Module 1 The Rizal Law ( RA 1425)

REPUBLIC ACT 1425

The Rizal was as controversial as Jose Rizal himself.

The mandatory Rizal subject in the Philippines was the upshot of this bill, which later became a law in 1956. The bill involves
mandating educational institutions in the country to offer a course on the hero’s life, works and writings, especially the Noli
Me Tangere and El Filibusterismo. The transition from a bill to becoming a republic act was, however, not easy as the proposal
was met with intense opposition, particularly from the Catholic Church.

Largely because the issue, then senator Claro M. Rector- the main proponent of the Rizal Bill – was even dubbed as the
communist and an anti-Catholic. Catholic schools threatened to stop operation if the bill was passed though Recto calmly
countered the threat, stating that if that happened, the schools would be nationalized. Afterward threatened to be punished
in future elections, Recto remained undeterred. Concerning the suggestion to use instead the expurgated (edited) version of
Rizal’s novel as mandatory readings, Recto explained his firm support for the expurgated version exclaiming:” The people who
would eliminate the books of Rizal from the schools would blot out from our minds and memory of the national hero. This is
not a fight against Recto but a fight against Rizal”. (Ocampo 2012, p.23).

The bill was eventually passed, but with a clause that would allow exemptions to students who think that reading the
Noli and Fili would ruin their faith. In other words, one can apply to the Department of Education for exemption from reading
Rizal’s novel –though not from taking the Rizal subject. The bill was enacted on June 12, 1956.

RA 1425 and Other Rizal Laws

The Rizal Bill became the Republic Act no. 1425, known as the “Rizal Law”. The fullname of the law is “An Act to Include
in the Curricula of All Public and Private Achools, Colleges and Universities Courses on the Life, Works and Writings of Jose
Rizal, Particularly His Novels Noli Me Tangere and El Filibusterismo, Authorizing the Printing and Distribution Thereof, and for
Other Purposes.”

Whereas, today, more than any other period of our history, there is a need for a re-dedication to the ideals of freedom
and nationalism for which our heroes lived and died;

Whereas, it is meet that in honouring them, particularly the national hero and patriot, Jose Rizal, we remember with
special fondness and devotion their lives and works that have shaped the national character;

Whereas, the life , works, and writings of Jose Rizal, particularly his novels Noli me Tangere and El filibusterismo, are a
constant and inspiring source of patriotism with which the minds of the youth, especially during their formative and decisive
years in school, should be suffused;

Whereas, all educational institutions are under the supervision of, and subject to regulation by the State, and all schools
are enjoined to develop moral character, personal discipline, civic conscience and to teach the duties of citizenship; Now,
therefore,

The first section of the law concerns mandating the students to read Rizal’s novels. The last two sections involve making
Rizal’s writings accessible to the general public--- they require the schools to have sufficient number of copies in their libraries
and mandate the publication of the works in major Philippine languages.(For the full text of RA 1425, read appendix A: The
Republic Act no. 1425).

Jose P. Laurel, then senator who co-wrote the law, explained that since Jose Rizal was the founder of the country’s nationalism
and had significantly contributed to the current condition of the nation, it is only right that Filipinos, especially the youth,
know about and learn to imbibe the great ideals for which the hero died. Accordingly, the Rizal Law aims to accomplish the
following goals:

1. To rededicate the lives of the youth to the ideals of freedom and nationalism, for which our heroes lived and died.

2. To pay tribute to our national hero for devoting his life and works in shaping the Filipino character; and
 3. To gain and inspiring source of patriotism through the study of Rizal’s lifer, works, and writings.

So far, no student has yet applied for exemption from reading Rizal’s novels. Correspondingly, former President Fidel V.
Ramos in 1994, through Memorandum Order No. 247, directed the Secretary of Education, Culture and Sports and the
Chairman of the Commission on Higher Education to fully implement the RA 1425 as there had been reports that the law had
still not been totally carried out in 1995. CHED Memorandum No. 3 was issued enforcing strict compliance to Memorandum
Order No. 247.

Not known to many, there is another republic act that concerns the national hero. Republic Act No. 229 is an act
prohibiting cockfighting, horse racing, and jai alai on the thirtieth day of December of each year and to create a committee to
take charge of the proper celebration of Rizal day in every municipality and chartered city, and for other purposes.

Why Study Rizal?

Studying Rizal in the 21st century holds great significance. Scholars and educators agree that it is as valuable as any other
course, instilling enduring values in students.

Rizal's teachings provide insight into the past, helping today's generation understand contemporary issues in the Philippines.
His portrayal of 19th-century Philippines aids in recognizing present-day problems.

In a world with diverse influences, studying Rizal reminds students of their Filipino identity. Historical figures like Rizal guide
them through Philippine history and underscore the importance of social awareness.

Studying Rizal fosters critical thinking skills by examining his challenges and dilemmas, encouraging students to engage with
current issues rather than being apathetic.

Rizal remains a worthy role model with enduring relevance. His intelligence, humanity, creativity, and nationalism make him
an inspiration. He helps us comprehend the formation of the Philippine nation, both inside and outside the classroom.

THE RIZAL LAW AND PHILIPPINE LITERATURE

Content

The author explores the concept of literature and its relationship with society. Literature is defined as the art of written work
in various forms, including poetry, plays, stories, prose, and fiction. It can encompass both factual information and imaginative
creations. Society is described as a group of people connected by continuous relations, sharing common norms, values,
cultures, and beliefs.

Literature is seen as a reflection of society, with changes in society over time being mirrored in literary works. Different
societies have evolved from the Palaeolithic period to the Information Technology age, leading to variations in living styles,
faiths, cultures, and values. These societal changes are often depicted in literature.

Literature can face opposition or censorship in society for several reasons. It may be banned for not conforming to the norms
and values of a particular society. Additionally, literature can be marginalized or opposed due to the language it is written in,
especially when it differs from the language traditionally used by a particular group in society.

The text also briefly touches on the celebration of Dr. Jose Rizal's centennial birth and his significant role in Philippine
literature and nationalism. Rizal's two novels, "Noli Me Tangere"(published in Berlin in 1887) and "El
Filibusterismo,"(published in Ghent in 1891) are considered masterpieces of Philippine literature but were originally written in
Spanish. The American colonial regime had replaced Spanish with American English, making Rizal's works less accessible in
their original language by the 1950s. English translations existed but were composed during the colonial era, including some
by foreigners.

