THE LIFE AND WORKS OF JOSE RIZAL Rhodalyn Wani-Obias Aaron Abel Mallari Janet Reguindin-Estella & E Publishing, Inc. 2018‘a TABLE OF CONTENTS Preface cece ect e eae ee vil Chapter 1: hide the Rizal Law . | * Sete “OD Chapter 2: Nation and Nationalism ............ 13 Chapter 3: Remembering Rizal... ..........2.~. 25 Chapter 4: The Life of José Rizal... 2.2... 0.00. 40 Chapter 5: The Nineteenth Century Philippine Economy, Society, and the Chinese Mestizos. .. . 2... 59 Chapter 6: Agrarian Disputes... .. 2.2... 2... oh Chapter 7: Emerging Nationalism ............. 87 Chapter 8: Imagininga Nation... --........0,4 98 Chapter 9; Noli Me Téngere, Context and Content... . 108 Chapter 10: Noli Me Téngere, Continuing Relevance. , . . 119 Chapter 11; Looking at the Filipino Past Chapter 12: Indolence or Industry. . . . Chapter 13: El Filibusterismo: Context and Content, . . . 142 Chapter 14: El Filibusterismo: Continuing Relevance . . . 152 Chapter 15: The Destiny of the Filipino People... . . 162 Chapter 16: Biography and National History... . . . 167 Biles) cee BEES SOO I Bee uence eueee a nee 175 About the AuthorsPREFACE In the nineteenth century, Filipino propagandists in Spain bemoaned the state of education in the Philippines. They cited as a barrier to educational progress “the old methods which they use to give strength to intellectual development... the rudimentary system which seems glued to the abominable magister dixit... the shallowness of the courses offered which are completely parallel to the knowledge of the professor... [which] are not frankly the best means of making the Fi outstanding in their respective careers.”' So problematic were these points that it became difficult and inconvenient for Filipino students to catch up and adjust when they pursued their studies in Spain. Hence, the propagandists would also call for reforms in Philippine education. More than a century later, we are again faced with similar sentiments. In a globalized world where technology has given us modern-day conveniences and communication has broken down age-old barriers, we confront the task of transforming how and what one should learn in the twenty-first century. Where lecture- based classes formed the foundation of learning in past centuries, the corpus of recent literature has argued for a more student- centered pedagogy. Underlying this argument is the assumption that different times entail different demands from our learners; * Guadalupe Fores-Ganzon, trans.,“The University of Monile; Its Currlavium® In Ler Saveranidar, 15 December 1890 (Philippines: Fundacion Santiago, 1996): 583 vithence, the skills that were once useful in the past may not necessarily be applicable today. It is in relation to these changes that the Commission of Higher Education (CHED) released a memorandum in 2013 emphasizing a “paradigm shift to learning competency-based standards in Philippine higher education.”* Eight core courses were institutionalized along with the already-mandated course of Rizal’s life and works. This particular book on Rizal's life and works is a direct product of these efforts to bring Philippine education closer to what is needed and expected in the twenty-first century. While the course on Rizal has been mandated by law since 1956, newer approaches to studying Rizal's life and works were used in this book. It is our hope that as we continuously adapt to changes in our education, our understanding of Rizal continue to evolve as well, making an appreciation of our hero's life and works fitting to Filipinos of various generations. ee * Commission on Higher Education, Intellectual ang Cie “General Education Curriculum: Holistic Understancings, ‘Cone Ipioaa 20 oan, Meenas on ‘uly 2017 from hitpl/erww.ched.gownh! CM O-No.20-s2013 pdf. vitdt (Pi ) ans CHAPTER 1 UNDERSTANDING THE RIZAL LAW on his landmark novels is inscribed in legislation. Republic Act No, 1425, more popularly known as the Rizal Law, was passed in 1956 leaving a colorful narrative of debate and contestation. As an introduction to the life and works of José Rizal, this textbook will begin with the reading of the Rizal Law. In this chapter, you will study RA 1425 within its context, lock into the major issues and debates surrounding the bill and its passage into law, and reflect on the impact and relevance of this legislation acress history and the present time. T: mandatory teaching of José Rizal's life with the emphasis In the course of the discussion, the process of how a bill becomes a law in the Philippines will be tackled so you will have an idea regarding the country’s legislative process. The life of one of the major champions of the Rizal Law, Senator Clara M. Recto, will also be discussed. LEARNING OBJECTIVES Al the end of this chapter, the students should be able to: # locate the passage of the Rizal Law within its historical context: determine the issues and interests at stake in the debate over the Rizal Bill; and # relate the issues to the present-day Philippines.2 THE LIFE AND WORKS OF JOSE RIZAL Miele Lee Lag bill — a measure which, if passed through the legislative process, becomes a law unexpurgated — basically untouched, In the cese of the novels of Rizal, unexpurgated versions were those that were not changed or censored to remove parts that might offend people. bicameral — involving the two chambers of Congress: the Senate and the House of Representatives 4 The Context of the Rizal Bill The postwar period saw a Philippines rife with challenges and problems, With a country torn and tired from the stresses of World War I, getting up on their feet was a paramount concern of the people and the government. Bill Is filed in the Senate Office of the Secretary. It is given a number and calendared for first reading Oe Yets OME aR Butcg ta 1 ‘STEP 1 First Reading. The bill's title, number, and author(s) are read on the floor Afterwards, it ‘STEP? is referred to the appropriate 1 committee.s , | STEP 3 — UNDERSTANDING THE RIZAL LAW 3 ‘Voting on Third Reading. Copies of the final STEP 6 —— versions of the bill are distributed to the Voting on Second Reading. The senators vote on whether to approve or reject the bill, f approved, the bill 's calendared for third reading. Second Reading. The bill is read and discussed on the floor. The author delivers 3 sponsorship speech. The other members of the Senate may engage in discussions regarding the bill and a period of debates will pursue. Amendments may be suggested to the bill members of the Senate who will vote for its, ‘Approval or rejection, Consolidation of Version from the House. The similar steps above followed by the House of Representatives in coming up with the approved bill. If there are differences between the Senate and House versions, a bicameral conference committee: is calied to reconcile the two. After this, both chambers approve the consolidated version STEP? — Transmittal of the Final Version to Malacafian. The bill is then submitted to the President for signing. The President can either sign the bill into law or veto and return it to Congress. Committee Hearings. The bill is discussed within the committee and. period of consultations Is held. The committee can approve (approve without revisions, approve with amendments. or recommend substitution or consolidation with similar bills) oF reject. After the committee submits the committee report. the bill is calendared for second reading.4° THE LIFE AND WORKS OF JOSE RIZAL As the Philippines grappled with various challenges, particularly the call for nation-building, prominent individuals who championed nationalism came to action, They pursued government measures to instill patriotism and love for country in the hearts and minds of the Filipinos. These people drew inspiration from the Philippine experience of the revolution for independence against Spain and from the heroes of that important period in the country’s history. One measure sought was the passage of the Republic Act No. 1425 or the Rizal Law, which was primarily set to address “a need for a re-dedication to the ideals of freedom and nationalism for which our heroes lived and died.” The passage of the law was met with fierce opposition in both the Senate and the House of Representatives. From the Rizal Bill to the Rizal Law On April 3, 1956, Senate Bill No. 438 was filed by the Senate Committee on Education. On April 17, 1956, then Senate Committee on Education Chair Jose P. Laurel sponsored the bill and began delivering speeches for the proposed legislation. Soon after, the bill became controversial as the powerful Catholic Church began to express apposition against its passage. As the influence of the Church was felt with members of the Senare voicing their opposition to the bill, its main author, Claro M. Recto, and his allies in the Senate entered into a fierce battle arguing for the passage of SB 438. Debates started on April 23, 1956. The debates on the Rizal Bill also ensued in the House of Representatives. House Bill No. 5561, an identical version of SB 438, was filed by Representative Jacobo Z, Gonzales on April 19, 1956. The House Committee on Education approved the bill without amendments on May 2, 1956 and the debates commenced on May 9, 1956. A major point of the debates was whether the compulsory reading of the textsUNDERSTANDING THE RIZAL LAW 5 tive of the third district of Batangas. He later e House Minority Floor Leader. From the House of entatives, he moved to the Senate in 1931 when was elected as a senator. in the Senate, he held key s such as Minority Floor Leader, Majority Floor ler, and Senate President Pro-Tempore, Recto’s career the Philippine government was not confined to the slature. In 1935, ho became Associate Justice of the ‘Court. Sourddtid Out 40 AIEIGI7 FEUCTIN ata Jo AS@UNCD CHOU Recto was aiso instrumental in the drafting of the on of the Philippines in 