GE 9 Module - Student's

AGUSAN DEL SUR STATE COLLEGE OF RIZAL)
AGRICULTURE & TECHNOLOGY

MAIN CAMPUS, BUNAWAN, AGUSAN
DEL SUR
Learning
NAME:
MODUL 2
E
GE 9 (LIFE AND WORKS OF
COURSE, YEAR, and SECTION:

ADDRESS:
COURSE INSTRUCTOR:
GENERAL EDUCATION
1
2
VII. INSTRUCTIONAL MATRIX
WEE TOPICS SPECIFIC FLEXIBLE TEACHING RESOURCES
K INTENDED LEARNING ACTIVITIES (FTLAs)
LEARNING
OUTCOMES (SILOs) Online Modular Online Modular
(Synchronous/Async (Digitized (Synchron (Digitized or
hro nous) &Printed IMs) ous Printed IMs)
/Asynchro
nou s)
1 ASSCAT’s a.Explain the Recorded video On Discussion on Laptop or Laptop,

Mission, Vision and ASSCAT’sMission, ASSCAT’s Mobile mobile
Vision, Mission of the Vision Mission, Phone phone, flash
Goals, and And Goals Vision and Goals (synchrono drive, soft
school as a concept
quality Orientation, Course Orientation us/ copy of
policy and into practice. Objectives, Course asynchrono CLP and
b.To determine outline, Objectives, us) syllabus.
Introduction student’s requirements, outline, (Digitized)
to the expectations of the grading system. requirements, Messenger,
course, course. (asynchronous) grading system Zoom, CLPs and
policies, c.Compare the via CLP google Syllabus
Expectatio Scheduled time for (printed met. (printed)
difference/s
ns, online discussion via materials) Google
Requireme between Zoom, classroom/t
nts and belongingness in Facebook messenger Recorded video ext
Grading the family, among or other online on ASSCAT’s (synchrono
System, friends and platforms. Mission, us/
belongingness in (Synchronous) Vision and Goals asynchrono
Signing of the society. Orientation us)
Learning Course
Contract Objectives, Recorded or
outline, Downloaded
requirements, audio/
grading system videos,
(Digitized) (asynchron
ous
Syllabus
(softcopy)
(synchrono
us/
asynchrono
us)
2 The Rizal a. Discuss the Upload recorded or Provide copy of Laptop or Laptop,
Law; The Republic Act 1525 downloaded video of recorded Mobile mobile
Rizal Law (Rizal Law). discussion related to ordownloaded Phone phone, flash
and b.Explain the the topic. video of (synchrono drive, soft
Philippine relationship (Asynchronous) discussion us/ copy of
Literature between literature related to the asynchrono CLP and
and society. c. topic. us) syllabus.
Appreciate the (Digitized) (Digitized)
value
3
of teaching Rizal Scheduled discussion Provide copy of Messenger, CLPs and
subject in school. through messenger downloaded Zoom, Syllabus
and other online online materials google (printed)
d.Identify the issues platforms accessible such as PDF met.
and interest at to the students. and other Google
stake in the debate (Synchronous) related classroom/t
over Rizal bill and Upload / send online researches. ext
the issues remain materials such as PDF (Digitized) (synchrono
pertinent to the and other related us/
present. researches. Provide copy of asynchrono
(Asynchronous) Power Point us)
Presentations.
Use of CLPs (Digitized) Recorded or
(Asynchronous) Downloaded
Provide or audio/
Consultation on the disseminate videos,
topic via phone call. CLP’s (Printed (asynchron
(Asynchronous) or ous
Digitized)
Syllabus
(softcopy)
(synchrono
us/
asynchrono
us)
3 The Nation a.Explain the word Upload recorded or Provide copy of Laptop or Laptop,
as nation and why it is downloaded video of recorded or Mobile mobile
imagined “imagined”. discussion related to downloaded Phone phone, flash
Community; b. Explain the topic. video of (synchrono drive, soft
Rizal and nationalism. c. (Asynchronous) discussion us/ copy of
Popular Distinguish how related to the asynchrono CLP and
Nationalism Rizal and his works Scheduled discussion topic. us) syllabus.
relate to Philippine through messenger (Digitized) (Digitized)
nationalism. and other online Messenger,
platforms accessible Provide copy of Zoom, CLPs and
to the students. downloaded google Syllabus
(Synchronous) online materials met. (printed)
Upload / send online such as PDF Google
materials such as PDF and other classroom/t
and other related related ext
researches. researches. (synchrono
(Asynchronous) (Digitized) us/
asynchrono
Use of CLPs Provide copy of us)
(Asynchronous) Power Point
Presentations. Recorded or
Consultation on the (Digitized) Downloaded
topic via phone call. audio/
(Asynchronous) Provide or videos,
disseminate (asynchron
CLP’s (Printed ous
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
asynchrono
us)
4 Rizal’s a. Know the Upload recorded or Provide copy of Laptop or Laptop,

Social historical downloaded video of recorded or Mobile mobile
Origins conditions that led discussion related to downloaded Phone phone, flash
and to the emergence of the topic. video of (synchrono drive, soft
Historical Chinese mestizos. (Asynchronous) discussion us/ copy of
Context b.Acknowledge the related to the asynchrono CLP and
(Ascendance implications of their Scheduled discussion topic. us) syllabus.
of Chinese (Chinese Mestizos) through messenger (Digitized) (Digitized)
Mestizos) ascendance. and other online Messenger,
c.Identify the ethnic platforms accessible Provide copy of Zoom, CLPs and
racial categories to the students. downloaded google Syllabus
used during the (Synchronous) online materials met. (printed)
Spanish Upload / send online such as PDF Google
colonial period. materials such as PDF and other classroom/t
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
asynchrono
us)
5 Rizal’s a. Manifest a clear Upload recorded or Provide copy of Laptop or Laptop,

Social understanding on downloaded video of recorded or Mobile mobile
Origins intra clergy discussion related to downloaded Phone phone, flash
and conflicts and the topic. video of (synchrono drive, soft
Cavite Mutiny. (Asynchronous) discussion us/ copy of
Historical b.Identify what related to the asynchrono CLP and
Context conflicts marred Scheduled discussion topic. us) syllabus.
(Intraclergy relations through messenger (Digitized) (Digitized)
Conflicts between secular and other online Messenger,
and the clergy and regular platforms accessible Provide copy of Zoom, CLPs and
Cavite clergy. to the students. downloaded google Syllabus
Mutiny)
(Digitized) us/
asynchrono
us)
Recorded or
5
(Asynchronous) Provide copy of Downloaded
Power Point audio/
Use of CLPs Presentations. videos,
(Asynchronous) (Digitized) (asynchron
ous
Consultation on the Provide or
topic via phone call. disseminate Syllabus
(Asynchronous) CLP’s (Printed (softcopy)
or (synchrono
Digitized) us/
asynchrono
us)
6 Historical a. Develop interest Upload recorded or Provide copy of Laptop or Laptop,

Symposium in local history downloaded video of recorded or Mobile mobile
(Local and discussion related to downloaded Phone phone, flash
History) concern in the topic. video of (synchrono drive, soft
preserving our (Asynchronous) discussion us/ copy of
country’s national related to the asynchrono CLP and
patrimony and Scheduled discussion topic. us) syllabus.
cultural heritage. through messenger (Digitized) (Digitized)
and other online Messenger,
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
asynchrono
us)
7 The a.Explain Upload recorded or Provide copy of Laptop or Laptop,

Propaganda Propaganda downloaded video of recorded or Mobile mobile
Movement, Movement and La discussion related to downloaded Phone phone, flash
and La the topic. video of (synchrono drive, soft
Solidaridad Solidaridad. (Asynchronous) discussion us/ copy of
b.Identify the related to the asynchrono CLP and
prominent people Scheduled discussion topic. us) syllabus.
who through messenger (Digitized) (Digitized)
established the
propaganda to the students. downloaded google Syllabus
movement and La (Synchronous) online materials met. (printed)
Solidaridad. such as PDF Google
c. Understand what and other classroom/t
ext
(synchrono
us/
6
propaganda Upload / send online related asynchronous)
movement and La materials such as PDF researches.
and other related (Digitized) Recorded or
Solidaridad
researches. Downloaded
stand for. (Asynchronous) Provide copy of audio/
Power Point videos,
Use of CLPs Presentations. (asynchron
(Asynchronous) (Digitized) ous
Consultation on the Provide or Syllabus

topic via phone call. disseminate (softcopy)
(Asynchronous) CLP’s (Printed (synchrono
or us/
Digitized) Asynchron
ous )
8 Noli Me a. Understand the Upload recorded or Provide copy of Laptop or Laptop,

Tangere context in which downloaded video of recorded or Mobile mobile
Rizal wrote Noli discussion related to downloaded Phone phone, flash
me the topic. video of (synchrono drive, soft
Tangere. (Asynchronous) discussion us/ copy of
related to the asynchrono CLP and
Scheduled discussion topic. us) syllabus.
through messenger (Digitized) (Digitized)
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
Asynchron
ous )
9 Midterm Exam a. Assess students’ The midterm Laptop/mob

learning through the examination is ile phones
conduct of midterm administered thru online
examination. platform Wi-Fi
Messenger,
The examination Google
should be classroom,
time-bounded and other
online
7
platforms
10 - Pacto de a. Explain why Spain Upload recorded or Provide copy of Laptop or Laptop,
11 Sangre: Why succeeds in downloaded video of recorded or Mobile mobile
were we colonizing discussion related to downloaded Phone phone, flash
conquered? Philippines. the topic. video of (synchrono drive, soft
b. Determine the (Asynchronous) discussion us/ copy of
attributes of the related to the asynchrono CLP and
Filipinos that Scheduled discussion topic. us) syllabus.
contributed to the through messenger (Digitized) (Digitized)
success of Spain in and other online Messenger,
colonizing the platforms accessible Provide copy of Zoom, CLPs and
Philippines. to the students. downloaded google Syllabus
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
Asynchron
ous )
12 Rizal’s a. Explain how Upload recorded or Provide copy of Laptop or Laptop,

