Direction: Circle the letter of the correct answer.

1. What is the complete meaning of KKK?

a. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bansa
b. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bayan
c. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bayani
d. Kataastaasang Kagalanggalangan Katipunan ng mga Anak ng Bato
2. What is system used by the Katipunan to recruit new members?
a. Flag System
b. Square System
c. Tribute System
d. Triangular System

3. What is the name of the group that aimed to achieve independence through violent means?
a.Katipon
b. La Liga
c. Katapanagn
d. Katipunan

4. Who is the first supremo of the Katupinan?

a. Deodato Arellano
b. Andres Bonifacio
c. Ladislao Diwa
d. Emilio Aguinaldo

5. What is the code of Katipon?

a. Anak ng Bansa
b. Anak ni Rizal
c. Anak ng Bayan
d. Anak ni Bonifacio

6. What is the code of Kawal?

a. Gomburza
b. Anak ng Bayan
c. Rizal
d. Gomez

7. What is the code of law that was created by Emilio Jacinto?

a. Code of Act
b. Kartilya
c. Dekalogo
d. Kalayaan

8. What is the official newspaper of the Katipunan?

a. Kartilya
b. Dekalogo
c. Kalayaan
d. Katungkulan

9. Who is Emilio Jacinto?

a. The Supremo of Katipunan
b. The Editor of Katipunan
c. The treasurer of Katipunan
d. The Brains of Katipunan

10. Why are women important in Katipunan?

a. because they are pretty
b. because they hide important documents
c. because they like men in Katipunan
d. because they protect their husbands

11. Who was known to be the “Lakambini ng Katipunan”?

a. Melchora Aquino
b. Gregoria de Jesus
c. Teresa Magbanua
d. Samantha de Cruz

12. Who was known to be “Tandang Sora”?

a. Melchora Aquino
b. Gregoria de Jesus
c. Teresa Magbanua
d. Samantha de Cruz

13. Who was the Katipunero who revealed the secret organization of Katipunan?
a. Apolonio dela Cruz
b. Emilio Aguinaldo
c. Emilio Jacinto
d. Emilio Aguilar

14. What signaled the revolution?

a. The Cry of Imus
b. The Cry of Cavite
c. The Cry of Pugadlawin
d. The Cry of Batangas

15. Which is not part of the eigth provinces who fought against the Spaniards?
a. Ilocos
b. Cavite
c. Tarlac
d. Pampanga

16. What are the two factions of Katipunan?

a. Magdiwang and Magsayo
b. Magdiwang and Manalo
c. Magdiwang and Magdalo
d. Magdiwang and Masakpo

17. Who won as president during the Tejeros, Convention?

a. Emilio Jacinto
b. Emilio Aguinaldo
c. Emilio Baltazar
d. Emilio Aguilar

18. Who opposed that Bonifacio should not be held as Director of Interior since he’s not well
educated?
a. Daniel Cruz
b. Daniel Aguilar
c. Daniel Tirona
d. Daniel Ozoa

19. What ended the first phase of Philippine Revolution?

a. The Pact of Magdiwang
b. The Pact of Biak na Bato
c. The Pact of Biak na Bata
d. The Pact of Magdalo

20. What monicker/paeudonym did Bonifacio use when he wrote”Ang Dapat Mabatid ng mga
Tagalog” and “Ang Pag-ibig sa Tinubuang Lupa?
a. Agapito Bagumbayan
b. Dimas-Ilaw
c. Madlang-away
d. May Pag-asa

21. What is the middle name of Andres Bonifacio?

a. Arellano
b. De Castro
c. Diaz
d. Pantas
 22. What is the name of Bonifacio’s first wife?
a. Emilia
b. Dionesia
c. Monica
d. Valentina

Refer to the PowerPoint Presentation and video presentation (SCHOOLOGY- KKK at Kartilya
ng Katipunan)
Readings:

Kartilya ng Katipunan                                    

    
Mga Aral nang Katipunan ng mga Anak Ng Bayan  
1. Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na walang lilim, kundi
damong makamandag
2. Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang nasang gumawa ng
kagalingan, ay di kabaitan. 
3. Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at ang isukat ang bawat kilos,
gawa’t pangungusap sa talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay; mangyayaring ang isa’y higtan
sa dunong, sa yaman, sa ganda…; ngunit di mahihigtan sa pagkatao.
5. Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may hamak na kalooban inuuna
ang pagpipita sa sarili sa puri.
6. Sa taong may hiya, salita’y panunumpa.
7. Huag mong sasayangin ang panahun; ang yamang nawala’y magyayaring magbalik; nguni’t panahong
nagdaan na’y di na muli pang magdadaan. Value of time
8. Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang dapat ipaglihim. 
10. Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak; kung ang umaakay ay
tungo sa sama, ang patutunguhan ng iaakay ay kasamaan din. 
11. Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang katuang at karamay sa
mga kahirapan nitong kabuhayan; gamitan mo ng buong pagpipitagan ang kaniyang kahinaan, at alalahanin
ang inang pinagbuhata’t nagiwi sa iyong kasangulan. 
12. Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin sa asawa, anak, at
kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha, wala sa
pagkaparing kahalili ng Dios wala sa mataas na kalagayan sa balat ng lupa; wagas at tunay na mahal na
tao, kahit laking gubat at walang nababatid kundi ang sariling wika, yaong may magandang asal, may isang
pangungusap, may dangal at puri; yaong di napaaapi’t di nakikiapi; yaong marunong magdamdam at
marunong lumingap sa bayang tinubuan.
14. Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na Kalayaan dito sa
kaabaabang Sangkalupuan, at sabugan ng matamis  niyang liwanag ang nangagkaisang magkalahi’t
magkakapatid ng ligaya ng walang katapusan, ang mga ginugol na buhay, pagud, at mga tiniis na kahirapa’y
labis nang natumbasan. Kung lahat ng ito’y mataruk na ng nagiibig pumasuk at inaakala niyang matutupad
ang mga tutungkulin, maitatala ang kaniyang ninanasa sa kasunod nito.