1934-1935 as he was president of the assembly. After the Philippines to the Commonwealth Period and survived | Ic War, Recto again served as senator for several He also served as diplomat and was an important @ in Intemational relations. as an ardent nationalist, Recto was also a of letters. He penned beautiful poetry and prose. On 2, 1960, he died of a heart attack in |taly. He was @ by his wife, Aurora Reyes and their five children. i j ad6 THE LIFE AND WORKS OF JOSE RIZAL Noli Me Tangere and El Filibusterismo appropriated in the bill was constitutional. The call to read the unexpurgated yersions was also challenged. As the country was soon engaged in the debate, it seemed that an impasse was reached. To move the procedure to the next step, Senator Jose P. Laurel proposed amendments to the bill on May 9, 1956. In particular, he removed the compulsory reading of Rizal's novels and added that Rizal’s other works must also be included in the subject. He, however, remained adamant in his stand that the unexpurgated versions of the novels be read. On May 14, 1956, similar amendments were adopted to the House version. The amended version of the bills was also subjected to scrutiny but seemed more palatable to the members of Congress. The passage, however, was almost hijacked by technicality since the House of Representatives was about to adjourn in a few days and President Ramon Magsaysay did not certify the bills as priority. The allies in the House skillfully avoided the insertion of any other amendment to prevent the need to reprint new copies (which would take time). They also asked the Bureau of Printing to use the same templates for the Senate version in printing the House version. Thus, on May 17, 1956, the Senate and House versions were approved. ‘The approved versions were then transmitted to Malacafan and on June 12, 1956, President Magsaysay signed the bill into law which became Republic Act No. 1425,UNDERSTANDING THE RIZAL LAW 7 The Debates about the Rizal Bill Read the following excerpts from the statements of the legislators who supported and opposed the passage of the Rizal Law in 1956. Then, answer the questions that follow. FoR)! —— “Noli Me Tangere and E/ Filibusterismo must be read by all Filipinos. They must be taken to heart, for in their pages we see ourselves as. in a mirror, our defects. as well as our strength, our virtues as welll as our vices. Only then would we become conscious as a people and $0 lear to prepare ourselves for painful sacrifices that ultimately lead to self-reliance, self-respect, and freedom.” —Senator Jose P. Laurel “Rizal did not pretend to teach religion when he wrote those books. He aimed at inculcating civic consciousness in the Filipinos, national dignity, personal pride, and patriotism and if references were made by him in the course of his narration to certain religious practices in the Philippines in those days, and to the conduct and behavior of erring ministers of the church, it was because he Portrayed faithfully the general situation in the Philippines as It then existed” Senator Claro M, Recto L = AGAINST ————-—~ “Avast majority of our people are, at the same time, Catholic and | Filipine citizens. As such, they have two great loves: their country 8nd their faith. These two loves are not contlicting loves. They are harmonious affections, like the love for his father and for his moter. This is the basis of my stand. Let us not create a conflict between Nationalism and religion, between the government and the church” ~Senator Francisco “Sac Rodrigo ~~ sc a8 THE LIFE AND WORKS OF [OSE RIZAL Questions 1 ‘What was the major argument raised by Senator Francisco “Soc” Rodrigo against the passage of the Rizal Bill? i ei ae ns ee ee |. What was the major argument raised by Senators Jose P. Laurel and Claro M. Recto in support of the passage of the Rizal Bill? oe Are there points of convergence between the supporters and opposers of the Rizal Bill based on these statements?UNDERSTANDING THE RIZAL Law 9 a The Rizal Law and the Present Context In groups, talk about the preceding questions and Prepare a short summi of your discussion points to be presented in class, Do you think the debates on the Rizal Law have some resonance up to the present? If yes, in what way? If no, why? lace lll The Rizal Law REPUBLIC ACT NO. 1425 AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND PRIVATE SCHOOLS, COLLEGES AND UNIVERSITIES COURSES ON THE LIFE, WORKS AND WRITINGS OF JOSE RIZAL. PARTICULARLY HIS NOVELS NOL! ME TANGERE AND £1 FILIBUSTERISMO, AUTHORIZING THE PRINTING AND DISTRIBUTION THEREOF, AND FOR OTHER PURPOSES WHEREAS, today, more than any other period of our history, there is 8 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 honoring 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 writing of Jose Rizal, particularly his Novels Noll Me Tangere and E/ 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 Gevelop moral character, personal discipline, civic conscience and to teach the duties of citizenship; Now, therefore,10) THE LIFE AND Works oF Jost RIZAL SECTION 4. Courses on the life, works and writings of Jose Rizal, particularly his novels Noli Me Tangere and El Filibusterismo, shall be included in the curricula of all schools, colleges and universities, public or private: Provided, That in the collegiate courses, the original or unexpurgated editions of the Noli Me Tangere and Ei Filiusterismo or their English transiation shall be used as basic texts. The Board of National Education Is hereby authorized and directed to adopt forthwith measures to implement and carry out the provisions of this Section, including the writing and printing of appropriate primers, readers and textbooks. The Board shall, within sixty (60) days from the effectivity of this Act, promulgate rules and regulations, including those of a disciplinary nature, to carry out and enforce the provisions of this ‘Act. The Board shail promulgate rules and regulations providing far the exemption of students for reasons of religious belief stated in a sworn written statement, from the requirement of the pravision contained in the second part of the first paragraph of this section; but not from taking the course provided for in the first part of said paragraph. Said rules and regulations shail take effect thirty (30) days after their publication in the Official Gazette. SECTION 2.It shall be obligatory on all schools, colleges and universities to keep in their libraries an adequate number of copies ‘of the original and unexpurgated editions of the Noli Me Tangere and ElFilibusterisme, as well as of Rizal's other works and biography. The ‘said unexpurgated editions of the Noli Me Tongere and £/ Filibusterismo ‘or their translations in English as welll as other writings of Rizal shall be included in the list of approved books for required reading in all public or private schools, colieges and universities. The Board of National Education shall determine the adequacy of the number of books, depending upon the enrollment of the school, college or university SECTION 3.The Board of National Education shall cause the translation of the Noli Me Tangere and El Fi/busterismo, as well as other writings of Jose Rizal into English, Tagalog and the principal Philippine dialects; cause them to be printed in cheap, popular editions; and cause them to be distributed, free of charge, to persons desiring to read them, through the Purok organizations and Barrio Councils throughout the country.UNDERSTANDING THE RIZAL LAW 1] SECTION 4. Nothing in this Act shall be construed es amendment or repealing section nine hundred twenty-seven of the Administrative Code. prohibiting the discussion of religious doctrines by public school teachers and other persons engaged in any public school SECTION 5. The sum of three hundred thousand pesos is hereby authorizedto be appropriated out of any fund not otherwise appropriated in the National Treasury to carry out the purposes of this Act. SECTION 6. This Act shall take effect upon its approval. Approved: June 12, 1956 Published in the Official Gazette, Vol. 52, No.6, P. 2971 in June 1956. SO ae The Rizal Law could be considered a landmark legislation in the postwar Philippines. During this period, the Philippines was trying to get up on its feet from a devastating war and aiming towards nation-building. As the government sought ways to unite the people, legislators like Claro M. Recto drew inspiration from the lives of the heroes of the revolution against Spain. In this frame, the teaching of the life and works of José Rizal, particularly the reading of his novels Noli Me Tangere and El Filibusterismo, was proposed to be mandated to all private and public educational institutions. The proposed legislation, however, met opposition particularly from the Catholic Church. After much debate, the proposed bill was eventually signed into law and became Republic Act No. 1425. Constantino, Renato, 1969. The Rizal Law and the Catholic hierarchy. In The making of a Filipino: A story of Philippine colonial politics, pp. 244-247. Quezon City: Malaya Books. Laurel, Jose B., Jr. 1960. The trials of the Rizal Bill. Historica! Bulletin 4(2): 130-139.12. THE LIFE AND WORKS OF JOSE RIZAL Republic of the Philippines. 