Morga and Rizal portray the downloaded video of recorded or Mobile mobile
Ilustrado pre discussion related to downloaded Phone phone, flash
Views of the colonial past. the topic. video of (synchrono drive, soft
pre-conquest b. Analyse and (Asynchronous) discussion us/ copy of
compare the related to the asynchrono CLP and
different opinions Scheduled discussion topic. us) syllabus.
and interpretations through messenger (Digitized) (Digitized)
of Rizal and and other online Messenger,
Morga’s platforms accessible Provide copy of Zoom, CLPs and
views of the pre to the students. downloaded google Syllabus
conquest. (Synchronous) online materials met. (printed)
asynchrono
Provide copy of us)
Recorded or
Downloaded
8
Use of CLPs Power Point audio/
(Asynchronous) Presentations. videos,
(Digitized) (asynchron
Consultation on the ous
topic via phone call. Provide or
(Asynchronous) disseminate Syllabus
CLP’s (Printed (softcopy)
or (synchrono
Digitized) us/
Asynchron
ous )
13 Indolence a. Explain the Upload recorded or Provide copy of Laptop or Laptop,

and structure of downloaded video of recorded or Mobile mobile
Spanish Philippine history discussion related to downloaded Phone phone, flash
Colonial that Rizal presents the topic. video of (synchrono drive, soft
Rule; in his essay. (Asynchronous) discussion us/ copy of
Rizal’s b. Evaluate the related to the asynchrono CLP and
Abandonm implications of Scheduled discussion topic. us) syllabus.
ent of Rizal’s through messenger (Digitized) (Digitized)
Assimilation abandonment of and other online Messenger,
the campaign for platforms accessible Provide copy of Zoom, CLPs and
assimilation. to the students. downloaded google Syllabus
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
Asynchron
ous )
14 -15 El a. Know the context Upload recorded or Provide copy of Laptop or Laptop,
Filibusterismo in which Rizal downloaded video of recorded or Mobile mobile
wrote El discussion related to downloaded Phone phone, flash
Filibusterismo. the topic. video of (synchrono drive, soft
(Asynchronous) discussion us/ copy of
b. Identify specific related to the asynchrono CLP and
contribution of this Scheduled discussion topic. us) syllabus.
novel to national through messenger (Digitized) (Digitized)
consciousness and and other online Messenger,
the revolution. platforms accessible Provide copy of Zoom, CLPs and
c. Compare what is to the students. downloaded google Syllabus
distinctive between
and other classroom/t
related researches. ext
(synchrono
us/
asynchrono
us)
9
Noli Me Tangere materials such as PDF (Digitized) Recorded or
and El and other related Downloaded
Filibusterismo. researches. Provide copy of audio/
(Asynchronous) Power Point videos,
Presentations. (asynchron
Use of CLPs (Digitized) ous
(Asynchronous)
Provide or Syllabus
Consultation on the disseminate (softcopy)
topic via phone call. CLP’s (Printed (synchrono
(Asynchronous) or us/
Digitized) Asynchron
ous )
16 Rizal in a.Know how the Upload recorded or Provide copy of Laptop or Laptop,
Dapitan and ilustrados like Rizal downloaded video of recorded or Mobile mobile
Cultural conceive the nation discussion related to downloaded Phone phone, flash
Minorities vis-a-vis ethnic the topic. video of (synchrono drive, soft
minorities.
related to the asynchrono CLP and
b. Evaluate how did Scheduled discussion topic. us) syllabus.
Dapitan change through messenger (Digitized) (Digitized)
Rizal’s view about and other online Messenger,
the razasprimitivas. platforms accessible Provide copy of Zoom, CLPs and
asynchrono
or
Digitized) Syllabus
(softcopy)
(synchrono
us/
Asynchron
ous )
17 Rizal, the a.Describe our view Upload recorded or Provide copy of Laptop or Laptop,
Philippines, on Rizal’s downloaded video of recorded or Mobile mobile
and World execution,and its discussion related to downloaded Phone phone, flash
History implication to the the topic. video of (synchrono drive, soft
historical asynchrono
related to the CLP and
development in the Scheduled discussion topic. us) syllabus.
context of world through messenger (Digitized) (Digitized)
history. and other online Messenger,
platforms Provide copy of Zoom, CLPs and
downloaded online google Syllabus
met.
Google
10
accessible to the materials such classroom/t (printed)
students. as PDF and ext
(Synchronous) other (synchrono
Upload / send online related us/
materials such as PDF researches. asynchrono
and other related (Digitized) us)
researches.
(Asynchronous) Provide copy of Recorded or
Power Point Downloaded
Use of CLPs Presentations. audio/
(Asynchronous) (Digitized) videos,
(asynchron
Consultation on the Provide or ous
topic via phone call. disseminate
(Asynchronous) CLP’s (Printed Syllabus
or (softcopy)
Digitized) (synchrono
us/
Asynchron
ous )
18 Final exam a.Assess students’ The final examination Laptop/mob

learning through the is administered thru ile phones
conduct of final online platform
Wi-Fi
examination.
The examination
should be Messenger,
time-bounded Google
classroom,
and other
online
platforms
11
VIII. COURSE REFERENCES
1. Hau, C. S. (2000). Necessary fictions: Philippine literature and the nation, 1946-1980.
2. O'G, A. B. R. (2016). Imagined communities: reflections on the origin and spread of
nationalism.
3. Rizal José, Guerrero, L. M., & Rizal José. (2006). Noli me tangere: El filibusterismo.
4. Schumacher, J. N. (2011). The cavite mutiny: Toward a definitive history.
Other references
1. Anderson, B. (1998). The spectre of comparisons: Nationalism, Southeast Asia, and the
world (Ser. 2004). 2. Anderson, B. (2013). The Age of globalization: Anarchists and the
anticolonial imagination.
3. Anderson, B. (2008). Why counting counts: A study of forms of consciousness and
problems of language in Noli me tangere and El Filibusterismo.
4. Gomburza and the Propaganda Movement. (n.d.). Retrieved April 26, 2021, from
https://www.philippine-history.org/gomburza.htm. 5. Hau, C. S. (2000). Necessary fictions:
Philippine literature and the nation, 1946-1980.
6. Morga, A. de. (1962). Historical events of the Philippine Islands. Jose Rizal National
Centennial Commission. 7. Schumacher, J. N. (1973). The Propaganda Movement,
1880-1895: the creators of a Filipino consciousness, the makers of revolution.
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IX. GRADING SYSTEM
Criterion reference Semestral Grade
Student’s Outputs(non-laboratory courses) 60% Middle Term – 40% Quizzes/ Performance

Task 40% Final Term – 60%
Requirements/Project 20% Total 100%
Term exam 40%

Total 100%
Major Requirements:
1. Term Exam
2. Context analysis ofNoli Me Tangere and El Filibusterismo
3. Photograph of own local history
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14
LESSON 1
VISSION, MISSION, GOALS, AND QUALITY POLICY
THE HISTORY OF ASSCAT

ASSCAT started as a Manobo Farm School of upper Agusan in 1908. Later, it became
the Bunawan National Agricultural School on June 17 1984 through RA 301 sponsored by
former Congressman Marcos L. Calo. On June 21, 1969 it was changed into Southern Agusan
National Agricultural College (SANAC) by virtue of R.A. 5917 passed by former Congressman
Jose C. Aquino.
In 1974-1975, the College offered two-year Post-Secondary Agricultural Technician

Curriculum. Commencing the first semester of school year 1992-1993, two (2) additional
courses were offered—the Bachelor of Secondary Education major in Technology and Home
Economics and the Bachelor of Elementary Education. On the same year, Congressman
Ceferino S. Paredes, Jr. sponsored to the Batasang Pambansa House Bill 1432 for the
conversion of SANAC in to State College which was also indorsed by Senator Edgardo J.
Angara through Senate Bill No. 1690. On March 1, 1995 it was signed by President Fidel V.
Ramos by virtue of RA 7932 converting SANAC into Agusan del Sur State College of
Agriculture and Technology (ASSCAT) offering collegiate courses in education, engineering
and agriculture.
ASSCAT VISION, MISSION, GOALS AND QUALITY POLICY

Vision
ASSCAT as the premier agro-industrial Higher Education Institution in Caraga Region
capable of producing morally upright, competent and globally competitive human resource
capable to effectively implement sustainable development.
Mission
ASSCAT shall primarily provide higher professional, technical instructions for special
purposes and to promote research and extension services, advanced studies and progressive
leadership in agriculture, education, forestry, fishery, engineering, arts and sciences and
other relevant fields.
Goals
Implementing plans and strategies, ASSCAT has also the following goals: (1) Develop
and offer curricular programs that are relevant and responsive to the peculiar needs and
urgencies of the region; (2) Generate, develop and transfer appropriate technologies to
address the needs of the agro-industrial sector in the service area; (3) Develop disciplined,
15
responsible, and well-trained students to become effective citizens in the community and
ready to face the challenge in the highly competitive world of works; (4) Have a pool of
service and person-oriented professional workforce who are educationally and
technologically prepared well equipped to effect desired and necessary changes to the
service area and among the clientele; (5) Acquire state-of-the-art facilities and equipment to
be attuned to the trend of the changing times; (6) Build, construct, improve and upgrade
appropriate physical facilities in harmony with the ecosystem to attain harmonious co
existence of man and nature; (7) Adopt and institutionalized efficient, effective and judicious
utilization of resources to maximize, strengthen and sustain development and fiscal security
and autonomy; and (8) Expand networking and linkages locally, nationally and globally.
Quality Policy
Agusan del Sur State College of Agriculture and Technology’s vision to be a premier
agro-industrial Higher Education Institution in Caraga Region is fostered by the following
principles: (1) sustaining quality education experience and community engagement; (2)
encouraging optimum resource management; (3) developing an environment that is
conducive for intellectual and personal growth; and (4) generating relevant knowledge
through innovative thinking.
To continually improve our Quality Management System, we commit to comply with
all applicable requirements and provide service excellence in our four-fold functions.
INSTITUTIONAL OUTCOMES
The Agusan del Sur State College of Agriculture and Technology is committed to
produce (1) globally competitive professionals who are innovative and progressive leaders in
their specific fields of specialization; (2) empowered and committed researchers and
community extension specialists; and (3) effective human resources who are capable of
initiating change, nurturing intellectual and moral values, and sustaining ecological and
national development.
CONCLUSION
ASSCAT continues to reap successes in the fields of academics, planning, research,
extension and resource generation that are worth remembering. It has time and again
distinguished itself in its role of catering excellence in higher education. Indeed, ASSCAT truly
endeavors to withstand its meaningful history in order to achieve its vision, mission and
goals. The fervor towards a target will remain aflame and bring further triumphs to the
community and to the world as a whole in the coming years, truly living in its tagline: ASSCAT
at Its Best!
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LEARNING ASSESSMENT
ESSAY: Discuss what is asked.
“As you read with understanding the vision, mission, goals and quality policy of the
college, what insights and ideas have you gained and pondered about? Share your
interesting personal reflection and thoughts about ASSCAT’s vision, mission, goals and
quality policy. Use the rubric below as a guide.”
Mechanics and criteria:
• Use minimum of 5 sentences to maximum of 10 sentences.

