CHAPTER 1
438 was filed by the Senate Committee on
UNDERSTANDING THE RIZAL LAW
The mandatory teaching of José Rizal's life with the emphasis on his landmark
novels is inscribed in legislation. Republic Act No. 1425, more popularly known
as the Rizal Law, was passed in 1956 leaving a colorful narrative of debate and
contestation.
As an introduction to the life and works of José Rizal, this textbook will begin
with the reading of the Rizal Law. In this chapter, you will study RA 1425 within
its context, look into the major issues and debates surrounding the bill and its
passage into law, and reflect on the impact and relevance of this legislation
across history and the present time.
VOCABULARY
bill - measure which, if passed through legislative process, becomes a law
expurgated - 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
The Context of the Rizal Bill
The postwar period saw a Philippines rife with challenges and problems. With a
country torn and tired from the stresses of World War II, getting up on their
feet was a paramount concern of the people and the government.
How a Bill Becomes a Law: The Legislative Process
The Senate and the House of Representatives follow the same legislative
procedure. Legislative proposals emanate from a number of sources. They may
be authored by the members of the Senate or House as part of their advocacies
and agenda; produced through the lobbying from various sectors; or initiated
by the executive branch of the government with the President's legislative
agenda. Once a legislative proposal, like a bill, is ready, it will go through the
steps illustrated in the right.
STEP 1 Bill is filed in the Senate Office nt of the Secretary. It is given a number
and calendared for first reading.
STEP 2 First Reading. The bill's title, number, and author(s) are read on the
floor. Afterwards, it is referred to the appropriate committee.
STEP 3 Committee Hearings. The bill is discussed within the committee and a
period of consultations is held. The committee can approve (approve without
revisions, approve with amendments, or recommend substitution or
consolidation with similar bills) or od reject. After the committee submits the
committee report, the bill is calendared for second reading.
STEP 4 Second Reading. The bill is read and discussed on the floor. The author
delivers a sponsorship speech. The other members of the Senate may engage in
discussions regarding the bill
STEP 5 Voting on Second Reading. The senators vote on whether to approve or
reject the bill. If approved, the bill is calendared for third reading.
STEP 6 Voting on Third Reading. Copies of final versions of bill are distributed
to members of Senate who will vote for its, approval/ rejection.
STEP 7 Consolidation of Version from the House. The similar steps above are
followed by the House of Representatives in coming up with the approved bill.
If there are differences between the Senate and House versions, a bicameral
conference committee is called to reconcile the two. After this, both chambers
approve the consolidated version.
STEP 8 Transmittal of the Final Version to Malacañan. The bill is then
submitted to the President for signing. The President can either sign the bill
into law or veto and return it to Congress.
As the Philippines grappled with various challenges, particularly the call for
nation-building, prominent individuals who championed nationalism came to
action. They pursued government measures to instill patriotism and love for
country in the hearts and minds of the Filipinos. These people drew inspiration
from the Philippine experience of the revolution for independence against
Spain and from the heroes of that important period in the country's history.
One measure sought was the passage of the Republic Act No. 1425 or the Rizal
Law, which was primarily set to address "a need for a re-dedication to the
ideals of freedom and nationalism for which our heroes lived and died." The
passage of the law was met with fierce opposition in both the Senate and the
House of Representatives.
From the Rizal Bill to the Rizal Law
On April 3, 1956, Senate Bill No.
Education. On April 17, 1956, then Senate Committee on Education Chair Jose
P. Laurel sponsored the bill and began delivering speeches for the proposed
legislation. Soon after, the bill became controversial as the powerful Catholic
Church began to express opposition against its passage. As the influence of the
Church was felt with members of the Senate voicing their opposition to the bill,
its main author, Claro M. Recto, and his allies in the Senate entered into a fierce
battle arguing for the passage of SB 438. Debates started on April 23, 1956.
The debates on the Rizal Bill also ensued in the House of Representatives.
House Bill No. 5561, an identical version of SB 438, was filed by Representative
Jacobo Z. Gonzales on April 19, 1956. The House Committee on Education
approved the bill without amendments on May 2, 1956 and the debates
commenced on May 9, 1956. A major point of the debates was whether the
compulsory reading of the texts
CLARO M. RECTO (February 8, 1890-October 2, 1960)
The main sponsor and defender of the Rizal Bill was Claro Mayo Recto. He was
born in Tiaong, Tayabas (Quezon) on February 8, 1890 to Claro Recto, Sr. and
Micaela Mayo. He completed his primary education in his hometown and his
secondary education in Batangas. For his college education, he moved to
Manila and completed his AB degree at the Ateneo and was awarded maxima
cum laude in 1909. In 1914, he finished his law degree from the University of
Santo Tomas. He was admitted to the bar that same year.
