MODULE 1

1.1
Vocabulary:

bill- a measure which, if passed through the legislative process, becomes a law

unexpurgated- basically untouched. In the case 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

Introduction
According to Republic Act 1425, better known as Rizal Law, the teaching of Jose
Rizal's life with the emphasis on his famous novels is mandatory. The law was passed in
1956 after many debates and contestation.

In the course of the presentation, the process of how a bill becomes law will be traced
to have an idea about the country's legislative process.

Presentation
How did the Rizal Bill become the Rizal Law? On April 3, 1956, Senate Bill No. 438
was filed by Jose P. Laurel, the then-Senate Committee on Education Chair, and
delivered speeches for the proposed legislation. This proposal was met by controversies,
especially the Catholic Church which opposed its passage. The Catholic Church was
influential so that it created a fierce argument between those who sided with the Church
and the allies of Claro Recto. One of the opposition members was Francisco "Soc"
Rodrigo. Debates started on April 23, 1956.

The debates on the Rizal Bill occurred in the House of Representatives. House Bill
No. 5561, an identical version of Senate Bill 438, was filed by Representative Jacobo Z.
Gonzales on April 19, 1956. The House Committee on Education approved the bill without
amendment on May 2, 1956, and the debates started on May 9, 1956. A major point of
the debate was whether the compulsory reading of the novels Noli Me Tangere and El
Filibusterismo appropriated in the bill was constitutional. The call to read the
unexpurgated versions was also challenged.

During the debate, it seemed that it was not possible to reach an agreement. 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
proposed that Rizal's other works be included in the subject. However, he still stood in
his belief that the unexpurgated version of the novels is read. On May 14, 1956, similar
amendments were adopted to the House version.

The amended version of the bill was also subjected to scrutiny but was acceptable to
the members of Congress. But the passage was almost stopped by technicality since the
House of Representatives was about to adjourn in a few days and President Ramon
Magsaysay did not certify the bill as a 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 transmitted to Malacanan and on June 12, 1956, President
Magsaysay signed the bill into law which became Republic Act No. 1425.

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 NOLI ME TANGERE AND ELI
FILIBUSTERISMO, AUTHORIZING THE PRINTING AND DISTRIBUTION THEREOF,
AND FRO 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 honoring them, particularly the national hero and patriot Jose
Rizal, were, a member with special fondness and devotion their lives and works that have
shaped the national character;

WHEREAS, life works and writing of Jose Rizal, particularly his novels Noli Me Tangtere
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,

SECTION 1. Course on the life works, and writings of Jose Rizal, particularly his novels
Noli Me Tangere and El Filibusterismo, shall be included the curricula of all schools,
colleges and universities, public or private: Provided, That in the collegiate courses, the
original or unexpurgated editions of the Nilo Me Tangere and El Filibusterismo or their
English translation shall be used as basic texts.

SECTION 2. It shall be obligatory on all schools, colleges, and universities to keep their
libraries an adequate number of copies of the original and unexpurgated editions of the
Noli Me Tangere and El Filibusterismo, as well as of Rizal's other works and biography.
The said unexpurgated editions of the Noli Me Tangere and El Filibusterismo or their
translations in English, as well as other writings of Rizal, shall be included in the list of
approved books for required reading in all public or private schools, colleges, 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 Filibusterismo, 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.
SECTION 4- Nothing in this Act shall be construed as an 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 in any public school.

SECTION 5- The sum of three hundred thousand pesos is hereby authorized to be

appropriated out of any fund not otherwise appropriated in the National Treasury to carry
out the purpose 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.

Summary
To understand the Rizal law, it is necessary to understand how a bill becomes a law
by a legislative process that involves.

Filing a Bill in the Senate Office of the Secretary

First Reading
Committee Hearings
Second Reading
Voting on Second Reading
Voting on Third Reading
Consolidation of Version from the House
Transmittal of the Final Version to Malacanan
The Rizal Bill became the Rizal Law when:

Senate Bill No. 438 was filed by the Senate Committee on Education
Jose P. Laurel sponsored the bill
Legislators and Senators debated on the Rizal Bill
Legislators and Senators amended versions of the bill
Malacanang approved the final version
Malacanang issued Republic Act 1425 aka Rizal Law

Therefore, it is a must that students in all schools in the Philippines study the life, works,
and writings of Rizal.

1.2
Let us begin learning

Vocabulary:

Nation- a group of people with a shared language, culture, and history.

Nation-state- a state ruling over a nation

Sovereignty - the authority to govern a polity without external interference/incursions

State- A political entity that wields sovereignty over a defined territory.

Patriotism - a feeling of attachment to one's homeland

bayan/banua - indigenous Filipino concepts of community and territory that may be

related to nationalism
Introduction
The previous topic stated that one of the major reasons behind the passage of the
Rizal Law was the strong intent to instill nationalism in the hearts and minds of the Filipino
youth. This topic focuses on nation and nationalism in the Philippine context. it will explain
the concepts of nation, state, and the nation-state as a precursor to understanding
nationalism and the projects that lead to it. likewise, the discussion will touch on some of
Rizal's work that deals with nation and nationalism.

Presentation

Concepts of nation and nationhood as well as state and nation-state.

Table
Nation - A group of people that shares a common culture, history, language, and other
practices like religion, affinity to a place, etc.
Nation-State - A state governing a nation
State- A political entity that wields sovereignty over a defined territory
Nation and Nationalism
Three theories that explain the roots of the nation and national identity
Primordialism - This 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.
Proponents of this theory argued that national identity has always existed and nations
have ethnic cores, whereas division among citizens was determined through di-
customizing 'us' and "them".
Modernity - Nationalism and national identity are products of social structure and culture
brought by capitalism, urbanization, secularization, bureaucratization.
Constructivist approach - nationalism, and nationalism are results of discourses socially
constructed and imagined by people who identify with a group.
Nation and Bayan
The actual articulations of nation and nationalism started by Filipino heroes like Andres
Bonifacio, Jose Rizal, and others culminated in the anti-colonial revolution in Asia.
However, many Filipino scholars traced the concept of nation and nationalism through
indigenous knowledge. Sikolohiyang Pilipino and Bagong Kasaysayan understood nation
and nationalism in the context of Kapwa and bayan.
Kapwa is an important concept in the country's social relations and supports the notion of
unity and harmony in a community. Kapwa presupposed the Filipino culture and psyche
anchored on collective social practices that manifest in linguistic terms such as
pakikipagkapwa, pakikisama, pakikipag-ugnay, and pakikibaka.
Bayan or banua - is defined as the territory where the people live or the actual community
they are identifying with. It encompasses both the spatial community as well as the
imagined community.

Excerpts from Emilio Jacinto's Kartilya ng Katipunan and Liwanag at Dilim

Kartilya ng Katipunan:

Sa May Nasang Makisanib sa Katipunang Ito

Sa pagkakailangan, na ang lahat na nag-iibig pumasok 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 huwag
silang magsisi at tuparing maluwag sa kalooban ang kanilang mga tungkulin.

Ang kabagayang pinag-uusig ng katipunang ito ay lubos na dakila at mahalaga; papag-

isahin ang loob at kaisipan ng lahat ng tagalog (*) sa pamamagitan ng isang mahigpit na
panunumpas, upang sa pagkakaisang ito'y magkalakas na iwasan ang masinsing tabing
na nakabubulag sa kaisipan at matuklasan ang tunay na landas ng Katuwiran 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 kauna-unahang 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 nangangailanagn ng isang pinakaulo, ng

isang kapangyarihang makapagbibigay ng ayos, makapagpapanatili ng tunay na
pagkakaisa at makapag-aakay sa hangganang ninanais, katulad ng sasakyang itinutugpa
ng bihasang piloto, na kung ito'y mawawala 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 byan, at ang kagalingan at kaginhawaan
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 kasalanaan
nila.

" Ang alinmang kaangyarihan 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 ng bayan ay dito sumusunod at sa paraaang ito'y nakikipag isa sa kalahatan."
Summary
The concepts of nation and nationhood, as well as state and nation-state, are:

A nation is a group of people that share a common culture, history, language, and other
practices like religion, affinity to a place, etc. A nation-state is a state governing a nation.
A state is a political entity that wields sovereignty over a defined territory.

MODULE 2
2.1
Introduction
Rizal execution on December 30, 1896 became an important turning point in the history
of Philippine revolution. His death activated 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 Commissions of 1901.
A Rizal monument was built every town and December 30, was declared as a nation
holiday to commemorate his death and heroism. In some provinces, men-most of whom
were professionals -organized and became members of Caballeros de Rizal , now known
as the Knights of Rizal.

Presentation
After Rizal execution, peasants in Laguna were reported to have regarded Rizal as "lord
of a kind of paradise in the heart of Mt. Makiling". In 1907, Miguel de Unamuno gave Rizal
the title "Tagalog Christ" as a religious organization venerating him had been formed in
different parts of the Philippines. Rizalistas believe that Rizal, just like Jesus Christ or
reincarnation of Jesus Christ would eventually return to life and save mankind.

Parallelism between Jesus Christ and Jose Rizal

Both Jesus (J) and Jose (J) fulfilled a purpose/ call or mission. Jesus is for the redemption
of mankind from sin while Jose is for the redemption of his people from oppression.
Both J&J were Asians, had brilliant mind, extra ordinary talents.
Both J&J were reformers, healers, non violent revolutionaries, have followers.
Both died at young age and at the hands of their enemies.
The Canonization of Rizal: Tracing the Roots of Rizalistas

The Philippine Independent Church (PIC) canonized Jose Rizal as saint and published in
the "acta de Canonization de los Grandes Martires de la Patria Dr. Jose Rizal y PP.
Burgos, Gomez y Zamora' that the council of Bishops headed by Gregorio Aglipay met in
Manila on September 24, 1903.
PIC observed that Rizal's followers is increasing after his canonization as saint and
influential in molding the socio-religious belief of mankind.
Jose Rizal was revered as saint or god
Banal in many towns of Leyte (Dulag, Barauen and Limon)
Pantay-pantay Society in Legaspi city whose members are called Rizalinos.
Some 'colorum' sects also venerated Rizal as god.
A colorum sect in Tayabas Quezon
Rizalina in Barrio Caluluan Conception Tarlac
Major Groups Venerating Jose Rizal
Adarnista
Founder: Candida Balantac (engkantada/Inang Adarna) in 1901
Branches: La Union, Pangasinan and Tarlac, Zambales, Nueva Ecija, Nueva Vizcaya,
Baguio city and Manila
Members: 10,000
Teachings: Rizal is a god of the Filipino people, Rizal is true god and man....
Sambahang Rizal (Rizal Church)
Founder: Basilio Aromin in 1918
Branches: Nueva Ecija and Pangasinan
Members: 7,000
Teachings: Bible (Noli and El Fili) shows the doctrine and teachings of Rizal.
Iglesia Watawat ng Lahi (Factions: Watawat ng Lahi, Iglesia ng Watawat ng Lahi, Inc.
and Iglesia ng Lipi ni Gat Dr. Jose P. Rizal, Inc.)
Founder: Philippine National Heroes (PNH) and Arsenio de Guzman in 1911
Branches: Nationwide
Members: 100,000
Teachings: Rizal was the Christ and the "Messenger of God".
Suprema de la Iglesia de Cuidad Mistica de Dios Inc. (Supreme Church of the Mystical
City of God)
Founder: Naria Bernarda Balitaan (MBB) in 1920s
Branches: Foot of Mt. Banahaw Sta. Lucia Dolores, Quezon (Main) and other provinces
in Luzon Island
Members: 100,000
Teachings: Jesus Christ's works was continued by Jose Rizal and the twelve lights (12
apostles) in 19th century.
Summary
This topic showed that Rizal is not only regarded as the Philippine national hero but
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 L 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 Filipino s for freedom and independence .
Syncretism is also evident among the Rizalista groups as the nationalism visions are
included in their religious beliefs and texts.
2.2
Introduction
A biography narrates how a person has lived during a certain period of time . It
presents not only the life of an individual and hos he/she has influenced the society but
also how an individual and his/her have been shaped by historical events . Jose Rizal
lived in the nineteenth century, a period in Philippines 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.