Module 2 Rizal and the Theory of Nationalism

Module 2: RIZAL AND THEORY OF NATIONALISM

Nationalism, as explored by Benedict Anderson, is rooted in the idea of the nation as an "imagined community." Anderson
defines a nation as a fabricated bond among people who may never meet, yet believe they are connected. This imagined
community is both limited and sovereign. Anderson's concept suggests that nations are culturally constructed and, while
feeling timeless, emerged in the late 18th century.

In the context of the Philippines, the nation is imagined because Filipinos worldwide identify as part of the same community.
Anderson introduces the concept of "homogenous empty time," which replaces the medieval idea of simultaneity-along-time.
This concept allows a nation to be imagined as a unit moving through time.

Rizal's novels, "Noli Me Tangere" and "El Filibusterismo," played a pivotal role in Philippine nationalism. These texts exposed
the flaws of Spanish colonial rule and the societal issues in the Philippines. Rizal used literature as a tool for social change,
portraying Filipinos in various dimensions, from those with colonial mentality to those who fought for their country.

The novels' legacy is significant, as they fearlessly depicted corruption and abuse by the Spanish clergy and colonial
government. They offer valuable insights into the culture of 19th and 20th century Philippines, revealing a conflicted society
divided between oppressors and local slaves. The novels also contributed to the formation of Filipino national identity and
inspired the Katipunan revolutionaries led by Andres Bonifacio.

Rizal's writings led to his arrest, exile, and execution in 1896. The Spanish Congress passed the Rizal Law in 1956, requiring
Philippine schools to teach his novels as part of the curriculum. These novels have been translated into various languages and
have had a global impact, including an English version published by Penguin Books Classics in 2007, demonstrating their
enduring significance.

Module 3 Rizal in the 19th Century

ECONOMIC CONTEXT

The Economic Context

At least four historical elements basically compose the economic context of the era in which Jose Rizal was born: (a) at
the end of the Galleon Trade, (b) the opening of the Suez Canal, (c) the rise of export of crops economy, and (d) the
established monopolies in the Philippines.

END OF GALEON TRADE

Before Spanish colonization, the Philippines had established trade connections with China, Japan, Siam (now Thailand),
India, Cambodia, Borneo, and the Moluccas (Spice Islands). However, in 1565, the Spanish government closed Manila's ports
to all countries except Mexico, giving rise to the Manila-Acapulco Trade, also known as the "Galleon Trade."

The Galleon Trade, spanning from 1565 to 1815, involved ships (galleons) traveling between Manila (initially landing in Cebu)
and Acapulco, Mexico. It began when Andres de Urdaneta, part of Miguel Lopez de Legazpi's convoy, discovered a return route
from Cebu to Mexico. This trade became a crucial source of income for Spanish colonists in the Philippines.

Goods like mango de Manila, tamarind, rice, carabaos (known in Mexico by 1737), cockfighting, Chinese tea, textiles,
fireworks, and tuba (coconut wine) were exported to Mexico. In return, valuable fauna such as guava, avocado, papaya,
pineapple, horses, and cattle were brought to the Philippines. The Galleon Trade also facilitated intercultural exchanges
between Asia, Spanish America, Europe, and Africa.

Manila emerged as a major trading hub where goods from China, India, Japan, and Southeast Asian countries were
consolidated for shipment. Chinese immigrants played a significant role in running the hub and contributing to the workforce.
However, their large migration led to tension and conflicts with the Spaniards, resulting in taxation, displacement from the
Parian (a designated area for Chinese residents), and even massacres.
The Manila Galleon Trade had a profound impact on the Philippines, allowing modern and liberal ideas to enter the region.
Over time, it inspired movements for independence from Spanish colonial rule. The trade came to an end on September 14,
1815, due to Mexico's war of independence.

Previously, the Philippines had been governed by Spain from Mexico. However, the opening of the Suez Canal and the
invention of steamships reduced travel time from Spain to the Philippines to just 40 days, leading to the Spanish Crown's
decision to administer the Philippines directly from Madrid.

OPENING OF SUEZ CANAL

The Suez Canal, an artificial waterway in Egypt connecting the Mediterranean Sea to the Red Sea via the Isthmus of Suez, was
built by the Suez Canal Company between 1859 and 1869, led by French diplomat Ferdinand de Lesseps. It officially opened on
November 17, 1869.

This canal significantly reduced the travel distance between Europe and the Philippines, previously requiring a lengthy journey
around the Cape of Good Hope. With the Suez Canal, the voyage was shortened to just 32 to 40 days.

The canal had a profound impact on commercial trade between Europe and East Asia, facilitating the growth of nationalistic
sentiments among Filipino ilustrados, including Jose Rizal. It expedited the importation of not only commercial goods but also
books, magazines, and newspapers with liberal ideas from America and Europe. These materials influenced the thinking of
Rizal and other Filipino reformists, introducing Western liberal political views to the Philippines.

Additionally, the accessibility of the Suez Canal encouraged ilustrados like Jose Rizal to pursue education abroad, where they
learned scientific and liberal ideas in European academic institutions. Their interactions with Western liberals abroad shaped
their perspectives on nationhood, politics, and government, contributing to the intellectual and political development of the
Philippines.

RISE OF THE EXPORT OF CROP ECONOMY

During the Galleon Trade period, most Spaniards in the Philippines were focused on maritime trade between Manila and
Mexico. The exploitation of the Philippines' natural resources and the growth of an export crop economy did not occur until
the nineteenth century.

Between 1820 and 1870, the Philippines began developing an export crop economy, producing items like sugar, Manila hemp,
and coffee for foreign markets. European manufactured goods also started to enter the Philippines. This economic shift
created opportunities for the growing Chinese population, who moved from Manila to provinces specializing in export crops,
such as southeastern Luzon, the eastern Visayas for hemp, western Visayas for sugar, and northeastern Luzon for tobacco.

The development of the export crop industry was driven by North European and North American merchants who provided
capital, organization, and access to foreign markets. However, these merchants operated mainly in port cities like Manila, so
they relied on Chinese agents to distribute imports inland and procure goods for export. Chinese agents played a crucial role in
facilitating this economic transition.

MONOPOLIES

In the post-galleon trade era, another significant source of wealth in the Philippines was monopoly contracting. After 1950, the
government began allowing foreigners to participate in monopoly contracts for revenue collection. The Chinese were quick to
seize this opportunity, and for the remainder of the 19th century, they dominated monopoly contracting in the country.