His political career started in the House His political Representatives in 1919
when he was elected representative of the third district of Batangas. He later
became House Minority Floor Leader. From the House of Representatives, he
moved to the Senate in 1931 when he was elected as a senator. In the Senate,
he held key positions such as Minority Floor Leader, Majority Floor Leader, and
Senate President Pro-Tempore. Recto's career in the Philippine government
was not confined to the legislature. In 1935, he became Associate Justice of the
Supreme Court.
Recto was also instrumental in the drafting of the constitution of the
Philippines in 1934-1935 as he was selected president of the assembly. After
the Philippines transitioned to the Commonwealth Period and survived the
Pacific War, Recto again served as senator for several terms. He also served as
diplomat and was an important figure in international relations.
Known as an ardent nationalist, Recto was also a man of letters. He penned
beautiful poetry and prose. On October 2, 1960, he died of a heart attack in
Italy. He was survived by his wife, Aurora Reyes and their five children.
Noli Me Tangere and El Filibusterismo appropriated in the bill was
constitutional. The call to read the unexpurgated versions was also challenged.
As the country was soon engaged in the debate, it seemed that an impasse was
reached. To move the procedure to the next step, Senator Jose P. Laurel
proposed amendments to the bill on May 9, 1956. In particular, he removed the
compulsory reading of Rizal's novels and added that Rizal's other works must
also be included in the subject. He, however, remained adamant in his stand
that the unexpurgated versions of the novels be read. On May 14, 1956, similar
amendments were adopted to the House version.
The amended version of the bills was also subjected to scrutiny but seemed
more palatable to the members of Congress. The passage, however, was almost
hijacked by technicality since the House of Representatives was about to
adjourn in a few days and President Ramon Magsaysay did not certify the bills
as priority. The allies in the House skillfully avoided the insertion of any other
amendment to prevent the need to reprint new copies (which would take
time). They also asked the Bureau of Printing to use the same templates for the
Senate version in printing the House version. Thus, on May 17, 1956, the
Senate and House versions were approved.
The approved versions were then transmitted to Malacañan 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
EL FILIBUSTERISMO, AUTHORIZING THE PRINTING AND DISTRIBUTION
THEREOF, AND FOR OTHER PURPOSES
WHEREAS, today, more than any other period of our history, there is a need for
a re-dedication to the ideals of freedom and nationalism for which our heroes
lived and died;
WHEREAS, it is meet that in honoring them, particularly the national hero and
patriot, Jose Rizal, we remember with special fondness and devotion their lives
and works that have shaped the national character;
WHEREAS, the life, works and writing of Jose Rizal, particularly his novels Noli
Me Tangere and El Filibusterismo, are a constant and inspiring source of
patriotism with which the minds of the youth, especially during their formative
and decisive years in school, should be suffused;
WHEREAS, all educational institutions are under the supervision of, and subject
to regulation by the State, and all schools are enjoined to develop moral
character, personal discipline, civic conscience and to teach the duties of
citizenship; Now, therefore,
SECTION 1. Courses on the life, works and writings of Jose Rizal, particularly his
novels Noli Me Tangere and El Filibusterismo, shall be included in the curricula
of all schools, colleges and universities, public or private: Provided, That in the
collegiate courses, the original or unexpurgated editions of the Noli Me Tangere
and El Filibusterismo or their English translation shall be used as basic texts.
The Board of National Education is hereby authorized and directed to adopt
forthwith measures to implement and carry out the provisions of this Section,
including the writing and printing of appropriate primers, readers and
textbooks. The Board shall, within sixty (60) days from the effectivity of this Act,
promulgate rules and regulations, including those Act. The Board shall
promulgate rules and regulations providing for the of a disciplinary nature, to
carry out and enforce the provisions of this exemption of students for reasons
of religious belief stated in a sworn written statement, from the requirement of
the provision contained in the second part of the first paragraph of this section;
but not from taking the course provided for in the first part of said paragraph.
Said rules and regulations shall take effect thirty (30) days after their
publication in the Official Gazette.