Presentation
Jose Rizal was born on June 19, 1861 in the town of Calamba, Laguna

JOSE PROTACIO MERCADO RIZAL ALONZO Y REALONDA

Doctor - completed his medical course in Spain and was conferred the degree of
Licentiate in Medicine by the Universidad Central de Madrid
Jose- was chosen by his mother who was a devotee of the Christian saint San Jose (St.
Joseph)
Protacio - from Gervacio P. which come from a Christian calendar
Mercado - adopted in 1731 by Domingo Lamco (the paternal great-great-grandfather of
Jose Rizal) which the Spanish term Mercado means ‘market’ in English
Rizal- from the word ‘Ricial’ in Spanish means a field where wheat, cut while still green,
sprouts again
Alonzo - the old surname of his mother
Y- and
Realonda - it was used by Doña Teodora from the surname of her godmother based on
the culture by that time
June 19, 1861- moonlit of Wednesday between eleven and midnight Jose Rizal was born
in the lakeshore town of Calamba, Laguna
June 22, 1861- aged three days old, Rizal was baptized in the Catholic church
Father Rufino Collantes - a Batangueño, the parish priest who baptized Rizal
Father Pedro Casanas - Rizal’s godfather, a native of Calamba, and close friend of the
Rizal family
Lieutenant-General Jose Lemery- the governor-general of the Philippines when Rizal was
born
Rizal's Parents

Don Francisco Mercado (1818-1898)

-born in Biñan, Laguna on May 11, 1818

-studied Latin and Philosophy at the College of San Jose in Manila

-became a tenant

-farmer of the Dominican-owned hacienda

-a hardy and independent-minded man, who talked less and worked more, and was
strong in body

and valiant in spirit

-died in Manila on January 5, 1898, at the age of 80

-Rizal affectionately called him “a model of fathers”

Doña Teodora Alonso Realonda (1826-1911)

-born in Manila on November 8, 1826

-educated at the College of Santa Rosa, a well-known college for girls in the city
-a remarkable woman, possessing refined culture, literary talent, business ability, and the
fortitude of Spartan women

-is a woman of more than ordinary culture: she knows literature and speaks Spanish
(according to Rizal)

-died in Manila on August 16, 1911, at the age of 85

Rizal's Ancestry

Fathers' Side -Domingo Lamco Ines de la Rosa (a Chinese immigrant from (Well-to-do
Chinese the Fukien city arrived in Christian girl of Changchow Manila about 1690)

Francisco Mercado Cirila Bernacha Juan Mercado (Rizal’s grandfather) Cirila Alejandro.
Had thirteen children, the youngest being Francisco Mercado (Rizal’s father)

Mother's Side - Lakandula (The last native king of Tondo) Eugenio Ursua (Rizal’s
maternal Benigma Great-great Grandfather of (a Filipina) Japanese Ancestry) Manuel de
Quintos Regina (a Filipino from Pangasinan) Lorenzo Alberto Alonso Brigida (a prominent
Spanish Filipino mestizo of Biñan) Narcisa, Teodora (Rizal’s mother), Gregorio, Manuel
at Jose

Childhood years in Calamba

-Calamba was named after a big native jar

-Calamba was a hacienda town which belonged to the Dominican Order, which also
owned all the lands around it
Un Recuerdo A Mi Pueblo (In Memory of My Town)
a poem about Rizal’s beloved town written by Rizal in 1876 when he was 15 years old
and was a student in the Ateneo de Manila
The first memory of Rizal, in his infancy, was his happy days in the family garden when
he was three years old
Another childhood memory was a daily Angelus prayer. By nightfall, Rizal related, his
mother gathered all the children at the house to pray the Angelus
The death of little Concha brought Rizal his first sorrow
At the age of three, Rizal began to take a part in the family prayers
When Rizal was five years old, he was able to read haltingly the Spanish family bible
The Story of the Moth- made the profoundest impression on Rizal -“died a martyr to its
illusions”
At the age of five, Rizal began to make sketches with his pencil and to mold in clay and
wax objects which attracted his fancy
Sa Aking Mga Kabata (To My Fellow Children)- Rizal’s first poem in the native language
at the age of eight -reveals Rizal’s earliest nationalist sentiment
At the age of eight, Rizal wrote his first dramatic work which was a Tagalog comedy
Influences on the Hero's Boyhood

(1) hereditary influence

(2) environmental influence

(3) aid of Divine Providence

Tio Jose Alberto

studied for eleven years in a British school in Calcutta, India, and had traveled in Europe
inspired Rizal to develop his artistic ability
Tio Manuel
a husky and athletic man encouraged Rizal to develop his frail body by means of physical
exercises
Tio Gregorio
a book lover intensified Rizal’s voracious reading of the good book
Father Leoncio Lopez
the old and learned parish priest of Calamba fostered Rizal’s love for scholarship and
intellectual honesty
Early Education in Calamba and Binan

The first teacher of Rizal was his mother, who was a remarkable woman of good character
and fine culture —her mother
Maestro Celestino
Rizal’s first private tutor
Maestro Lucas Padua
Rizal’s second tutor
Leon Monroy
a former classmate of Rizal’s father became Rizal’s tutor that instructed Jose in Spanish
and Latin.
Maestro Justiniano Aquino Cruz
Rizal’s teacher in a private school in Biñan
-Rizal described his teacher as follows: He was thin, long-necked, with a sharp nose and
a body slightly bent forward

Pedro- the teacher’s son which Rizal challenged to a fight

Andres Salandanan - challenged Rizal to an arm-wrestling match
Juancho-an old painter who was the father-in-law of the school teacher; freely give Rizal
lessons in drawing and painting
Jose Guevara- Rizal’s classmate who also loved painting, became apprentices of the old
painter
Daily Life in Binan
-Heard the four o'clock mass then at ten o'clock went home at once and went at school
at two and came out at five -The day was unusual when Rizal was not laid out on a bench
and given five or six blows because of fighting

Martyrdom of Gom-bur-za

Night of January 20, 1872- about 200 Filipino soldiers and workmen of the Cavite arsenal
under the leadership of Lamadrid, Filipino sergeant, rose in violent mutiny because of the
abolition of their usual privileges
Fathers Mariano Gomez, Jose Burgos, and Jacinto Zamora- were executed at sunrise of
February 17, 1872, by order of Governor-General Izquierdo
The martyrdom of Gom-Bur-Za in 1872 truly inspired Rizal to fight the evils of Spanish
tyranny and redeem his oppressed people
Rizal dedicated his second novel, El Filibusterismo, to Gom-Bur-Za
Injustice to Hero's Mother

Before June, 1872 - Doña Teodora was suddenly arrested on a malicious charge that she
and her brother, Jose Alberto, tried to poison the latter’s perfidious wife
Antonio Vivencio del Rosario
Calamba’s gobernadorcillo, help arrest Doña Teodora
After arresting Doña Teodora, the sadistic Spanish lieutenant forced her to walk from
Calamba to Santa Cruz (capital of Laguna province), a distance of 50 kilometers
Doña Teodora was incarcerated at the provincial prison, where she languished for two
years and a half
Messrs. Francisco de Marcaida and Manuel Marzan - the most famous lawyers of Manila
that defend Doña Teodora
Escuela Pia/Ateneo Municipal

a college under the supervision of the Spanish Jesuits

Escuela Pia (Charity School)
formerly name of Ateneo, a school for poor boys in Manila which was established by the
city government in 1817
Escuela Pia----à Ateneo Municipal---à Ateneo de Manila
June 10, 1872 - Rizal accompanied by Paciano went to Manila
Father Magin Ferrando- was the college registrar, refused to admit Rizal in Ateneo for
two reasons:
(1) he was late for registration

(2) he was sickly and undersized for his age

Manuel Xerez Burgos-because of his intercession, nephew of Father Burgos, Rizal was
reluctantly admitted at the Ateneo
Jose was the first of his family to adopt the surname “Rizal”. He registered under this
name at Ateneo because their family name “Mercado” had come under the suspicion of
the Spanish authorities
Jesuits System of Education

-it trained the character of the student by rigid discipline and religious instructions

-Students were divided into two groups:

Roman Empire - consisting of internos (boarders); red banner

Carthaginian Empire - composed of the externos (non-boarders); blue banner

Emperor- the best student in each “empire”

Tribune-the second best

Decurion - the third-best

Centurion-the fourth-best
Stand-bearer- the fifth-best
The Ateneo students in Rizal’s time wore a uniform which consisted of “hemp-fabric
trousers” and “striped cotton coat” The coating material was called rayadillo
Ateneo

Father Jose Bech - Rizal’s first professor in Ateneo whom he described as a “tall thin
man, with a body slightly bent forward, a harried walk, an ascetic face, severe and
inspired, small deep-sunken eyes, a sharp nose that was almost Greek, and thin lips
forming an arc whose ends fell toward the chin
A Religious picture- Rizal’s first prize for being the brightest pupil in the whole class
*Rizal took private lessons in Santa Isabel College during the noon recesses. He paid
three pesos for those extra Spanish lessons

The Count of Monte Cristo by Alexander Dumas - the first favorite novel of Rizal which
made a deep impression on him
Universal History by Cesar Cantu- Rizal persuaded his father to buy him this set of
historical work that was a great aid in his studies
Dr. Feodor Jagor- a German scientist-traveler who visited the Philippines in 1859-1860
who wrote Travels in the Philippines
-Rizal was impressed in this book because of (1) Jagor’s keen observations of the defects
of Spanish colonization (2) his prophecy that someday Spain would lose the Philippines
and that America would come to succeed her as colonizer

Padre Francisco de Paula Sanchez- a great educator and scholar, one of Rizal’s
professors who inspired him to study harder and to write poetry -Rizal described this
Jesuiot professor as “model of uprightness, earnestness, and love for the advancement
of his pupils”
Rizal topped all his classmates in all subjects and won five medals at the end of the school
term
The most brilliant Atenean of his time, he was true “the pride of the Jesuits”
March 23, 1877- Commencement Day, Rizal, who was 16 years old, received from his
Alma Mater, Ateneo Municipal, the degree of Bachelor of Arts, with highest honors
Marian Congregation - a religious society wherein Rizal was an active member and later
became the secretary
Rizal cultivated his literary talent under the guidance of Father Sanchez
Father Jose Vilaclara- advised Rizal to stop communing with the Muse and pay more
attention to more practical studies
Rizal studied painting under the famous Spanish painter, Agustin Saez, and sculpture
under Romualdo de Jesus noted Filipino sculptor
Rizal carved an image of the Virgin Mary on a piece of batikuling (Philippine hardwood)
with his pocket- knife
Father Lleonart- impressed by Rizal’s sculptural talent, requested him to carve for him an
image of Sacred Heart of Jesus
Poems Written in Ateneo

Mi Primera Inspiracion (My First Inspiration), 1874- the first poem Rizal probably wrote
during his days in Ateneo which was dedicated to his mother on her birthday; Rizal wrote
it before he was 14 years old -In 1876, Rizal wrote poems on various topics-religion,
education, childhood memories, and war. They were as follows:
Un Recuerdo a Mi Pueblo (In Memory of My Town) - a tender poem in honor of Calamba,
the hero’s natal town
Studies at the University of Sto Tomas (1887-1882)
After finishing the first year of a course in Philosophy and Letters (1877-1878), Rizal
transferred to the medical course-“Don’t send him to Manila again; he knows enough. If
he gets to know more, the Spaniards will cut off his head.”
Doña Teodora vigorously opposed the idea that Rizal pursue higher learning in the
university
April 1877- Rizal who was then nearly 16 years old, matriculated in the University of Santo
Tomas, taking the course on Philosophy and Letters because (1) his father like it (2) he
was “still uncertain as to what career to pursue”
Father Pablo Ramon-Rector of Ateneo, who had been good to him during his student
days in that college, asking for advice on the choice of a career but unfortunately he was
in Mindanao
It was during the following term (1878-1879) that Rizal, having received the Ateneo
Rector’s advice to study medicine
During Rizal’s first school term at the University of Santo Tomas (1877-1878), Rizal also
studied in Ateneo. He took the vocational course leading to the title of perito agrimensor
(expert surveyor)
Rizal excelled in all subjects in the surveying course in Ateneo, obtaining gold medals in
agriculture and topography
Liceo Artistico-Literario (Artistic-Literary Lyceum) of Manila- a society of literary men and
artists, held a literary contest in the year 1879
A La Juventud Filipina (To the Filipino Youth) - Rizal, who was then 18 years old,
submitted thi- is an inspiring poem of flawless form. Rizal beseeches the Filipino youth
to rise from lethargy, to let genius fly swifter than the wind and descend with art and
science to break the chains that have long bound the spirit of the people -this winning
poem of Rizal is a classic in Philippine literature for two reasons:
(1) it was the great poem in Spanish written by a Filipino, whose merit was recognized by
Spanish literary authorities

(2) it expressed for the first time the nationalistic concept that the Filipinos, and not the
foreigners, were the “fair hope of the Fatherland”

The Board of Judges, composed of Spaniards, was impressed by Rizal’s poem and gave
it the first prize which consisted of a silver pen, feather-shaped and decorated with a gold
ribbon
El Consejo de Los Dioses (The Councils of the Gods) - an allegorical drama written by
Rizal which he entered in the literary contest of Artistic-Literary Lyceum in 1880 to
commemorate the fourth centennial of the death of Cervantes -was a literary masterpiece
based on the Greek classics
The prize was awarded to Rizal, a gold ring on which was engraved the bust of Cervantes
D.N. del Puzo- a Spanish writer, who won the second prize
Junto al Pasig (Beside the Pasig) - a zarzuela which was staged by the Ateneans on
December 8, 1880, on the occasion of the annual celebration of the Feats Day of the
Immaculate Conception, Patroness of the Ateneo - Rizal wrote it as President of the
Academy of Spanish Literature in Ateneo
Compañerismo (Comradeship)- Rizal founded a secret society of Filipino students at the
University of Santo Tomas in 1880
Unhappy days at the UST

-Rizal found the atmosphere at the University of Santo Tomas suffocating to his sensitive
spirit. He was unhappy at this Dominican institution of higher learning because

(1) the Dominican professors were hostile to him

(2) the Filipino students were racially discriminated against by the Spaniards

(3) the method of instruction was obsolete and repressive-In Rizal’s novel, El
Filibusterismo, he described how the Filipino students were humiliated and insulted by
their Dominican professors and how backward the method of instruction was, especially
in the teaching of the natural sciences. He related in Chapter XIII, “The Class in Physics”

Sunny Spain (1882-1885)

-After finishing the 4th year of the medical course in the University of Santo Tomas, Rizal
decided to complete his studies in Spain

-Aside from completing his studies in Spain, Rizal has his “secret mission”—was to
observe keenly the life and culture, languages and customs, industries and commerce,
and government and laws of the European nations in order to prepare himself for the
mighty task of liberating his oppressed people from Spanish tyranny

-This Rizalian secret mission was likewise disclosed by Paciano in his letter to his younger
brother dated Manila, May 20,1892

-Rizal’s departure for Spain was kept secret to avoid detection by the Spanish authorities
and the friars

• Jose Mercado- Rizal used this name; a cousin from Biñan

May 3, 1882- Rizal departed on board the Spanish streamer Salvadora bound for
Singapore
Naples and Marseilles

Rizal visited the famous Chateau d’If, where Dantes, the hero of the Count of Monte
Cristo, was imprisoned
Rizal stayed two and a half days in Marseilles
Barcelona

Rizal’s first impression of Barcelona, the greatest city of Cataluña and Spain’s second-
largest city, was unfavorable
Las Ramblas- the most famous street in Barcelona
Amor Patrio (Love of Country)- nationalistic essay, Rizal’s first article written on Spain’s
soil -under his pen-name Laong Laan, appeared in print in Diariong Tagalog on August
20, 1882 -it was published in two texts—Spanish and Tagalog—the Spanish text was the
one originally written by Rizal in Barcelona, the Tagalog text was a Tagalog translation
made by M.H. del Pilar
Basilio Teodoro Moran- a friend of Rizal in Manila and the publisher of Diariong Tagalog
where Rizal sent this article
Diariong Tagalog- the first Manila bilingual newspaper (Spanish and Tagalog)
Los Viajes (Travels)- Rizal’s second article for Diariong Tagalog
Revista de Madrid (Review of Madrid)- Rizal’s third article written in Madrid on November
29, 1882, but returned to him because the Diariong Tagalog had ceased publication for
lack of funds.