• Avoid repeating your answers. The quality of the content of your answer is measured in
this assessment. Organize your ideas first.
• Discussion will be scored accordingly:
o Coherence (Unity and logical arrangement of ideas) – 5 points
o Correct grammar usage – 5 points
o Relevance to the topic - 10 points
Note: SUBMIT THE DOCUMENT FORMAT OF YOUR ANSWERS IN THE GOOGLE CLASSROOM.
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LESSON 2
THE RIZAL LAW AND PHILIPPINE LITERATURE
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
• There is a need for a re-dedication to the ideals of freedom and nationalism for which
our heroes lived and died;
• Honor and remember their devotion, lives and works that have shaped the national
character;
• Rizal’s works and writings are a constant and inspiring source of patriotism with which
the minds of the youth should be suffused
• Whereas, all schools are enjoined to develop moral character, personal discipline, civic
conscience and to teach the duties of citizenship;
SECTION 1. Courses on the life, works and writings of Jose Rizal, particularly his novel Noli
Me Tangere and El Filibusterismo, shall be included in the curricula of all schools, colleges
and universities, public or private.
SECTION 2. It shall be obligatory on all schools, colleges and universities to keep in their
libraries following copies of the original Noli Me Tangere and El Filibusterismo, Rizal’s other
works and biography.
SECTION 3. Shall provide the translation of the Noli Me Tangere, El Filibusterismo, and other
writings of Jose Rizal into English, Tagalog and the principal Philippine dialects; cause them
to be printed in cheap and be distributed, free of charge.
WHY STUDY RIZAL?
1. First, because it is mandated by law.
• Senator Jose P. Laurel was the person who sponsored the said law. • Senator Claro M.
Recto was the main proponent of the bill and brought it to the senate. • Rizal Law was
signed by President Ramon Magsaysay on June 12, 1956.
2. Secondly, because of the lessons contained within the course itself.
• Recognize Rizal’s ideals and teachings in relation to present situations in the society. •
Encourage the application of such ideals in current social and personal problems and issues.
• Develop an appreciation and deeper understanding of all that Rizal fought and died for.
18
• Foster the development of the Filipino youth in all aspects of citizenship. • To promote the
development of moral character, personal discipline, citizenship and efficiency in the
vocations of the Filipino youth.
• Achieve an inspirational source of patriotism by means of studying Rizal’s life, works, and
writings.
The Rizal Law, enacted in 1956, seeks to accomplish the following goals:
• To rededicate the lives of youth to the ideals of freedom and nationalism, for which our
heroes lived and died;
• To pay tribute to our national hero for devoting his life and works in shaping the Filipino
character;
• To gain an inspiring source of patriotism through the study of Rizal’s life, works, and
writings.
RELATIONSHIP BETWEEN LITERATURE AND SOCIETY:

According to ArjunDubey
Head, Dept. of Applied Sciences &Humanities
MadanMohan Malaviya Engineering College
• Literature mirrors society. What happens in a society is reflected in literary works in one
form or another.
• Literature is the art of written work in different forms, such as, poetry, plays, stories,
prose, fiction etc. It may consist of texts based on information as well as imagination. •
Society is a group of people related to each other through their continuous and
uninterrupted relations. A group of likeminded people governed by their own norms and
values.
• Human society, it is observed, is characterized by the patterns of relationship between
individuals who share cultures, traditions, beliefs and values etc.
❖ The history of different societies has gone through changes. The peoples living style,
faiths, beliefs, cultures etc. have never remained uniformly consistent. Societies have not
remained persistent with regards to their norms and values, the reflections of which can
be found in different forms of literature
o Kalidas ,a great poet ,ever born in Indian history, is first afraid of the uncertain
attitude of the people, but then pleads his own points of views that provide us
union of the old and the new.
o In Malavikamitam, his first play, the poet shows his humility and becomes
uncertain whether people would accept his play.
❖ In other words, everything old is not bad; nor is everything new bad. There may be
something, which may not be of much use in the old, and the new may also be good.
That what great men and wise people say and follow become good during all time.
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ISSUES AND INTEREST OVER RIZAL BILL:
PAST
• The Bill was opposed by the Roman Catholic Church in the Philippines due to the anti clerical
themes in Noli Me Tángere and El Filibusterismo.
• Church continued to oppose the bill mandating the reading of Rizal's novels Noli Me Tángere
and El Filibusterismo, claiming it would violate freedom of conscience and religion. The
Catholic Bishops Conference of the Philippines (CBCP) submitted a pastoral letter to which
according, Rizal violated the Canon Law 1399 which forbids or bans books that attack or
ridicule the catholic doctrine and practices.
• Excitement and intense scenes were eventually arisen in settling the Rizal Bill. One of which
was the debate of Cebu representative Emilio Cortes that ended with a fistfight in Congress. •
Recto attacked the “most numerous church” whose hierarchy’s vigorous opposition to the bill
would have the effect of covering up dark spots in the country’s colonial occupation. • The
religious bloc had described Rizal’s novels as “belonging to the past,” “harmful” and painting a
“false picture of the country’s condition.”
• Bacolod City Bishop Manuel Yap stoked the controversy with his threat to “punish” legislators
who supported the Rizal bill in the next elections.
• Catholic Schools Representatives threatened to close down their schools if the Rizal Bill was
passed.
• A Proposal was presented to use the expurgated novels as textbooks and put the original
copies under lock and key in the school libraries, but this amendment was rejected by Recto
and expressed:
“The people who would eliminate the books of Rizal from the schools would ... blot out from
our minds the memory of the national hero ... this is not a fight against Recto, but a fight
against Rizal...now that Rizal is dead and they can no longer attempt at his life, they are
attempting to blot out his memory. “
• Recto quickly dismissed the bishop as “a modern-day Torquemada.” (Tomás de Torquemada

was the Dominican friar who headed the Spanish Inquisition in 1483.)
• Because of the unending debate over the Rizal Bill, amendments were formulated:
Senator Laurel’ introduced reading of the unexpurgated Rizal’s works including the
two novels, Noli and the El Fili and other works written by other authors about Rizal
would no longer be compulsory to elementary and secondary levels but would be
strictly observed to college level.
Senator Lim suggested the exemption of those students who feel that reading Rizal’s
novels would negatively affect their faith.
Senator Primicias created additional amendment that promulgates the rules and
regulations in getting an exemption only from reading the two novels through written
statement or affidavit and not from taking the Rizal course.
Present
20
• The teaching of Rizal Law in the classroom is intended to awaken the sense of patriotism and
nationalism in every Filipino youth and push them to apply the principles of Rizal as solutions
to present day problems.
• Knowledge of Rizal has been limited to knowing streets named after him.
• Image on the one-peso coin. Some only know him only by name.
• Never go for deeper understanding.
• Some college students, who take up engineering or medicine, even question the relevance of
Rizal subject to their careers. They insist it’s just a waste of time and money.
LEARNING ASSESSMENT
I. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE

GOOGLE FORM LINK PROVIDED IN THE GOOGLE CLASSROOM. Read
carefully each statement and choose the best answer from the choices.
II. ESSAY: Discuss what is asked. (15 points)
“Is it still relevant to study the life and works of Rizal in this period of the New
Normal?”

o Correct grammar usage – 5 points
o Relevance to the topic – 5 points
Note: Submit the document format of your answer (TEST II: Essay) in the Google Classroom. For
MULTIPLE CHOICE, OPEN THE LINK PROVIDED IN THE GOOGLE CLASSROOM TO ACCESS GOOGLE
FORMS, AND ANSWER TEST I.
21
LESSON 3
NATION AS IMAGINED COMMUNITY
The Nation as Imagined Community
Nation as an imagined community
- According to Benedict Anderson (1983), a nation as "an imagined political community –

and imagined as both inherently limited and sovereign."
- As Anderson puts it, a nation "is imagined because the members of even the smallest
nation will never know most of their fellow-members, meet them, or even hear of
them, yet in the minds of each lives the image of their communion."
- Anderson depicts a nation as a socially constructed community, imagined by the people
who perceive themselves as part of that group.
- By “imagined,” he wrote, any community larger than a village in which people know
one another face to face is to an extent imagined. The “deep horizontal
comradeship” that characterizes a nation is socially constructed, he wrote, but also
heartfelt and genuine; it explains why people die and kill for their countries.
- Nation from the Latin word nasci, which means “to be born” – indicates a relation of
birth or origin and implies a common race, usually characterized by community of
language and customs.
What is Nationalism
- Nationalism is universal in that every individual belongs to a nation, yet each nation is
supposedly completely distinct from every other nation;
- Nationalism is an idea so influential that people will die for their nations, yet at the
same time an idea difficult to define.
- Nationalism is a sense of loyalty or psychological attachment members of a nation
share, based on a common language, history, culture, and desire for independence. It
is a feeling that drives people together as a nation.
- According to Hans Kohn, Nationalism is an ideology based on the premise that the
individual’s loyalty and devotion to the nation-state surpass other individual or group
interests. Nationalism desires unity by their way of a cultural background, including
language and heritage.
- According to George Orwell, Nationalism is more on that one’s country is superior to
another.
- Nationalism and patriotism sometimes interchanged since they both show their love to
their nation.
22
Patriotism and Nationalism
The root of the word patriotism is patriot, or a person who is loyal to their country. In
general, this is a very positive feeling. Patriotism is support for one’s country because you
feel pride in it, and a belief in the values of that country.
Example
- People who volunteer to serve in the military feel a sense of patriotism to their country.
Nationalism
For nationalism, the meaning is quite different. Instead of just a positive feeling of pride in
your country, nationalism is a feeling of superiority.
Example
- You will think that your country is better than other countries, to the point that you
reject other countries – their people, products, culture, language, etc. – simply
because they are from other countries. Even if things from your own country are
inferior, you defend them unconditionally because you believe you country is better.
In the Philippines, the development of nationalism was very slow. Loyalty to the nation
began only after the unjust execution of the three priests known as the GOMBURZA (Gomez,
Burgos, and Zamora) on February 17, 1872. The rise and spread of Liberalism and
Democracy was actually a consequence of the growth and development of nationalism.
The novels of Jose Rizal also awakened Philippine nationalism. While in Barcelona, Rizal
contributed essays, poems, allegories, and editorials to the Spanish newspaper, La
Solidaridad. Most of his writings, both in his essays and editorials, centered on individual
rights and freedom, specifically for the Filipino people - among his best works, two novels
stood out from the rest – Noli Me Tángere (Touch Me Not) and El Filibusterismo (The Reign
of the Greed). These two novels by Rizal, now considered his literary masterpieces, are said
to have indirectly sparked the Philippine Revolution. For him, “the pen was mightier than the
sword.” And through his writings, he exposed the corruption and wrongdoings of
government officials as well as the Spanish friars. As part of his reforms, he even called for
the inclusion of the Philippines to become a province of Spain.
23
LEARNING ASSESSMENT
I. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE GOOGLE FORM LINK
PROVIDED IN THE GOOGLE CLASSROOM. Read carefully each statement and choose
the best answer from the choices.
II. ESSAY: Discuss what is asked. (10points)
As a student, how you will showcase your nationalism and patriotism?