SECTION 2. It shall be obligatory on all schools, colleges and universities to keep
in their libraries an adequate number of copies of the original and
unexpurgated editions of the Noli Me Tangere and 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 amendment
or repealing section nine hundred twenty-seven of the Administrative Code,
prohibiting the discussion of religious doctrines by public school teachers and
other persons engaged in any public school.
SECTION 5. The sum of three hundred thousand pesos is hereby authorized to
be appropriated out of any fund not otherwise appropriated in the National
Treasury to carry out the purposes of this Act. SECTION 6. This Act shall take
effect upon its approval. Approved: June 12, 1956
Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956.
SUMMARY
The Rizal Law could be considered a landmark legislation in the postwar
Philippines. During this period, the Philippines was trying to get up on its feet
from a devastating war and aiming towards nation-building. As the government
sought ways to unite the people, legislators like Claro M. Recto drew inspiration
from the lives of the heroes of the revolution against Spain. In this frame, the
teaching of the life and works of José Rizal, particularly the reading of his novels
Noli Me Tangere and El Filibusterismo, was proposed to be mandated to all
private and public educational institutions. The proposed legislation, however,
met opposition particularly from the Catholic Church. After much debate, the
proposed bill was eventually signed into law and became Republic Act No.
1425.
CHAPTER 2
NATION AND NATIONALISM
bayan/banua - indigenous Filipino concepts of community andterritory that
may be related to nationalism
nation - a group of people with a shared language, culture, and history
nation-building - a project undertaken with the goal of strengthening the bond
of the nation
nation-state - a state ruling over a nation
patriotism - a feeling of attachment to one's homeland
sovereignty - the authority to govern a polity without external
interference/incursions
Nation, State, Nation-State
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
Social scientists have fleshed out the nuances of nation, state, and nation-state.
A nation is a community of people that are believed to share a link with one
another based on cultural practices, language, religion or belief system, and
historical experience, to name a few.
A state, on the other hand, is a political entity that has sovereignty over a
defined territory. States have laws, taxation, government, and bureaucracy-
basically, the means of regulating life within the territory. This sovereignty
needs diplomatic recognition to be legitimate and acknowledged
internationally. The state's boundaries and territory are not fixed and change
across time with war, sale, arbitration and negotiation, and even assimilation or
secession.
The nation-state, in a way, is a fusion of the elements of the nation
(people/community) and the state (territory). The development of nation-
states started in Europe during the periods coinciding with the Enlightenment.
The "classical" nation-states of Europe began with the Peace of Westphalia in
the seventeenth century. Many paths were taken towards the formation of the
nation-states. In the "classical" nation-states, many scholars posit that the
process was an evolution from being a state into a nation-state in which the
members of the bureaucracy (lawyers, politicians, diplomats, etc.) eventually
moved to unify the people within the state to build the nation- state. A second
path was taken by subsequent nation-states which were formed from nations.
In this process, intellectuals and scholars laid the foundations of a nation and
worked towards the formation of political and eventually diplomatic
recognition to create a nation-state. A third path taken by many Asian and
African people involved breaking off from a colonial relationship, especially
after World War II when a series of decolonization and nation-(re)building
occurred. During this time, groups initially controlled by imperial powers
started to assert their identity to form a nation and build their own state from
the fragments of the broken colonial ties. A fourth path was by way of
(sometimes violent) secessions by people already part of an existing state.
Here, a group of people who refused to or could not identify with the rest of
the population built a nation, asserted their own identity, and demanded
recognition. In the contemporary world, the existing nation-states continuously
strive with projects of nation-building especially since globalization and
transnational connections are progressing.
Nation and Nationalism
As mentioned, one major component of the nation-state is the nation. This
concept assumes that there is a bond that connects a group of people together
to form a community. The origin of the nation, and concomitantly nationalism,
has been a subject of debates among social scientists and scholars. In this
section, three theories about the roots of the nation will be presented.