Content and Contextual Analysis for Selected Primary Resources

The KKK and the “Kartilya ng Katipunan” Kataastaasan, Kagalanggalangan Katipunan ng mga Anak ng
Bayan (KKK) or Katipunan is ostensibly the most imperative association that shaped Philippine history.
While hostile to frontier developments, endeavors, and associations had just been built up hundreds of
years preceding the establishment of the Katipunan, it was just this association that imagined the
accompanying; 1. A united Filipino nation that would revolt against the Spaniards for the total
independence of the country from Spain. 2. Previous armed revolts had already occurred before
foundation of the Katipunan, but none of them envisioned a unified Filipino nation revolting against
colonizers. Katipunan created a complex structure and a defined value system that would guide the
organization as a collection aspiring for single goal. One of the most important Katipunan documents
was the Kartilya ng Katipunan. The original title of the document was “Manga Aral Nang Katipunan.”
The document was written by Emilio Jacinto in the 1896. Jacinto was only 18 years old when he joined
the movement. He was a law student at the Universidad de Santo Tomas. Despite his youth, Bonifacio
recognized the value and intellect of Jacinto that upon seeing that Jacinto’s Kartilya was much better
than the Decalogue he wrote, he willingly favored that the Kartilya be distributed to their fellow
Katipuneros. Jacinto became the secretary of the organization and took charge of the short-lived
printing press of the Katipunan.

Bonifacio then formed an underground secret society through the use of secret codes and
passwords called the Katipunan in 1892. The Kataas-taasang, Kagalang-galangang Katipunan ng mga
Anak ng Bayan (Supreme and Venerable Society of the Children of the Nation) provided the rallying
point for the people’s agitation for freedom, independence and equality. The Katipunan patterned its
initiation rites after the Freemasonry, which Bonifacio was a Freemason. The organization had its own
structure, law system and system of government. Symbols, crypto logic languages, clandestine rituals
marked the Katipunan’s operations. From the society’s inception, Bonifacio was one of the Chief
Officers and in 1895, he became the Presidente Supremo.

Emilio Jacinto Biography

Many people interested in Philippine history are looking for information about Emilio Jacinto. Jacinto
played an important role in Philippine independence and he also had an interesting political life.
This biography of Emilio Jacinto begins with his early life. Emilio Jacinto was born in 1875 on the
15th of December. He was the only son of a man named Mariano Jacinto and a woman named
Josefa Dizon. Shortly after he was born, his father passed away. This untimely death forced his
mother to send Emilio to live with his uncle, Don Jose' Dizon. His mother believed that his uncle
could care for the young Emilio better then she could after the death of Mariano. Very little is known
about Emilio's early childhood up until the point that he went to college. However, it is known that by
the time he went away to college, he could fluently speak both Spanish and Tagalog, the language
of the Philippine people. However, he preferred to speak in Spanish a majority of the time.
Emilio attended the San Juan de Latran College when he first embarked on his college career.
However, he later attended the University of San Tomas in order to study law. Emilio left college
before completing his law degree. Perhaps the most interesting part of a biography of Emilio Jacinto
are the details about his political life and contributions: After dropping out of college at the age of 20,
Emilio joined the Katipunan, a secret revolutionary society. This was a group whose objective was to
gain Philippine independence from Spain in 1892.Jacinto became the secretary, directly reporting to
the leader of the Katipunan. He also became the chief advisor on fiscal matters concerning this
secret society. In addition to these duties, Emilio also wrote the society's newspaper, the Kalayaan.
Emilio was given a new name when he was part of this group. To the Katipunan, he was often
referred to as Utak ng Katipunan. However, he wrote under the pseudonym Dimasailaw when writing
for the newspaper and he was more commonly referred to in the group as Pingkian. Jacinto was
also placed in charge of writing the guidebook for new members and current members of the
Katipunan, which was called Kartilya ng Katipunan. When the leader of the Katipunan passed away,
Emilio continued to carry out the wishes of Bonifacio. The Katipunan at this time had many factions
and not all of them operated in the same way in their efforts to gain their independence from Spain.
As with his predecessor before him, Jacinto refused to join with these factions who had different
views. This included refusing to join the Magdalo faction of the Katipunan under the leadership of
Emilio Aguinaldo.
Emilio Jacinto died on April 16, 1899 at the age of 24. The cause of his death at such a young age
was malaria, which he had contracted while in Majayjay, Laguna. The remains of his body were
transferred from this location to Manila where he was laid to rest in Manila North Cemetery. His
name lives on in history for the Philippine people and he is known as the Brains of the Katipunan.