Life in Madrid

Circulo Hispano-Filipino (Hispano-Philippine Circle) - a society of Spaniards and Filipinos

which Rizal joined shortly after his arrival in Madrid in 1882
Me Piden Versos (They Ask Me For Verses)- upon the request of the members of this
society, Rizal’s wrote this poem which he personally declaimed during the New Year’s
Eve reception of the Madrid Filipinos held in the evening of December 31, 1882 -in this
sad poem, Rizal poured out the cry of his agonizing heart
Beecher Stowe’s Uncle Tom’s Cabin and Eugene Sue’s The Wandering Jew- these two
books aroused Rizal’s sympathy for the oppressed and unfortunate people
First Visit to Paris (1883)

March 1883- Rizal joined the Masonic lodge called Acacia in Madrid
Rizal’s reason for becoming a mason was to secure Freemansory’s aid in his fight against
the friars in the Philippines
Lodge Solidaridad (Madrid) – Rizal transferred where he became a Master Mason on
November 15, 1890
February 15, 1892- Rizal was awarded the diploma as Master Mason by Le Grand Orient
de France in Paris
Science, Virtue, and Labor- Rizal’s only Masonic writing; a lecture which he delivered in
1889 at Lodge Solidaridad, Madrid
After Rizal’s departure for Spain, things turned from bad to worse in Calamba:
(1) harvests of rice and sugarcane failed on account of drought and locusts

(2) the manager of the Dominican-owned hacienda increased the rentals of the lands

(3) a dreadful pest killed most of the turkeys. Due to hard times in Calamba, the monthly
allowances of Rizal in Madrid were late in arrival and there were times when they never
arrived

An evening of June 25, 1884- a banquet was sponsored by the Filipino community to
celebrate the double victory of the Filipino artist in the National Exposition of Fine Arts in
Madrid—Luna’s Spoliarium winning the first prize and Hidalgo’s Christian Virgins
Exposed to the Populace (Virgenes Cristianas Expuestas al Populacho), second prize
These student demonstrations were caused by the address of Dr. Miguel Morayta,
professor of history, at the opening ceremonies of the academic year on November 20,
in which he proclaimed “the freedom of science and the teacher”
The Rector, who also took the side of the students, was forced to resign and was replaced
by Doctor Creus, “a very unpopular man, disliked by everybody”
Paris to Berlin (1885-1887)

-Rizal went to Paris and Germany in order to specialize in ophthalmology—Rizal chose

this branch of medicine because he wanted to cure his mother’s eye ailment

In Gay Paris (1185-1886) Maximo Viola- a medical student and a member of a rich family
of San Miguel, Bulacan, Rizal’s friend
Señor Eusebio Corominas- editor of the newspaper La Publicidad and made a crayon
sketch of Don Miguel Morayta, owner of La Publicidad and a statesman
Rizal gave Editor Corominas an article on the Carolines Question, then a controversial
issue, for publication
November 1885, Rizal was living in Paris where he sojourned for about four months
Dr. Louis de Weckert (1852-1906)- leading French ophthalmologist wherein Rizal worked
as an assistant from November 1885 to February 1886
Paz Pardo de Tavera- was a pretty girl, who was engaged to Juan Luna
At the studio of Luna, Rizal spent many happy hours. Rizal helped Luna by posing as a
model in several paintings
In Luna’s canvas “The Death of Cleopatra,“ Rizal posed as an Egyptian priest. In another
of Luna’s great paintings, “The Blood Compact,” he posed as Sikatuna, with Trinidad
Pardo de Tavera taking the role of Legazpi
In Historic Heidelberg

Dr. Otto Becker- distinguished German ophthalmologist where Rizal worked—University

Eye Hospital
April 22, 1886- Rizal wrote a fine poem “A Las Flores de Heidelberg” (To the Flowers of
Heidelberg)
In the spring of 1886, Rizal was fascinated by the blooming flowers along the cool banks
of the Neckar River. Among them was his favorite flower—the light blue “forget-me-not”
Wilhelmsfeld- a mountainous village near Heidelberg where Rizal spent a three-month
summer vacation
Dr. Karl Ullmer- a kind Protestant pastor where Rizal stayed, who became his good friend
and admirer
In Leipzig and Dresden

Dr. Hans Meyer- German anthropologist, a friend of Rizal

In Leipzig, Rizal translated Schiller’s William Tell from German into Tagalog so that
Filipino might know the story of that champion of Swiss independence
Rizal also translated into Tagalog for his nephews and niece Hans Andersen’s Fairy Tales
Berlin
Rizal was enchanted by Berlin because of its scientific atmosphere and the absence of
race prejudice
Rizal met for the first time Dr. Feodor Jagor, celebrated German scientist-traveler and
author of Travels in the Philippines, a book which Rizal read and admired during his
student days in Manila
Dr. Rudolf Virchow- introduced to Rizal by Dr. Jagor; famous German anthropologist
Dr. Hans Virchow- son of Dr. Rudolf Virchow, professor of Descriptive Anatomy
Dr. Ernest Schweigger (1830-1905)- famous German ophthalmologist where Rizal
worked
Rizal became a member of the Anthropological Society, the Ethnological Society, and the
Geographical Society of Berlin, upon the recommendation of Dr. Jagor and Dr. Meyer
Tagalische Verkunst (Tagalog Metrical Art)- Rizal wrote this scholarly paper in German
which he read before the society in April 1887 -this paper was published by the society in
the same year, and elicited favorable comments from all scientific quarters
Rizal lived in Berlin, the famous capital of unified Germany for five reasons: (1) to gain
further knowledge of ophthalmology (2) to further his studies of sciences and languages
(3) to observe the economic and political conditions of the German nation (4) to associate
with famous German scientists and scholars (5) to publish his novel, Noli Me Tangere
Summary
This topic covered the important stages of Rizal's life from his family history to his
memorable childhood in Calamba and his first taste of education in the town of Binan in
Laguna. The narrative also showed how Rizal's ideas and works were influenced by his
education in Manila and later in Europe. His active participation in the Propaganda
Movement made him one of the most known reformist. Rizal's writings and alleged
involvement in the Philippine Revolution of 1896 were used by the Spanish colonial
government to justify his public execution on December 30, 1896.

MODULE 3
3.1
RENEGOTIATING SOCIAL STRATIFICATION
PENINSULAR - Pure blooded Spaniard born in the Iberian Peninsula (i.e., Spain)
INSULAR- pure-blooded Spaniard born in the Philippines
MESTIZO- Born of mixed parentage, a mestizo can be 1. Spanish mestizo- one parent is
Spanish, the other is a native;or 2. Chinese mestiz0- one parent is Chinese, the other is
a native
PRINCIPALIA- Wealthy pure-blooded native supposedly descended from the kadatoan
class
INDIO- pure-blooded native of the Philippines
CHINO INFIEL- Non-Catholic pure-blooded Chinese

Vocabulary
cash crop - crops cultivated for export
decree- an order issued by a legal authority; a policy pronouncement
Galleon trade- from 1565-1815, this was the form of trade between the Philippines and
Mexico. The galleons would sail to Mexico loaded with goods and return to the Philippines
carrying the payment in silver.
insulares - pure-blooded Spanish born in the Philippines
mestizo- a person with mixed ancestry- one parent is Chinese or Spanish and the other
is a native; an ipmortant sector of the population in nineteenth century Philippines
merchant houses- firms established in MAnila and other cities by foreign traders
pacto de retroventa- an agreement that allowed a landowner to sell his/her land with the
guarantee that he/she could by the land back at the same price
Parian-Chinese enclave established in 1581 outside the walls of Intramuros. The Chinese
were forced to live in the Prian
peninsulares- pure-blooded Spanish born in Spain
principalia- wealthy pure-blooded natives said to have descended from the kadatoan
class
sangley- a term that proliferated in the Spanish Philippines to refer tom people of pure
Chinese descent; came from the Hokkien word " seng-li" meaning business
social stratification- a way by which people in a society are categorized based on socio-
economic as well as political stanfards
Introduction
To fully appreciate the details of Rizal's life related in the previous module, one
needs to locate him within the wider context of the Philippines in the nineteenth
century. This module will discuss the changing landscape of and Philippine economy in
the nineteenth century and describe how these developments had an impact on the
society in which Rizal grew up, matured , and eventually was martyred. It will begin by
looking at the tremendous economic development starting in the late eighteen century as
a product of multiple factors. The module will then map the effects of economic
developments on Spanish policies on education, social life, and the people of the
Philippines. The role of an important population, the Chinese mestizos, in Philippine life
and economy will also be noted. These Chinese mestizos will be locked in the context
of the changing social stratification in the Philippines.
Presentation
THE CHANGING LANDSCAPE OF PHILIPPINE ECONOMY AND SOCIETY

 Late eighteenth century, the monarchy in Spain experienced a dynatic shift from the
Habsburg to the Bpurbons
 Spain recalibrated colonial policies that would have an effect on the Philippines.
 With the goal of invigarating the profatibility if the colonies like the Philippines
, Bourbon policies and reforms were carried out.
 First governor -general to the Philippines under the Bourbon mandate was Jose de
Basco y Varga
 Galleon Trade as main economic institution existing in the Philippines is already losing
enterprises during the time of Jose de Basco y Vargas.
 Basco established the Royal Philippine company in 1785 to finance agricultural
projects and manage the new trade as well as other Asian market.
 Some of the major investments came from British and American traders.
 The first half of the nineteenth century , majority of the exports of the Philippines came
from cash crops like tobacco, sugar, cotton, indigo, abaca, and coffee.
 The provinces shifted to cultivating cash crops, land ownership and management
began to be a concern .
 Farmers felt the pressure of the economy while the hacenderos grabbed the
opportunity. For example, when a small landowner needed capital and money, he
would engage in a pacto de retroventa, an agreement of sale guaranteeing that he
could buy the land back at the same price at which it was sold.
 They would forfeit the land and would be forced to become tenant farmers , or kasama
 As the growing economy required better management of lands, inquilinos emerged,
renting land to sublet it to smaller farmers.
 Pre-colonial times , the natives of the Philippines had had trade relations with the
chinese.
 Height of the Galleon Trade- it was also Chinese products that comprised most the
goods being traded.
 The influx of Chinese settlements in the Philippines made the Spaniards suspicious
of the Chinese.
 Stringent state policies towards the sangley ranging from higher taxes, the restriction
of movement with the establishment of the Chinese enclave ( the Parian), to actual
policies of expulsion.
 Chinese , however, proved to be "necessary outsiders" in Philippine colonial economy
and society.
 Spaniards were wary of the Chinese, they realized the importance that the latter
played in sustaining the economy.
 The goods loaded on the galleons to the development of retail trade, the Chinese
enlivened the economy.
 The Chinese became integrated into colonial society , giving rise to intermarriages
with indios that gave birth to Chinese mestizos.
 The Chinese mestizos assumed an important role in the economy all throughout the
Spanish colonial period.

THE CHINES AND CHINESE MESTIZOS

 Pre-colonial times , the natives of the Philippines had had trade relations with the
chinese.
 Height of the Galleon Trade- it was also Chinese products that comprised most the
goods being traded.
 The influx of Chinese settlements in the Philippines made the Spaniards suspicious
of the Chinese.
 Stringent state policies towards the sangley ranging from higher taxes, the restriction
of movement with the establishment of the Chinese enclave ( the Parian), to actual
policies of expulsion.
 Chinese , however, proved to be "necessary outsiders" in Philippine colonial economy
and society
 Spaniards were wary of the Chinese, they realized the importance that the latter
played in sustaining the economy.
 The goods loaded on the galleons to the development of retail trade, the Chinese
enlivened the economy.
 The Chinese became integrated into colonial society , giving rise to intermarriages
with indios that gave birth to Chinese mestizos.
 The Chinese mestizos assumed an important role in the economy all throughout the
Spanish colonial period.

IMPACT ON LIFE IN THE COLONY

 The new economy demanded a more literate population to addess the rising need for
a more professionalized workforce to man the trading activities in Manila and other
centers.
 This demand compelled the issuance of the colonial government order in 1836 that
required all towns to set up primary schools to teach the population hoe to read and
write.
 The passage of an education decree in 1863 that mandated free primary education.
 The nineteenth century also gave birth to many schools that addressed the growing
demand established during this time.
 Manila became a trading center, it became a viable destination for people seeking
better opportunities or those wanting to escape the worsening conditions in the
farmlands.
 Increased rate of internal migration raised several concerns. 1, people flocked the
centers of trade like Manila. Overcrowding implied issues in living quarters, sanitation
and public health, and increase in criminality. 2. the continuous movement of people
made tax collection extra difficult., in order to mitigate these concerns, one measure
implemented was the 1849 decree of Governor-General Narciso Claveria that urged
the people in the colony to adopt surnames.
 Catalogo de apellidos drawn up, the colonial government assigned surnames to
people and forbade changing names at will.
 Policies like the registration and possessions of a cedula personal bearing one's name
and residence, the colonial government sought to have a better surveillance
mechanism.
 Guardia civil established.

Summary
This module aimed to situate Rizal's within the larger context of the nineteenth century,
It focused on the economic and social developments in the century that shaped the world
in which Rizal lived. The Philippines, being part of the wider Spanish empire, underwent
changes when the Spanish Crown also had a dynastic shift in the nineteenth century.
With this came the Bourbon reforms that brought new policies of economic reorientation
for the colonies. With the development of the cash crop economy and the opening of
Manila and other cities to world trade, the economy boomed in the nineteenth century.
This development in the economy also had a profound impact on the social and
political landscapes. The new economy resulted in changes in policies about education
and heightened the surveillance and regulatory mechanism of the state. Furthermore, the
nineteenth century saw the ascendance of the mestizo and principalia classes that would
assert their relevance in society.

