be the source of our aversion to manual labor. This is also one of the reasons for the late development of native clergy in all colonies. Third, the pure Spaniard became everybody’s ideal. The further one was (in blood, color, looks) from the Spaniard; the lower was his place in the social ladder. We can see here the origins of our “preferential option” for the mestizas as the general standard of beauty. Fourth, since the mere fact of having pure Spanish blood makes one dignified and honorable, at birth the non-Spaniard is automatically inferior, and his aspiration to regain his dignity was a futile endeavor. In this emanated our inferiority complex. For our aspiration for a better status is like an attempt to become and an impossible person. Philippine society stratum/echelon during Spanish era prior to the declaration of independence on June 12, 1898 by Emilio Aguinaldo y Famy, free and independent from Spain, the land called Islas Filipinas. 1ST: Spanish or Spaniards - is a term exclusively attributed to Spanish born in the Iberian peninsula or in Spain by virtue of limpieza de sangre or purity of blood and race and no amount and money can buy the Spanish bloodline. No resident in Islas Filipinas can lay claim to be Spanish if he was not born in Spain thus the term peninsulares was coined. 2ND: Filipino - during the Spanish colonial period the term Filipino was reserved for full-blooded Spaniards born in Islas Filipinas. Filipinos, creoles (criollos), insulares and Espanioles-Filipino were interchangeable terms that defined and separated that distinct racial and social class from the natives or indios. Spaniards born in the Philippines cannot claim that they were Spanish due to the reason that Spaniards born in the Philippines were considered contaminated by their counterpart in the Iberian Peninsula. 3RD: Mestizos - this means a resident born in the Philippines with Spanish blood like mestizos-chinos or mestizos de sangleyes, mestizos-japones and mestizos indios. 4TH: Indios bajo de las campanas (literally under the bells, or within the earshot of the church - people belonging to a clustered group of natives called docrina and later on became pueblos or town) - those were the native settlers in the islands prior to the arrival of the Spanish interlopers in the Philippines. although, originally, Ferdinand Magellan (Fernao de Magalhaes in Portuguese) christened the archipelago in 1521 as archipelago de san Lazaro, the natives were not even called lazareanos but plain indians or indios. natives were not Filipinos then but indios. you cannot be considered indios bajo de las campanas without the christening of the catholic church. and 5TH: 1. Indios infieles - were native outside the jurisdiction of the doctrinas or pueblos. Infieles were pagans or heathens or salvajes (savages), indios who live in tribes outside the sphere of Spanish political and cultural influence, inn unconquered or unpacified territory, and who thus maintained their indigenous culture, pagan religion and lifeways. 2. Japones, chinos or sangleyes and chinos-indios/japones indios – the indio-sangley was defined by the dictionary of the royal Spanish academy as a [pure blooded] chines or Japanese who travelled to the Philippines to trade, perhaps other races like Arabs and Indians. The lowest social class or strata, below the hispanized “indios naturales”, was reserved for the salvajes (savages) and pure Chinese or Japanese unchristen as Catholics. As late as 1899, after Spain had ceded the Philippines to the United States of America, Pedro Paterno (the autonomist as called by General Antonio Luna and an opportunist in all epoch of interlopers), the self-styled, self-proclaimed “Prince of Luzon,” requested the Spanish King to make him a “Spanish grandee” for this services to the crown, and as descendant (according to his unsubstantiated claim) of the pre-Spanish Philippine nobility. But under the principle of “limpieza de sangre” no amount of money or influence can buy such title of being Spanish by blood not until the declaration of independence from Spain on June 12, 1898. The only legacy of Emilio Aguinaldo y Famy that I can remember of aside from the murder and assassination of the Bonifacio brothers Ciriaco, Procopio and Andres on or before May 10, 1897, the murder and assassination of the greatest general (of Ilocano bloodline with Aeta-Malay-fourth degree Spanish blood, therefore, a Spanish mestizo) of the Philippine-American war, General Antonio Luna and Colonel Francisco “Paco” Roman (first aide de camp to Gen. Luna)and the Bernal brothers attached to General Antonio Luna; perhaps the rape and mal-treatment of Gregorian de Jesus by Colonel Agapito Bonzon (henchman of Emilio Aguinaldo) prior to the execution of the great plebeian Andres Bonifacio and Procopio on May 10, 1897 at Mount Tala in Marigondon, Cavite. Datuk Delmar Nur Faramarz Ferdowsi Salah Ad-Din Tomasa Gomez Lopez de Molina Costa Escribano Modejar Faxardo de Cassa Martinez Roldan Garvi Del Castillo Portal Balera Chumillas Ramos de Losa Del Pozo-Lopez Ynarejos Bautista Africa RUBIO Paggao Bucad Calaycay) “Rapasakdalsakay” Taclibon y Topinio-Alcaraz, Bt., DKR, KRSS, BSCE, MBA, PhD.D.A. References: Looking Back, Ambet Ocampo The Philippine Revolution and Beyond ABSTRACTS, Aug. 21-23, 1996, Rolando de la Rosa, O.P., UST
Posted on: Mon, 01 Dec 2014 02:16:51 +0000
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