One particularly profitable monopoly was the opium trade. In the 1840s, the Spanish government legalized opium use, limited
it to Chinese residents, and established a government monopoly on opium importation and sales. The majority of these
contracts were held by the Chinese.

Even before 1850, the colonial government had established monopolies on various products, such as spirituous liquors (1712-
1864), betel nut (1764), tobacco (1782-1882), and explosives (1805-1864). Among these, the tobacco monopoly was especially
controversial and oppressive to local farmers.
In 1792, Governor General Jose Basco placed the Philippine tobacco industry under government control, establishing the
tobacco monopoly in 1793. The aim was to increase government revenue as the subsidy from Mexico was no longer sufficient
to support the colony. The government ordered the widespread cultivation of tobacco in several provinces, with strict
regulations.

Local farmers were required to sell their entire tobacco crop to the government at a fixed price, leaving them with little or no
profit. Farmers were prohibited from keeping any tobacco for personal use, and harsh penalties were imposed for violations.
The colonial government exported the tobacco, increasing government revenue and raising the profile of Philippine tobacco in
Asia and parts of Europe. However, the monopoly led to food shortages as the cultivation of essential crops like rice was
neglected.

The tobacco monopoly was finally abolished in 1882 after a century of hardship and social injustice. Some sources indicate
that the monopoly lasted from 1781 to 1881, not 1782 to 1882, but most agree that it endured for exactly 100 years. The
oppressive nature of the tobacco monopoly played a role in inspiring Filipinos, including those in Nueva Ecija, to seek freedom
from colonial rule.

SOCIAL BACKGROUND

Social Background

Concerning the social picture of the 19th century Philippines, at least three topics are needed to be discussed: (a)
education, (b) the rise of Chinese Mestizo, and (c) the rise of inquilinos.

EDUCATION IN THE 19TH CENTURY

The arrival of Spanish colonizers in the Philippines brought elements of the European education system, led by Catholic
missionaries. Their mission was twofold: to convert the native population to Catholicism and ensure obedience. King Philip II's
Leyes de Indios required Spanish authorities to educate locals in reading and writing Spanish, but missionaries were cautious,
fearing native equality. Consequently, few became fluent.

Parochial schools, established by various Catholic orders like Augustinians, Franciscans, Jesuits, and Dominicans, taught
religious subjects, reading, writing, arithmetic, and practical skills. Latin, not Spanish, was taught, and strict discipline, including
corporal punishment, was enforced.

Colleges for boys and girls emerged, separate during the Spanish regime, offering subjects like history, Latin, geography,
mathematics, and philosophy. University education began in the early 17th century, initially for Spaniards, but access for
native Filipinos came in the 19th century, with a focus on religion.

In 1863, a royal decree led to a public school system, transferring education from the church to the government while still
under church influence. Universities admitted native Filipinos, mainly from wealthy Indio families.

Educated natives formed the Ilustrados, though they were seen as inferior by Spaniards, motivating their fight for equality.
The Suez Canal's opening facilitated travel to Europe, allowing Filipinos to pursue higher education, fostering nationalism and
reform. Ilustrados, such as Jose Rizal, wrote Spanish novels, leading the Philippine independence movement, the Propaganda
Movement, inspiring the quest for freedom and independence.

THE RISE OF THE INQUILINOS

The 19th Century Inquilino system in the Philippines, which is akin to the modern term "tenant" in Spanish, represents a
qualified system of tenancy where individuals had the right to use land in exchange for rent.

As the Galleon Trade ended and the Suez Canal opened, there was a significant shift towards intensive rice cultivation and the
production of crops like sugar cane and tobacco in the Philippines. This transition led to many estates adopting the Inquilino
system of land tenure. However, since the friars and Spanish landowners were often absent, they appointed administrators,
usually Spanish mestizos or Filipino lay brothers, to manage the estates. These administrators would collect rent from the
Inquilinos, oversee the delivery of harvests to markets or Manila, and send the income from sales and rents to the estate
owners. Some Inquilinos, acting as overlords, imposed unreasonable demands on farm workers.

The expansion of friar estates frequently resulted in disputes over boundaries between these estates and communal lands.
Villages and estates clashed over communal privileges, such as woodcutting and grazing rights. Conflicts over land ownership
and resource use, like fishing in rivers and collecting firewood and wild fruits in forests, were common. In provinces like
Bulacan, conflicts escalated when the friars allegedly took illegal possession of land. In Cavite and Laguna, the Dominicans and
Tagalogs engaged in battles over borderlands, leading to agrarian uprisings.

Moreover, conflicts emerged between estate owners and workers due to excessive taxes, land rent, the decline of sharing
agreements, demands for labor services, and arbitrary crop price fixing. The hacienda structure consisted of estate owners,
Inquilinos (leaseholders), and tenant-sharecroppers, with an administrator in between. The administrator often demanded a
share of the produce in addition to the stipulated land rent. During harvest time, Inquilinos paid the land rent, separated the
seed, and divided the remaining crop equally between themselves and the sharecroppers. The sharecroppers, being at the
bottom of the hierarchy, bore the brunt of abuses and demands from the higher strata.

In response to these grievances, peasants sometimes took up arms to protest against alleged abuses and land usurpation by
religious orders such as the Jesuits, Dominicans, Augustinians, and the Recollects. The relative freedom enjoyed by Inquilinos
through sub-leasing their farms allowed them to organize and lead these peasant protest movements effectively.

POLITICAL LANDSCAPE

Political Landscape

The so-called political influences affecting the 19th century-Philippines largely impacted the locals, particularly Jose Rizal.
Under these political influences, worthy of mention are (a) Liberalism, (b) the impact of Bourbon reforms, and (c) the Cadiz
constitution.

LIBERALISM

Liberalism is a worldview centered on the principles of freedom and equality, emphasizing individual liberty, rights, and
equal opportunities. Liberals recognize the necessity of government to protect individuals from abuse, although they
acknowledge the potential threat to liberty posed by the government itself.

The French Revolution (1789-1799) played a pivotal role in spreading liberal ideals, championing "Liberty, Equality, and
Fraternity." This led to a transformation in France from an absolute monarchy with feudal privileges to a more liberal
government based on citizenship and inalienable rights.

In the aftermath of the French Revolution, Spain witnessed a tumultuous century of political turmoil, marked by changes in
parliaments and constitutions, the Peninsular War, the loss of Spanish America, and the struggle between liberals and
conservatives. The liberal faction in Spain was critical of the Catholic Church, known as anti-clericalism.