o Relevance to the topic – 5 points
24
LESSON 4
ASCENDANCE OF CHINESE MESTIZOS
The Chinese Mestizos and the Formation of the Filipino Nationality
By: Antonio S. Tan
Chinese mestizo played an important part in the creation and evolution of what is
now called the Filipino nation. They played significant role in the formation of the Filipino
middle class, in the agitation for reforms, in the 1998 revolution, and in the formation of
what is known as the Filipino Nationality.
Filipinos with Chinese blood have occupied important positions in the government.
There were already a lot of political figures dominating the highest position in the
government like Sergio Osmena who became the vice-president of the Philippine
Commonwealth. A number of Chinese mestizo have become president: Jose P. Laurel, Elpidio
Quirino, Ramon Magsaysay, and Ferdinand E. Marcos. Chinese mestizo proved to be a more
significant element in the Philippine society for three reasons:
• Chinese mestizo was more numerous as there was a greater infusion of Chinese blood
than any other blood in the Filipino.
• Chinese mestizos were readily assimilated into the fabric of the native society. •
They assume important roles in the economic, social, political life of the nation.
Although the Chinese who settled in the islands before the Spanish colonization had
intermarried with native women, the emergence of Chinese mestizo as a legally distinct class
began only with the Spanish colonial regime. Soon after the Spaniards founded the city of
Manila in 1571, a large Chinese colony evolved. Performing multiple services as traders,
artisans and domestic servants, the Chinese became indispensible to the needs of the
capital.
However, the Spaniards could only see the rapid increase of Chinese population as a
potential threat to their own rule. They feared that Chinese would far less loyal to the
Spanish regime. It causes dilemma because they wanted the Chinese for their indispensable
services in the economy and yet were suspicious and wary of their growing number. The
dilemma was resolved through the policy of:
• Converting the Chinese and encouraging marriages between Catholic Chinese and
Catholic Indio.
Any person born of a Chinese father and an Indio mother was classified a Chinese
mestizo. Subsequent descendants were listed as Chinese mestizo. A mestiza who married a
Chinese or mestizo, as well as their children, was registered as a mestizo, But a Chinese
mestiza who married an Indio was listed, together with her children, as Indio.
25
As the Chinese mestizo population increased, the question of their legal status arose. In
1740, inhabitants of the Philippines were classified into 3 classes: Spaniards, Indio, and the
Chinese.
In 1741, the legal status of Chinese mestizo was resolved when the whole population
was reclassified for the purposes of tributes or tax payment into four classes:
• Spaniards and Spanish mestizo – exempted

• Chinese – pays 3x of the tax that Indios are paying.
• Chinese mestizo – pays 2x of the tax that indios are paying.
• Indios – pays the less tax.
John Bowring described Chinese mestizo as more active and enterprising, more prudent
and pioneering, more oriented to trade and commerce than the Indios. For Feoder Tagor
called the Chinese mestizo as the richest and most enterprising portion of the entire
population. W.G. Palgrave commented in 1876 that Chinese mestizo as intellectually they
are superior to the unmixed around them. Their members; taken in comparison with that of
the entire population is not great; but their wealth and influence go far to make up this
deficiency.
In 1760, expulsion of many Chinese because of their cooperation with the British
government who occupied in Manila enabled the energetic and enterprising Chinese
mestizos to penetrate markets which had been preserved by the Chinese. In the absence of
the Chinese traders, the Chinese mestizo became the provisioners of the colonial
authorities, foreign firms and residents of Manila. Chinese mestizos also engaged in
landholding and wholesaling. Chinese mestizo tended to dominate not only the economic
and social, but also the political leadership of the local community.
The Rise of the Middle Class to Social Prestige

The new middle class would express themselves in novel artistic terms. New middle
class followed the model of Hispanic-European culture and was getting entrenched in many
pueblos or towns. According to Wickberg, the wealth they acquired and the manner they
spent it, made them the arbiter of fashion, customs, and style of living.
John Bowring, wrote in 1850 that many of them adopt the European costume, but
where they retain the native dress that is finer in quality, gayer in color, and richer in
ornament. The men commonly wear European hast and stocking.
The rise of the middle class to economic importance had another great effect. The
acquisition of a certain amount of wealth made it easier to provide education for their
children. In the 1870s more families were able to send their children to Spain, and later to
progressive countries like, France, England, Austria, and Germany.
The Chinese Mestizo in the Formation of the Filipino Identity
The Chinese mestizo getting wealthy, too independent minded, sizeable enough to
be to form their own Grenio Mestizo de Sangley. By 1800s Chinese mestizo in the provinces
26
began to set the tone of public opinion. In 1827, Manuel Bernaldez Pizzaro already observed
that the Indio and Mestizo clerics had dangerous tendencies to revolution. Chinese mestizo
is a potential nucleus around which the Indio insurrection might be organized, and predicted
that the Chinese mestizo would in time dominate public opinion.
With the threat of Chinese mestizo and Indio, Spanish government applied measures.
The government put pressure or race hatred between the Chinese mestizo and natives to
separate the two classes. They believed that they should be separated because:
• The native is strong in its number.

• The Chinese mestizo is intelligent and wealthy.
The authorities suggest promoting rivalry and jealousy, and to foment antagonism
between the two classes:
• Declare the rank of gobernadorcillo for the Indio superior to that meant of the mestizo.
• Have separate theatres for each, by which they could attack and ridicule each other. •
Imposed land taxes on the Chinese mestizo and a distinctive dress for them.
Yet it was difficult to separate the two groups as Chinese mestizo were inclined to
identify themselves with the Indios culturally and socially; and gravitate towards each other
due to common grievances.
27
Spaniards Pure blooded
Spaniard. Exempted in paying tax
1.) Person born with

Spanish mestizo whose parents were Spansiards. Exempted in paying tax
Spanish period. Chinese father and an
Pays 3x of the tax that Indios are paying.
Chinese 1.) Pure blooded Chinese
Ethnic racial categories used during the 1.) Person born of a

2.) Person born of a Filipino
father was classified as Indio
3.) In addition, a Chinese Mestiza
who married a Filipino Indio, she
and her descednants will be
Chinese mestizo Indios
Pays the less tax.
Indio mother was

classified a Chinese
mestizo.
considered as Indio.
Pays 2x of the tax that Indios are
paying.
1.) Pure blooded Filipino.
28
LEARNING ASSESSMENT
I. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE GOOGLE FORM

LINK PROVIDED IN THE GOOGLE CLASSROOM. Read carefully each statement and
choose the best answer from the choices.
II. SITUATIONAL. Give what is asked. (5 points each)

Situation: 1
Maicah Tan is a Chinese mestiza and is a business woman who sells Chinese food.
Makisig is a Catholic Indio who works as a farmer in the Hacienda Gomez located at
Bunawan, Agusan del Sur. It is part of Makisig’s routine to buy food from Maicah every
afternoon. After 3 years of repeatedly buying in the store of Maicah, they fell in love, got
married, and now living with their 13 children.
Question:
What is now the racial category of Maicah and her children? Explain.
Situation 2:
Lowie Co is a Chinese who work as shoe maker in the Philippines for 15 years. One busy
afternoon, a public school teacher named Atika who was in the rush with damage shoes
captured Lowie’s attention. Lowie offered to repair her shoes. Later on, they got
married, Mrs. Aticka Co and Mr. Lowie Co happily living with their 15 children.
Question:
What is now the racial category of Lowie and his family? Explain.
29
LESSON 5
Intra-clergy Conflicts and the Cavite Mutiny
Two major events happened in 1872

• 1872 Cavite Mutiny
• The martyrdom of the three martyr priest.
1872 Cavite Mutiny: Spanish Perspective

Cavite Mutiny (January 20, 1872)
- Brief uprising of 200 Filipino men comprised of soldiers, laborers of the arsenal, and
resident of the Cavite headed by Sergeant Lamadrid rose up in arms and assassinated
the commanding officer and Spanish officers in sight after their salaries were
reduced upon the order of Governor-General Rafael de Izquierdo by subjecting them
to personal taxes, from which they were previously exempt.
- The taxes required them to pay a monetary sum as well as to perform forced labor or
“polo y service.”
- After two days, the mutiny was officially declared subdued.
Governor Rafael de Izquierdo

- He magnified the incident and used it as an excuse to clamp down those Filipinos who
had been calling for governmental reform.
- He made use of it to implicate the native clergy which was then active in the call for
secularization.
- Number of Filipino intellectuals were seized and accused of complicity with the
mutineers. After a brief trial, three priest: Jose Burgos, Jacinto Zamora, and Mariano
Gomez were publicly executed.
Jose Montero y Vidal (Spanish historian)

- He documented that the event is an attempt of the Indios to overthrow the Spanish
government due to the removal of their privileges such as non-payment of tributes
and exemption from force labor.
30
Governor Rafael de Izquierdo and Jose Montero y Vidal (Spanish historian) - Izquierdo and
Vidal scored out that the main reasons of the revolution were removal of their privileges
such as non-payment of tributes and exemption from force labor.
Other causes were also enumerated as the reasons of the said revolution:
- Spanish revolution which overthrew the secular throne.
- Dirty propagandas proliferated by unrestrained press.
- Democratic, liberal and republican books and pamphlets reaching the Philippines. - The
presence of the native clergy who out of animosity against the Spanish friars, “conspired
and supported” the rebels and enemies of Spain.
Izquierdo blamed the unruly Spanish Press for stockpiling malicious propagandas grasped by
the Filipinos. He then, reported to the King of Spain that:
• The rebels wanted to overthrow the Spanish government to install a new “hari” in the
likes of Fathers Burgos and Zamora.
• The native clergy enticed other participants by giving them charismatic assurance that
their fight will not fail because God is with them.
• The native clergy lured other participants with attractive promises of rewards such as:
employment, wealth, and ranks in the army
• Izquierdo also lambasted the Indios as gullible and possessed an innate propensity for
stealing.
Izquierdo and Vidal deemed that the event was planned earlier and was thought of it as
a big conspiracy among educated leaders, mestizos, native lawyers, residents of Manila and
Cavite, and the native clergy. The alleged pre-concerted signal among the conspirators of
Manila and Cavite was the firing of rockets from the walls of intramuros.
On January 20, 1872, the district of Sampaloc celebrated the feast of the Virgin of Loreto
with the usual fireworks display. Allegedly, those in Cavite mistook the fireworks as the sign
for the attack. The 200-men contingent headed by Sergeant Lamadrid launched an attack
targeting Spanish officers at sight and seized the arsenal. When the news reached Gov.
Izquierdo, he ordered the reinforcement of the Spanish forces in Cavite to quell the revolt.
31
The revolution was easily crushed when the expected reinforcement from Manila did not
come ashore.
As the result:
- Major instigators including Sergeant Lamadrid were killed in the battle. - GOMBURZA
were tried in the court-martial and were sentenced to death. - Patriots like Joaquin Pardo
de Tavera, Antonio Ma. Regidor, Jose and Pio Basa and
other native lawyers (Abogadillos) were suspended by the Audencia (high court)
from the practice of law, arrested, and were sentenced with life imprisonment at the
Marianas Island.
On February 17, 1872