Vocabulary
3.2
Conquistador - a Spanish conqueror
caballero -a small tract of land included in a land grant
canon - a measure equal to 75 liters
hacienda - large estates that were used for raising livestock and agricultural production
inquilino – a tenat who rented land from the friars and subleased the land to
sharecroppers
principales - ruling elite class
sharecropper ( kasama) - an individual who rented the land from an inquilino and worked
the land
sitio de ganado mayor - a large tract of land included in a land grant
Introduction
In 1891, Jose Rizal was in Hong Kong when he received distressing news about his
family who are, at that time, embroiled in a litigation case concerning the Hacienda de
Calamba. He heard that the Spanish authorities were summoning his mother, Dona
Teodora and two younger sisters Josefa, and Trinidad, for further investigation. In a show
of support, he wrote to his family, " I am following your cavalry step by step. Do not be
afraid, I am doing all I can .... Patience, a little patience. Courage!"
Scholars and students of history agree that the conflict between his family and the
Dominicans over the hacienda greatly affected Rizal.
Presentation
Jose Rizal was in Hongkong when he received distressing news about his family who
were, at that time, embroiled in a litigation case concerning the Hacienda de Calamba.
Scholars and students of history agree that the conflict between his family and the
Dominicans over the hacienda greatly affected Rizal.

BRIEF HISTORY OF FRIARS ESTATES IN THE PHILIPPINES

 The origin of the friars’ estates can be traced back to land grants awarded to the early
Spanish conquistadores who arrived in the Philippines during the late sixteenth and
early seventeenth centuries.
 120 Spaniards were given grants that were often composed of a large tract of land
known as sitio de ganado mayor (measuring 1,742 hectares) and smaller tracts of
land known as caballerias (measuring 42.5 hectares).
 The Spaniards hacenderos failed to develop their lands for three reasons:
1. The Spanish population in the Philippines was transient. It was a common practice
for Spanish administrator to return to Spain after having served in the country.
2. The market for livestock products, which haciendas offered, remained relatively
small until the latter parts of the Spanish colonial period.
3. The Galleon Trade that was based in Manila offered bigger economic rewards and
attracted more Spaniards.
 Spanish hacenderos lacked the interest and inclination to develop their lands, the
religious orders soon took over the task.
 Land was acquired by the religious orders through various means.
 The lands were donated by Spaniards seeking spiritual benefits.
 There were cases, too, in which estates that had been heavily mortgaged to the
ecclesiastics were eventually purchased by the religious orders themselves.
 A number of Filipino principales also contributed to the formation of the friar estates
through donations and sales.
 Despite these methods, there persisted a commonly held belief among the Filipinos
that the religious orders had no titles to their lands and that they had acquired these
lands through usurpation or other dubious means.
 Religious estates in the Tagalog region continued to grow that by the nineteenth
century, they constituted approximately 40 percent of the provinces of Bulacan,Tondo
(presently Rizal), Cavite ,and Laguna.
 Agrarian relations in the haciendas developed in the time.
 The sixteenth and seventeenth centuries, the social structure found in
the haciendas was primarily composed of lay brother administrators were under the
direct authority of the heads of their religious orders, they were relatively free to make
their own decisions on administrative affairs.
 Tenants on the other hand, were expected to work the land and pay an annual rent,
which was usually a fixed amount of harvest and in later centuries, money.
 Mid-eighteenth century, an expanding economy based on exporting agricultural crops
ushered in change and gradually put into place and inquilino system.
 An individual rented land for a fixed annual amount, known as canon.
 The inquilino or lessee was also expected to render personal services to his landlords.
 The inquilino failed to satisfy these requirements, he could face expulsion from the
land.
 The inquilino,in turn would sub-lease the land to a kasama or sharecropper who could
then take on the task of cultivating the soil.
 A three - tiered system emerged with the landlords at the top, the inquilinos at the
middle,and the sharecroppers at the bottom.
 The religious hacenderos freed themselves from the social responsibilities borne from
direct interactions with the kasama.
 The sharecroppers, on the other hand, benefitted from the arrangement because their
labor obligations to the religious estates allowed them to be exempted from the
responsibilities of forced labor demanded by the Spanish government.
 The inquilino paid his rent to the religious hacenderos and deducted his own share,
the remaining amount of income would then be divided among all the sharecroppers.
 Change in the social structure and land tenure practices would eventually render the
haciendas as sites of contestation among the Spanish religious hacenderos, the
inquilinos, and the sharecroppers.

HACIENDA DE CALAMBA CONFLICT

 1759- Hacienda de Calamba owned by several Spanish laymen

 1759, a destitute Spanish layman, Don Manuel Jauregui, donated the lands to the
Jesuits on the condition that he would be allowed to live in

the Jesuit monastery for the rest of his life.

 1803 - the government sold the property to a Spanish layman, Don Clemente de
Azansa, for 44,507 pesos.
 When Don Clemente died 1883 the Hacienda de Azansa which measured 16,424
hectares was purchased by the Dominicans for 52,000 pesos
 Many families from neighboring towns had migrated to the hacienda in search of
economic opportunities
 Among the families that arrived at the hacienda were Rizal’s ancestors, who
eventually became one of the principal inquilinos in the hacienda.
 Rizal’s family rented one of the largest leased lands, measuring approximately 380
hectares.
 Sugar was a main commodity planted in the hacienda as there was a demand for the
crop in the world market.
 1883- Paciano Rizal wrote that the friars were collecting rents without issuing the
usual receipts.
 Two years later, the tenants failed to pay their tenants because the rent had
supposedly increased while sugar prices had remained low. To punish the tenants for
not paying the rent, the Dominicans declared the lands vacant and invited residents
of other towns to take over the tenancies.
 Only few outsiders responded to the Dominican’s invitation, the friars weakened their
positions.
 Most tenants, except for four or five, were spared from eviction.
 Charges against the friars continued with Rizal’s brother-in-law, Mariano Herboso,
specially complaining about the yearly increase in rentals, faulty irrigation systems,
and failure to issue receipts.
 Coupled with these problems was the fact that at this time, the price of sugar continued
to decline in the world market.
 Paciano at one point, considering giving back his lands to the friars and clearing land
elsewhere
 Problem continued to escalate when in 1887, the colonial government demanded from
the tenants of the hacienda a report on the income and production of the state
because they suspected that the Dominicans were evading payment of their taxes.
 The tenants complied and submitted a report, but they also attached a petition
authored by Jose Rizal.
 The petition presented a list of grievances against the hacienda owners including a
complaint on the increasing amount of rent.
 Some of the tenant began to withhold rents.
 As a form of retaliation, the friars began to evict tenants who refused to pay rent in
1891
 Those who persisted still in resisting the friars were eventually expelled
 They were exiled to remote areas in the country were Rizal’s parents, brother, and
sisters
 Rizal had worked on reversing the decision of the Philippine courts, his family’s exile
would only be lifted upon the issuance of a decree from the another governor-general
 The experience affected Rizal deeply and the increasing despair he felt from the event
would be reflected in his second novel, El Filibusterismo

Summary
This module presented a brief history of the hacienda from its beginnings a royal land
grant rewarded to Spaniards who had rendered to Spaniards who had
rendered exemplary service to the Spanish Crown. Later, these lands came into
the possession of the friars by way of purchase or donation. Also pointed out this module
was the in landlord-tenant to a three-tiered one with landlords, inquilinos, and
sharecroppers.
3.3
Introduction
When Rizal published El Filibusterismo in 1891, he dedicated the book to the three
martyred priest, Mariano Gomez, Jose Burgos, and Jacinto Zamora. In his dedication, he
wrote:
I have the right to dedicate my work to you as victims of the evil which I
undertake to combat. And while we await expectantly upon Spain someday to restore
your good name and cease to be answerable for your death, let these pages serve as a
tardy wreath of dried leaves over your unknown tombs, and let it be understood that
everyone who without clear proofs attacks your memory stains his hands in your blood!
Rizal was 10 years old when the three priests was executed, the events of 1872 would
play a decisive role in shaping Rizal’s ideas and decisions.
Vocabulary
piscopal visitation- an official pastoral visit conducted by the bishop on a diocese to
examine the conditions of a congregation; often done once every three years
garrote- an apparatus used for capital punishment in which an iron collar is tightened
around a condemned person’s neck
polo- system of forced labor that required Filipino males from 16 to 60 years old to render
service for a period of 40 days
regular clergy- priests who belong to religious orders
secular clergy- priests who do not belong to religious orders and are engaged in pastoral
work
tribute- system of taxation imposed by the Spanish colonial government on the Filipinos
in order to generate resources for the maintenance of the colony.

Presentation
The 1872 Cavite Mutiny

 One hundred and forty years ago, on January 20, 1872, about 200 Filipino military
personnel of Fort San Felipe Arsenal in Cavite, Philippines, staged a mutiny which in
a way led to the Philippine Revolution in 1896. The 1872 Cavite Mutiny was
precipitated by the removal of long-standing personal benefits to the workers such as
tax (tribute) and forced labor exemptions on order from the Governor-General Rafael
de Izquierdo.
 Izquierdo replaced Governor-General Carlos Maria de la Torre some months before
in 1871 and immediately rescinded Torre’s liberal measures and imposed his iron-fist
rule. He was opposed to any hint of reformist or nationalistic movements in the
 Philippines. He was in office for less than two years, but he will be remembered for
his cruelty to the Filipinos and the barbaric execution of the three martyr-priests
blamed for the mutiny: Fathers Mariano Gomez, Jose Burgos, and Jacinto Zamora,
later collectively called “Gomburza.”
 The mutineers were led by Sgt. Fernando La Madrid; they seized the Fort and killed
the Spanish officers. Fearing a general uprising, the Spanish government in Manila
sent a regiment under General Felipe Ginoves to recover the Fort. The besieged
mutiny was quelled, and many mutineers including Sgt. La Madrid were killed. Later,
others were sentenced to death or hard labor.
 Izquierdo used the mutiny to implicate Gomburza and other notable Filipinos known
for their liberal leanings. Prominent Filipinos such as priests, professionals, and
businessmen were arrested on flimsy and trumped-up charges and sentenced to
prison, death, or exile. These include Joaquin Pardo de Tavera, Jose Basa, and
Antonio M. Regidor. It was said that the Cavite mutineers got their cue from Manila
when they saw and heard fireworks across the Manila Bay which was really a
celebration of the feast of the Lady of Loreto in Sampaloc.
 When the Archbishop of Manila, Rev. Meliton Martinez, refused to cooperate and
defrock the priests, the Spanish court-martial on February 15 went ahead and
maliciously found Fathers Gomez, Burgos, and Zamora guilty of treason for instigating
the Cavite mutiny. Two days later, the three priests were put to death by garrotte in
Bagumbayan, now known as Luneta. (Garrote was a barbaric Spanish method of
execution in which an iron collar was tightened around the prisoner’s neck until death
occurred.)
 Father Burgos was of Spanish descent, born in the Philippines. He was a parish priest
of the Manila Cathedral and had been known to be close to the liberal Governor-
General de la Torre. He was 35 years old at the time and was active and outspoken
in advocating the Filipinization of the clergy. He was quoted as saying, “Why shall a
young man strive to rise in the profession of law or theology when he can vision no
future for himself but obscurity?”
 Father Zamora, 37, was also Spanish, born in the Philippines. He was the parish priest
of Marikina and was known to be unfriendly and would not countenance any
arrogance or authoritative behavior from Spaniards coming from Spain. He once
snubbed a Spanish governor who came to visit Marikina.
 Father Gomez was an old man in his mid-’70, Chinese-Filipino, born in Cavite. He
held the most senior position of the three as Archbishop’s Vicar in Cavite. He was truly
nationalistic and accepted the death penalty calmly as though it were his penance for
being pro-Filipinos.
 The three priests were stripped of their albs, and with chained hands and feet were
brought to their cells after their sentence. They received numerous visits from folks
coming from Cavite, Bulacan, and elsewhere. Forty thousand Filipinos came to Luneta
to witness and quietly condemn the execution, and Gomburza became a rallying
catchword for the down-trodden Filipinos seeking justice and freedom from Spain.
 On the dedication page of his second book, El Filibusterismo, published in 1891, Dr.
Jose Rizal wrote, “I dedicate my work to you as victims of the evil which I undertake
to combat…”
 It is well to remember that the seeds of nationalism that were sown in Cavite
blossomed to the Philippine Revolution and later to the Declaration of Independence
by Emilio Aguinaldo which took place also in Cavite. As for me, the 1872 Cavite Mutiny
bolstered the stereotypical belief that Caviteños was the most courageous of my fellow
Filipinos.