Liberals in Spain introduced significant changes in government structure, which had a ripple effect in the Philippines, gradually
eroding the old colonial system and introducing possibilities for reform, equality, and emancipation.

As the Philippines opened to world trade in the 19th century, liberal ideas from America, brought by ships and foreign
individuals, began to influence the Ilustrados. These ideas drew from the American and French revolutions.

The construction of the Suez Canal facilitated the importation of books, magazines, and newspapers with liberal ideas from the
West, influencing local reformists like Jose Rizal. The political philosophies of notable liberal thinkers such as Jean Jacques
Rousseau, John Locke, Thomas Paine, Thomas Jefferson, Montesquieu, Voltaire, and others found their way into the
Philippines.

The Suez Canal also encouraged more liberal Spaniards and Europeans to visit and interact with locals in the Philippines. This
facilitated the Ilustrados' pursuit of higher education in European universities, shaping their political beliefs.
The Philippines' experience of liberalism was exemplified by the rule of Governor-General Carlos Maria De la Torre, who
served from 1869 to 1871. Appointed during a period of political change in Spain, De la Torre implemented liberal and
democratic policies in the Philippines. His governance introduced the locals to democratic principles, freedom of speech, and
the press, while also addressing issues such as land reform in Cavite without resorting to violence. This era under De la Torre's
leadership played a crucial role in fostering national consciousness among Filipinos in the 19th century.

THE IMPACT OF THE BOURBON REFORMS

The Bourbon reforms, initiated during the reigns of Spanish Bourbon Kings Philipp V, Ferdinand VI, Charles III, and
Charles IV in the 18th century, aimed to reform and modernize the Spanish empire. These reforms sought to combat
contraband trade, regain control of transatlantic commerce, reduce the power of the Catholic Church, address financial issues
in the empire, and tighten administrative control.

In theory, these reforms had potential benefits for the Philippines, which had been under Spanish rule from 1565 to 1898.
However, their impact on the colony was limited due to geographical distance and challenges in monitoring their
implementation in the distant East.

The Bourbon reform policies lacked ideological coherence, with Madrid policymakers having diverse and sometimes
contradictory goals related to commerce, administration, finances, and the military. This complexity led to varying policies for
different regions within the empire. Additionally, European conflicts forced shifts in policy, further complicating the reform
process.

Consequently, the impact of these reforms varied widely across the Spanish empire. Some areas, like Mexico, experienced
significant policy innovations, while regions such as the Philippines, Chile, and New Granada saw more limited effects.
Nonetheless, one notable outcome of the Bourbon reforms was that they planted the idea that colonization could occur with
less interference from the Catholic Church, particularly influencing the natives in the Philippines.

THE CADIZ CONSTITUTION

During the Napoleonic occupation of Spain, the Cadiz Constitution of 1812 emerged as a significant development. Drafted by
elected representatives, it was implemented in various regions of the Hispanic Monarchy under Spanish control. Unlike
previous European constitutions, the Cadiz Constitution was groundbreaking in recognizing national sovereignty as emanating
from the people rather than the king. It also had a universal character, encompassing overseas territories like the Italian
kingdoms and the Philippines.

Around 300 delegates from Spain, Spanish America, and the Philippines assembled in Cadiz during the French occupation of
the Iberian Peninsula, with the protection of the British Navy. The first Filipino delegates, Pedro Perez de Tagle and Jose
Manuel Coretto, were sworn in Madrid. The Cadiz Constitution, later applied in Manila, introduced principles such as universal
male suffrage, national sovereignty, constitutional monarchy, freedom of the press, land reform, and free enterprise. It also
granted representation to colonies like the Philippines in the Spanish cortes through deputies chosen by their capital cities.

In Manila, Governor General Manuel Gonzales Aguilar organized an election of officials, resulting in the selection of Don
Ventura de los Reyes, a former participant in the Ilocos revolt and a successful merchant. He signed the Constitution, which
aimed to establish a constitutional monarchy, although this goal was short-lived as King Fernando VII declared it invalid in
1814 and reinstated absolutism. Nonetheless, the Cadiz period was significant in the political history of the Spanish-speaking
world.

For the people of the Philippines in the 19th century, the Cadiz Constitution held great influence. It embodied liberal
principles, emphasizing popular sovereignty, equality, individual liberty, and suffrage rights. Notably, it exempted natives from
tributes and public services, promoting equality among citizens.

Seeing Rizal’s Life in His Society

One unique feature of Rizal, nonetheless, is that he did not only know the valuable information about his society but
also had a quality of mind that helped him use the information in a way that he could think about what was going on in the
world and of what might be happening within himself. Sociologists call this quality of mind the “sociological imagination.”

Having this sociological imagination, people can view their inner life and career in terms of larger historical forces.
Those who possess this quality of mind can understand their own experiences by locating themselves in history; they can
recognize the response available to them by becoming aware of all of the individuals who share the same situation as
themselves.

People who cannot locate their lives in history are unlikely to know how to respond effectively to a world in which the
lives of people around the globe are interconnected and which one society’s problems are part of larger global problems. On
the other hand, those who have the sociological imagination can grasp history in the context of realities they face and the
connections between the two. As will discussed in this book, Rizal had this quality---he knew his place in the greater scheme of
things, he understood the societal forces shaping his life, and thus able to respond in ways that benefited

Module 4 The Ascendance of the Chinese Mestizo

Content Analysis

THE RISE OF CHINESE MESTIZO

In the early 19th century, changes in Europe began affecting Spain and, consequently, the Philippines. The gradual end of the
Manila-Acapulco Galleon monopoly led to increased foreign trade in Manila by the mid-1830s. This change opened Manila to
foreign merchants, and demand for Philippine sugar and abaca (hemp) surged, especially after the opening of the Suez Canal
in 1869.

Commercial agriculture in the Philippines gave rise to a new class, with haciendas for sugar, coffee, and hemp primarily owned
by Chinese-Filipino mestizos. Some of these families, prominent in the 19th century, continue to influence the country's
economy and politics.

The rapid economic progress during the 19th century created a new and influential Filipino middle class, which didn't exist in
previous centuries. This class, composed of Spanish and Chinese mestizos, gained power in Philippine society, becoming
leaders in education and finance. They included the "ilustrados," respected in their towns but considered rebels by the friars.
They were able to send their sons to study in Spain and Europe, many of whom later joined freemasonry and the Propaganda
Movement. Some turned to radicalism and looked up to figures like Jose Rizal as their leader.