- GOMBURZA were executed to instil fear among Filipinos. The event was tragic but
served as one of the moving forces that shaped Filipino nationalism.
A Response to Injustice: Filipino Perspective
Dr. Trinidad Hermenigildo Pardo de Tavera (Filipino scholar and researcher) - In his point of
view, the incident was a mere mutiny by the native Filipino soldiers and laborers of the
Cavite arsenal who were dissatisfied with the abolition of their privileges and the
prohibition of the founding of school of arts and trades for the Filipinos, which the
general believed as a cover-up for the organization of a political hub.
- Tavera believed that the Spanish friars and Izquierdo used the Cavite Mutiny as a
powerful lever by magnifying it as a full blown conspiracy and that the native clergy
to overthrow the Spanish government in the Philippines.
- The friars took advantage of the incident and presented it to the Spanish Government
as a vast conspiracy organized throughout the archipelago with the object of
destroying the Spanish sovereignty.
- The Madrid government believed the scheme without any investigation. - Convicted
educated men were sentenced to life imprisonment and the GOMBURZA were executed.
- This episodes leads to the awakening of nationalism and eventually to the outbreak of
Philippine Revolution of 1896.
Unraveling the Truth
Considering the four accounts of the 1872 Mutiny, there were some basic facts that
remained to be unvarying: First, there was dissatisfaction among the workers of the arsenal
as well as the members of the native army after their privileges were drawn back by Gen.
Izquierdo; Second, Gen. Izquierdo introduced rigid and strict policies that made the Filipinos
move and turn away from Spanish government out of disgust; Third, the Central
Government failed to conduct an investigation on what truly transpired but relied on reports
of Izquierdo and the friars and the opinion of the public; Fourth, the happy days of the friars
were already numbered in 1872 when the Central Government in Spain decided to deprive
them of the power to intervene in government affairs as well as in the direction and
32
management of schools prompting them to commit frantic moves to extend their stay and
power; Fifth, the Filipino clergy members actively participated in the secularization
movement in order to allow Filipino priests to take hold of the parishes in the country
making them prey to the rage of the friars; Sixth, Filipinos during the time were active
participants, and responded to what they deemed as injustices; and Lastly, the execution of
GOMBURZA was a blunder on the part of the Spanish government, for the action severed
the ill-feelings of the Filipinos and the event inspired Filipino patriots to call for reforms and
eventually independence. There may be different versions of the event, but one thing is
certain, the 1872 Cavite Mutiny paved way for a momentous 1898.
Summary
- There was dissatisfaction among the workers of the arsenal and native army after their
privileges were abolished,
- Gen. Izquierdo introduced rigid and strict policies.
- Central Government failed to conduct an investigation on what truly transpired. - The
days of friars were already numbered in 1872 when the Central Government decided to
deprive them of power to intervene in government affairs, and in the direction and
management of schools.
- Filipino clergy members actively participated in the secularization movement in order
to allow Filipino priest to take hold of the parishes in the country. - Filipinos that time
were active participants, and responded to what they deemed injustices;
- The execution of GOMBURZA was a blunder on the part of the Spanish government, for
the action severed the ill-feelings of the Filipinos and the event inspired Filipino
patriots to call for reforms and eventually independence.
Intra-clergy Conflict
GOMBURZA or the three priests were not involved in the mutiny; they hardly even knew
each other. What they were, however, were prominent figures in the secularization
movement, which wanted to take Church power away from the colonial Spanish and give
native Filipinos increased roles in Church affairs.
Most important, it gave the Church amazing economic power. Churches reaped
massive profits in the form of tithes from church-goers and by exploiting farmers and the
land they tilled. Being assigned to a “good” church like the Antipolo Shrine or Quiapo meant
you’d be set for life.
This started to unravel in the 1780s as secular priests, priests not under any religious
order, began to emerge and were assigned churches. The regulars, priests from the
established orders, naturally protested.
The fight for secularization picked up in the 19th century, as the idea of liberalism—
that all men were equal and had equal right to opportunity and property—washed over
Europe and her colonies. More and more secular priests clamored for rights within the
Church, while the established colonial and religious government looked on in fear.
33
In the end, the three priests were killed in Bagumbayan (now Rizal Park) by garrote,
and they were buried in Paco Park in unmarked graves. Twenty years later, during the 1890s,
a new crop of ilustrados would take inspiration from the deaths of Gomburza. One of them,
a man named Jose Rizal, would write his novel, Noli Me Tangere, and dedicate it to the trio.
Two kinds of priest served the Catholic Church in the Philippines: Regulars and the
Seculars.
Regular priests
- Belong to religious order
- Main task was to spread Christianity.
- Examples were the Franciscans, Recollects, Dominicans, and Augustinians.
Secular priests
- Did not belong to any religious order

- Trained specifically to run the parishes and were under the supervision of the Bishops.
Conflict
- Conflict began when the bishops insisted on visiting the parishes that were being run by
regular priest.
- Regular priest refused these visits because they were not under the Bishop’s
jurisdiction. They threatened to abandon their parishes if the bishop persisted. - In 1774,
Archbishop Basilio Santa Justa accepted the resignation of the regular priest. He assigned
secular priest.
Reason for the move to secularize, much less where and why it came to be: - Under
Governor-general Simon de Anda, secularization was implemented in the Philippines
through the royal cedula in 1774.
- Resistance to this policy was supported by allegations that the training of Filipino
seculars was inadequate.
- But the more serious charge was that native priest would one day lead revolts against
Spain.
34
- The policy was overturned in 1826 by the Spanish government, although Vatican
discouraged the permanence of a religious order governing a parish.
- Pope’s control in the Philippines was not absolute. Decisions coming from the Pope still
have to pass approval from the Spanish government.
- By this time, numbers of Filipino priests were becoming active and united in defending
them.
Nationalism, in any form, was not about to be tolerated by the Spanish government.
Secularism must be destroyed with the execution of three of the most visible supporters of
secularism on February 17, 1872.
LEARNING ASSESSMENT
III. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE GOOGLE FORM LINK
35
LESSON 6
Historical Symposium (Local History)
Develop interest in local history and concern in preserving our country’s national
patrimony and cultural heritage. In this activity, photograph 3 places or sites in your own
locality (in your barangay or within your municipality) with historical value. In each photo,
discuss or write what makes it special in your locality and what is the history behind it.
Always follow safety protocol while taking pictures.
CRITERIA POINTS
Content and discussion: 50
(grammar, ideas and concepts, fresh point of

view, Relevance and adherence to the topic)
Visual Appeal and creativity: 40
(technical quality objectives)

- Is the photo in focus? Is lighting in
balance?
- Are there distracting elements?
- Is the subject matter pictured in a

unique way or is a common item
shown from an interesting point of
view?
Timeliness: 10
Submitted before midterm exam

Note: outputs submitted after midterm
exam will be given 5 points only in
timeliness.
Submit your OUTPUT in our GOOGLE CLASSROOM.
36
Example (outputs from the previous students)
1. The
barangay Del Monte Health Center Station
During on President Ferdinand E. Marcos administration the local health station in brngy. Del
Monte,Talacogon,Agusan del Sur was built. This is part of his platform is to build a health station in
every barangay inside the country. The purpose of the implementation of building a health unit in the
barangay is making the population never hesitate of consultation such as giving birth,free check
up,anti-rabies vaccination and etc. and also to have a nearby medical clinic. One of the history of the
local health center is where my mother giving birth to me on November 21, 2001 and i’m proud that
i’m one that born on the old health center of Marcos administration.
2.
Department of Agriculture
(Del Monte Lowland Rainfed Research Station)

The Del Monte,Talacogon,Agusan del Sur is also have a local Department of Agriculture
representing to our municipality and was built during the President Marcos administration and also
part of his platform. The Department of Agriculture or (DA) is aim to help the farmers on the right
progress of their farm, sometimes it never avoided that there was a failure to our farm regarding of
planting trees that will gain an income someday, the DA are willing to advice a lesson of the right
position of planting. The Department of Agriculture will invented a soil that compose a mixed
organisms that can make the plant grow healthy and then they will give free to all the farmers inside
the municipality or else they conduct of selling.
37
3.
The flowing water of Sitio Tuburan, Del Monte, Talacogon, Agusan del Sur
A flowing water which is located at Sitio Tuburan is the only sources of water supplies by the
residents that used for drinking,bathing,washing dishes and etc. It may not seen purely because it was
under the wideness grass and also it’s intentionally not to cut the grass to avoid the distraction,taste,
and bacteria mixed of water. The only problem of the residents is the distraction of water and they will
hesitate of finding a supply of water, in the history of the flowing water was pass by a distraction
during the renovation of the broken road and they experience a long time of water shortage and every
each other has its own skill of producing a water supply, the other residents was going to other place
just to find or get a water supply to their home. Until now they are calling to the political official to
solution and help to upgrade their water supply for they will never experience again the hesitation.The
flowing water was discovered by the old residents at the said place and was continually used until
now.
38
39
LESSON 7
Propaganda Movement and La Solidaridad
By the 1880s many sons of the wealthy were sent to Europe to study. There,
nationalism and a passion for reform blossomed in the liberal atmosphere. Out of this
talented group of overseas Filipino students, Filipino elites – or the Ilustrados and liberals
exiled in 1872 arose what came to be known as the Propaganda Movement. The movement
founded in 1872. Magazines, poetry, and pamphleteering flourished. José Rizal, this
movement’s most brilliant figure, produced two political novels—Noli me tangere (1887;
Touch Me Not) and El filibusterismo (1891; The Reign of Greed)—which had a wide impact in
the Philippines.
The movement aim to create reforms in the Philippines which was then under the
Spanish government. The Propaganda Movement put up its own newspaper, called La
Solidaridad. The Soli, as the reformists fondly called their official organ, came out once every
two weeks. The first issue was published on November 15, 1895. The propaganda movement
did not succeed in its pursuit of reforms. The colonial government did not agree to any of its
demands.
What is Propaganda Movement?