SECULARIZATION MOVEMENT

 Two kinds of priests served the Catholic Church in the Philippines. These were
the regulars and the seculars.
 Regular priests belonged to religious orders. Their main task was to spread
Christianity. Examples were the Augustinians, Discalced Franciscans, Dominicans.
Jesuits, Augustinians Recollects,
 Secular priests did not belong to any religious order. They were trained specifically to
run the parishes and were under the supervision of the bishops.
 The secular clergy, on the other hand, were priests who “live in the world”. They were
under the authority of bishops and not members of a religious order. The primary task
was the management of the religious communities and ideally, the continuation of the
work already laid down by the regular clergy.
 In the Philippines, the regular clergy remained administrators of the parishes well into
the nineteenth century.
 The conflict began when the bishops insisted on visiting the parishes that were being
run by regular priests. It was their duty, they argued, to check on the administration of
these parishes. But the regular priests refused these visits, saying that they were not
under the bishop’s jurisdiction. They threatened to abandon their parishes if the
bishops persisted.
 In 1774, Archbishop Basilio Santa Justa decided to uphold the diocese’s authority
over the parishes and accepted the resignations of the regular priests. He assigned
secular priests to take their place. Since there were not enough seculars to fill all the
vacancies the Archbishop hastened the ordination of Filipino seculars. A royal decree
was also issued on November 9, 1774, which provided for the secularization of all
parishes or the transfer of parochial administration from the regular friars to the
secular priests.
 The regulars resented the move because they considered the Filipinos unfit for the
priesthood. Among other reasons, they cited the Filipinos’ brown skin, lack of
education, and inadequate experience.
 The controversy became more intense when the Jesuits returned to the Philippines.
They had been exiled from the country because of certain policies of the order that
the Spanish authorities did not like.
 The issue soon took on a racial slant. The Spaniards were clearly favoring their own
regular priest over Filipino priests.
 Monsignor Pedro Pelaez, ecclesiastical governor of the Church, sided with the
Filipinos. Unfortunately, he died in an earthquake that destroyed the Manila Cathedral
in 1863. After his death, other priests took his place in fighting for the secularization
movement. Among them were Fathers Mariano Gomez, Jose Burgos and Jacinto
Zamora.
EXECUTION OF GOMEZ, BURGOS, AND ZAMORA

 Fathers Mariano Gomez, Jose Burgos, and Jacinto Zamora were prominent figures in
the secularization movement. They were implicated as leaders of the Cavite Mutiny.
To instill fear among Filipinos, they were publicly executed in February 07, 1872, in
the Bagumbayan.
 Fathers Gomez and Zamora served as the spiritual adviser of the soldiers and workers
who joined the mutiny.
 Their execution was witnessed by many Filipinos and has left them a great feeling of
indignation and injustice. They considered it as a way of Spanish authorities to silence
the secularization movement. This has also fueled the hatred of Filipinos for the
Spaniards which ignited nationalistic sentiments of the Filipinos.
 The execution of the GOMBURZA had also inspired the Propaganda movement and
the Philippine revolution. The Propaganda Movement (1880- 1892)
 Due to abuses of Spanish authorities and clergies and the curtailment of freedom of
expression, Filipinos, specifically the IIustrados campaigned for the assimilation of the
Philippines to Spain by becoming a province of Spain so that the Filipinos and
Spaniards will be equal and Filipinos will enjoy the liberties enjoyed by the Spaniards.
 The Ilustrados organized the Propaganda movement which exposed the condition of
the Philippines under the Spanish rule and campaigned for reforms that the country
needed. They also campaigned for representation to Spanish Cortes (legislature),
freedom of the press, economic liberalization, secularization, and equality before the
law of Filipinos and Spaniards.
 The Propaganda movement expressed their campaigns in the La Solidaridad – the
official newspaper of the movement. The Propagandists did not only expose the social
conditions of the Philippines and ask for reforms but they also wrote about Philippine
history, culture, and identity.

A French writer-journalist named Edmund Plauchut gave an account of the

execution

 Late in the night of the 15th of February 1872, a Spanish court-martial found three
secular priests, Jose Burgos, Mariano Gomez, and Jacinto Zamora, guilty of treason
as the instigators of a mutiny in the Cavite navy-yard a month before, and sentenced
them to death. The judgment of the court-martial was read to the priests in Fort
Santiago early in the next morning and they were told it would be executed the
following day… Upon hearing the sentence, Burgos broke into sobs, Zamora lost his
mind and never recovered it, and only Gomez listened impassively, an old man
accustomed to the thought of death.
 When dawn broke on the 17th of February there were almost forty thousand of
Filipinos (who came from as far as Bulacan, Pampanga, Cavite and Laguna)
surrounding the four platforms where the three priests and the man whose testimony
had convicted them, a former artilleryman called Saldua, would die.
 The three priests followed Saldua: Burgos ‘weeping like a child’, Zamora with vacant
eyes, and Gomez's head held high, blessing the Filipinos who knelt at his feet, heads
bared and praying. He was next to die. When his confessor, a Recollect friar , exhorted
 him loudly to accept his fate, he replied: “Father, I know that not a leaf falls to the
ground but by the will of God. He wills that I should die here, His holy will be done.”
 Zamora went up the scaffold without a word and delivered his body to the executioner;
his mind had already left it.
 Burgos was the last, a refinement of cruelty that compelled him to watch the death of
his companions. He seated himself on the iron rest and then sprang up crying: “But
what crime have I committed? Is it possible that I should die like this? My God, is there
no justice on earth?”
 A dozen friars surrounded him and pressed him down again upon the seat of the
garrote, pleading with him to die a Christian death. He obeyed but, feeling his arms
tied around the fatal post, protested once again: “But I am innocent!”
 “So was Jesus Christ,’ said one of the friars.” At this Burgos resigned himself. The
executioner knelt at his feet and asked his forgiveness. “I forgive you, my son. Do your
duty.” And it was done.

Although the public execution of the three priests was meant to instill fear in the Filipinos,
it had the opposite effect. In his work, La Revolucion Filipina, Apolinario Mabini stated:

 The friars wanted to make an example of Burgos and his companions so that the
Filipinos should be afraid to go against them from then on. But that patent injustice,
that official crime, aroused not fear but hatred of the friars and the regime that
supported them, and a profound sympathy and sorrow for the victims. The sorrow
worked a miracle: it made the Filipinos realize their conditions for the first time.
 Conscious of pain, and thus conscious of life, they asked themselves what kind of a
life they lived. The awakening was painful, and working to stay alive more painful still,
but one must live. How? They did not know, and the desire to know, the anxiety to
learn, overwhelmed, and took possession of the youth of the Philippines. The curtain
of ignorance woven diligently for centuries was rent at last: fiat lux, let there be light,
would not belong in coming, the dawn of a new day was nearing.

Summary
The Cavite Mutiny and the subsequent execution of the three priests- Jose Burgos,
Mariano Gomez, and Jacinto Zamora-marked 1872 as a significant year in Philippine
history. Although the clamor for a more liberal administration during this time was
temporarily silenced, nationalism was gradually awakened, culminating in more decisive
events towards the end of the nineteenth century.
MODULE 4
4.1
Introduction
Towards the end of the nineteenth century economic conditions in the Philippines had
improved in such a way that it was possible for many creole and mestizo families to send
their sons to school not only in Manila, but also in Europe. The young Filipino students'
sojourn to the Peninsula would awaken in their minds ideas about progress and love for
their motherland.
Presentation
At the end of the 19th century, economic conditions had improved in the Philippines.

 Creole and Mestizo family can send their children to Europe to study.
 Filipino students learned the virtue of progress and love for their motherland through
their sojourn in the Peninsula.
 In Europe, Filipino students learned how to think, question, and imagine what a nation
is.
 Circulo Hispano-Filipino was the earliest attempt to unite Filipinos studying in Spain.
 It is an organization under the leadership of a creole, Juan Atayde.
 It had the support of Spaniards who were sympathetic towards the Filipinos.
 It published a bi-weekly newspaper titled Revista del Circulo Hispano-Filipino in
1882.
 The newspaper and organization lasted until 1883.
 In 1883, Los Dos Mundos came out with the intention of demanding for the overseas
Hispano Colonies equality of rights and equal opportunities for progress.
 Graciano Lopez Jaena and Pedro Govantes y Azcarraga were staff members.
 Rizal and Eduardo de Lete were article contributors concerned with socio-political and
economic reforms in the Philippines.
 Another newspaper titled Espana en Filipinas started its publication through the
support of Filipinos, creoles, and meztizos in Madrid.
 The newspaper was short-lived due to glaring diffences and internal feuding among
its staff.
 La Solidaridad
 It released its first issue on February 15, 1889.
 The staff defined its program as:
 to combat all reactions;
 to impede all retrogression;
 to applaud and accept every liberal idea;
 to defend all progress.
 Reforms sought:
 Philippine representation in the cortes
 Freedom of the press
 End of the practice of exiling residents without due process.
 It ran articles dealing with Spanish politics, attacks on friars, and reforms for the
Philippines.
 Article contributors:
 Jose Rizal
 Dominador Gomez
 Jose Maria Panganiban
 Antonio Luna
 Ferdinand Blumentritt
 Del Pilar gradually took on the active role of running the paper.
 Lopez Jaena was the editor in name and known to be incapable of sustained work.
 Del Pilar decided to move to Madrid and the paper went with him.
 The first issue printed in Madrid came out on November 15, 1889.
 A month later, Del Pilar took the helm of editorship.
 In 1890, Rizal and Del Pilar had differences with regard to Philippines affairs.
 Rizal believes that to serve the country better, one had to bring the issues closer to
home.
 Del Pilar was a skillful politician who felt that efforts at persuading the Spanish leaders
and officials needed to be continued and that this was the best way to achieve the
reforms Filipinos were seeking.
 At New Year’s Eve banquet in 1891, Filipinos in Madrid proposed that they elect a
leader to unite their community.
 Rizal agreed with the proposal while Del Pilar expressed initial misgivings;
nevertheless, the voting took place.
 Rizal won the election, but upon learning that he won due to the manipulation of his
friend, Mariano Ponce, he felt a shallow triumph so he left Madrid.
 The newspaper released its final issue on November 15, 1895.
 Marcelo H. del Pilar wrote his final editorial saying, ‘’We are persuaded that no
sacrifices are too little to win the rights and the liberty of a nation that is
oppressed by slavery.’’

Summary
Early efforts to unite the Filipino community in Spain began as early as 1882 and
reached its height with the emergence of the newspaper La Solidaridad in 1889.
Journalism became a means for Filipino to engage the Spanish-reading public on
issues concerning the Philippines. Among the reforms they sought were representation
in the Spanish Cortes, freedom of the press, and the end of the practice of exiling Filipino
residents without due process. By the mid-1890s, internal feuding and lack of funds would
end the Propaganda Movement while a few Filipinos, like Rizal, would bring the struggle
closer to home.
4.2
Introduction
Jose Rizal’s first novel, Noli Me Tangere, is considered one of the most important written
outputs by the national hero at the height of his intellectual endeavors in Europe.
Rizal mustered his academic acumens as he tapped his knowledge of various fields and
wove a narrative that aimed to represent, if not expose, the realities of nineteenth century
colonial life in the Philippines
Through the eyes of its characters, one journey of love and deception, struggles and
triumphs; and in the process, presents pressing questions about power and social
inequalities.
Presentation
The Publication of the Noli Me Tangere

 Rizal participated in the movement of the ilustrados to utilized propaganda to

campaign for reforms in the Philippines . Utilizing their intellectual prowess, the
ilustrados released various written outputs from news bits, to feature articles, and
commentaries.
 Rizal’s exemplary mastery of words was clearly evident in one of his most celebrated
works, his first novel, Noli Me Tangere
 The idea of publishing a book was not alien to Rizal
 In a meeting with the ilustrados in 884, he proposed to write a book project to be done
collaboratively with his fellow writers, the project did not materialize
 He decided to write a novel on his own
 Rizal influenced in the writing of the Noli: 1. Juan Luna’s painting Spolarium which
depicted the sufferings faced by humanity in the face of inequalities 2. Uncle Tom’s
Cabin, a novel by Harriet Beecher Stowe that dealt with slavery in America.
 Rizal finished the first half of the novel in Spain, supposedly the other half in France,
then completed the draft in 1886. The novel was published the following year in
Germany. Luck of funds delayed the book’s publication until a fellow ilusrado, Maximo
viola, insisted on lending him 300 pesos for the printing of the first 2,000m copies
 March 29, 1887- Rizal, in token of his appreciation and gratitude, gave Viola the galley
proofs of the Noli carefully rolled around the pen that he used in writing it and a
complimentary copy, with the following inscription: “To my dear friend, Maximo Viola,
the first to read and appreciate my work—Jose Rizal”

Motivations behind Writing the Noli

 The title Noli Me Tangere is a Latin phrase which means “Touch Me Not”. It is not
originally conceived by Rizal, for he admitted taking it from the Bible
 Rizal, writing to Felix Hidalgo in French on March 5, 1887, said: “Noli Me Tangere,
words taken from the Gospel of St. Luke, signify “do not touch me” but Rizal made a
mistake, it should be the Gospel of St. John (Chapter 20 Verses 13 to 17)
 Rizal dedicated his Noli Me Tangere to the Philippines—“To My Fatherland”
 The cover of Noli Me Tangere was designed by Rizal. It is a ketch of explicit symbols.
A woman’s head atop a Maria Clara bodice represents the nation and the women,
victims of the social cancer. One of the causes of the cancer is symbolized in the
friar’s feet, outsized in relation to the woman’s head. The other aggravating causes of
oppression and discrimination are shown in the guard’s helmet and the iron chains,
the teacher’s whip and the alferez’s scourge. A slight cluster of bamboo stands at the
backdrop; these are the people, forever in the background of their own country’s
history. There are a cross, a maze, flowers and thorny plants, a flame; these are
indicative of the religious policy, the misdirected ardor, the people strangled as a result
of these all
 The novel Noli Me Tangere contains 63 chapters and an epilogue
 Antonio Ma. Regidor- Filipino patriot and lawyer who had been exiled due to his
complicity in the Cavite Mutiny of 1872, read avidly the Noli and was very much
impressed by its author