The Chinese Mestizo in Philippine History*

Readings: E. Wickberg DOI: https://doi.org/10.1017/S0217781100002222

Published online by Cambridge University Press: 24 August 2009

Our knowledge is still insufficient to allow us to assess the overall significance of the mestizo in Philippine history. But on the
basis of what we now know we can make some generalizations and some hypotheses for future study. It is clear, in the first
place, that the activities I have described are those of Chinese mestizos – not Spanish mestizos. While the Chinese mestizo
population in the Philippines exceeded 200,000 by the late nineteenth century, the Spanish mestizo population was probably
never more than 35,000. Furthermore, those who commented at all on the Spanish mestizo noted that he was interested in
military matters or the “practical arts” – never in commerce. The aptitudes and attitudes of the Chinese mestizo were in sharp
contrast to this.

Secondly, the Chinese mestizo rose to prominence between 1741 and 1898, primarily as a landholder and a middleman
wholesaler of local produce and foreign imports, although there were also mestizos in the professions. The rise of the mestizos
implies the existence of social change during the Spanish period, a condition that has been ignored or implicitly denied by
many who have written about the Philippines. It needs to be emphasized that the mestizo impact was greatest in Central
Luzon, Cebu, and Iloilo. We cannot as yet generalize about other areas.

Third, the renewal of Chinese immigration to the Philippines resulted in diversion of mestizo energies away from commerce,
so that the mestizos lost their change to become a native middle class, a position then taken over by the Chinese.

Fourth, the Chinese mestizos in the Philippines possessed a unique combination of cultural characteristics. Lovers of
ostentation, ardent devotees of Spanish Catholicism – they seemed almost more Spanish than the Spanish, more Catholic than
the Catholics. Yet with those characteristics they combined a financial acumen that seemed out of place. Rejecters of their
Chinese heritage, they were not completely at home with their indio heritage. The nearest approximation to them was the
urbanized, heavily-hispanized indio. Only when hispanization had reached a high level in the nineteenth century urban areas
could the mestizo find a basis of rapport with the indio. Thus, during the late nineteenth century, because of cultural,
economic, and social changes, the mestizos increasingly identified themselves with the indios. in a new kind of “Filipino”
cultural and national consensus.

Those are my conclusions. Here are some hypotheses, which I hope will stimulate further study:

1. That today's Filipino elite is made up mostly of the descendants of indios and mestizos who rose to prominence on the basis
of commercial agriculture in the lattetf part of the Spanish period. That in some respects the latter part of the Spanish period
was a time of greater social change, in terms of the formation of contemporary Philippine society, than the period since 1898
has been.

2. That in the process of social change late in the Spanish period it was the mestizo, as a marginal element, not closely tied to a
village or town, who acted as a kind of catalytic agent. In this would be included the penetration of money economy into parts
of the Philippines. There were areas where the only persons with money were the provincial governors and the mestizos.

3. That the Chinese mestizo was an active agent of hispanization and the leading force in creating a Filipino culture
characteristic now of Manila and the larger towns.

4. That much of the background explanation of the Philippine Revolution may be found by investigating the relationships
between landowning religious orders, mestizo inquilinos, and indio kasamahan laborers.

It is my hope that these hypotheses may stimulate investigation into this important topic which can tell us so much about
economic, social, and cultural change during- the Spanish period of Philippine history

Significance of the Chinese Mestizo

The expulsion of Chinese immigrants in the Philippines enabled the Chinese mestizo to take over the markets that the
former previously controlled. Chinese mestizos became prominent ad influential figure in the area of industry, commerce, and
business during Spanish colonization. They owned most profitable business by collecting goods from the northern part of the
Philippines and used to sell them in Manila and nearby provinces. Chinese mestizos monopolized the internal trading while the
Spanish mestizos gave way to the emergence of the Philippine middle class described as “more active and enterprising, more
prudent and pioneering, more oriented to trade commerce than the Indios” (Bowring 1963). They shared economic power in
terms of exports. They became landholders, wholesalers, retailers, and owners of the majority of the artisan shops.

Another significant role played by the Chinese mestizos in the Philippine society was the formation of the Filipino
identity. This was evident during the latter part of the 19th century when they became clearly influential in the economy of
the Philippines as a Spanish colony. This caused the Spaniards to be concerned with the ability of the Chinese mestizos to
cause discord in the society. By 1800, Chinses mestizos in the provinces began to form opinions regarding the Spanish colonial
rule. It was not easy to separate Indios from the Chinese mestizos since they identified themselves with each other socially
and culturally. Chinese mestizos shared grievances with the Indios. Evidently, this emerges, this emergent middle class, the
Chinese mestizos, revive and increase the growing national opposition to colonial abuses and demanded sweeping social
reform.

The most realistic manifestation of the budding sense of Filipino nationalism appeared in the late 1870’s in the writings
of Pedro Peterno and Gregorio Sanciano who were both Chinese mestizos, Paterno and Sanciano wrote about the essence of
being a Filipino, defended the dignity of the Filipinos, and explained the supposed indolence of the Indios. Their writings were
nurtured by Jose Rizal, a known pride of the Malay race but also a Chinese mestizo. Rizal descended from a pure Chinese
ancestor and a long line of Chinese mestizos and mestizas.

The significant role of the Chinese mestizos in the making of the nation was highly evident of the turn of the century.
Their involvement in the armed revolt against colonizers showed that they recognized Spain as the enemy – the oppressor.
The Philippine Revolution of 1896 to 1898 was the act of determination on the part of Filipinos – Indios and Chinese mestizos
alike – to claim for themselves and for future generations the incomparable birthright of nationhood.

MODULE 5 Family, Childhood, and Early Education of Rizal

Rizal's Family

Jose Rizal's father, Don Francisco Mercado, was a farmer known for his independent and dynamic personality. He served as
the lieutenant governor of Calamba, earning the nickname "tiniente Kiko." His ancestry traced back to Domingo Lam-co, a
Chinese immigrant businessman married to a sophisticated Filipino-Chinese mestiza named Ines de la Rosa. Don Francisco was
born in Biñan, Laguna, in 1818. Despite losing his father at a young age, he received an education in Latin and Philosophy at
the College of San Jose in Manila. He married Teodora Alonzo in 1848, and they settled in Calamba, leasing a rice farm in
Dominican-owned haciendas.

