Kartilya ng Katipunan was primarily written by Andres Bonifacio.

Emilio Jacinto later made revisions

creating a new rulebook known as Decalogue. It served as a guidebook for newcomers those people
who are willing to join the group.

The original version has 14 paragraphs that contains the values that a Katipunero should have. Each
paragraph is unique in such a way that they tackle different aspects of a person’s life. In which case,
anyone may have different interpretation. Hence, it is only appropriate to have a better understanding
or explanation to its contents.

1. The first tenet highlights the importance of living a purpose-driven life. A Katipunero who does not
have a purpose lives a useless life.

2. The second rule is all about doing the right thing. A deed carried out for the sake of fame is not
worthy of praise.

3. The third tenet shows what kindness really means. True act of kindness for a Katipunero is in the love
and service he render to other people and not the other way around.

4. The fourth tenet highlights equality. Every Katipuneros are treated equally no matter what race or
educational background he has.

5. The fifth shows what honor should mean for a Katipunero. A true Katipunero values honor more than
his personal interest.

6. The sixth tenet is all about being a man of word. A Katipunero who has a sense of shame must be a
man of his word.

7. The seventh rule gives importance to time. A Katipunero must give importance to time. For the
Katipunan, a time that is lost will never be back.

8. The eighth tenet is all about fighting for what is right. A Katipunero must protect the weak and fight
those who oppress the weak.

9. The ninth tenet highlights the importance trust. A Katipunero is careful with what he says and keeps
the things that must be kept secret.

10. The tenth principle is all about being able to lead a family. A Katipunero must lead his family to the
right path. If the leader is consumed by evil, so does his followers.
11. The eleventh principle is all about women. A Katipunero must give importance to a woman. He must
not see her as an object, nor a past time. That whenever a Katipunero sees a woman, he will remember
his mother who nurtured him.

12. The twelfth principle gives importance to every actions that one has to make. A Katipunero must not
do the things that he does not want to be done to him or to his family.

13. The thirteenth principle is about having the right character. A Katipunero’s life is not measured by
what is his status in life nor with the things that he possess. Instead, it is in his character and his love for
the native land.

14. The last tenet, shows a glimpse of what the author desire. It shows the sense of hopefulness for the
motherland and that all the sacrifices made is not all for nought.

And while we have different interpretation with what was intended by Bonifacio, there is one thing that
everyone can agree on:

Kartilya ng Katipunan was meant to guide us in living our everyday life its fullest. More importantly, it
highlights the importance of having the right attitude towards other people.

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The (Real) Kartilya of the Katipunan by Emilio Jacinto (And Musings on the Revolution and Republic)
The Kartilya comprises thirteen lessons that detail not only the vision of the Katipunan, but the vision for
a egalitarian and morally sound Filipino nation.

For the Katipunan leadership, such as Emilio Jacinto, the ideas of Right and Light, Katwiran and
Kaliwanagan, were of utmost importance. They saw themselves as not only as inheritors of the Age of
Enlightenment, but intellectual and moral revolutionaries fighting to create and define a nation and
culture that was post-Enlightenment; that was no longer shackled by the ideological and colonial
restraints of the West, but a country that adopted and merged the best of Spain, the United States,
France, and our own unique culture and society, in support of being Filipino.

Which makes me wonder, for all those who use the Katipunan as an ideological touchstone, for all those
who say they are the inheritors of the Katipunan’s ideals, how many have actually read, internalized,
and understood the Kartilya?

Outside of obliquely and directly referencing it, that is.

The Kartilya of the Katipunan

A life that is not consecrated to a large and holy greatness is a tree without shade, if not a poisonous
weed.
Good work that comes from selfish desires and not from a true desire for excellence is not kindness.
Real piety is hard work and love for fellowmen, and measuring each action, labor and speech by true
Reason.
Whether one’s skin be black or white, all people are equal; it may be that each is superior in knowledge,
wealth, beauty but there is no superiority in human dignity.
One who has a high inner spirit, puts honor, goodness and virtue before self-interest; one who has a
lowly inner spirit puts self interest before honor, goodness and virtue.
To the person with shame, his or her word is sacred.
Do not waste time: wealth can be lost and recovered; but time that already passes will not pass again.
Defend the oppressed and fight the oppressor.
The intelligent person is one who is careful in all that he or she says; and learns to keep secret that
which should deb kept in confidence.
On the thorny path of life, man is the guide of woman and of children; if the guide leaded to evil, the
destiny of those being led is also evil.
Thou must not look upon woman as a mere plaything, but as a partner and sympathetic companion in
the hardships of this life; in your strength, consider her weakness, and remember the mother who
birthed thee and reared thee.
What thou dost not desire done unto thy wife, children, and siblings, do not do unto the wife, children,
and siblings of others.
The value of a person is not in being sovereign, not in an aquiline nose or in a white face, it is not in the
priestly SUBSTITUTE FOR GOD, nor is it in the high station one has in life. Pure and truly highly
esteemed, beloved and noble is the person even if he or she was raised in the forest and speaks nothing
but his or her own language; who has beautiful behavior, and only one sentence (which is) honor and
virtue; who does not oppress others or allow one’s self to be oppressed; who knows how to be sensitive
and knows how to cherish the land of his birth.
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 traveled individuals who conceptualized a new
Philippines. One founded on egalitarianism, even while recognizing that social differences will exist.

Of course the Katipunan was not the only organization working towards independence. They built on
the 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.

There is almost always an implicit yearning for a resurgence in public intellectualism whenever I write. A
desire for an improvement in how we engage each other in discussion. It is a tacit reaction to out of
hand dismissals; to branding any who disagree with you as a troll or deploying ad hominem attacks and
ultimatums. Quality of thought is not demonstrated through the ease of dismissal, but the depth of
discourse. Admittedly, I fall into that trap as well. There is a seductive ease in deploying agit-prop and
vilifying people who disagree with you. To outright dismissals of differing ideas. Sometimes it is
necessary, sometimes it is understandable and appropriate (especially when engaging with pure
propagandists). Then again, there is a difference between people who are willing to engage, and those
are focused solely on agitating and inflaming. There is a balancing act in understanding with whom you
can engage and with whom you cannot, but a willingness to try is necessary at the onset. So yes, it is a
continuing and on-going struggle: The interrogation of assumptions, the willingness to critically engage
in terms of methodology and ideology. In other words, to echo Jacinto, the attempt to adhere to true
Reason.

Maybe that is the the enduring lesson and challenge of the Kartilya and Katipunan, of the Revolution
and Republic, of Rizal, of Aguinaldo and Bonifacio. The intriguing idea that we have to evolve past
resorting consistently to superficially structured armed revolt and uprising, of militancy, intransigency,
and violence, but learn to seek higher ideals of Reason, and Right and Light, and utilize them in favor of a
greater purpose, dedicated to an enlightened concept of Filipinas.
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