- Was the first Filipino nationalist movement, led by Filipino students in Europe, Filipino
elites (upper-class Filipinos) and émigrés--liberals exiled in 1872 that was inspired by
the protonationalist activism of figures such as José Burgos and by his execution at
the hands of colonial authorities. The movement strove to "awaken the sleeping
intellect of the Spaniard to the needs of our country" and to create a closer, more
equal association of the islands and the motherland.
❖ Vocabulary review:
▪ Proto-Nationalist – someone who would want to prep a society for
future nationalism. They would try to convince people as many as
40
possible that Nationalism is the answer to most or all of society’s
problems.
▪ Émigrés– a person who left their own country in order to settle in
another, typically for political reasons.
- It was an assimilationist movement in that the propagandists believed that the
Philippines should be:
⮚ Fully incorporated into Spain as a Spanish province and not merely as a colony,
with Filipinos granted the same citizenship rights accorded to Spanish
citizens.
⮚ It sought the expulsion of the Spanish friars from the Philippines and the
empowerment of a native Filipino clergy.
⮚ As a cultural movement, it showcased the writing and artistic production of the
young Filipino elite as a means of demonstrating their intellectual
sophistication, on par with their Spanish peers.
⮚ Representation of the Philippines in the Cortes, or Spanish parliament;
Legalization of Spanish and Filipino equality.
⮚ Creation of a public school system independent of the friars.
⮚ Abolition of the forced labor and vandala (forced sale of local products to the
government).
⮚ Guarantee of basic freedoms of speech and association; recognition of human
rights.
⮚ And equal opportunity for Filipinos and Spanish to enter government service.
▪ Assimilation– the process whereby individuals or group of
differing ethnic heritage are absorbed into the dominant
culture of a society.
- The Propaganda Movement never asked for Philippine independence because its
members believed that once Spain realized the pitiful state of the country, the
Spaniards would implement the changes the Filipinos were seeking.
- The movement targeted the Spanish government and public, but as an elite movement,
it failed to engage with the wider Filipino population.
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- The Propaganda Movement weakened after Rizal's arrest and the collapse of the La Liga
Filipina.
Note: The death of GOMBURZA awakened strong feelings of anger and resentment
among the Filipinos. They questioned Spanish authorities and demanded reforms. The
martyrdom of the three priests apparently helped to inspire the organization of the
Propaganda Movement, which aimed to seek reforms and inform Spain of the abuses of
its colonial government.
What is La Solidaridad?
- In order to help achieve its goals, the Propaganda Movement put up its own
newspaper, called La Solidaridad. The Soli, as the reformists fondly called their
official organ, came out once every two weeks. The first issue saw print was
published on November 15, 1895.
- The Solidaridad’s first editor was Graciano Lopez Jaena. Marcelo H. delPilar took over in
October 1889. Del Pilar managed the Soli until it stopped publication due to lack of
funds.
- In 1896 both del Pilar and Lopez Jaena died in Barcelona, worn down by poverty and
disappointment. An attempt was made to re-establish the Liga Filipina, but the
national movement had become split between ilustrado advocates of reform and
peaceful evolution (the compromisarios, or compromisers) and a plebeian
constituency that wanted revolution and national independence.
Who are the Propagandists?

- Largely young men, often mestizos and creoles whose families could afford to send
them to study in Spanish universities in Madrid and Barcelona.
- Despite its overall failure, the movement generated a political consciousness that fed
into the nationalist revolution of 1896 and the struggle for independence that
followed.
- The most outstanding Propagandist was José Rizal, a physician, scholar, scientist, and
writer.
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▪ Creoles – are ethnic groups which originated during the colonial era
from racial mixing, mainly people born in the colonies; Spanish
ancestry. Mixed race: Spanish Criollo, French Creole, etc.
Why the Propaganda Movement Failed

The propaganda movement did not succeed in its pursuit of reforms. The colonial
government did not agree to any of its demands. Spain itself was undergoing a lot of internal
problems all that time, which could explain why the mother country failed to heed the
Filipino’s petitions. The friars, on the other hand, were at the height of their power and
displayed even more arrogance in flaunting their influence. They had neither the time nor
the desire to listen to the voice of the people.
LEARNING ASSESSMENT
IV. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE GOOGLE FORM LINK
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LESSON 8
Noli Me Tangere
Noli Me Tangere
Summary by: By: Luis H. Francia
Overview
Written in Spanish and published in 1887, José Rizal’s Noli Me Tangere played a crucial role
in the political history of the Philippines. Drawing from experience, the conventions of the
nineteenth-century novel, and the ideals of European liberalism, Rizal offered up a
devastating critique of a society under Spanish colonial rule.
The plot revolves around Crisostomo Ibarra, mixed-race heir of a wealthy clan, returning
home after seven years in Europe and filled with ideas on how to better the lot of his
countrymen. Striving for reforms, he is confronted by an abusive ecclesiastical hierarchy and
a Spanish civil administration by turns indifferent and cruel. The novel suggests, through plot
developments, that meaningful change in this context is exceedingly difficult, if not
impossible.
The death of Ibarra’s father, Don Rafael, prior to his homecoming, and the refusal of a
Catholic burial by Padre Damaso, the parish priest, provokes Ibarra into hitting the priest, for
which Ibarra is excommunicated. The decree is rescinded, however, when the governor
general intervenes. The friar and his successor, Padre Salvi, embody the rotten state of the
clergy. Their tangled feelings—one paternal, the other carnal—for Maria Clara, Ibarra’s
sweetheart and rich Capitan Tiago’s beautiful daughter, steel their determination to spoil
Ibarra’s plans for a school. The town philosopher Tasio wryly notes similar past attempts
have failed, and his sage commentary makes clear that all colonial masters fear that an
enlightened people will throw off the yoke of oppression.
Precisely how to accomplish this is the novel’s central question, and one which Ibarra
debates with the mysterious Elias, with whose life his is intertwined. The privileged Ibarra
favors peaceful means, while Elias, who has suffered injustice at the hands of the
authorities, believes violence is the only option.
Ibarra’s enemies, particularly Salvi, implicate him in a fake insurrection, though the evidence
against him is weak. Then Maria Clara betrays him to protect a dark family secret, public
exposure of which would be ruinous. Ibarra escapes from prison with Elias’s help and
confronts her. She explains why, Ibarra forgives her, and he and Elias flee to the lake. But
chased by the Guardia Civil, one dies while the other survives. Convinced Ibarra’s dead,
Maria Clara enters the nunnery, refusing a marriage arranged by Padre Damaso. Her
unhappy fate and that of the more memorable Sisa, driven mad by the fate of her sons,
symbolize the country’s condition, at once beautiful and miserable.
Using satire brilliantly, Rizal creates other memorable characters whose lives manifest the
poisonous effects of religious and colonial oppression. Capitan Tiago; the social climber
Doña Victorina de Espadaña and her toothless Spanish husband; the Guardia Civil head and
his harridan of a wife; the sorority of devout women; the disaffected peasants forced to
44
become outlaws: in sum, a microcosm of Philippine society. In the afflictions that plague
them, Rizal paints a harrowing picture of his beloved but suffering country in a work that
speaks eloquently not just to Filipinos but to all who have endured or witnessed oppression.
Noli Me Tangere Summary and Analysis of Chapters 1-4