Teodora Alonzo, Jose Rizal's mother, was a highly cultured and educated woman from Sta. Cruz, Manila. Her birth records are
somewhat unclear, with some suggesting she was born in Manila and others in Calamba. She attended the College of Sta.
Rosa, a prestigious girls' school in Manila. Doña Lolay, as she was known, was a diligent and business-minded woman who ran
sugar and flour mills and a small store from their home. She instilled a love for the arts, literature, and music in her children
and came from a lineage possibly connected to Lakandula, the last native king of Tondo.

Teodora's family history included Japanese descent through Eugenio Ursua, who married a Filipina named Benigna. Their
daughter, Regina, married a Filipino-Chinese lawyer, Manuel de Quintos. Teodora's grandmother, Brigida Quintos, married
Lorenzo Alberto Alonzo, a Spanish-Filipino mestizo, and their second child was Teodora Alonzo Quintos, Jose Rizal's mother.

Due to the Claveris decree of 1849, which changed Filipino native surnames, the Alonzo family adopted the surname
Realonda, leading to Teodora Alonzo Quintos becoming Teodora Alonzo Quintos Realonda.

Jose’s Siblings

Saturnina Rizal, the eldest child of Don Francisco and Teodora Alonzo, provided young Jose (Pepe) with a solid early
education. By the age of three, he already knew his alphabet. Paciano Rizal, Jose's older brother, studied in Manila, worked as
a farmer, and later became a general in the Philippine revolution after Jose's execution in 1896.

Narcisa Rizal, the third child, helped finance Jose's European studies and could recite many of his poems from memory.
Olympia Rizal, the fourth child, played a role in Jose's first love affair with Segunda Katigbak and acted as a mediator between
them.

Lucia Rizal, the fifth child, faced deportation with her husband for their involvement in causing unrest among the Calamba
townsfolk. Maria Rizal, the sixth child, was the one to whom Jose confided his plans, including marrying Josephine Bracken and
establishing a Filipino colony in North British Borneo. Maria had five children, and her grandson, Ismael Arguelles Cruz, was the
father of Gemma Cruz Araneta, the first Filipina to win the Miss International title.

Concepcion Rizal, or "Concha," was the eighth child and died at the age of three, deeply loved by Jose. Josefa Rizal, the ninth
child, joined the Katipunan after Jose's death and was set to lead its women's section. Trinidad Rizal, the tenth child, received
Rizal's last poem, "Mi Ultimo Adios," before his execution and also joined the Katipunan.
Soledad Rizal, known as "Choleng," was the youngest and most educated sister, becoming a teacher. Jose expressed pride in
her education but rebuked her for marrying Pantaleon Quintero without their parents' consent. This marriage connected the
Rizal family to Miguel Malvar, a prominent figure in the Philippine revolution. Soledad and Pantaleon had five children, and
their daughter Amelia married Bernabe Malvar, the son of Gen. Miguel Malvar.

THE SURNAME RIZAL

Had their forefathers not adopted other names, Jose and Protacio could have been known as “Lamco” (and not Rizal) brothers.

Their paternal great-great grandfather, Chinese merchant Domingo Lamco adopted the name “Mercado” which means
“market”. But Jose’s father, Francisco, who eventually became primarily a farmer, adopted the surname “Rizal” (originally
“Ricial”, which means “the green of the young growth” or “green fields”). The name was suggested by a provincial governor
who a friend of the family. The new name, however, caused confusion in the commercial affairs of the family. Don Francisco
thus settled on the name “Rizal Mercado” as a compromise, and then just used his more known surname “Mercado.”

When Paciano was a student at the College of San Jose, he used “Mercado” as his last name. But because he had gained
notoriety with his links to father Burgos of the “Gomburza,” he suggested that Jose use the surname “Rizal” for Jose’s own
safety.

Commenting on using the name “Rizal” at Ateneo, Jose once wrote: “My family never paid much attention [to our second
surname Rizal], but now I had to use it, thus giving me the appearance of an illegitimate child!” But this very name suggested
by Paciano to be used by his brother became so well known by 1891, the year Jose finished his El Filibusterismo. As Jose wrote
to a friend, “All my family now carry the name Rizal instead of Mercado because the name Rizal means persecution! God! I too
want to join them and be worthy of this family name…” (as cited in Arriza, 2012 para. 8).

Rizal’s Birth

Doña Teodora was said to have suffered the greatest pain during the delivery of her seventh child, Jose. Her daughter
Narcisa recalled: “I was nine years of age when my mother gave birth to Jose. I recalled it vividly because my mother suffered
great pain. She labored for a long time. Her pain was later attributed to the fact that Jose’s head was bigger than normal” (as
cited in “Lola Lolay.” 2013, para 8).

Jose Rizal was born in Calamba. In 1848, his parents decided to build a home in this town in Laguna, Southern Luzon. The name
Calamba was derived from kalan-banga, which means “clay stove” (kalan) and “water jar” (banga).

Jose’s adoration of its scenic beauty---punctuated by the sights of Laguna de Bay, Mount Makiling, palm-covered
mountains, curvy hills, and green fields---was recorded in the poem he would later write at Ateneo de Manila in 1876, Un
Recuerdo A Mi Pueblo (In Memory of My Town). (If Rizal’s poem were written today, he might mention the tree-floor SM mall,
shopping centers and the South Luzon Expressway (SLEX) terminus in the place. A city since 2001, Calamba is said to have
earned the nickname resorts in the place today.)

The first massive stone house (or bahay na bato) in Calamba was the very birthplace of our national hero. It was a rectangular
two-storey building, built of adobe stones and solid wood, with sliding capiz windows. Its ground floor was made of lime stone,
the second floor of hard wood, except for the roof, which was of red tiles. There was an azotea and a water reservoir at the
back. Its architectural style and proximity to the church implied Rizal family’s wealth and political influence.