1956. Republic Act 1425, Available from hitp:/www.officialgazette.gov.ph/1956/06/12/republic- act-no-1425/ Schumacher, John. 2011, The Rizal Costa and the bishops. Philippine Website of the Senate of the Philippines. Available from hutpsv/vww.senate.gov.phiabout/legpro.asP Bill of 1956: Horacio de la Studies 59(4): 529-553. “Legislative Process.”CHAPTER 2 NATION AND NATIONALISM behind the passage of the Rizal Law was the strong intent to still nationalism in the hearts and minds of the Filipino youth. This chapter will now focus on nation and nationalism in the Philippine context. It will explain the concepts of nation, stete, and nation-state as tionalism and the projects that lead to uch on some of Rizal's works that deal T= previous chapter stated that one of the major reasons a precursor to understanding na’ it. Likewise, the discussion will to with nation and nationalism. er also aims to reflect on nation-building in the Philippines The chapte passage of the Rizal Law. which is a major force behind the Tog fel viaeath is) At the end of this chapter, the students should be able to: 2 define nationalism in relation to the concepts of nation, state, and nation-state; 2 appraise the development of nation # explain the relevance of nationalism ,alism in the country; and and nation-building at present14 THe LIFE AND WoRKS OF JOSE RIZAL bayon/banua — indigenous Filipino concepts of community and territory that may be related to nationalism nation — a group of people with a shared language, culture, and history nation-building — a project undertaken with the goal of strengthening the bond of the nation nation-state - a state ruling over a nation patriotism — @ feeling of attachment to one’s hameland sovereignty ~ the authority to govern a polity without external interference/incursions | Nation, State, Nation-State ‘To better understand nationalism, one must learn first the concepts of nation and nationhood as well as state and nation- state, Refer to the following summary: Nation Nation-State a | Agroupofpeopie that shares a _ gommen culture, history, language, A. state governing and other 8 Nation Social scientists have fleshed out the nuances of nation, stare, and nation-state. A nation is a community of people that are believed to share a link with one another based on cultural 8, language, religion or belief system, and historicalNATION AND NATIONALISM 15 experience, to mame a few. A state, on the other hand, is a political entity that has sovereignty over a defined territory, States have laws, taxation, government, and bureaucracy— basically, the means of regulating life within the territory. This sovereignty needs diplomatic recognition to be legitimate and acknowledged internationally. The state’s boundaries and territory are not fixed and change across time with war, sale, arbitration and negotiation, and even assimil tion OF secession. The nation-state, in a way, is a fusion of the elements of the nation (people/community) and the state (territory). The development of nation-states started in Europe during the periods coinciding with the Enlightenment. The “classical” nation-states of Europe began with the Peace of Westphalia in the seventeenth century. Many paths were taken towards the formation of the nation-states. In the “classical” nation-states, many scholars posit that the process was an evolution from being a state into a nation-state in which the members of the bureaucracy (lawyers, politicians, diplomats, etc.) eventually moved to unify the people within the state to build the nation- state. A second path was taken by subsequent nation-states. which were formed {com nations. In this process, intellectuals and scholars laid the foundations of a nation and worked towards the formation of political and eventually diplomatic recognition to create a nation-state. A third path taken by many Asian and African people involved breaking off from a colonial relationship, especially after World War Il when a series of decolonization and nation-(re)building occurred. During this Ume, groups initially controlled by imperial powers started to assert their identity to form a nation and build their own state from the fragments of the broken colonial ties. A fourth path was by way of (sometimes violent) secessions by people already Part of an existing state, Here, a group of people who refused to or could not identify with the rest of the population built a Nation, asserted their own identity, and demanded recognition, In the contemporary world, the existing nation-states continuously16 THE LIFE AND WORKS OF JOSE RIZAL strive with projects of nation-building especially since globalization and transnational connections are progressing. Nation and Nationalism As mentioned, one major component of the nation-state is the nation. This concept assumes that there is a bond that connects a group of people together to form a community. The origin of the nation, and concomitantly nationalism, has been a subject of debates among social scientists and scholars, In this section, three theories about the roots of the nation will be presented. The first theory traces the root of the nation and national identity to existing and deep-rooted features of a group of people like race, language, religion, and others. Often called primordialism, it argues that a national identity has always existed and nations have “ethnic cores.” In this essentialist stance, one may be led to conclude that divisions of “us” and “them” are naturally formed based on the assumption that there exists an unchanging core in everyone. The second theory states that nation, national identity, and nationalism are products of the modern condition and are shaped by modernity. This line of thinking suggests thar nationalism and national identity are necessary products of the social structure and culture brought about by the emergence of capitalism, industrialization, secularization, urbanization, and bureaucratization. This idea further posits that in pre-madern societies, the rigid social hierarchies could accommodate diversity in language and culture, in contrast with the present times in which rapid change pushes statehood to guard the homogeneity in society through nationalism, Thus, in the modernist explanation, natinalism is @ political project. The third theory—a very influential explanation— abour nation and nationalism maintains that these ideas are discursive. Often referred to as the constructivist approachNATION AND NATIONALISM 17 to understanding nationalism, this view maintains that nationalism is socially constructed and imagined by people who identify with a group. Benedict Anderson argues that nations are “imagined communities” (2003). He traces the history of these imagined communities to the Enlightenment when European society began challenging the supposed divinely- ordained dynastic regimes of the monarchies. This idea was starkly exemplified by the Industrial Revolution and the French Revolution. The nation is seen as imagined because the people who affiliate with that community have a mental imprint of the affinity which maintains solidarity; they do not necessarily need to see and know all the members of the group. With this imagined community comes a “deep, horizontal comradeship” that maintains harmonious co-existence and even fuels ‘the willingness of the people to fight and die for that nation. Anderson also puts forward the important role of mass media in the construction of the nation during that time. He underscores that the media (1) fostered unified fields of communication which allowed the millions of people within a tertitory to “know” each other through printed outputs and become aware that many others identified with the same community; (2) standardized languages that enhanced feelings of nationalism and community; and (3) maintained communication through a few languages widely used in the printing press which endured through time. Nation and Bayan In the Philippines, many argue that the project of nation- building is a continuing struggle up to the present. Considering the country’s history, historians posit that the nineteenth century brought a tremendous change in the lives of the Filipinos, including the actual articulations of nation and nationhood that culminated in the first anti-colonial revolution in Asia led by Andres Bonifacio and the Katipunan. Furthermore, scholars note18 THE Life AND Wores OF JOSE RIZAL the important work of the propagandists like Rizal in the sustained efforte to build the nation and enact change in the Spanish colony. These themes will be discussed in the succeeding chapters. As you continue to familiarize yourselves with the concepts of nation and nationalism, it would be worthwhile to look at how these ideas have been articulated in the past a5 well as how scholars locate these efforts in the indigenous culture. Many Filipino scholars who endeavored to understand indigenous/local knowledge have identified concepts that relate to how Filipinos understand the notions of community and, to an extent, nation and nation-building. The works of Virgilio Enriquez, Prospero Covar, and Zeus Salazar, among others, attempted to identify and differentiate local categories for ns, The indigenous intellectual communities and social relation movements like Sikolohiyang Pilipino and Bagong Kasaysayan wa and bayan that can enrich introduced the concepts of Rap’ ; discussions about nationalism in the context of the Philippines. n important concept in the country’s social Kapwa is a understanding relations, Filipino interaction is mediated by one’s affinity with another as described by the phrases “fbang tao” and “'di ibang tao.” In the formation and strengthening of social relations, the kapwa concept supports the notion of unity and harmony in a community. From this central concept arise other notions such as “pakikipagkapwa,” “pakikisama,” and “pakikipag-ugnay,” as well as the collective orientation of Filipine culture and psyche. In the ficld of history, a major movement in the indigenization campaign is led by Bagong Kasaysayan, founded by Zeus Salazar, which advances the perspective known as Pantayong Pananaw. Scholars in this movement are among the major researchers that nuance the notion of bayan or bana. In understanding Filipino concepts of community, the bayar is an important indigenous concept. Bayan/Banus, which can be traced all the way to the Austronesian language family, is loosely defined a8 the