Summary
The novel begins by introducing Don Santiago de los Santos, generally referred to as
Captain Tiago, who is hosting a dinner party. The reader learns that Captain Tiago lives in
Manila, the capital of the Philippines. (Manila was officially founded by the Spanish in 1571,
but settlements in the area date back to the 13th century.) The dinner is hosted in “quite a
large structure,” suggesting that Captain Tiago is wealthy. Rizal writes that “if it were up to
me, I would spare you a description of the house, but it is too important,” describing it as
luxurious and opulent, decorated with paintings of both religious and bucolic scenes, large
mirrors, and elaborate chandeliers. Rizal also notes that despite its lavishness, the furniture
is uncomfortable, writing that “the owner of the house would never put his guests’ health
before luxury.” At the table, the men and women are separated as in a Catholic church,
underscoring the importance of religion. Both Filipinos and Spaniards are in attendance—
note that the term “Spaniard” refers to anyone of Spanish heritage, regardless of where they
were born, while Filipinos are of indigenous descent. (Father Dámaso notes that Captain
Tiago himself has indigenous heritage but “doesn’t think of himself as indio.”)
Rizal draws the reader’s attention to a group of men comprised of two friars, a
soldier, and two laymen. The soldier, Lieutenant Guevarra, is characterized as quiet and a
brusque speaker; the Dominican friar, Father Sibyla, as handsome, young, and serious; and
the Franciscan friar, Father Dámaso, as lively and talkative. One civilian has black hair; the
other is blond and young and talking with Dámaso. Dámaso dominates the conversation,
interrupting his companion and raising his voice. They are talking about the subject of
ministerial reforms, which turns into a debate about the nature of “indios,” a derogatory
term for indigenous Filipinos. Father Dámaso, who has previously worked in smaller towns in
the Philippines, holds racist views and believes that Filipinos are by nature “incredibly lazy,”
while the blond man argues that calling them lazy is simply a way to excuse the
“backwardness” of the Philippines by blaming its indigenous inhabitants rather than its
colonizers. Father Dámaso goes on to characterize Filipinos are “vicious” and “ungrateful,”
which the blond man objects to, stating that they are in the house of an “indio,” Captain
Tiago. Dámaso argues that the blond man simply isn’t familar enough with the Philippines to
understand its native people, revealing that the man has only been there for a few days.
Father Sibyla (“the Dominican”) becomes involved in the conversation, revealing that
he also left a town where he served as a priest, but felt that he had to leave the position
both for the good of the community and the good of himself, which angers Father Dámaso,
who pounds on the arm of his chair and exclaims that “Either there is religion or there isn’t,
and that’s that, either priests are free or they aren’t! The country is being lost… it is lost!”
Father Dámaso also laments the support he believes the government provides “heretics”
against the priests.
45
Part of the debate is about the burying of “heretics” in Catholic cemeteries. Father
Dámaso feels that the priest has supreme authority and that even the Spanish king has no
right to intervene or punish the priest for doing so. The soldier illuminates the situation
further, explaining that a distinguished man accused of committing suicide was buried while
Father Dámaso was away and defending the man, saying he was too honorable to commit
suicide, which is viewed as a mortal sin by Catholic doctrine. The group eventually returns to
its former peace, and two more guests, Doctor de Espadaña, who is Spanish and disabled,
and his wife Doña Victorina, who is Filipina, and are greeted.
As chapter 2 begins, Captain Tiago arrives with a young friend, Crisóstomo Ibarra, the
son of a deceased friend who has just arrived from Europe. Ibarra is described as tall and,
like Captain Tiago, he is of mixed Spanish and Filipino descent. Ibarra greets Father Dámaso
as his village priest and “a close friend of my father’s,” but Father Dámaso denies that he was
friends with his father, shocking Ibarra. Lieutenant Guevara reveals that Ibarra is the son of
Don Rafael Ibarra, who he characterizes as deeply honorable. Ibarra states that he has been
away from the Philippines, his home country, for seven years and introduces himself as Juan
Crisóstomo Ibarra y Magsalin.
Though he is hosting the party, Captain Tiago doesn’t sit down or eat, according to
social customs. He states that the party is in honor of Ibarra’s arrival and urges him to
instead take the last seat. Ibarra reveals that he spent the last two years in Germany and
Poland, where he was unreachable by telegram, and does not know how or when his father
died. He is fluent in multiple languages, including English, and did not use Spanish much
while abroad, except while in Spain. Ibarra states that in Europe, he learned that every
country’s prosperity, or lack thereof, is proportionate to its freedoms and the sacrifices of its
ancestors, which Father Dámaso dismisses as something that even a schoolboy knows.
Ibarra is polite in response but announces that he is leaving soon after, though Captain Tiago
wants him to stay longer to see his fiancée, Captain Tiago’s daughter María Clara. Once he
leaves, the blond man says that people like Ibarra “can’t stand to be set to rights by the
priest,” and says that he believes the government shouldn’t allow young people to travel to
Europe.
In chapter 4, the narrative returns to Ibarra, who is walking through the city when
Lieutenant Guevara finds him and tells him what happened to his father: he died in jail,
which astonishes Ibarra, who is reluctant to believe that his father was a prisoner. “In the
Philippines you are not considered to be honorable unless you have been to jail,” Lieutenant
Guevara responds, explaining that the elder Ibarra was very wealthy and had many enemies
among the priests and the Spanish. Father Dámaso then accused Rafael Ibarra of not going
to confession, which was true, but the men had previously been friends. (Rafael Ibarra felt it
was wrong to believe that God would pardon a crime simply because it was confessed if true
repentance did not occur, so he followed his own moral compass.) He was then imprisoned
for inadvertently killing a tax collector who beat up a young boy, at which point all of his
enemies began slandering him as a “heretic” and “subversive,” two very serious accusations.
Though Lieutenant Guevara tried to help Ibarra’s father by appealing the case, Ibarra’s father
died in prison before he could be exonerated.
46
Summary
Ibarra has a brief vision of his father dying in a jail cell while Ibarra himself laughs and
drinks wine. He then cries himself to sleep.
Author José Rizal focuses in on Captain Tiago for a moment and describes him in
more depth, characterizing him as “rich,” “at peace with God,” and “as happy as a man with
a small head in that country can be.” Tiago is even at peace with the government, obeying it
with ease. As alluded to earlier, he does not consider himself a native Filipino and joins in
others’ criticisms of them. Rizal describes him as “the secretary-general of a rich society of
mestizos,” though he notes that just as Tiago doesn’t consider himself one of them, most
others do not either. (“Mestizos” are people who have mixed native Filipino and other
heritage, typically Filipino and Spanish.) Nonetheless, he is a social leader, and well-liked by
authorities. He pays priests and poorer people to pray for him, while his own beliefs are
similar to polytheism, since he is devoted to several saints and often promises things to
them.
Tiago isn’t popular with everyone, however. Many poor people see him as a cruel
exploiter, while his subordinates find him tyrannical, and rumors swirl about his involvement
with younger women. His wife, Doña Patrocinio, is devoted to him, however, since he
lavishes her with extravagant gifts. Doña Patrocinio is, in fact, Tiago’s second wife; his first
wife, Doña Pia, died in childbirth after years of praying for a son to be their heir. Her child,
however, was a girl, María Clara, who was cared for by her aunt Isabel. Unlike Tiago, María
Clara has pale skin and “semi-European” features, and she is adored by others. Crisóstomo
Ibarra was her only friend during childhood, but around thirteen or fourteen, she entered a
convent and was separated from him. While Ibarra was away, however, his father and Tiago
agreed that the two should marry, which thrilled both María Clara and Ibarra.
Returning to the present narrative, Rizal states that María Clara and her aunt Isabel
went to mass that morning. María Clara is in the process of leaving the convent and will soon
see Ibarra for the first time in seven years, which fills her with anxiety. Suddenly, Ibarra
arrives, and in a panic, María Clara runs away to the next room and listens as Ibarra asks
about her. Isabel, who had followed her, convinces her to come back to see Ibarra.
The couple soon goes outside to talk alone and María Clara asks Ibarra if he thought
about her often. In response, Ibarra exaggerates, eloquently recalling how she comforted
him when his mother died, describing her as “the poetic embodiment of my homeland” and
“a child of the Philippines,” and claiming that he constantly thought of her throughout his
travels. Believing him, María Clara recalls playing together as children. However, when she
mentions a letter from his father, in which he described his wishes for Ibarra to see the
world, Ibarra is upset. Suddenly, Ibarra interrupts the moment, remembering that the next
day is the Day of the Dead and that he needs to return to the village. As he drives through
the outskirts of Manila in a coach, he admires the diverse scenes of city life and remarks on
how much has changed since he left.
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Summary
Father Dámaso runs into María Clara and Isabel as they’re about to leave for the
convent to get María Clara’s things, intending to meet in private with Captain Tiago.
Meanwhile, Father Sibyla meets with an elderly, dying priest, telling him about the
disagreement between Father Dámaso and Crisóstomo Ibarra and Ibarra’s plans to marry
María Clara. Father Sibyla feels that the church has little to worry about from Ibarra, since he
is wealthy and will be happy with María Clara, making him reluctant to risk putting his
happiness in danger, but the elder priest says that it’s just as well if Ibarra does create an
open conflict with the church, since that can expose where the church is weak and allow
them to weed out these weaknesses.
Rizal retells a legend surrounding the village. An old Spaniard appeared and traded
goods in exchange for some land, then disappeared. Eventually, the villagers found him
hanging from a tree in the forest. He had been creepy while alive, but his suicide disturbed
the villagers even more, so they rid themselves of the goods he gave them. Nonetheless,
shepherds and wanderers told stories of seeing lights or hearing laments, while a young man
who vowed to spend a night under the tree where the man died, died himself of a fever he
contracted the next day. A few months later, a young man appearing to be a mestizo arrived
and claimed to be the dead man’s son, earning a reputation for being hard working but cruel
and violent. This man was the father of Rafael Ibarra, Crisóstomo’s father.
Rizal states that despite their wealth and prominence, neither Rafael Ibarra nor
Captain Tiago run the village: the former was modest and didn’t want to make himself a
target, while the latter was secretly ridiculed. The mayor has little real authority, and even
God himself rarely appears in the residents’ minds—saints are more important. Instead, the
balance of power in the village is constantly shifting. Father Bernardo Salví is one of the
people in contention to be the de-facto leader of the village; he is a quiet, pensive, and
diligent man who is well-liked. The ensign tries to limit Father Salví’s authority by setting a
curfew that limits townspeople’s ability to attend church, but in return, Father Salví lets his
goat run on the ensign’s property. Furthermore, the ensign’s power is limited as well, since
his wife, Doña Consolación, often exerts control over him.
Two men are digging in a graveyard, and one complains that they’re digging into a recent
gravesite. The other counters that they’re doing so on orders from a priest.

Summary
Ibarra arrives at the cemetery, in search of his father’s grave. However, upon arriving
where he thinks his father is buried, he can’t find a cross marking the grave. He talks to a
gravedigger, who says that he burned the cross because the head priest told him to, and that
he was also told to dig up the body and bury it in the Chinese cemetery instead. Feeling that
it was “better to drown than to be with the Chinese,” the gravedigger threw the corpse into
the water. Ibarra is furious and leaves the cemetery. As he’s leaving, he runs into Father Salví
and angrily asks what he’s done with his father, but Father Salví explains that it was his
predecessor, Father Dámaso, who made the orders.
48
We are introduced to Tasio, an old man who had been a philosophy student whose
mother convinced him to abandon his education because she feared he would forget God.
Soon after leaving school to be married, both Tasio’s wife and mother died, and he soon
returned to his books and neglected the rest of his life. Tasio is known politely as Don
Anatasio or Tasio the Philosopher, but most people call him Tasio the Madman. Tasio runs
into the mayor, who he tells that he is hoping for lightning to kill people and destroy houses
since he has been trying with no success to convince villagers to purchase lightning rods for a
decade. Suddenly, lightning flashes, scaring the mayor. Tasio laughs and says that “you are all
worthy of the name of your patron saint in this case” in Castilian. Later, he speaks to the
deputy mayor and his wife, who bring up his late wife and suggest he doesn’t believe in
purgatory. In response, Tasio says that purgatory existed even before the coming of Jesus,
and that its long existence proves the truth of Christian philosophy, since even Zoroaster
wrote about it. Yet despite his long digression, Tasio questions the idea of eternal
damnation.
As the storm continues, the narrative shifts to two young sextons, brothers Crispín
and Basilio, who discuss their poverty and difficult work. Because Crispín is accused of
stealing from the church, they are in debt to their employer, lowering the already meager
salary they earn. Suddenly, the chief sexton interrupts them, fining Basilio for not tolling the
bells properly and ordering Crispín to remain at the church until what he stole comes back.
Despite the boys’ pleas, the chief sexton forcibly separates them.
An hour away from town, Basilio and Crispín’s mother Sisa lives. Her husband is a gambler
who abuses her and provides nothing for the family. She waits eagerly for her sons’ return
and prepares the best dinner possible for them, but her husband arrives and eats much of
the food, not even caring to see his sons.

Summary
Finally, Basilio returns alone, telling Sisa that he escaped the church and was grazed
by a bullet shot at him by the civil guards nearby. Sisa is nonetheless grateful to God that
Basilio is alive. When he explains that Crispín was accused of stealing, Sisa says that “it’s
because we’re poor and poor people have to suffer everything.” Basilio, who is aware of his
father’s abuse, says that they are better off without him, but Sisa doesn’t reply. After having
a dream about the night’s events, he wakes up and tells Sisa he doesn’t want to be a sexton
anymore and instead wants to retrieve Crispín and get a job from the young Ibarra, who he
believes will be as good a man as his father.
Villagers discuss purchasing indulgences, which they can dedicate to loved ones’
souls in hopes of getting them out of purgatory sooner, and debate methods for maximizing
indulgences. Sisa walks by, looking for her sons to no avail.
Ibarra meets with a young man by the lake where his father’s body was dumped. The
other man explains that the elder Ibarra helped him in his work as a schoolmaster. Ibarra
tells him that he’s realized that “the realization of my father’s ideas matters more than my
crying over him, and more than my vengeance,” and says that he wants to help the
schoolmaster. The schoolmaster explains that school has little practical purpose because of
49
the lack of opportunities for students. Additionally, he is subject to the authority of the
priest, whose parish house he teaches in, and is not respected by his students. Father
Dámaso demands that he only teach in Tagalog, not Spanish, despite its prominence in the
colonial Philippines, and orders him to beat the children, which makes them resent him.
Ibarra attends a meeting at the city hall, hoping to bring up the schoolmaster’s
concerns. At the meeting, an upcoming festival is discussed. The liberals, represented by
younger men such as the deputy mayor, Don Filipo, generally oppose such events, seeing
them as wasteful expenses encouraged by the church, while the conservatives—the mayor
and other older men—support them. Don Filipo says that Tasio told him to suggest spending
a large amount of money on the festival because the conservatives will oppose anything he
says, tricking them into advocating for his actual position. The plan works, but the mayor
says the proposal won’t be put into effect because the priest opposes it in favor of a series of
religious services and performances, which angers the crowd. “Is the priest paying for the
festival or are we?” asks Tasio, but the mayor says the matter has already been settled, and
the liberals’ contributions to the event have already been collected. Tasio and Don Filipo
leave together unhappily, complaining that the mayor is a slave to the priest.