Plot

 Having completed his studies in Europe, young Juan Crisóstomo Ibarra y Magsalin
came back to the Philippines after a 7-year absence. In his honor, Don Santiago de
los Santos, a family friend commonly known as Captain Tiago, threw a get-together
party, which was attended by friars and other prominent figures. One of the guests,
former San Diego curate Fray Dámaso Vardolagas belittled and slandered Ibarra.
Ibarra brushed off the insults and took no offense; he instead politely excused himself
and left the party because of an allegedly important task.
 The next day, Ibarra visits María Clara, his betrothed, the beautiful daughter of
Captain Tiago and affluent resident of Binondo. Their long-standing love was clearly
manifested in this meeting, and María Clara cannot help but reread the letters her
sweetheart had written her before he went to Europe. Before Ibarra left for San Diego,
Lieutenant Guevara, a Civil Guard, reveals to him the incidents preceding the death
of his father, Don Rafael Ibarra, a rich hacendero of the town.
 According to Guevara, Don Rafael was unjustly accused of being a heretic, in addition
to being a subservient — an allegation brought forth by Dámaso because of Don
Rafael’s non-participation in the Sacraments, such as Confession and Mass.
Dámaso’s animosity against Ibarra’s father is aggravated by another incident when
Don Rafael helped out on a fight between a tax collector and a child fighting, and the
former’s death was blamed on him, although it was not deliberate. Suddenly, all of
those who thought ill of him surfaced with additional complaints. He was imprisoned,
and just when the matter was almost settled, he died of sickness in jail. Still not content
with what he had done, Dámaso arranged for Don Rafael’s corpse to be dug up from
the Catholic church and brought to a Chinese cemetery, because he thought it
inappropriate to allow a heretic a Catholic burial ground. Unfortunately, it was raining
 and because of the bothersome weight of the body, the undertakers decide to throw
the corpse into a nearby lake.
 Revenge was not in Ibarra’s plans, instead he carried through his father’s plan of
putting up a school, since he believed that education would pave the way to his
country’s progress (all over the novel the author refers to both Spain and the
Philippines as two different countries, which form part of a same nation or family, being
Spain the mother and the Philippines the daughter). During the inauguration of the
school, Ibarra would have been killed in a sabotage had Elías — a mysterious man
who had warned Ibarra earlier of a plot to assassinate him — not saved him. Instead
the hired killer met an unfortunate incident and died. The sequence of events proved
to be too traumatic for María Clara who got seriously ill but was luckily cured by the
medicine Ibarra sent.
 After the inauguration, Ibarra hosted a luncheon during which Dámaso, gate-crashing
the luncheon, again insulted him. Ibarra ignored the priest’s insolence, but when the
latter slandered the memory of his dead father, he was no longer able to restrain
himself and lunged at Dámaso, prepared to stab him for his impudence. As a
consequence, Dámaso excommunicated Ibarra, taking this opportunity to persuade
the already-hesitant Tiago to forbid his daughter from marrying Ibarra. The friar wished
María Clara to marry Linares, a Peninsular who had just arrived from Spain.
 With the help of the Governor-General, Ibarra’s excommunication was nullified and
the Archbishop decided to accept him as a member of the Church once again. But,
as fate would have it, some incident of which Ibarra had known nothing about was
blamed on him, and he is wrongly arrested and imprisoned. The accusation against
him was then overruled because during the litigation that followed, nobody could
testify that he was indeed involved. Unfortunately, his letter to María Clara somehow
got into the hands of the jury and is manipulated such that it then became evidence
against him by the parish priest, Fray Salví. With Machiavellian precision, Salví framed
Ibarra and ruined his life just so he could stop him from marrying María Clara and
making the latter his concubine.
 Meanwhile, in Capitan Tiago’s residence, a party was being held to announce the
upcoming wedding of María Clara and Linares. Ibarra, with the help of Elías, took this
opportunity to escape from prison. Before leaving, Ibarra spoke to María Clara and
accused her of betraying him, thinking that she gave the letter he wrote her to the jury.
María Clara explained that she would never conspire against him, but that she was
forced to surrender Ibarra’s letter to Father Salvi, in exchange for the letters written
by her mother even before she, María Clara, was born. The letters were from her
mother, Pía Alba, to Dámaso alluding to their unborn child; and that María Clara was
therefore not Captain Tiago’s biological daughter, but Dámaso’s.
 Afterwards, Ibarra and Elías fled by boat. Elías instructed Ibarra to lie down, covering
him with grass to conceal his presence. As luck would have it, they were spotted by
their enemies. Elías, thinking he could outsmart them, jumped into the water. The
guards rained shots on him, all the while not knowing that they were aiming at the
wrong man.
 María Clara, thinking that Ibarra had been killed in the shooting incident, was greatly
overcome with grief. Robbed of hope and severely disillusioned, she asked Dámaso
to confine her into a nunnery. Dámaso reluctantly agreed when she threatened to take
 her own life, demanding, “the nunnery or death!”[2] Unbeknownst to her, Ibarra was
still alive and able to escape. It was Elías who had taken the shots.
 It was Christmas Eve when Elías woke up in the forest fatally wounded, as it is here
where he instructed Ibarra to meet him. Instead, Elías found the altar boy Basilio
cradling his already-dead mother, Sisa. The latter lost her mind when she learned that
her two sons, Crispín and Basilio, were chased out of the convent by the sacristan
mayor on suspicions of stealing sacred objects. (The truth is that, it was the sacristan
mayor who stole the objects and only pinned the blame on the two boys. The said
sacristan mayor actually killed Crispín while interrogating him on the supposed
location of the sacred objects. It was implied that the body was never found and the
incident was covered-up by Salví).
 Elías, convinced that he would die soon, instructs Basilio to build a funeral pyre and
burn his and Sisa’s bodies to ashes. He tells Basilio that, if nobody reaches the place,
he come back later on and dig for he will find gold. He also tells him (Basilio) to take
the gold he finds and go to school. In his dying breath, he instructed Basilio to continue
dreaming about freedom for his motherland with the words:
 “ I shall die without seeing the dawn break upon my homeland. You, who shall see it,
salute it! Do not forget those who have fallen during the night.” ”
 Elías died thereafter. In the epilogue, it was explained that Tiago became addicted to
opium and was seen to frequent the opium house in Binondo to satiate his addiction.
María Clara became a nun where Salví, who has lusted over her from the beginning
of the novel, regularly used her to fulfill his lust. One stormy evening, a beautiful crazy
woman was seen at the top of the convent crying and cursing the heavens for the fate
it has handed her. While the woman was never identified, it is suggested that the said
woman was María Clara.

MAJOR CHARACTERS

 IBARRA

Juan Crisóstomo Ibarra y Magsalin, commonly referred to the novel as Ibarra or

Crisóstomo, is the protagonist in the story. Son of a Filipino businessman, Don Rafael
Ibarra, he studied in Europe for seven years. Ibarra is also María Clara’s fiancé. Several
sources claim that Ibarra is also Rizal’s reflection: both studied in Europe and both
persons believe in the same ideas. Upon his return, Ibarra requested the local
government of San Diego to construct a public school to promote education in the town.
In the sequel of Noli, El filibusterismo, Ibarra returned with different character and name:
he called himself as Simoun, the English mestizo.

 MARÍA CLARA

María Clara de los Santos y Alba, commonly referred to as María Clara, is Ibarra’s
fiancée. She was raised by Capitán Tiago, Binundok’s cabeza de barangay and is the
most beautiful and widely celebrated girl in San Diego. In the later parts of the novel,
María Clara’s identity was revealed as an illegitimate daughter of Father Dámaso, former
parish curate of the town, and Doña Pía Alba, wife of Capitán Tiago. In the end she
entered local covenant for nuns Beaterio de Santa Clara. In the epilogue dealing with the
fate of the characters, Rizal stated that it is unknown if María Clara is still living within the
walls of the covenant or she is already dead.
The character of María Clara was patterned after Leonor Rivera, Rizal’s first cousin and
childhood sweetheart.

 CAPITÁN TIAGO

Don Santiago de los Santos, known by his nickname Tiago and political title Capitán Tiago
is a Filipino businessman and the cabeza de barangay or head of barangay of the town
of Binundok. He is also the known father of María Clara.
In the novel, it is said that Capitán Tiago is the richest man in the region of Binondo and
he possessed real properties in Pampanga and Laguna de Bay. He is also said to be a
good Catholic, friend of the Spanish government and was considered as a Spanish by
colonialists. Capitán Tiago never attended school, so he became a domestic helper of a
Dominican friar who taught him informal education. He married Pía Alba from Santa Cruz.

 PADRE DÁMASO

Dámaso Verdolagas, or Padre Dámaso is a Franciscan friar and the former parish curate
of San Diego. He is best known as a notorious character who speaks with harsh words
and has been a cruel priest during his stay in the town. He is the real father of María
Clara and an enemy of Crisóstomo’s father, Rafael Ibarra. Later, he and María Clara had
bitter arguments whether she would marry Alfonso Linares or go to a convent.[13] At the
end of the novel, he is again re-assigned to a distant town and is found dead one day.
In popular culture, when a priest was said to be like Padre Dámaso, it means that he is a
cruel but respectable individual. When one says a child is “anak ni Padre Damaso” (child
of Padre Dámaso), it means that the child’s father’s identity is unknown.

 ELÍAS

Elías is Ibarra’s mysterious friend and ally. Elías made his first appearance as a pilot
during a picnic of Ibarra and María Clara and her friends.[14] He wants to revolutionize
the country and to be freed from Spanish oppression.
The 50th chapter of the novel explores the past of Elías and history of his family. In the
past, Ibarra’s great-grandfather condemned Elías’ grandfather of burning a warehouse
which led into misfortune for Elías’ family. His father was refused to be married by his
mother because his father’s past and family lineage was discovered by his mother’s
family. In the long run, Elías and his twin sister was raised by their maternal grandfather.
When they were teenagers, their distant relatives called them hijos de bastardo or
illegitimate children. One day, his sister disappeared which led him to search for her. His
search led him into different places, and finally, he became a fugitive and subversive.
 PILOSOPO TACIO

Pilosopo Tacio, known by his Filipinized name Pilosopo Tasyo is another major character
in the story. Seeking for reforms from the government, he expresses his ideals in paper
written in a cryptographic alphabet similar from hieroglyphs and Coptic figures hoping
“that the future generations may be able to decipher it” and realized the abuse and
oppression done by the conquerors.
His full name is only known as Don Anastacio. The educated inhabitants of San Diego
labeled him as Filosofo Tacio (Tacio the Sage) while others called him as Tacio el Loco
(Insane Tacio) due to his exceptional talent for reasoning.

 DOÑA VICTORINA

Doña Victorina de Espadaña, commonly known as Doña Victorina, is an ambitious

Filipina who classifies herself as a Spanish and mimics Spanish ladies by putting on
heavy make-up.[12] The novel narrates Doña Victorina’s younger days: she had lots of
admirers, but she didn’t choose any of them because nobody was a Spaniard. Later on,
she met and married Don Tiburcio de Espadaña, an official of the customs bureau who
is about ten years her junior. However, their marriage is childless.
Her husband assumes the title of medical doctor even though he never attended medical
school; using fake documents and certificates, Tiburcio practices illegal medicine.
Tiburcio’s usage of the title Dr. consequently makes Victorina assume the title Dra.
(doctora, female doctor). Apparently, she uses the whole name Doña Victorina de los
Reyes de de Espadaña, with double due to emphasize her marriage surname. She
seems to feel that this awkward titling makes her more “sophisticated.”
Summary
This module discussed Noli Me Tangere , tracing its publication and Rizal's motivation
behind its writing. Noli Me Tangere was part of a publication agenda conceived by Rizal
in the hopes of awakening his countrymen and the wourld about the colonial conditions
in the Philippines. On the pages of the Noli Rizal's genius shone through as he assembled
and harnessed his intellect to paint a picture of nineteenth century Philippines. The plot
provided a story of hope and struggle against the backdrop of an elaborate setting filled
with equally complex characters. Through the novels' characters, varied points of
view were gleaned from colonial life and through its plot, an allegory of colonial
society was created.
MODULE 5
5.1
Introduction
During the Spanish colonial period, Philippines history was primarily written by the
Spaniards. Early Spanish historians took note of the native’s appearance and the way of
life. Jose Rizal annotation of Antonio Morga’s work, Sucesos de las Filipinas, was an
attempt to redress this biased view of the Filipinos. Although Rizal’s annotations have
been “largely disregarded.” His work has been credited as the first Philippine history to
be written from the viewpoint of a Pilipino.
Presentation

 Auidencia- the Royal Audencia or the royal court of justice in Spain and its colonies
 Ecclesiastics- the religious missionaries
 Secular- having ideas and attitudes not determined by any religious bias

 Antonio de Morga Sánchez Garay was born in Seville. He graduated frm the
University of Salamanca in 1574 and in 1578 received a doctorate in canon law. He
taught briefly in Osuna, and then returned to Salamanca to study civil law. In 1580 he
joined the government service as a lawyer. Among other positions in Spain, he held
that of auditor general of the galleys. In 1582 he was serving as mayor of Baracaldo
in Vizcaya when he first married, to Juana de Briviesca de Munotones.
 In August 1593 he was notified that he had been selected as Lieutenant to the
Governor-General of the Philippines, starting what would become 43 years of colonial
service. He traveled accompanied by his family, 14 servants, three black slaves and
his collection of books. Following the route of that time, he sailed from Cadiz in
February 1594, arriving in Mexico in May. During the following period of preparation
for the Pacific voyage, he heard two important cases, and supervised the supplying
of the two ships to be used. He also recruited 200 soldiers for the garrison in Manila.
They departed Acapulco on March 22, 1595, reaching Manila on June 11, 1595. He
had the second-most powerful position in the colony.
 He first served under Governor-General Luis Pérez Dasmariñas, who was interim
after his father's death. Francisco Tello de Guzmán soon succeeded him, and Morga
reported to him during most of his time in the colony. In his account of the colonial
Philippines published in 1609, Morga noted the miserable condition suffered by many
of the Spanish/Mexican soldiers, who were young, ill-paid and suffered in that
unfamiliar environment. Few wanted to settle in Manila, and higher-level government
officials also sought to leave the colony in a few years. His first two reports to the
Crown covered a wide variety of topics, mentioning Japan, Mindanao, and China, in
addition to civil, military and ecclesiastical activities within the colony.
 He issued regulations for administrative reform, known as the Ordenzas. Among his
reforms was to restore the audencia. In 1598 he resigned as lieutenant governor to
assume the office of oidor, or judge, in the newly re-established Audiencia of Manila.
The position required his removal from much public life.
SUCESOS DE LAS ISLAS FILIPINAS - An account of Spanish observations about the
Filipinos and the Philippines.