territory where the people live or theNATION AND NATIONALISM 19 actual community they are identifying with. Thus, hayan/banua encompasses both the spatial community as well as the imagined community. The concept of hayan clashed with the European notion of maciém during the Spanish colonialism, The proponents of Pantayong Pananaw maintain the existence of a great cultural divide that separated the elite (nacién) and the folk/masces (bayan) as a product of the colonial experience. This issue brings the project of nation-building to a contested terrain. Throughout Philippine history, the challenge of building the Filipino nation has persisted, impacted by colonialism, violent invasion during World War II, a dictatorship, and the perennial struggle for development. The succeeding chapters will look into the life and works of José Rizal and through them, try to map how historical events shaped the national hero’s understanding of the nation and nationalism. nthe ae) Concept Map Make a concept map summarizing: * the major points in relation to nation and nationalism; © the definitions of nation and nationalism, and their relationship to state and nation-state; and * the development and explanatory models of the origins of state and nation-state, $$,20) THE LIFE AND Works OF [OSE RIZAL Exchange concept maps with a classmate, Fave him/her rate your work using the following rubric: ‘Thoughtfully ‘organized Easy t0 follow most of the time + Cantains most of the main concepts Contains ant adequate number of concepts + Follows the standard map conventions, Linking wards demonstrate superior conceptual understanding Links are precisely labeled Linking words are easy to follow but at times ideas ore unclear Links are not precisely labeled Linking words are clear but present aflawed rationale Links are not labeled ‘Adapted trom: National Computational Science Education Consortium. (n.d). Rubrics for concept map. ‘Avaliable trom veww.nesec.orgfteamtRubricConceptMap.doc vat ieee Articulations of Nation and Nationalism Enrich your understanding by looking at how nationalism is espoused by other historical figures, Read the excerpts from the writings of another important thinker in the nineteenth century, Emilio Jacinto, and answer the questions that follow,Da NATION AND NATIONALISM 21 Excerpts from Emilio Jacinto’s Kartilya ng Katipunan and Liuwanag at Dili Kartilya ng Katipwnan: Sa May Nasang Makisanib Sa Katipunang Ito Sa pagkakailangan, na ang lahat na nagiibig pumasuk sa katipunang ito, ay magkaroon ng lubos na pananalig at kaisipan sa mga layong tinutungo at mga kaaralang pinaiiral, minarapat na ipakilala sa kanila ang mga bagay na ito, at ng bukas makalawa'y huag silang magsisi at tuparing maluag sa kalooban ang kanilang mga tungkulin. Ang kabagayang pinag-uusig ng katipunang ito ay lubos na dakila at mahalaga; papagisahin ang loob at kaisipan ng lahat ng tagalog (*) sa pamagitan ng isang mahigpit na panunumpa, upang sa pagkakaisang ito'y magkalakas na iwasan ang masinsing tabing na nakabubulag sa kaisipan at matuklasan ang tunay na landas ng Karuiran at Kaliwanagan. (*) Sa salitang tagalog katutura’y ang lahat nang tumubo: sa Sangkapuluang ito; sa makatuid, bisaya man, iloko man, kapangpangan man, etc., ay tagalog din, Dito'y isa sa mga kaunaunahang utos, ang tunay na pag- ibig sa bayang tinubuan at lubos na pagdadamayan ng isa’t isa. Liwanag at Dilim “Ang alinmang katipunan at pagkakaisa ay Hangangailangan ng isang pinakaulo, ng isang kapangyarihang — makapagbibigay ng ayos, makapagpapanatili ng tunay na pagkakaisa at makapag- aakay sa hangganang ninanais, katulad ng sasakyang,22° THE LIFE AND Works OF JOSE RIZAL itinutugpa ng bihasang piloro, na kung ito'y mawala ay Nanganganib na maligaw at abutin ng kakila-kilabot na kamatayan sa laot ng dagat, na di na makaaasang makaduduong sa pampang ng maligaya at payapang kabuhayang hinahanap, Ang pinakaulong ito ay tinatawag na pamahalaan. “Ang kadahilanan nga ng mga pinuno ay ang bayan, at ang kagalingan at kaginhawahan nito ay siyang tanging dapat tunguhin ng lahat nilang gawa at kautusan. Tungkol nila ang umakay sa bayan sa ikagiginhawa, kailan pa ma’t maghirap at maligaw ay kasalanan nila. *[Alng alinmang kapangyarihan upang maging tunay at matuwid ay sa Bayan lamang at sa kanyang mga tunay na pinakakatawan dapat na manggaling. Sa madaling salita, di dapat nating kilalanin ang pagkatao ng mga pinuno na mataas kaysa madla. Ang pagsunod at pagkilala sa kanila ay dahil sa kapangyarihang ipinagkaloob ng bayan, samakatuwid, ang kabuuan ng kapangyarihan ng bawat isa, Sa bagay na ito, ang sumusunod sa pinunong inilagay ny dito sumusunod at sa paraang ito’y nakiki kalahatan.” bayan ay ‘Questions 1. How does the Katipunan understand/make sense of the following? a4. State and GovernmentNATION AND NATIONALISM 23 ts ee 2. How does the Katipunan understand/make sense of the Filipino nation? oo eee i — ——_ =. - What are your reflections on these writings about some important ideas of the Katipunan?24° THE LIFE AND WorES OF josé RIZAL ative of instilling first chapter, the Imper gjor factor As stated in the youth was a ™m nationalism in the minds of the auc penn behind the passage of the Rizal Law. To have 4 Mah nationalism, the concepts of nation, Sates 27 aii aig must be examined, This chapter explained ™ idieal entity), of nation (a community of people), state pall gs “d traced the and nation-state (a fusion of the previous A erihe vations ways development of the nation-state. It then tackled ¢ sik cation by which social scientists made mise . acai Diasec onalism, their origins, and devs ‘ my primoedialit modernist, and social constructionist ationalism could be viewed. approaches as lenses in which n the chapter ended with a brief discussion about nationalism in the context of the Philippines, particularly how indigenous knowledge could be used to examine how Filipinos understand the concepts of nation and nationalism. As you study the life of José Rizal, it is important to remind yourself of the multiplicity of ideas during his time and beyond that will affect your understandings of nation and nationalism. BIBLIOGRAPHY Abinales, Patricio and Donna Amoroso. 2005. State and society in the Philippines, Pasig: Anvil Publishing, Inc. : Anderson, Benedict. 2003. Imagined communities: Reflections on the origins and spread of nation, align. Pasigi Anv Publishing, Inc. tar Pee Aa Aquino, Clemen, Mula sa Kina: bayan sa agham panlipunan, ¢ Chair Papers Series of 1999, oonan: Kapwa, kapatiran, at entennial Professorial Gallaher, Caroline, et al, 2009, Key concepts in political geography. London: Sage Publications Led, Griffiths, Martin, et al, 2002, International relations: The k. concepts. London: Routledge, : =asa ¢ @ ; CHAPTER 3 REMEMBERING RIZAL izal's execution on December 30, 1896 became an important R 'N9 point in the history of Philippine revolution. His death octivated the full-scale revolution that resulted in the declaration of Philippine independence by 1898. Under the American colonial government, Rizal was considered as one of the most important Filipino heroes of the revolution and was even declared as the National Hero by the Taft Commission, also called the Philippine Commission of 1901. A Rizal monument was built in every town and December 30 was declared as a national holiday to commemorate his death and heroism. In some provinces, men—most of whom were professionals— organized and became members of Cabatleros de Rizal, now known as. the Knights of Rizal, Influenced by both the Roman Catholic Church and the prehispanic Spiritual culture, some Filipino masses likewise founded organizations that recognize Rizal net just as an important hero but aiso as their Savior from all the social ills that Plague the country. These groups, which can be linked to the long history of millenarian movements in the country, are widely known as the Rizalistas. These organizations believe that Rizal has a Latin name of Jove Rex Al, which literally means “God, King of All” This chapter will discuss the history and teachings of Selected Rizalista groups founded after Rizal's execution,26 THE LIFE AND Works OF JOSE RIZAL pe LEAGNING OREO al ‘Ai the end of this chapter, the students should be #ble to A. evaluate Rita's herolsm and importance in the context ieee groups, # discuss the history of selected Rizalista groups: and rent views on Rizal among the 2 compare and contrast the diffe Rizolistas. VOCABULARY ‘al movements who generally belleve Millenarian = socio-politic ine with the establishment of in the coming of a major social transformation the Kingdom of God Rizalista -— a religiou: Rizal Jove Rex Al the Latin name of José Rizal according to Rizalistas; Jove means God; Rex means King; and Ai means All (thus, God, King of Ail) 1s movement that believes in the divinity of José colorum ~ a term used to refer to secret societies that fought against the colonial government in the Philippines canonization - the act of declaring a dead person as a saint ee. Rizal as the Tagalog Christ In late 1898 and early 1899, revolutionary newspapers La Independencia and El Heraldo de la Revolucion reported about Filipinos commemorating Rizal’s death in various towns in the country, In Batangas, for example, people were said to have gathered “tearfully wailing before a portrait of Rizal” (Ileto, 1998) while remembering how Christ went through the same struggles. After Rizal's execution, peasants in Laguna were also reported to have regarded him as “the lord of a kind of paradiseREMEMBERING RIZAL 27 in the heart of Mount Makiling” (Ileto, 1998). Similar stories continued to spread after Rizal's death towards the end of the nineteenth century. The early decades of 1900s then witnessed the founding of different religious organizations honoring Rizal as the “Filipino Jesus Christ™ (Ocanipo, 3011), In 1907, Spanish writer and