The Childhood of a Phenom

Jose Rizal, from a young age, displayed exceptional talent and had a nurturing upbringing:

 In his childhood, Rizal was considered a phenom due to his remarkable abilities.
 He spent happy days in the family garden as a child, and his parents cared for him attentively.
 At the age of three, he started participating in family prayers.
 Rizal mourned the loss of his sister Concha when he was four, marking his first experience of love and grief.
 By the age of five, he could read Spanish using the family Bible, which later influenced his habits and writings.
  He had a strong inclination toward religion, regularly attending chapel, novenas, and religious processions.
 Rizal admired Catholic priest Leoncio Lopez for his scholarly views and opinions.
 At a young age, he began making pencil sketches and clay wax objects, foreseeing his future significance.
 At seven, he went on a pilgrimage to Antipolo, gifted a pony named "Alipato," and developed a love for riding and the
outdoors.
 His mother encouraged his interest in the arts, literature, and classics, and he wrote a drama at an early age.
 Contrary to common belief, he did not write the poem "Sa Aking Mga Kababata" at eight but encountered the word
"kalayaan" much later.
 Rizal had an interest in magic, learning tricks and reading books on the subject.
 His uncles had a significant influence on him: Tio Jose Alberto encouraged his artistic talents, Tio Manuel advised
physical exercises to strengthen his frail body, and Tio Gregorio fueled his passion for reading.
 His grandmother, Lolay, conducted storytelling sessions to impart life lessons, teaching him the value of obedience
through stories from "Amigo de los Niños."

the story of the moth

Lolay chose the story about a daughter moth who was warned by her mother against going too near a lamp flame.
Though the young moth promised to comply, she later succumbed to the pull of light’s mysterious charm, believing that
nothing bad would happen if she approached it with caution. The moth then flew close to the flame. Feeling comforting
warmth at first, she draw closer and closer, bit by bit, until she flew too close enough to the flame and perished.

Incidentally, Pepe was watching a similar incident while he was listening to the storytelling. Like a live enactment, a
moth was fluttering too near to the flame of the oil lamp on their table. Not merely acting out, it did fall dead as a
consequence. Both moths in the two tales paid the price of getting near the fatal light.

Many years later, Rizal himself felt that the moth’s tale could serve as an allegory of his own destiny. (A good summary
of Rizal’s life is presented in Appendix B: Jose Rizal: A Biography Outline.) About himself, he wrote:

Years have pass since then. The child become a man…Steamships have taken him across seas and oceans. He has
received from experience bitter lessons, much bitter than the sweet lessons that his mother gave him. Nevertheless, he has
preserved the heart of a child. He still thinks that light is the most beautiful thing in creation, and that it is worthwhile for a
man to sacrifice life for it.” (as cited in “My First Reminiscence,” n.d.. para. 9)

MODULE 5 Family, Childhood, and Early Education of Rizal

RIZAL'S EDUCATION

Education in Calamba

Doña Teodora, Jose Rizal's mother, was indeed his first teacher. Rizal himself acknowledged this in his Memoirs, stating that
she taught him how to read, pray, and instilled in him a deep sense of devotion.

During Rizal's time, educated women like Doña Teodora were rare, and she was capable of teaching him Spanish, reading,
poetry, and moral values through rare storybooks. At a young age, Jose learned the alphabet and Catholic prayers on his
mother's lap, and he started reading and writing by the age of five.

Besides his mother, Rizal received guidance from his sister Saturnina and three maternal uncles. Uncle Jose Alberto taught him
painting, sketching, and sculpture, while Uncle Gregorio nurtured his love for reading. Uncle Manuel developed his physical
skills in martial arts.

To further enrich his education, Rizal had private tutors at home. Maestro Celestino and later Maestro Lucas Padua provided
lessons. Additionally, Leon Monroy, a former classmate of Rizal's father, tutored him in Spanish and Latin. There's no truth to
humorous insinuations about Rizal's involvement in Monroy's death, as he passed away five months later.
Education in Biñan

Rizal was then sent to a private school in Biñan. In June 1869, his brother Paciano brought him to the school of Maestro
Justiniano Cruz. The school was in the teacher’s house, a small nipa house near the home of Jose’s aunt where he stayed. In
Rizal’s own words, his teacher “knew by the heart the grammar by Nebrija and Gainza.”

During Rizal’s first day at the Biñan School, the teacher asked him:

“Do you know Spanish?”

“A little, sir.” Replied Jose.

“Do you know Latin?”

“A little, sir.”

Jose Rizal faced bullying from his classmates, particularly Pedro, the teacher's son. To stand up to the bully, Jose
challenged Pedro to a fight, using wrestling skills learned from his uncle. Jose emerged victorious, showing that he didn't wait
for anti-bullying laws to take action.

During an arm-wrestling match with another classmate, Andres Salandanan, Jose lost and had a near head injury,
demonstrating that desperation alone doesn't guarantee victory.

In the following days, Jose engaged in multiple fights with Biñan boys, sometimes having up to two fights a day. Despite his
scuffles, he excelled academically, outperforming all Biñan boys in subjects like Spanish and Latin. Eventually, he informed his
father that he had completed his coursework in Biñan, prompting his father to consider sending him to a school in Manila,
even though his wife was initially reluctant. Maestro Curz, Jose's teacher in Biñan, confirmed that Jose had indeed finished all
required coursework.

Module 6 Agrarian Relations and the Friar Lands

Content Analysis

History of the Friars Lands

During the early Spanish colonial period in the Philippines, friar lands originated when Spanish conquistadors received
haciendas as rewards for their loyalty to the Spanish crown. These lands were divided into sitio de Ganado mayor (large tracts)
and caballerias (smaller tracts), totaling about 120 land grants.

However, the hacienderos, who owned these haciendas, didn't effectively develop them. Many Spaniards returned to Spain
after their service in the Philippines, and the local livestock market was limited. Instead, they were drawn to the Galleon Trade
based in Manila for better economic prospects.

The Spanish friars acquired land through various means, often through donations in exchange for spiritual favors. Many
Filipinos believed that the friars had no rightful ownership of these lands, as they were obtained through dubious methods.

In the 18th century, with the growth of agricultural exports, the inquillinato system was established. This system allowed
individuals (inquillinos) to rent land from landlords for an annual fee. Inquillinos could further lease the land to kasamas or
sharecroppers responsible for cultivation. This system operated with landlords at the top, inquillinos in the middle, and
kasamas at the bottom.