 Background information/ Important information about Sucesos de las Islas Filipinas

 Antonio De Morga - Author of Sucesos de las islas Filipinas
 This is one of the first books ever to tackle Philippine history.
 Book that describes the events inside and outside of the country from 1493 to 1603,
including the history of the Philippines.
 Consist of 8 Chapters
 Discuss the political, social and economical aspects of a colonizer and the colonized
country.
 The content of the book is based on documentary research, observation and personal
experience of Morga.
 Rizal is a secondary source of the book due to his Annotations.
 Antonio de Morga Spanish lawyer and official in the Philippines during the 17th
century.
 The Philippines was named in honor of King Philip II of Spain.

EVENTS, HAPPENINGS, OCCURRENCE

 The Sucesos is the work of an honest observer, a versatile bureaucrat, who knew the
workings of the administration from the inside.
 Rizal’s Objectives

1.To awaken the consciousness of the Filipinos regarding their glorious ways of the past

2. To correct what has been distorted about the Philippines due to Spanish conquest
3. To prove that Filipinos are civilized even before the coming of the Spaniards

 Blumentritt’s Influence on Rizal Ferdinand Blumentritt has encouraged Rizal to write

about the Philippines’ pre-colonial History.

ON RIZAL’s ANNOTATION
THE FIRST OBJECTIVE

 The Early Filipino Pride

Rizal strove to establish that the Filipinos could be proud of their pre-conquest past.
THE SECOND OBJECTIVE

 History as a Propaganda Weapon

Rizal aimed to use history as a propaganda weapon.

 EARLY GOVERNMENT
Our forefathers in the pre-colonial Philippines already possessed a working judicial and
legislative system

 HIGH LITERACY RATE

The Spanish missionaries exploited the baybayin for their own ends, learning and using
it to translate their goals

 EARLY ARTILLERY

Our ancestors were very proficient in the art of war. Aside from wielding swords and
spears, they also knew how to make and fire guns and cannons.

 SMOOTH FOREIGN RELATIONS

The pre-colonial Filipinos had already established trading and diplomatic relations with
countries as far away as the Middle East

 SELF- SUFFICIENT

In terms of food, our forefathers did not suffer from any lack thereof. Blessed with such a
resource-rich country, they had enough for themselves and their families

 ADVANCED CIVILIZATION

Our ancestors possessed a complex working society and a culture replete with works of
arts and literature
IMPORTANT POINTS

 Sucesos De Las Islas Filipinas is the first book to tackle the Philippine history.
 The book discusses the political, social and economical aspects of a colonizer and
the colonized country.
 The book that describes the events inside and outside of the country from 1493 to
1603, including the history of the

Philippines.

 The pre-colonial Philippines already possessed a working judicial and legislative

system
 Spanish missionaries put an end to the baybayin written system of the Philippines to
translate their goals
 Our ancestors possessed a complex society and culture filled with arts and literature

RIZAL’s Annotations

1. Philippines was NOT DESERTED and was actually HABITABLE.

2. Spaniards, like any other nation, treat food to which they are not accustomed or is
unknown to them with disgust. This fish that Morga mentions is bagoong (salted &
fermented fish)

Morga’s Sucesos

1. Philippines was DESERTED and INHABITABLE.

2. Beef and fish they know it best when it has started to rot and stink Rizal’s Annotations
vs. De Morga’s Sucesos ...

RIZAL’S 3 PROPOSITIONS

1. The people of the Philippines have a culture on their own, before the coming of the
Spaniards
2. Filipinos were decimated, demoralized, exploited, and ruined by the Spanish
colonization
3. The present state of the Philippines was not necessarily superior to its past

JOSE RIZAL AS PHILIPPINES’ NATIONAL HERO

 Rizal gave us freedom by using goodness.

 Jose Rizal became the Philippines’ National Hero because he fought for freedom in a
silent but powerful way.
 He expressed his love for the Philippines through his novels, essays and articles
rather than through the use of force or aggression.

“To foretell the destiny of a nation, it is necessary to open the books that tell of
her past.” - Rizal
IMPORTANCE OF RIZAL’S ANNOTATIONS TO THE PRESENT GENERATION

1. To awaken in the Filipinos the consciousness of our past

2. To devote ourselves to studying the future
3. To first lay bare the past, in order to better judge the present and to survey the road
trodden during three centuries
4. To prove Filipinos had a culture of their own, prior to colonization, that the Filipinos
were NOT inferior to the white man
5. To shatter the myth of the so-called “Indolence of the Filipinos”
6. To reduce those Filipinos who denied their native tongue into rotten fish
7. To seriously study Tagalog and produce a comprehensive Tagalog dictionary
8. To embrace the generic term “Indio”, or in today’s case, Filipino, with all its negative
connotations, and turn it into one of dignity and nobility

Summary
Rizal's annotations of Sucesos de Las Islas Filipinas may be considered an attempt to
write Philippine history from the point of view of a Filipino . With the publication of this
work, Rizal provided a linear view of history with Noli Me Tangere showing a view of the
present, El Filibusterismo and "The Philippines a Century Hence" illustrating a view of the
future, and the annotations clarifying a view of the past.
In addition, Rizal's annotations should also be understood within the context of
propaganda work that Filipinos in Spain were engaged in. The annotations explored the
possibilities of creating a Filipino identity anchored clearly on a pre-Spanish past.

5.2
Introduction
In the opening scene of Noli Me Tangere, a social gathering in the house of Kapitan
Tiago serves as a venue for guests to mingle and converse. In one such occasions,
Father Damaso explicitly states his opinion of the indio.While speaking to a young man
about the native Filipinos, Damaso exclaims, “ As I believe in the Gospel!The Indian is so
indolent!” To this young man poses the question, does this indolence actually, naturally,
exist among the natives or is there some truth in what a foreign traveler says that with
indolence we excuse our own, as well backwardness and our colonial system?” Indolence
in the natives was a view commonly held by foreigners who came to the Philippines as
evident in the conversation narrated above. Rizal and the other propagandists, however,
felt that this view was misguided and made efforts for its rectification. One such attempt
was through Rizal’s essay, “ Sobre la Indolencia de los Filipinas” ( On the Indolence of
the Filipinos), which will serve as the topic of this chapter.

Presentation
indio- a term used by the Spaniards to refer to the native Filipinos; occasionally used in
a derogatory manner
Moro piracy – a series of raids in several Philippine towns committed by Muslims from
Mindanao during the seventeenth to eighteenth centuries

 Indolence or Industry Sobre la Indolencia de los Filipinos ("On the Indolence of the
Filipinos" in Spanish) is a socio-political essay published in La Solidaridad in Madrid
in 1890. It was written by José Rizal as a response to the accusation of Indio or Malay
indolence. Before the Spaniards came, we were active and honest in trading; we use
our abilities and resources for our country’s benefits, and we never corrupt. Besides
that, we are industrious and passionate, independent, value nature, and protective
and defensive of our territory. When the Spaniards came we became gamblers,
dependent, powerless, corrupt, amnesiacs (makakalimutin), disloyal to our “identity”,
and indolent. Being discontent, having continual wars and tolerance, due to slavery,
getting deceits from the Spaniards, allowing pirates from the south (Mindanao Muslim
pirates), and lacking unity, the Filipinos became indolent.
 CHAPTER 1 SUMMARY:

Rizal admits that indolence does exist among the Filipinos, but it cannot be attributed to
the troubles and backwardness of the country; rather it is the effect of the backwardness
and troubles experienced by the country. Past writings on indolence revolve only on either
denying or affirming, and never studying its causes in depth. One must study the causes
of indolence, Rizal says, before curing it. He therefore enumerates the causes of
indolence and elaborates on the circumstances that have led to it. The hot climate, he
points out, is a reasonable predisposition for indolence. Filipinos cannot be compared to
Europeans, who live in cold countries and who must exert much more effort at work. An
hour's work under the Philippine sun, he says, is equivalent to a day's work in temperate
regions

 CHAPTER 2 SUMMARY:

Rizal says that an illness will worsen if the wrong treatment is given. The same applies
to indolence. People, however, should not lose hope in fighting indolence. Even before
the Spaniards arrived, Rizal argues, the early Filipinos were already carrying out trade
within provinces and with other neighboring countries; they were also engaged in
agriculture and mining; some natives even spoke Spanish. All this disproves the notion
that Filipinos are by nature indolent. Rizal ends by asking what then would have caused
Filipinos to forget their past.

 CHAPTER 3 SUMMARY:

Rizal enumerates several reasons that may have caused the Filipinos' cultural and
economic decadence. The frequent wars, insurrections, and invasions have brought
disorder to the communities. Chaos has been widespread, and destruction rampant.
Many Filipinos have also been sent abroad to fight wars for Spain or for expeditions. Thus,
the population has decreased in number. Due to forced labor, many men have been sent
to shipyards to construct vessels. Meanwhile, natives who have had enough of abuse
have gone to the mountains. As a result, the farms have been neglected. The so-called
indolence of Filipinos definitely has deeply rooted causes.

 CHAPTER 4 SUMMARY:

Filipinos, according to Rizal, are not responsible for their misfortunes, as they are not their
own masters. The Spanish government has not encouraged labor and trade, which
ceased after the government treated the country's neighboring trade partners with great
suspicion. Trade has declined, furthermore, because of pirate attacks and the many
restrictions imposed by the government, which gives no aid for crops and farmers. This
and the abuse suffered under encomenderos have caused many to abandon the fields.
Businesses are monopolized by many government officials, red tape and bribery operate
on a wide scale, and rampant gambling is tolerated by the government. This situation is
compounded by the Church's wrong doctrine which holds that the rich will not go to
heaven, thus engendering a wrong attitude toward work. There has also been
discrimination in education against natives. These are some of the main reasons that
Rizal cites as causing the deterioration of values among the Filipinos.

 CHAPTER 5 SUMMARY:

According to Rizal, all the causes of indolence can be reduced to two factors. The first
factor is the limited training and education Filipino natives receive. Segregated from
Spaniards, Filipinos do not receive the same opportunities that are available to the
foreigners. They are taught to be inferior. The second factor is the lack of a national
sentiment of unity among them. Because Filipinos think they are inferior, they submit to
the foreign culture and do everything to imitate it. The solution, according to Rizal, would
be education and liberty.

 ISSUES AND CAUSES OF INDOLENCE:

First, the establishment of the Galleon Trade cut off all previous associations of the
Philippines with other countries in Asia and the Middle East. As a result, business was
only conducted with Spain through Mexico. Because of this, the small businesses and
handicraft industries that flourished during the pre-Spanish period gradually disappeared.
Second, Spain also extinguished the natives’ love of work because of the implementation
of forced labor. Because of the wars between Spain and other countries in Europe as well
as the Muslims in Mindanao, the Filipinos were compelled to work in shipyards, roads,
and other public works, abandoning agriculture, industry, and commerce.
Third, Spain did not protect the people against foreign invaders and pirates. With no arms
to defend themselves, the natives were killed, their houses burned, and their lands
destroyed. As a result of this, the Filipinos were forced to become nomads, lost interest
in cultivating their lands or in rebuilding the industries that were shut down, and simply
became submissive to the mercy of God.
Fourth, there was a crooked system of education, if it was to be considered an education.
What were being taught in the schools were repetitive prayers and other things that could
not be used by the students to lead the country to progress. There were no courses in
Agriculture, Industry, etc., which were badly needed by the Philippines during those times.
Fifth, the Spanish rulers were a bad example to despise manual labor. The officials
reported to work at noon and left early, all the while doing nothing in line with their duties.
The women were seen constantly followed by servants who dressed them and fanned
them – personal things which they ought to have done for themselves.
Sixth, gambling was established and widely propagated during those times. Almost every
day there were cockfights, and during feast days, the government officials and friars were
the first to engage in all sorts of bets and gambles.
Seventh, there was a crooked system of religion. The friars taught the naïve Filipinos that
it was easier for a poor man to enter heaven, and so they preferred not to work and remain
poor so that they could easily enter heaven after they died. Lastly, the taxes were
extremely high, so much so that a huge portion of what they earned went to the
government or to the friars. When the object of their labor was removed and they were
exploited, they were reduced to inaction.
Summary
Rizal's essay, "On the Indolence of the Filipinos," provided a compelling argument about
the trait foreigners criticized the Filipinos for- laziness. Rather than accept the view that
indolence was an inherent characteristics among Filipinos, Rizal presented a persuasive
view of the circumstances that brought about the Filipino's indolence and the factors that
might have maintained it. In the end, Rizal contended that the Filipino's predisposition
through education and freedom.

5.3

Introduction
Rizal's second novel, El Filibusterismo, is a story set in twilight years of the Spanish
colonial government in the Philippines. It was first translated into English by Charles
Derbyshire in 1912 under the title, Reign of Greed. The book according to the translator
" represents Rizal's more mature judgment on political and social conditions in the islands,
and in its graver and less hopeful tone reflects the disappointments and discouragements
which he had encountered in his efforts to lead the way to reform.
Presentation

 El filibusterismo - Rizal second novel sequel to the Noli Me Tangere.

 The Reign of Greed - traslated into english by Charles Derbyshire in 1912.
 Filibustero - a patriot who was usually associated with revolutionary activities.

HISTORY AND CONTEXT

THE PRINTING

 February 1888 - rizal continued working on his novel and made some revisions while
he was in London.
 March 29, 1891 - complete the novel after three years in biarittz france.
 September 18, 1891 - book published in Ghent with the help of his friend Valentin
Ventura.
 Rizal sent 2 copies to Hongkong one for Basa and the other to Sixto Lopez. The
original manuscript and a printed copy gave to Valentin Ventura with his autograph.
 El Fili - is dedicated to Gomburza, the three priest accused of being filibusters in 1872.
 Gomburza - Don Mariano Gomez - died 73 years old.- Don Jose Burgos - died 35
years old.-Don Jacinto Zamora - died 37 years old.
 February 17, 1872 - gomburza publicly executed by garrote in Bagumbayan on the
early morning.