Philosopher Miguel de Unamuno Bave Rizal the title “Tagalog Christ” as religious organizations venerating him ha en formed in different parts of the Philippines (Iya, 2012), It is, however, important to mention that Rizal was not the first to be called as such. In history, Apolinario de la Cruz (1815-1841) who founded the religious confraternity Cofradia de San Jose was also considered as the “Tagalog Christ” by his followers, Moreover, Filipino revolutionary Felipe Salvador (1870-1912), also known as Apo Ipe, who founded the messianic society Santa Iglesia (Holy Church) was called by his followers as the “Filipino Christ” and the “King of the Philippines.” The titles given to some earlier Filipino revolutionary leaders reveal that associating religious beliefs in the social movement is part of the country’s history. ‘Teachings and traditions of political movements that were organized to fight the Spanish and American colonial powers were rooted in religious beliefs and Practices. These socio- religious movements known as the millenarian groups which aim to transform the society are often symbolized or represented by a hero or prophet. a The same can also be said with the Rizalista groups which, as mentioned, have risen in some parts of the country after Rizal’s death in 1896, Each group has its own teachings, practices, and celebrations, but one common belief among them is the veneration of José Rizal as the reincarnation of Jesus Christ. These groups likened the travails of José Rizal to that of Jesus Christ as narrated in the Pasyon, an epic poem which became Popular among the Tagalogs during the Spanish period (Ileto, 1998), Rizalistas believe that Rizal, just like Jesus Christ, would eventually return to life and will save mankind.28 THE LIFE AND WORKS OF JOSE RIZAL between the two lives being sent ose, As Trillana (2006, p. 39) purs. life on earth was a summon and he beginning, both knew or had’ intimations of a mission they had to fulfill, the redemption of sin in the case of Jesus and the redemption of his ase of Rizal.” Reincarnation in the context of Rizalistas means that both Rizal and Jesus led parallel lives. “Both were Asians, had brilliant minds and extraordinary talents. Both believed in the Golden Rule, cured the sick, were rabid reformers, believed in the universal brotherhood of men, were closely associated with a small group of followers. Both died young (Christ at 33 and Rizal at 35) at the hands of their enemies. Their lives changed the course of history” (Mercado, 1982, p. 38). People saw the parallel into the world to fulfill a purp it, “For both Jesus and Rizal, submission to a call, From mankind from people from oppression in the The Canonization of Rizal: Tracing the Roots of Rizalistas The earliest record about Rizal being declared as a saint is that of his canonization initiated by the Philippine Independent Church (PIC) or La Iglesia Filipina Independiente. Founded on August 3, 1902, the PIC became a major religious sect with a number of followers supporting its anti-friar and anti-imperialist campaigns. As a nationalist religious institution, PIC churches displayed Philippine flags in its altars as an expression of their love of country and recognition of herocs who fought for our independence (Palafox, 2012). In 1903, the PIC’s official organ published the “Acta dé Canonizacion de los Grandes Martires de la Patria Dr. Rizal y PP. Burgos, Gomez y Zamora” (Proceedings of the Canonization of the Great Martyrs of the Country Dr. Rizal and Fathers Burgos, Gomez and Zamora), According to the proceedings, the Council of Bishops headed by Gregorio Aglipay met in Manila onREMEMBERING RIZAL 29 September 24, 1903. On this day, José Rizal and the three priests were canonized following the Roman Catholic rites. After Rizal’s canonization, Aglipay ordered that no masses for the dead shall be offered to Rizal and the three priests. Their birth and death anniversaries will instead be celebrated in honor of their newly declared sainthood. Their statues were revered at the altars; their names were given at baptism; and, in the case of Rizal, novenas were composed in his honor. Aglipay also mentioned that the PIC’s teachings were inspired by Rizal’s ideology and writings, One of PIC’s founders, Isabelo de los Reyes, said that Rizal’s canonization was an expression of the “intensely nationalistic phase” of the sect (Foronda, 2001). Today, Rizal’s pictures or statues can no longer be seen in the altars of PIC. His birthday and death anniversary are no longer celebrated. However, it did not deter the establishment of other Rizalista organizations. In the 1950s, Paulina Carolina Malay wrote her observations of Rizal being revered asa saint (Foronda, 2001, p. 47): Many towns of Leyte, among them Dulag, Barauen, and Limon, have religious sects called Banal which venerate Rizal as a god. They have chapels where they pray on their knees before the hero's picture or statue, Legaspi City, too, has a strange society called Pantay- paniay whose members are called Rizalinos. Periodically, the members walk barefoot in a procession to Rizal's monument and bold a queer sort of a mass. Usually, this procession is done on Rizal Day (December 30) or on June 19, the natal day of the kero. Some “colorum” sects also venerate Rizal as a god. A “colorum” sect in Tayabas, Quezon has built a chapel for him at the foot of Bundok San Cristobal, better known as Mt, Banabaw...40 THE Lire AND Works OF [OSE RIZAL The sect called Ritalina in Barrio Caluluart, Concepcion, Tarlac has even a sort of nunnery for its priestesses. = |, are girls, forbidden to marry during # certain period to Rizal's hometown, Calamba for “traimeng. vier they go back to Tarlac, they perform masses, baptize and do other religious rites... ‘These observations show that Rizalistas continued to flourish after the PIC’s canonization of Rizal. Tracing the origins and establishment of different Rizalista groups will, therefore, help ‘one appreciate the followers’ view of Rizal's role in shaping their socio-religious beliefs. Groups Venerating José Rizal Adarnista or the Iglesiang Pilipina In 1901, a woman in her thirties, Candida Balantac of Ilocos Norte, was said t0 have started preaching in Bangar, La Union. Balantac, now known as the founder of Adarmista or the Iglesiang Pilipina, won the hearts of her followers from La Union, Pangasinan, and Tarlac. This preaching eventually led her to establish the organization in Bongabon, Nueva Ecija + where she resided until the 1960s (Ocampo, 2011). Balantac’s followers believe that she was an engkantada fenchanted one) and claimed that a rainbow is formed (like that of Ibong Adarna) around Balantac while she preached, giving hee the tithe “Inang Adarna” and the organization’s name, Adarnista. Others call Balantac Madestra (teacher) and Espiritu Sarto (Holy Spirit). The members of the Adarnista believe in the following (Foronda, 2001): 1, Rizal is a gad of the Filipino people. 2. Rizal is true god and a true man. 3. Rizal was not executed as has been mentioned by historians.REMEMBERING RIZAL 31 +. Man is endowed with a soul; as such, man is ble perry capable of 5. Heaven and hell exist but are, nevertheless, “within us.” . The abode of the members of the sect in Bongabon, Nueva Ecija is the New Jerusalem or Paradise. 7. The caves in B ‘ongabor are the dwelling place of Jehovah or God, 8. There are four persons in God: God, the Father, the Son, the Holy Ghost, and the Mother ( Virgin Mary). Like the Catholic Church, the Adarnista also conducts sacraments such as baptism, confirmation, marriage, confession, and rites of the dead. Masses are held every Wednesday and Sunday, at 7:00 in the morning and lasts up to two hours. Special religious ceremonies are conducted on Rizal's birthday and his death anniversary which start with the raising of the Filipino flag. In a typical Adarnista chapel, one can see images of the Sacred Heart of Jesus, the Immaculate Heart of Mary, Our Lady of Perpetual Help, and in the center is the picture of Rizal. Beside the latter are pictures of other Philippine heroes like Luna, Burgos, del Pilar, Mabini, Bonifacio, etc. (Foronda, 2001). The Adarnista has more than 10,000 followers in La Union, Isabela, Pangasinan, Zambales, Nueva Ecija, Tarlac, and Nueva Vizcaya, and some in Baguio City and Manila. Sambohang Rizal Literally the “Rial Church,” the Sambahbang Rizal was founded by the late Basilio Aromin, a lawyer in Cuyapo, Nueva Ecija, in 1918. Aromin was able ro attract followers with his claim that Sambahang Rizal was established to honor Rizal who was sent by Bathala to redeem the Filipino race, like Jesus Christ who offered His life to save mankind (Foronda, 2001). Bathala # the term used by early Filipinos to refer to “God” or “Kreator Aromin’s group belicves that Rizal is the “Son of Bathala” inLee oe cor POF REPAL 92 Tee Line ano w “Son of God.” Noli Me | that Jesus Christ is the Goa Tange and libwstersme serve as thee “bile” that thom i doct an and teachings of Rizal. Their churches have altar, Sonus the Philippine flag and a statue of Rizal. Similar to the Catholic Church, the Sembahang Rizal conducts sacraments like baptism, confirmation, ‘ca ee and ceremonies for the dead. It assigns: preachent, called rian sr, who are expected to preach Rizal's teachings in ™ rent Provinces. Aromin, the founder, held the tithe Pangulu gury {chief preacher). At the height of its popularity, the organization had about 7,000 followers found in Nueva Ecija and Pangasinan (Foronda, 2001). Iglesia Watawat ng Lahi Samahan ng Watawat ng Labi (Association of the Banner of the Race) is said to have been established by the Philippine nanonal heroes and’Asemio-deGueman in 1911. It was in chis year thar de Guzman started to preach to the Filipino people thar Rizal was the *Christ” and the’ Messenger of God." He claimed «that