The first theory traces the root of the nation and national identity to existing
and deep-rooted features of a group of people like race, language, religion, and
others. Often called primordialism, it argues that a national identity has always
existed and nations have "ethnic cores." In this essentialist stance, one may be
led to conclude that divisions of "us" and "them" are naturally formed based on
the assumption that there exists an unchanging core in everyone. The second Austronesian language family, is loosely defined as the territory where the
theory states that nation, national identity, and nationalism are products of the people live or the actual community they are identifying with. Thus,
modern condition and are shaped by modernity. This line of thinking suggests bayan/banua encompasses both the spatial community as well as the imagined
that nationalism and national identity are necessary products of the social community. The concept of bayan clashed with the European notion of nación
structure and culture brought about by the emergence of capitalism, during the Spanish colonialism. The proponents of Pantayong Pananaw
industrialization, secularization, urbanization, and bureaucratization. This idea maintain the existence of a great cultural divide that separated the elite
further posits that in pre-modern societies, the rigid social hierarchies could (nación) and the folk/masses (bayan) as a product of the colonial experience.
accommodate diversity in language and culture, in contrast with the present This issue brings the project of nation-building to a contested terrain.
times in which rapid change pushes statehood to guard the homogeneity in Throughout Philippine history, the challenge of building the Filipino nation has
society through nationalism. Thus, in the modernist explanation, nationalism is persisted, impacted by colonialism, violent invasion during World War II, a
a political project. dictatorship, and the perennial struggle for development. The succeeding
The third theory-a very influential explanation- about nation and nationalism chapters will look into the life and works of José Rizal and through them, try to
maintains that these ideas are discursive. Often referred to as the constructivist map how historical events shaped the national hero's understanding of the
approach to understanding nationalism, this view maintains that nationalism is nation and nationalism.
socially constructed and imagined by people who identify with a group.
Benedict Anderson argues that nations are "imagined communities" (2003). He
traces the history of these imagined communities to the Enlightenment when
European society began challenging the supposed divinely- ordained dynastic
regimes of the monarchies. This idea was starkly exemplified by the Industrial
Revolution and the French Revolution. The nation is seen as imagined because
the people who affiliate with that community have a mental imprint of the
affinity which maintains solidarity; they do not necessarily need to see and
know all the members of the group. With this imagined community comes a
"deep, horizontal comradeship" that maintains harmonious co-existence and
even fuels the willingness of the people to fight and die for that nation.
Anderson also puts forward the important role of mass media in the
construction of the nation during that time. He underscores that the media (1)
fostered unified fields of communication which allowed the millions of people
within a territory to "know" each other through printed outputs and become
aware that many others identified with the same community; (2) standardized
languages that enhanced feelings of nationalism and community; and (3)
maintained communication through a few languages widely used in the printing
press which endured through time.
Nation and Bayan
In the Philippines, many argue that the project of nation- building is a
continuing struggle up to the present. Considering the country's history,
historians posit that the nineteenth century brought a tremendous change in
the lives of the Filipinos, including the actual articulations of nation and
nationhood that culminated in the first anti-colonial revolution in Asia led by
Andres Bonifacio and the Katipunan. Furthermore, scholars note

The important work of the propagandists like Rizal in the sustained efforts to
build the nation and enact change in the Spanish colony. . These themes will be
discussed in the succeeding chapters. . As you continue to familiarize
yourselves with the concepts of nation and nationalism, it would be worthwhile
to look at how these ideas have been articulated in the past as well as how
scholars locate these efforts in the indigenous culture.
Many Filipino scholars who endeavored to understand indigenous/local
knowledge have identified concepts that relate to how Filipinos understand the
notions of community and, to an extent, nation and nation-building. The works
of Virgilio Enriquez, Prospero Covar, and Zeus Salazar, among others,
attempted to identify and differentiate local categories for communities and
social relations. The indigenous intellectual movements like Sikolohiyang
Pilipino and Bagong Kasaysayan introduced the concepts of kapwa and bayan
that can enrich discussions about nationalism in the context of the Philippines.
Kapwa is an important concept in the country's social relations. Filipino
interaction is mediated by understanding one's affinity with another as
described by the phrases "ibang tao" and "di ibang tao." In the formation and
strengthening of social relations, the kapwa concept supports the notion of
unity and harmony in a community. From this central concept arise other
notions such as "pakikipagkapwa," "pakikisama,” and "pakikipag-ugnay," as well
as the collective orientation of Filipino culture and psyche.
In the field of history, a major movement in the indigenization campaign is led
by Bagong Kasaysayan, founded by Zeus Salazar, which advances the
perspective known as Pantayong Pananaw. Scholars in this movement are
among the major researchers that nuance the notion of bayan or banua. In
understanding Filipino concepts of community, the bayan is an important
indigenous concept. Bayan/Banua, which can be traced all the way to the