NOLI
Themes that can be seen in the story "El Fili begins where the Noli leaves off where:
-Love
-Romance
-Aspiration
-Heroism
-Mercy
-Idealism
EL FILI
Turns to :
-Hatred
-Pain
-Bitterness
-Anger
-Disillusionment
-Vengeance

 In 1890, Wenceslao Retana wrote about the “ filibuster” and described the term as “
the one who, eager for the independence of the country, resorts to various extralegal
proceedings in order to reach the objectives that he pursues’ (Aguilar, 2011)
 By the end of the nineteenth century, the Spanish colonial government defined”
filibuster: as “someone who works for the separation of our overseas provinces”

SYNOPSIS
Plot

 The story of El Filibusterismo revolved around the main character, Simoun, who was
the rich jeweller. Simoun was actually Crisostomo Ibarra of the Noli whom everyone
thought was killed by the guardia civil at the Laguna de Bay thirteen years ago. He
was able to escape and fled to Cuba. He became wealthy and was able to establish
connections with prominent Spaniards officials. Upon his return to the Philippines,
Simoun became very influential being the consultant of the governor general.
 Simoun came back with his grand plan to exact revenge on Spanish officials and to
rescue Maria Clara who entered the convent after learning the news of Ibbara’s death.
He planned to launch a revolution. Planting a bomb at the wedding ceremony which
he started by smuggling arms and recruiting followers, mainly from the exploited and
abused natives. One of his recruits was Basilio, the son of Sisa. With the help of
Capitan Tiago, Basilio was able to study medicine in Manila. Simoun also began to
establish an alliance with Kabesang Tales and his revolutionary group. Kabesang
Tales was a former cabeza de barangay who was maltreated by the friars. Using his
position, Simoun encouraged corruption and more oppressive government policies to
enrage the people and thus provoke them to revolt.
 Simoun’s plans of revolution failed twice. In his first attempt, he decided not to give
signal for the outbreak of the uprising upon hearing the news of Maria Clara’s death.
Basilio and the other students were the arrested for allegedly forming a seditious
organization. Simoun arranged the release of Basilio who became bitter and vengeful.
However, he was very grateful to Simoun and offered his full support for the revolution.
The second attempt at starting a revolution entailed the planting of a bomb at wedding
reception of Paulita Gomez and Juanito Pelaez. Illustrious guests at the mansion
included Padre Salvi and the governor general. In Simouns’s plan, the revolution
would be triggered by his gift to the couple, a kerosene lamp with an explosive. When
the lamp starts flickering and someone turns the wick, there would be an explosion,
signaling the revolutionaries to attack all government buildings in Manila.
 As planned, Simoun gave the lamp during the reception. Before leaving the venue, he
left a note with a message: “You will die tonight,” signed by Crisostomo Ibarra.
Meanwhile, when Basilo saw all the people at the venue, his conscience bothered
him. He saw his friend Isagani, who was secretly watching his love, Paulita,
celebrating her wedding. Basilio told Isagani about the explosive and asked him to
leave the place.
 When Padre Salvi confirmed Ibarra’s handwriting, the guess began to panic. The lamp
flickered and Padre Irene tried to turn the wick. But Isagani, wanting to save Paulita,
ran into the house, grabbed the lamp, and threw it into the river where it exploded.
 Simoun took refuge in the house of a kind Filipino preist, Padre Florentino. The
guardias civiles, however, learned about the whereabouts of the fugitive, and informed
the priest that they would come in the evening to arrest Simoun.
 Instead of surrending to the authorities, Simoun poisoned himself. As the poison
started to take effect on his body, he confessed to Padre Florentino his true identity
and his plans for revenge. After the long and redius confession, the priest told Simoun
that his plans might have failed because of the unjust means that were used. He
assured Simoun that there was still hope for the freedom of the country.
 The story ended with Padre Florentino throwing Simouns’s jewels into the sea so that
they would not be used by the greedy. He also prayed that when the right time comes,
the treasure would be recovered and used for a noble purpose.

Summary
This topic traced the history of the term filibustero and how the Filipinos defined the
concept during Rizal's time. For the Spaniards, a filibustero was someone who
reveled against the government while for the indios, he was a patriot who fought for the
country's freedom. Compared to Noli Me Tangere, El Filibusterismo showed how Rizal
matured as a writer. This transformation could be seen in the main character Simoun who
changed from being a moderate ilustrado to a revolutionary jeweler and planned to
launch a revolution against the colonial government. Through this novel, one could see
how a victim of oppression and injustice could turn into an influential revolutionary.
MODULE 6
6.1
Introduction
This topic will focus on the important themes tackled by Rizal in his second novel.
Through these themes, the national hero' views and ideas about the different aspects of
society can be examined.

Presentation

 One hundred twenty years after Rizal’s execution, his writings remain socially
relevant. The ills that he rallied against inept leadership, corruption, abuse of women,
and the influence of the Catholic Church over political and social affairs- are still
persisting in the Philippine society today.
 Rizal’s main objective in writing El filibusterismo is to expose the Philippine situation
as he witnessed during his time.
 The importance of Rizal’s ideas for our generation has a twofold basis first the
applicability to present –day problems, and second, their inspirational value. Rizal
holds a mirror to our face and we see ourselves our vices our defects, our meanness,
because the conditions he describes are the very conditions we see around us, and
the characters he portrays are people we continue to meet. One hand holds a mirror
to shame us and the other points the way to our regeneration.Yet the truth is that the
mirror was not meant to reveal our image, but the image of the people and the society
of Rizal time Renato Constantino relevance of Rizal’s teachings
 Council to stay in Madrid and write there is very benevolent; but I cannot and I must
not accept it. I cannot stand life in Madrid; there we are all "vox clamantis in deserto";
my relatives want to see me and I want to see them too; Nowhere is life as pleasant
to me as in my homeland, next to my family. I am still not Europeanized as the Filipinos
of Madrid say; I always want to return to the country of my aborigines. "The goat
always throws the bush," they told me. Rizal responded to Blumentritt. In a letter dated
19 June 1887, the patriot wrote: Revolution as a Means of Social Change

 Rizal himself was admired as a good leader.His colleagues in the Propaganda

Moverment repected him because he showed a kind of leadership that was not
motived by personal interest.The call for a good leadership could leadership could be
gleaned from El Fili when he stressed the importance of National sentiment to guard
the society against all kinds of injustices and oppression On leadership and
Governance

 At the time that Simoun was planning to launch the revolution,students including
Basilio were also fighting for the establishment of a school that would allow natives to
learn the Spanish language.Simoun strongly reated against the project advocated by
the students.For him ,it would mean the death of national identity and the
institutionalization of Tyranny.In Chapters 6 (Basilio) AND 7 ( Simoun), Simoun
 expressed his disapproval of the students’program ,convincing Basilio to join him in
his plan of revolution instead. On Education and Language
 Jose Rizal through the character of Padre Florentino, a patriotic Filipino priest in El
Fili.Rizal saw the youth as future of the country because this generation would one
day lead the nation. Their actions today would shape the path of tomorrow.  Rizal
stressed the important role of the youth in challenging the government as seen in the
efforts of students like Basilio and Isagani to organize themselves and unite to call for
reforms. On the Filipino Youth

CHARACTER:
Kabesang Tales
Cabeza Telesforo Juan de Dios, a former cabeza de barangay (barangay head) of
Sagpang, a barangay in San Diego's neighboring town Tiani, who resurfaced as the
feared Luzón bandit Matanglawin. He is the son of Tandang Selo, and father of Juli and
Tano.
Placido Penitente
A student of the University of Santo Tomas who was very intelligent and wise but did not
want, if not only by his mother's plea, to pursue his studies. He also controls his temper
against Padre Millon, his physics teacher. During his High School days, he was an honor
student hailing from Batangas.
Padre Camorra
The lustful parish priest of Tiani, San Diego's adjacent town who has longtime desires for
young women. He nearly raped Juli causing the latter to commit suicide.
Hermana Penchang
Sagpang's rich pusakal (gambler). She offers Juli to be her maid so the latter can obtain
money to free Kabesang Tales. Disbelieving of Juli and her close friends, she considers
herself as an ally of the friars.
Juli
Huli - Juliana de Dios, the girlfriend of Basilio, and the youngest daughter of Kabesang
Tales. To claim her father from the bandits, she had to work as a maid under the
supervision of Hermana Penchang. Eventually, she was freed but committed suicide after
Father Camorra attempted to rape her.
Vocabulary
reform- improvement or change to better state (social, economic, and political institutions)
revolution – a violent attempt to overthrow a government
principalia class- the ruling and usually educated upper class in the nineteenth century
Philippines
Summary
This topic showed hoe El filibusterismo could be used in examining the Philippine
conditions during Rizal's time. through his novel, readers got a glimpse of the kind of
society where Rizal had lived. The characters might be fictional but most of the situations
in the story were actual or portrayals of similar events that happened in the past.
6.2
Introduction
Rizal’s work, The Philippines a Century Hence: was serialized in La Solidaridad in four
installments from September 30, 1889 to January 31, 1890. In this essay, Rizal attempts
to answer the basic question of whether the Philippines will remain a Spanish colony or
not. Rizal’s essay titled “The Philippines a Century Hence” presents compelling
arguments on what the state of the country will be like in the future.

Presentation
The first part of Rizal’s essay does this by illustrating that with the arrival of the Spaniards,
the Filipinos were forced to accept the subject themselves to a new and foreign culture.
By the nineteenth century, economic conditions had become better in the Philippines and
Rizal recognizes this. However, beyond the material prosperity, he points out that the
Filipinos remain brutalized and oppressed. Since advancement or progress is clearly
inevitable, Rizal poses the question on whether the Philippines will remain a colony of
Spain despite all the changes.
He states that the Philippines will remain a colony of Spain if the mother country
implements reforms such as freedom of the press and representation in the Rizal also
concedes that if Spain does not grant these reforms, the Filipino will likely become
independent after a violent and bloody revolution.
The final part of Rizal’s work presents another interesting point of discussion since he
attempts to look into the future of the country. He argues that if the Philippines becomes
free in the future, this independence will be short-lived since the United States of America
will probably acquire and colonize the country as one of their own territories.
In the end, Rizal makes a strong assertion that it is imperative for Spain to grant the
Filipinos reform, for as he eloquently states, “It is better to keep pace with the desire of a
people that to give way before them; the former begets sympathy and love, the latter
contempt and anger.”
Summary
The essay " The Philippine a Century Hence" was Rizal 's attempt to answer the question
of whether or not the Philippines would continue to remain a colony of Spain. By
presenting sound arguments, Rizal made a compelling case that the Philippines would
only remain a colony of Spain if the Filipinos were granted reforms , particularly the
freedom of the press and representation in the Spanish Cortes, Without these reforms ,
Rizal foresaw the eventual the independence of the Philippines resulting from a violent
revolution.

6.3
Introduction
In the previous topics , you have seen how Rizal's biography has been incorporated in
the context of Philippine history and society. You have learned that the story of an
individual is best understood within a historical setting which can help you chart the major
turning points of his/her life. Rizal , as a product of his time, cannot be fully understood
without looking at the period in which he lived. Such factors are important in the study of
his life and works.

Presentation
Biography in Philippine History

The Philippines history noted the publication of the considered first biographies focusing
on the life of the missionaries who worked in the evangelization of the natives.
These Spanish-written narratives can be read in religious chronicles and histories citing
the missionaries’ important roles in building churches or even bridges and fortresses.
Filipino biographies can only be found in the accounts of the Spanish priests who reported
on how they defended the Spain and the Catholic faith against the Filipino “enemies”.
Early colonial Filipino biographies, therefore, are narratives of Filipino fighters who were
seen as “enemies of the state.”
The study on biographies broadened. One monumental work in the history of life-writing
in the country is that of E. Arsenio Manuel in 1955, a four-volume compilation entitled
Dictionary of Philippine Biography.
Two years after, D. H. Soriano and Isidro L. Retizos published The Philippines Who’s
Who, a book about the lives of 400 Filipinos and their achievements.
Historian and biographer Gregorio Zaide also published his Great Filipinos in history in
1970.
He and his daughter revised the book in 1988 with the title Rizal and Other Great Filipinos,
featuring the biographies of forty heroes, foremost of which is Rizal. The purpose of the
revised book, as summed up by Sonia Zaide was “to inspire the younger generations of
Filipinos to love and serve their country.
Today, many Filipino biographies have been written. Undoubtedly, Jose Rizal’s life and
works have always been the favorite subject of writers and biographers. Among the most
known biographies of Rizal include the books of Austin Craig (1913); Carlos Quirino
(1940); Rafael Palma (1949); Leon Ma. Guerrero (1963) ;Gregorio Zaide (1981); and
Austin Coates (1992).
Historical biographies, therefore, serve as means or tools to study the lives and
experiences of Filipinos, Particularly of Philippines heroes from which one can learn and
be inspired to serve the country.

Biography and National History

In history,it is always important to connect the individual’s life story with the historical
situation he/she was in. Remember that the goal of studying a biographer is to “read a
society through an individual’s story” (Ferratori, 1983)
Understanding Rizal, therefore, means comprehending the context of his time. Rizal’s
biography, for example, is not complete without mentioning the Industrial Revolution and
the American revolution which happened years before he was born.
The social impact of these events shaped the society in which Rizal had lived. Moreover,
Rizal’s life covers the period from 1861 to 1896; therefore, it is inevitable to look into the
events in the Philippines during the nineteenth century.
Specific episodes in Philippine history , like the rise in power of the Catholic Church called
by the reformists as frailocracy; the opening of the Suez Canal and the Philippines to free
trade; the liberal rule of Carlos Ma. Dela Torre; the Cavite Mutiny of 1872 that resulted in
the execution of Gomburza; and the founding of the Propaganda Movement in the 1880s,
were all significant in shaping Rizal’s views and ideas.
Rizal was born and grew up in a period of massive changes not just in Europe but also in
Spain and the Philippines.
Vocabulary
biography – the story of one’s life written by someone else
national history- the study of a nation’s past events
social context- physical and social setting in which people live
Summary
Biography could be a tool in understanding a particular period of history. the life of an
individual could not be detached from the milieu that shaped his/her views and ideas. this
chapter showed how the study of biography could be an integral factor in understanding
the broader context of national history.