God has aly as his “Sy K -” Some believe that it was the spirit of Rizal which was working with de Guzman telling people to live in accordance with Christ's and Rizal's teachings (Iya, 2012), According 10 stories, sometime in 1936 (holy voice) instructed Mateo Aleura go to Lecheria, Calamba in the prov Jovito Salgado and Gaudioso P followed the banal na tinig and in Lecheria on December 24, 4 from then on, the four listened timig. In 1938, the was the spirit of José Rizal movement called the § » @ banal ma tinig Nand Alfredo Benedicto to ince of Laguna to look for ‘arabuac, Alcuran and Benedicto met with Salgado and Parabuac 936. Every Saturday afternoon to the teachings of the banal ma informed them that their guide Nh instructed th N te organize a # (Association of the Banner of the Race), However, the word samuhan wasREMEMBERING RIZAL 33 . changed to iglesia to avoid sus during World War Il, making it (lya, 2012), picion by the Japanese soldiers as the Iglesia Watawat ng Labi The aims of the organization are as follows (Foronda, 2001); 1. To love God above all things 2. To love one’s fellowman as one loves himself 3. To love the motherland and to respect and venerate the heroes of the race especially the martyr of Bagumbayan, Dr. Rizal, to follow, to spread, and to support their right teachings; and to serve the country with one's whole heart towards its order, progress, and peace. Foronda (2011) also enumerated the beliefs of the sect gathered from his interviews in 1960-1961: 1. The teachings of the sect are based on the commands of the Holy Moses, Our Lord Jesus Christ, and the teachings of Dr. Jose Rizal culled from his writings. 2. Christians believe in the Trinity; the power of the Father ~ tas given to Moses; the power of the Son, given to Jesus Christ; and this sect believes that the power of the wi ss 3. Jesus Christ is embodied in Dr, Jose Rizal and hence, Dr. Rizal is at 4. Rizal is not dead; he is alive and is physically and materially present in the New Jerusalem which is presenily hidden in the site extending from Mt. Makiling to Mt. Banabate, 5. It is the voice of Rizal which commands the officials and the members what to do; this voice is heard in the weekbpmieettitys. However, an invoker in the person of GaudiosorPerabMit is needed to ask Rizal to come and talk to members.34 THE LIFE AND WoRKS OF JOSE RIZAL 6. If World War III breaks out, numberless peoples will by killed by atomic weapons. But after the war, Dr. Rizal | will make an appearance to the new world, and be wilt lead the army of God. | 7. Man has a soul, but a soul that is different from the soul of Dr. Rizal, for Rizal is god. Three days after his death and if he was holy in life (i.e., if he followed the commandments of God), man will rise again and his soul will proceed to the New Jerusalem. If he did not | fulfill the commandments of God, the soul is not to be punished in hell (for there is no bell) bsatossiddbessade | 8. There is a particular judgment (the soul is judged three days after death) and the last judgment (when all the creatures will be judged). "Iglesia Watewat ng Labi is_one-ofthe—-hipgest-Rizatises i found in different parts of the country. However, in 1987, it was divided into three factions: ff the Watawat ng Labi, also known as the Samaban ng Watawat ng Labi Presiding Elders;«t2) the Iglesia Watawat ng Labi, Inc.; and-{3) the Iglesia ng Lipi mi Gat Dr, Jose P. Rizal, Inc. (Iya, 2012), The first group now teaches that Rizal is not Christ but only a human while the last two groups claim that they hold the original teachings and doctrines of the old Iglesia Watawat ng Labi—Rizal is God! Christ himself, the Jove Rex Al (God, King of All). Suprema de Iq Iglesia de la Ciudad Mistica de Dios, inc. fs Officially registered as an organization in 1952, Suprema de la Iglesia de la Ciudad Mistica de Dios, Inc. (Supreme Church of the Mystical City of God) was founded by Maria Bernarda Balitaan (MBB) in the Tagalog region who was said to haveREMEMBERING RIZAL 35 a started her spiritual missions in the early 1920s. Today, Ciudad Mistica is the biggeswoRtemlima Rroup lneatedwarthetooteot , in Barangay Sta. Lucia in Dolores, Quezon vith approximately 5,000 members in Sta. Lucia alone. All over Luzon, it has about 100,000 members, In the history of Civdad Mistica’s establishment, the group has always been led by a woman. Its leader is called the Suprema who assumes the responsibilities of assisting members seeking advice, resolving conflicts among members (including legal conflicts), and making major decisions in the organization. The members believe that as a result of endless conflicts among countries in West Asia, God decided to transfer His a ¢s. It explains why there existed Rigdon TO"CHE"PRINPpM. “holy-startonsfattats” (locally called Pwesto) in Mt. Banahaw, which is equi an js Pasyon (Ocampo, 2011). ra For the Ciudad Mistica, Jesus Christ's work is still unfinished and it will be continued by Dr. José Rizal and the “qwelwesbights” of the Philippines composed of the nineteenth century Philippine heroes. These “twelve lights” are said to be the equivalent of Jesus Christ's twelve apostles. Their work will be fulfilled by a woman, in the person of MBB, as can be seen in their hymns (Quibuyen, 1991): The Virgin Maria Bernarda, a Filipino mother Dr. Jose Rizal, a Filipino father Once in a mystery, they came together And so, emerged this country, the Philippines, Like the other Rizalista groups, the Ciudad Mistica shares many elements with the Catholic Church. They hold masses (every Saturday), and have prayers and chants. They commemorate the birth and death anniversaries of the “twelve lights,” with Rizal's death (December 30) as the most important celebration, Each commemoration starts with the raising of the Philippine flag. AE wT36 THE LIFE AND WORKS OF JOS# RIZAL Chapter Questions Briefly answer the following: 1. How do Rizalista groups view José Rizal and other national heroes? 2. What are the similarities between Jesus Christ and Rizal as seen by the millenarian groups? pa oe 3. Name some influential women in various Rizalista groups and explain their significant roles in their respective organizations. Venn Diagram Choose two of the Rizalista groups, that were discussed. On a separate sheet of paper, create a Venn diagram showing the beliefs and practices that are similar and different between the two groups. Afterwards, rate yourself according to the rubrics that follow.REMEMBERING RIZAL 37 Rubric All statements noting Similarities are placed inthe center circle and ail statements that note differences are placed in the correct outer but student has. mixed up a few Student is able to make 5 or more comparison Student is able tomake 3-4 ‘Source: Intemational Reading Association National Council of Teachers of English (2007) Venn iagran rubric, Available from htta/mmwresdwritethinkorg/testresaurcesiessan_ images! lesson5aidetectverubric pat Form yourselves into groups of five members, Then, make a 5- to 10-minute audio-visual presentation on one Rizalista group using photos of the churches, altars, and celebrations/activities of the group. Also look for other information not mentioned in the discussion. Present your work in class. Rubric some knowledge; lacks interpretatio interpretations and analysis; complete with photos and thustrations from research. ‘and analysis; has incomplete photos ‘and lilustrations,38 THE LIFE AND WorKS OF José RIZAL ‘The class cannot follow the sequence because the jumps from one theme tO another. ‘Some photos and high qualty photos. | aucia need editing and audio. d that Rizal is not only regarded as the also venerated as the “Filipino Jesus Christ” or the Jove Rex Al (God, King of All) by most Rizalista groups. The canonization of Rizal by La Iglesia Filipina Independiente and the eventual emergence of Rizalista groups in different parts of the country could be associated with the long struggle of the Filipinos for freedom and independence. Syncretism is also evident among the Rizalista groups as the nationalist visions are included in their religious beliefs and texts. CU te lek TLS Covar, Prospero. 1998. Larangan: Seminal essays on Philippine culture, Manila: National Commission for Culture and the This chapter showe Philippine national hero but Arts. Foronda, Marcelino A., Jr, 2001. Cults honoring Rizal. Historical Bulletin (SOth Anniversary Issue): 46-79. Manila: National Histarical Institute. lleto, Reynaldo. 