Hacienda de Calamba Dispute

The Hacienda de Calamba was originally owned by a Spaniards who donated the land to Jesuit friars to allow him to
permanently stay in the Jesuit monastery. However, since the Jesuit were expelled from the Philippines, the haciends went to
the possession of the Spanish colonial government. In 1803, the land was sold to Don Clemente de Azansa. After his death. It
was eventually sold to the Dominicans who claimed ownership of the hacienda until late 19th century.
 Rizal’s family became one of the principal inquillinos of the hacienda. They rented one of the largest leased parcel of
land measuring approximately 380 hectares. The main crop was sugarcane since it was the most in demand in the world
market then. The Rizal family got their income mainly from the land they rented. However, when conflicts on land ownership
in the hacienda arose in 1883, the family evidently suffered,

Module 7 Intraclergy Conflicts and the Cavite Mutiny

Intra clergy Conflicts and the Cavite Mutiny

THE TWO FACES OF THE 1872 CAVITE MUTINY

By Chris Antonette Piedad-Pugay

The 12th of June of every year since 1898 is a very important event for all the Filipinos. In this particular day, the entire
Filipino nation as well as Filipino communities all over the world gathers to celebrate the Philippines’ Independence Day. 1898
came to be a very significant year for all of us— it is as equally important as 1896—the year when the Philippine Revolution
broke out owing to the Filipinos’ desire to be free from the abuses of the Spanish colonial regime. But we should be reminded
that another year is as historic as the two—1872.

Two major events happened in 1872, first was the 1872 Cavite Mutiny and the other was the martyrdom of the three
martyr priests in the persons of Fathers Mariano Gomes, Jose Burgos and Jacinto Zamora (GOMBURZA). However, not all of us
knew that there were different accounts in reference to the said event. All Filipinos must know the different sides of the
story—since this event led to another tragic yet meaningful part of our history—the execution of GOMBURZA which in effect a
major factor in the awakening of nationalism among the Filipinos.

1872 Cavite Mutiny: Spanish Perspective

In 1872, Spanish historian Jose Montero y Vidal and Governor General Rafael Izquierdo documented an event in the
Philippines as an attempt by the Indios to overthrow Spanish rule. Both accounts aligned, although Izquierdo's report was
more critical. They initially attributed the "revolution" to the abolition of privileges for workers in Cavite, such as tax
exemptions and exemption from forced labor. However, they also cited other factors, including the influence of the Spanish
Revolution, propaganda from an unrestrained press, and the presence of native clergy supporting the rebels due to their
hostility toward Spanish friars.

Izquierdo specifically blamed the Spanish press for spreading malicious propaganda and claimed that the rebels aimed to
replace the Spanish government with new leaders like Fathers Burgos and Zamora. He alleged that the native clergy enticed
participants with promises of employment, wealth, and military ranks, portraying the Indios as gullible and prone to theft.

Montero and Izquierdo believed that the 1872 event was a premeditated conspiracy involving educated leaders, mestizos,
native lawyers, Manila and Cavite residents, and the native clergy. They suggested that the plan involved assassinating high-
ranking Spanish officers, followed by the massacre of friars, with the firing of rockets from Intramuros serving as a signal.

On January 20, 1872, during the Feast of the Virgin of Loreto in Sampaloc, fireworks were mistaken for the signal, leading to a
200-man attack on Spanish officers and the seizure of the arsenal in Cavite. Governor Izquierdo responded by reinforcing
Spanish forces in Cavite, and the revolt was swiftly crushed when expected reinforcements from Manila failed to arrive. Major
instigators were killed, and GOMBURZA (Filipino priests) were tried and sentenced to death by strangulation. Patriots like
Joaquin Pardo de Tavera and others were suspended from practicing law, arrested, and sentenced to life imprisonment in the
Marianas Islands. Izquierdo dissolved native artillery regiments and formed an exclusively Peninsulares artillery force.

On February 17, 1872, in an effort to instill fear among Filipinos, the Spanish government executed the GOMBURZA. This tragic
event played a significant role in shaping Filipino nationalism.

A Response to Injustice: The Filipino Version of the Incident

Dr. Trinidad Hermenigildo Pardo de Tavera, a Filipino scholar, viewed the Cavite incident as a mutiny by dissatisfied native
Filipino soldiers and laborers of the Cavite arsenal. He indirectly blamed Governor Izquierdo's harsh policies, including
abolishing worker privileges and preventing the establishment of a Filipino school of arts and trades, which Izquierdo believed
masked a political club.

On January 20, 1872, approximately 200 men, including soldiers, arsenal laborers, and Cavite residents led by Sergeant La
Madrid, rebelled, assassinating the commanding officer and Spanish officers. They expected support from the army but
received none. The mutiny was reported to Manila authorities, leading to the reinforcement of Spanish troops in Cavite, and it
was officially declared suppressed after two days.

Tavera believed that Spanish friars and Izquierdo exaggerated the mutiny into a conspiracy involving the native army, Cavite
and Manila residents, and the native clergy to overthrow Spanish rule. This coincided with Madrid's intention to limit friars'
powers in civil government and education.

The Central Government of Spain welcomed educational reforms proposed by Segismundo Moret, merging friar-run sectarian
schools into the Philippine Institute and requiring competitive exams for teaching positions. The friars, fearing loss of
influence, exploited the incident, presenting it as a widespread conspiracy to the Spanish government.

Educated mutiny participants received life imprisonment, while members of the native clergy, including GOMBURZA, were
executed. This event sparked nationalism and paved the way for the Philippine Revolution of 1896. French writer Edmund
Plauchut supported Tavera's account, emphasizing the discontent among the arsenal workers and soldiers in Cavite, with a
focus on the execution of the three martyr priests he personally witnessed.

Unraveling the Truth

In 1872, the Cavite Mutiny had several key factors: dissatisfaction among workers and native soldiers due to revoked
privileges, harsh policies introduced by Gen. Izquierdo, a lack of proper investigation, the diminishing influence of friars, the
involvement of Filipino clergy in secularization, and active Filipino participation against perceived injustices. The execution of
GOMBURZA, three secular priests, by the Spanish government after the mutiny ignited a desire for independence.

The road to Philippine independence was challenging, with many patriots sacrificing their lives for reforms. While we celebrate
June 12, 1898, as a significant day, it's crucial to remember the struggles of our forefathers. As we enjoy our freedom,
historical awareness can lead to a better future. The Cavite Mutiny marked a pivotal moment leading to 1898.

The mutiny itself resulted in disarmed, imprisoned, and dead Filipino soldiers. Suspects were arrested and executed. Spanish
authorities and friars blamed GOMBURZA for instigating the mutiny, leading to their execution by garrote on February 15,
1872. This event deeply affected Rizal, who dedicated his work "El Filibusterismo" to them, contributing to the growing desire
for Philippine independence.