Answer the following questions:

1. What is the concept of nationalism according to Emilio Jacinto?
_______________________________________________________________________________
_______________________________________________________________________________
_______________________________________________________________________________

2. According to Jacinto, who were qualified to join the secret society?

________________________________________________________________________________
________________________________________________________________________________

3. Choose one principle of the society and explain its essence.

________________________________________________________________________________
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Refer to the Video Presentations- and Powerpoint Presentation (SCHOOLOGY)

Readings
Considering the Katipunan, the Revolution, and the Path of Reason.
The Kartilya was the moral and intellectual foundation used to guide the actions of Katipuneros.
Upon joining the Katipunan, members were required to read the Kartilya and adhere to its code of
conduct. Changing the way people thought and acted was paramount to the early Katipuñeros; they
understand that was the only way to truly change the Philippines for the better. Play-acting as and
implicitly referencing the Katipunan without fully understanding their political and moral context and
goals essentially degrades the breadth of what they were trying to achieve. Then again, we always
forget that the Katipunan, upon inception and in action, was not the mass movement it is commonly
mooted as, but one of the middle class, even the upper middle class. In the context of 19th century
Philippines, these men were highly educated and socially mobile. They were critically thinking, well
read, and (in some cases) well travelled individuals who conceptualized a new Philippines. One
founded on egalitarianism, even while recognizing that social differences will exist
In the context ideological and political foundation constructed by men and women who sacrificed
much for their dreams of independence. They were not an organization that sprung fully formed from
among the masa, nor were they an organization that operated independently of contemporaries and
predecessors. The actual lessons of the Revolution, the hard work of reformism, the need to define
politically and ideologically end goals, the paramount urgency of education and inculcating broader
values, is ignored in favor of the Adoration of Revolt, the Cult of the Revolutionary, the Primacy of
Personality. I would argue that our misunderstanding of the 19th century feeds directly into some of
the public factionalism and fracturing we witness today. What is in interesting is when studying the
works of Emilio Jacinto, Apolinario Mabini, Marcelo H del Pilar, and (most importantly) Jose Rizal,
we discover exhortations towards intellectualism, not just militancy and violence. In many cases,
such as with Rizal, he pushes the need to change the way Filipinos critically think and engage with
issues before armed revolt. It is a distinction that is either glossed over or outright ignored in many of
today’s texts. These men were intellectual giants who espoused a new understanding citizenship
and engagement that eludes us still. The shame is they understood that lasting change takes place
in the hearts and minds of men first, and what they subsequently build after. Not in spontaneous
displays of strength of arms, the might of the sword, and the fleeting nature of purely personality
based revolutionary action. We seemingly favor the latter, while forgetting the former.
There are clear connections between the Revolution, the Katipunan, the Reformist Movement, the
events in 1872, the Assembly of Reformists in 1863, the Carlist Movement in Spain, the Latin
American revolutions, the Mutiny of 1823, the socio-economic reforms of Jose Basco y Vargas, the
economic explosion of the 19th century, and even the British Invasion. The connections stretch back
even to the decision in the Manila Synod of 1582 to retain local languages. Context is key, it is
critical whether looking at history or contemporary issues. And it also teaches patience.
Understanding context helps explain the hows and whys of developments on a local and national
level. Ignoring context breeds contempt and impatience for the need to build movements and
institutions. Ignoring context is counter-productive to building stability and contemporary unity. It
means we look for shortcuts, we seek the paths of least resistance. We reach for revolt without
understanding the importance of reform. And yes, it means we see personality as the solution to
solving issues, instead of interrogating issues and offering cooperative policy and institutional based
options. Understanding the importance of historical and contemporary context, maintaining that level
of intellectual rigor, also allows for disparate ideas to be held by individuals and organizations. ‘Unity’
does not mean homogeneity in thought and belief. That is imperialism and elitism, fascism and
tribalism, masquerading as egalitarianism. One of the most bothersome and debilitating aspects of
contemporary Philippines discourse is our out of hand dismissal of any who hold ideas that differ
from ours. It speaks to shallowness: The shallowness with which we understand issues and the
concurrent shallowness in engaging issues. Far too often we deploy ultimatums in place of
discussion.

1. What was the socio-political context when the Kartilya was written? How Crucial was this
document in the 19th century Philippines?
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________________________________________________________________________________
________________________________________________________________________________

2. How would you describe the Kartilya in terms of its form/writing style and content? What are its
main teachings and how are they presented?
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
3 Why can the Kartilya be considered timeless and relevant to the industrializing and globalizing
present?
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________

4. As a student, how will you embody the main teachings and guiding principles of the Kartilya?
Concretize your answer and cite specific lines from the document.
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