1998, Rizal and the Underside of Philippine History. In Filipinos and their revolution: Event, discourse and historiography, pp. 29-78. Quezon City: Ateneo de Manila University Press. Iya, Palmo R, 2012. “Jove Rex Al The Making of Filipino Christ.” Paper presented in The Asian Conference onREMEMBERING RIZAL 39 Ethics, Religion and Philosophy (ACERP). Osaka, Japan. Accessed on March 23, 2017 from https://www.academia. edu/9083764/Jove_Rex_Al_The_Making of Filipino_Christ Mercado, Leonardo V., SVD. 1982. Christ in the Philippines. Tacloban City, Philippines: Divine Word University Publications. Ocampo, Nilo. 2011. Kristong Pilipino: Pananampalataya kay Jose Rizal. Quezon City; Bagong Kasaysayan. Palafox, Quennie, 2012. “Rizal: A hero-saint2?” Accessed on March 24, 2017 from http://nhep.gov.ph/jose-rizal-a-hero- saint/ Quibuyen, Floro C, 1991. And woman will prevail over man: Symbolic sexual inversion and counter-hegemonic discourse in Mt. Banahaw, The case of the Ciudad Mistica de Dios. Philippine Studies Occasional Paper No. 10. Center for Philippine Studies, University of Hawaii at Manoa. Trillana, Pablo S., IIT. 2006. Rizal and heroic traditions: A sense of national destiny. Other essays and hometown stories. Quezon City: New Day Publishers.THE LIFE OF JOSE RIZAL 4 period of time. It presents not only the life of an individual and how. he/she has influenced the society but also how an individual and his/her ideas have been shaped by historical events. José Rizal lived In the nineteenth century, a period in Philippine history when changes in public consciousness were already being felt and Progressive ideas were being realized. Studying Rizal's biography, therefore, will lead to a better understanding of how Rizal devoted his life in shaping the Filipino character. This chapter will cover Rizal’s life and how he became an important hero of the Philippines Sake na Nate At the end of this chapter, the students should be able te: A biography narrates how a person has lived during a certain # discuss about Rizal’s family, childhood, and early education; # describe people and events that influenced Rizal's early life; 4 explain Rizal's growth as a propagandist: and # identify the factors that led to Rizal's execution.THE LIFE OF Jose Riza 41 OMAR] Chinese mestizo — 4 person of mixed Chinese and Filipino ancestry Principalia ~ the ruling and usually educated upper class in Spanish colonial Philippines Bochiller en Artes — Bachelor of Arts degree bestowed by colleges or universities Spanish Cortes — Spain's lawmaking oF legislative body fustrado — a term which Iiterally means “enlightened ones" or the Filipinos educated in Europe Masonry — fraternal organization which strives for moral betterment 4 Rizal's Family J José Rizal was born on June 19, 1861 in the town of Calamba, province of Laguna, Calamba, then a town with around three to four thousand inhabitants, is located 54 kilometers south of Manila. It is found in the heart of a region known for its agricultural prosperity and is among the major producers of sugar and rice, with an abundant variety of tropical fruits. On the southern part of the town lies the majestic Mount Makiling, and on the other side is the lake called Laguna de Bay. The wonders of creation that surrounded Rizal made him love nature from an early age. His student memoirs show how his love of nature influenced his appreciation of the arts and sciences (Coates, 1992). Rizal’s father, Francisco Mercado, was a wealthy farmer who leased lands from the Dominican friars. Francisco's earliest ancestors were Siang-co and Zun-nio, who later gave birth to Lam-co. Lam-co is said to have come from the district of Fujian in southern China and migrated to the Philippines in the late 1600s. In 1697, he was baptized in Binondo, adopting “Dominga” as his first name, He married Ines de la Rosa of @sia 42° THE LIFE AND WORKS OF JOSE RIZAL known entrepreneurial family in Binondo. Domingo and Ines later settled in the estate of San Isidro Labrador, owned by | the Dominicans. In 1731, they had a son whom they named Francisco Mercado. The surname “Mercado,” which means “market,” was a common surname adopted by many Chinese merchants at that time (Reyno, 2012). Francisco Mercado became one ofthe richest in Bilan and owned the largest herd of carabaos. He was also active in local politics and was elected as capitan del pueblo in 1783. He had son named Juan Mercado who was also elected as capitan del pueblo in 1808, 1813, and 1823 (Reyno, 2012). Juan Mercado married Cirila Alejandra, a native of Bifian. They had 13 children, including Francisco Engracio, the father of José Rizal, Following Governor Narciso Claveria’s decree in 1849 which ordered the Filipinos to adopt Spanish surnames, Francisco Engracio Mercado added the surname “Rizal,” from the word “ricial” meaning “green field,” as he later settled in the town of Calamba as a farmer growing sugar cane, rice, and indigo. Being in a privileged family, Francisco Engracio (1818-1898) had a good education that started in a Latin school in Bifian. Afterwards, he attended the College of San Jose in Manila. In 1848, Francisco married Teodora Alonso (1826-1911) who belonged to one of the wealthiest families in Manila. Teodora, whose father was a member of the Spanish Cortes, was educated at the College of Sta. Rosa. Rizal described her as “a woman of more than ordinary culture” and that she is “a mathematician and has read many books” (Letter to Blumentritt, November 8, 1888), Because of Francisco and Teodora’s industry and hardwork, their family became a prominent member of the principalia class in the town of Calamba. Their house was among the first concrete houses to be built in the town. Rafael Palma (1949, p. 1), one of the first biographers of José Rizal, described the family's house:THE LIFE OF Jose RizAL 43 The house was high and even sumptuous, a solid and massive earthquake-proof structure with sliding shell windows. Thick walls of lime and stone bounded the first floor; the second floor was made entirely of wood except for the roof, which was of red tile, in the style of the buildings im Manila at that time. Francisco himself selected the hardest woods from the forest and had them sawed; it took him more than two years to construct the house. At the back there was an azotea and a wide, deep cistern to hold rain water for home use. José Rizal (1861-1896) is the seventh among the eleven children of Francisco Mercado and Teodora Alonso. The other children were: Saturnina (1850-1913); Paciano (1851-1930); Narcisa (1852-1939); Olimpia (1855-1887); Lucia (1857- 1919); Maria (1859-1945); Concepcion (1862-1865); Josefa (1865-1945); Trinidad (1868-1951); and Soledad (1870-1929). Rizal was affectionate to all his siblings. However, his relation with his only brother, Paciano, was more than that of an older brother. Paciano became Rizal's second father. Rizal highly respected him and valued all his advice. It was Paciano who accompanied Rizal when he first went to school in Bifian: It was also him who convinced Rizal to pursue his studies in Europe. Like Rizal, Paciano had his college education in Manila but later decided to join the Katipunan and fight for independence. After the revolution, Paciano retired to his home in Los Bafios and led a quiet life until his death in 1930, Childhood and Early Education Rizal had good memories of childhood in Calamba. As 4 family, they prayed together during the Angelus. There were times when they would stay in the garden exchanging stories. It was in this garden where he learned to appreciate nature. Rizal’s childhood was full of love and care shown to him by his parents44° THE LIFE AND WorKs OF JOSE RIZAL and siblings, Due to his poor health, Rizal had a personal servant who, after the daily Angelus, would tell him legends and fairy tales. These stories made him become interested in myths and folklores. As a young boy, Rizal demonstrated intelligence and learned easily. His first teacher was Dofia Teodora who taught him | how to pray. He was only’three years old when he learned the alphabet. At a very young age, he already showed a great interest in reading books. He enjoyed staying in their library at home with his mother, Eventually, Dofia Teodora would notice Rizal’s skills in poctry, She would ask him to write verses. Later, she felt the need for a private tutor for the young Rizal. Just like the other children from the principalia class, Rizal experienced education under private tutors. His first private tutor was Maestro Celestino followed by Maestro Lucas Padua. But it was Leon Monroy, his third tutor, who honed his skills in basic Latin, reading, and writing. This home education from Private tutors prepared Rizal to formal schooling which he first experienced in Bifian. At the age of nine, Rizal left Calamba with his brother to. study in Bifian, After one-and-a-half hour of travel, they reached the town on board a carromata. They went to the house of their aunt where Rizal stayed for more than a year. Before leaving his brother, Paciano introduced Rizal to the teacher, Justiniano Aquino Cruz, who was also Paciano’s former teacher. The class, as described by Rizal (P. Jacinto, 1879), was in a nipa house, about thirty meters away from hi: Every day, Rizal would wake up early and eith four o'clock in the morning or study his lesson 's aunt’s house, er hear mass at ‘ first and go to mass after. After returning home, he would take breakfast and go to-class from which he would come out at ten o'clock. He would then again go to school at two o'clock and come out ar five, He would pray with his cousins at six and then study for a while before going to sleep.THE LiFe OF jose RIZAL 45 In Bifian, he excelled in Latin and Spanish. He also had painting lessons under Maestro Cruz’ father-in-law, Juancho, an old painter, Rizal's leisure hours were mostly spent in Juancho’s studio where he was given free lessons in painting and drawing. After receiving a letter from his sister, Saturnina, Rizal on December 17, 1870 after one-and- a-half year of schooling in Bifian. He went home on board the steamship Talim and was accompanied by Arturo Camps, a Frenchman and friend of his father (P: Jacinto, 1879). Student of Manila Rizal was sent by his father to Ateneo Municipal, formerly known as Escuela Pia, for a six-year program, Bachiller en Artes. He took the entrance exam on June 10, 1872, four months after the execution of Gomburza, He followed the advice of his brother, Paciano, to use the name José Rizal instead of Jose Mercado. He feared that Rizal might run into trouble if it was known openly that they were brothers since Paciano was known to have links to Jose Burgos, one of the leaders of the secularization movement and one of three priests executed. During this time, Ateneo Municipal was known to offer the best education for boys. Like all colleges in Manila, Ateneo was managed by priests, but with an important difference in the sense that these religious were not friars but Jesuit Fathers. Students in Ateneo were required to attend masses in the morning before the start of classes, Ateneo was also known for its rigid discipline and religious instruction that trained students’ character. Students in Ateneo were divided into two groups, the Romans and the Carthaginians. The Roman Empire was composed of students boarding at Ateneo while the Carthaginian Empire was composed of non-boarding students. This grouping was done to stimulate the spirit of competition among46 THE LIFE AND WoRKS OF JOSE RIZAL the students. At the start, Rizal lagged behind his classmates but because of his perseverance and seriousness in studies, he became the “emperor,” a title given to the most outstanding student in class, in just a month's time (Zaide & Zaide, 1999). Rizal studied at Ateneo from 1872-1877. In those years, he consistently showed excellence in his academic performance. He passed the oral examination on March 14, 1877 and graduated with a degree Bachiller en Artes, with the highest honors. After finishing Bachiller en Artes, Rizal was sent by Don Francisco to the University of Santo Tomas. Initially, Dona Teodora opposed the idea for fear of what had happened to Gomburza. Despite this, Rizal still pursued university education and enrolled in UST. During his freshman year (1877-1878), he attended the course Philosophy and Letters. Also in the same year, he took up a vocational course in Ateneo that gave him the title perito agrimensor (expert surveyor) issued on November 25, 1881. In his second year at UST, Rizal shifted his course to Medicine. He felt the need to take up this course after learning about his mother's failing eyesight. Rizal’s academic performance in UST was not as impressive as that in Ateneo. He was a good student in Medicine but not as gifted as he was in Arts and Letters. Despite this, he was still one of the seven students who remained in the course in his last year at UST out of the original batch of twenty-four (Jose, 2011). In 1882, Rizal and Paciano made a secret pact—Rizal would go to Europe to complete his medical studies there and prepare himself for the great task of liberating the country from Spanish tyranny. Rizal in Europe On May 3, 1882, Rizal left the Philippines for Spain. In his first trip abroad, Rizal was very excited to learn new things.THE LIFE OF fosé RIZAL 47 He was only twenty years old and as a your ing man, he was observant and eager to interact with foreign nationals. He sale sketches of his fellow passengers and of the things that he saw during his travels, Rizal reached Barcelona on June 16, 1882. He arrived during the summer vacation so he was able to meet up with former classmates in Ateneo. These classmates organized a welcome party for Rizal at a coffee house in Plaza de Cataluiia. They toured Rizal around the city and brought him to the famous historical sites in Barcelona. In this city, Rizal found time to write an essay entitled “E/ Amor Patrio” (Love of Country). This essay was published on August 20, 1882 in Diariong Tagalog where he used the pen name Laong Laan, After the summer vacation, Rizal decided to move to Madrid where he enrolled in Medicine and Philosophy and Letters at the Universidad Central de Madrid (presently the Universidad Complutense de Madrid) on November 3, 1882. He also took lessons in painting and sculpture at the Academia de San Fernando, and classes in French, English, and German at the Madrid Atenco. Not content with these activities, he still managed to enroll in fencing class at the schools of Sanz and Carbonell. In January of 1883, Rizal wrote to his family and informed them that: “I am now studying Italian and have made a bet that I shall be able to speak it in two months” (Guerrero, 2010). Rizal was awarded with the degree and title of Licentiate in Medicine for passing the medical examinations in June 1884. With this title, Rizal was able to practice medicine, He continued enrolling in courses that would have led to a Doctorate 1 Medicine bur the degree was not given to him because he failed to pay the fee required to defend his thesis, It is important (© note that at this time, Rizal was already feeling the effect of the difficult economic situation in Calamba, His family faced financial problems brought abour by low crop poms because of drought and locusts aggravated by the hike in rental48 THe Lire AND WORKS OF JOSE RIZAL on the haciendas by the Dominicans. Consequently, there were delays in his monthly allowance from the Philippines. Rizal also took examinations in Greek, Latin, and world history, He won the the first prize in Greek and a grade of excellent” in history, He also obtained the degree Licenciado en Filosofia y Letras (Licentiate in Philosophy and Letters) from the Universidad Central de Madrid on June 19, 1885 with a rating of sobresaliente. dies, Rizal made time for meeting fellow ‘as ilustrados, these Filipinos (enlightened ones) formed the Circulo Hispano-Filipino which held informal programs with activities like poetry-reading, gu debates. As a prolific writer and poet, Rizal was asked to write a poem. As a result, he wrote Mi Pidert Versos (They Ask Me for Verses). In one of the Filipino reunions at the house of Pedro Paterno in Madrid on January 2, 1884, Rizal proposed the writing of a novel about the Philippine socicty. The group approved the project but this plan did not materialize. His fellow Filipinos who agreed to help him did not write anything so he drafted the novel alone. It was in Madrid that he was able to write the first half of his navel, While in Madrid, Rizal was exposed to liberal ideas through the masons thar he met. He was impressed with the masons’ view about knowledge and reasoning and how they value brotherhood. He joined the Masonry and became a Master Mason at the Lodge Solidaridad on November 15, 1890. Filipinos in Madrid occasionally visited Don Pablo Ortiga y Rey, the former city mayor of Manila under the term of Governor-General Carlos Maria de la Torre. Rizal joined his fellow Filipinos at Don Pablo’s house where he met and became attracted to Consuelo, Don Pablo’s daughter. However, Rizal did not pursue her because of his commitment to Leonor Rivera. His friend, Eduardo de Lete, was also in love with Consuelo but did In between his stu Filipinos in Madrid. KnownTHE LIFE OF Jose RIZAL 49 not want fo ruin their friendship, In 1883, Rizal wrote a poem for Consuelo entitled A Seforita C, O. y R. Rizal specialized in ophthalmology and trained under the leading ophthalmologists in Furope like Dr. Louis de Weckert of Paris for whom he worked as an assistant from October 1885 to March 1886. In Germany, he also worked with expert ophthalmologists Dr. Javier Galezowsky and Dr. Orto Becker in Heidelberg in 1886 and Dr. R. Schulzer and Dr. Schwiegger in 1887 (De Viana, 2011). During his stay in Germany, Rizal befriended different scholars like Fredrich Ratzel, a German historian. Through his friend, Ferdinand Blumentritt, Rizal was also able to meet Feodor Jagor and Hans Virchow, anthropologists who were doing studies on Philippine culture. Rizal mastered the German language and wrote a paper entitled Tagalische Verkunst (Tagalog Metrical Art). He also translated Schiller’s William Tell into Tagalog in 1886. It was also in Berlin where he finished Noli Me Tangere which was published on March 21, 1887 with financial help from his friend Maximo Viola. After five years in Europe, Rizal went home to Calamba on August 8, 1887. He spent time with the members of his family who were delighted to see him again. He also kept himself busy by opening a medical clinic and curing the sick. He came to be known as Doctor Uliman as he was mistaken for a German. His vacation, however, was cut short because he was targeted by the friars who were portrayed negatively in his novel Noli Me Tangere, He left the country for the second time on February 16, 1883, Rizal’s Second Trip to Europe In his second trip, Rizal became more active in the Propaganda Movement with fellow ilustradas like Marcelo-H, del Pilar, Graciano Lopez Jacna, Antonio Luna, Mariano Ponce,50 THE LIFE AND WORKS OF JOSE RIZAL ' and Trinidad Pardo de Tavera.,The Propaganda Movement campaigned for reforms such as: (1) for the Philippines to be made a province of Spain so that native Filipinos would have equal rights accorded to Spaniards; (2) representation of the i Philippines in the Spanish Cortes; and (3) secularization of | "parishes. Rizal became preoccupied with writing articles and essays which were published in the Propaganda Movement’s newspaper, La Solidaridad. Among his intellectual works in Europe is his annotation of Antonio de Morga’s Sucesos de las Islas Filipinas “(1890) in which Rizal showed that even before the coming of the Spaniards, the Filipinos already had a developed culture. He also wrote an essay entitled “Sobre la Indolencia de los Filipinos” (On the Indolence of the Filipinos) published in 1890 in which he attributed the Filipinos” “indolence” to different factors such as climate and social disorders. Another cssay he wrote strongly called for reforms; it was called “Filipinas Dentro de Cien Afios” (The Philippines a Century Hence) published in parts from 1889 to 1890. By July 1891, while in Brussels, Rizal completed his second novel, El Filibusterismo, which was published on September 18, 1891 through the help of his friend, Valentin Ventura. Compared ical with its narrative In 1892, Rizal decided to return to the Philippines thinking that the real struggle was in his homeland. In spite of warnings and his family’s disapproval, Rizal arrived in the Philippines on June 26, 1892. Immediately, he visited his friends in Central Luzon and encouraged them to join the“La Liga Filipina, a socio-civic organization that Rizal established on July 3, 1892. Unfortunately, just a few days after the Liga’s formation, Rizal was arrested and brought to Fort Santiago gn July 6, 1892. He was charged with bringing with him from Tiong Kong leaflets entitled Pobres Frailes (Poor Friars), a satire against the rich Dominican friars and their accumulation of wealth which was