Summary
Sisa runs home, thinking of her sons, and sees two civil guards leaving her home.
Though they’ve taken the hen Sisa had been fattening up, she’s grateful that they haven’t
done worse. The guards ask where the money her sons stole is, but Sisa doesn’t have it. To
her relief, they reveal that her older son escaped. Since Sisa can’t give them the money
(since she doesn’t have it), they force her to come with them, which humiliates her. Sisa
manages to escape and return to her house, still unable to find her boys.
Three days pass, which the town spends preparing for the festival. Villagers are
happy about the arrival of María Clara, accompanied by Isabel, since they adore her. After
speaking with María Clara and Father Salví, Ibarra runs into a stranger who says he’s been
waiting for him and states he’s lost both his sons, while his wife has gone crazy.
María Clara and her friends, as well as Ibarra, go on a fishing expedition. They’ve
deliberately planned the expedition for the morning so that Father Salví, who María Clara
says always stares at her, cannot come because of mass. Father Salví is so disappointed that
he decides to meet up with them later in the day, however. One of the boats has several
small holes in it, and the older women panic, so the members of the group move around
and Ibarra ends up next to María Clara. Suddenly, the fiance of one of María Clara’s friends
realizes that there is a crocodile stuck nearby. The boatman jumps into the water to kill the
crocodile, but is nearly killed himself until Ibarra jumps in and the two kill the beast.
The group meets with Father Salví, who asks if anyone knows anything about the
criminal who assaulted Father Dámaso on the road yesterday—the first the group has heard
of this. Father Salví says the culprit is believed to be Elías, who threw the coadjutor into the
lake. Suddenly, Sisa appears briefly, looking for her children, but she runs away when they
try to speak to her. The ensign mockingly exclaims that he’s shocked Father Salví hasn’t been
looking for the missing sextons given how eagerly he looks for missing pesos. Salví
50
responds that several shots were heard on the night of the boys’ disappearance, implicating
the ensign’s men in the situation. Ibarra tries to calm everyone down. As they entertain
themselves with games, a group of civil guards arrive, demanding that they hand over Elías,
who acted as their boatman (the man who first jumped in the water), but Elías is no longer
among them.

Summary
The next morning, Ibarra travels to Old Tasio’s home. Tasio has heard about the
matter with Elías from the ensign’s wife, Doña Consolación, who told him she believed the
boatman was the same person who threw her husband into the lake and beat up Father
Dámaso.
Ibarra explains that his father often asked Tasio for advice, and that things usually
turned out well as a result, then explains the school project. Tasio loves the idea, but says
that Ibarra shouldn’t consult with him because he will be seen as crazy as well. Instead, he
recommends consulting with authorities and officials, who will give him useless advice; then
he should pretend to follow that advice, while actually disregarding it. Ibarra initially
disagrees with this idea, believing that his idea will succeed on its own merits, but eventually
he acquiesces.
Tasio begins discussing the government, which he claims “has no real understanding
of this country.” Ibarra counters that people in the Philippines have few complaints and do
not suffer much due to the benevolence of the government, but Tasio argues that people do
not complain “because they have no voice” and that “you say they don’t suffer [because]
you haven’t seen how their hearts bleed.” Ibarra doubts that things will quickly change,
saying that “there is abuse, one can’t deny it, there are defects, but Spain is working to
introduce reforms that will correct these things… Spain is not just self-interest.” Ibarra is
thoughtful, wondering whether his love of the Philippines must conflict with his love of
Spain.
The night before the festival, the town prepares, and a yellowish man tries to hoist
up a large collection of wood, though the architect warns him it might be too heavy. Captain
Tiago advises Ibarra to call the school Saint Francis School in order to ingratiate himself to
the church. Sisa touches a leper and is taken away by a soldier, repeating phrases about her
lost sons. Finally, the day of the festival occurs, but the narrator states that nothing
important happened to the protagonists then, detailing some of its events only to provide
information on Philippine customs.

Summary
It’s the last day of the festival, and Don Filipo and Tasio lament how wasteful it is.
Tasio urges Filipo to resign as deputy mayor since the mayor is too heavily controlled by
Father Salví. Meanwhile, a young woman with a baby walks by, and the baby calls out to
Father Salví, calling him “Papa.” Salví blushes, and the narrator states that the people, who
snicker at the scene, are mistaken.
51
Father Dámaso delivers a sermon, beginning in Latin before transitioning to Spanish.
In the sermon, he insults both the ensign and the Civil Guard. The sermon is boring, and
people begin to yawn. He then switches to Tagalog, but he speaks the language so poorly
that no one can understand him. Father Dámaso also emphasizes the importance of “indios”
respecting priests and the church. During the service, Elías approaches Ibarra and warns him
not to go near the cornerstone later.
Everyone goes towards the school, where Father Salví is supposed to deliver a
sermon blessing it. The yellow man, who is unnamed, has created an intricate system to
lower a time capsule into the building to remember the occasion. After Father Salví’s
blessing, the Captain General—the highest official in the area—speaks briefly. Father Salví
appears nervous and encourages Ibarra to go down into the trench to bury the time capsule,
as does the mayor. Ibarra does, but keeps an eye on Elías and the yellow man, who has his
hand on the lever that will lower the stone. Suddenly, there’s a crash—the stone has fallen,
killing the yellow man. Ibarra, on the other hand, escapes unharmed. The onlookers are glad
Ibarra has survived, saying that the yellow man was “only an indio” and that he didn’t attend
the church service.

Summary
Elías comes to ask Ibarra a favor, saying that Ibarra has nothing to thank him for since
they have both saved each other’s lives now. Elías tells Ibarra not to tell anyone about his
warning, not because Elías fears being caught, but because he thinks it’s best if Ibarra’s
enemies think he is unprepared. Ibarra is surprised to hear that he has enemies, but Elías
tells him that everyone does: “enmity is the law of life.” Ibarra realizes out loud that Elías
isn’t simply a boatman or a peasant like he seems, but Elías ignores him, saying that Ibarra
has enemies because “in life it’s not criminals who provoke great hatred, it’s honest men.”
Ibarra says that he regrets the yellow man’s death, since they could have learned more from
him, but Elías replies that “God has judged him” and thus killed him. He continues on,
explaining that he doesn’t believe in miracles or chance because they suggest that God does
not know the future. Ibarra is surprised by Elías’s philosophical nature, but Elías explains that
he has “had to believe a great deal in God because I have lost my belief in men.”
The most prominent people of the province dine together, and a telegraph operator
arrives with a message for Captain Tiago: the Captain General will visit Tiago’s house tonight.
Tiago panics at the news. Suddenly, Father Dámaso appears and is greeted by everyone
except for Ibarra. He makes continuous insulting comments about native Filipinos, referring
to them as “indios” and saying that they travel to Europe and think they’re superior, a
pointed reference to Ibarra. He also states that “the hand of God comes into play” and “in
this life the fathers of such vipers are punished. They die in jail,” referring to Ibarra’s father.
Ibarra is incensed and attacks Father Dámaso, nearly killing him. Though he says he’s calm,
he angrily exposes Father Dámaso’s exhumation of his father and lifts his arm to stab him,
but María Clara holds his arm back, and he lets go of Father Dámaso.
News of the dramatic scene spreads through the town, as do rumors that Father
Dámaso is dead. Townspeople debate the conflict, some siding with the priest and some
with Ibarra. Ibarra is excommunicated from the church, and María Clara is inconsolable,
52
constantly sobbing despite Isabel’s attempts to console her. Captain Tiago forbids her from
speaking with Ibarra until his excommunication is rescinded. Tiago arrives home and
announces that Father Dámaso has ordered María Clara and Ibarra’s engagement broken off,
threatening Tiago with condemnation in life on earth and the next life if it continues. Father
Dámaso has also told Tiago that a relative of his is coming from Spain, instructing María
Clara to marry him instead. Though María Clara is deeply upset, she obeys her father
because she is a dutiful daughter and Christian, and she is alarmed by the excommunication
as well as the threats to her father.

Summary
The Captain General arrives and wants to speak with Ibarra, but must first meet with
the friars, who want to pay their respects to him. He makes them wait before he sees them,
which is considered very disrespectful, and he is rude when he finally meets with them,
immediately asking which one is Father Dámaso rather than beginning with typical
pleasantries. Father Dámaso, however, isn’t present, and Father Salví says that it’s because
he isn’t feeling well. Ibarra arrives to see the Captain General, and the friars try to explain
that he has been excommunicated, but he interrupts and dismisses them. As Ibarra waits to
see the Captain General, the friars run into him, but they ignore him. In contrast, the Captain
General greets him warmly and praises his efforts to build a school, adding that he will speak
with the archbishop regarding the excommunication. Nonetheless, he warns Ibarra to be
more careful in the future, drawing a contrast between the Philippines and the more secular,
“more sophisticated Europe.” He says that he will protect Ibarra since he appreciates his
instinct to protect the memory of his parents, and declares that Ibarra is “the first real man
with whom I have spoken in this country,” but cautions him that “your education and mode
of thought are not for this country,” but Ibarra counters that he must live where his parents
lived. When Ibarra leaves, the Captain General speaks with the mayor and tells him to help
Ibarra. Ibarra tries to visit María Clara, but she doesn’t open the door. Her friend Sinang tells
him to meet them at the theater tonight, however.
Ibarra watches a procession in the street and sees the police beat onlookers, which
disgusts him. The Captain General agrees with his disapproval of the custom. Meanwhile,
the ensign’s wife, Doña Consolación, lies inside, angry because her abusive husband forbade
her from attending mass since he thought she looked ridiculous earlier that day. Sisa sings
nearby, and Doña Consolación hears her and orders her to be brought to her. She orders Sisa
to sing in intentionally poor Tagalog, and Rizal explains that though she can’t speak Spanish
well either, Doña Consolación believes that pretending she can’t speak Tagalog, her native
language, will make her look more sophisticated. She ends up telling a servant to order Sisa
to sing, saying that Sisa can’t understand Spanish. Yet as Sisa sings, Doña Consolación is
disturbed by the lyrics of her song, which are about vanity, and shrieks at her to stop,
inadvertently revealing that she understands Tagalog, the language Sisa is singing in.
Embarrassed, she orders Sisa to dance, whipping her and calling her an “indio whore.”
Finally, the ensign arrives and stops the spectacle. He tells the servants to take care of Sisa,
and the couple argue bitterly.
That night, the characters attend the theater. Ibarra arrives late and sits next to María
Clara. Father Salví asks Don Filipo, the deputy mayor, to force Ibarra to leave, but Don
53
Filipo says he isn’t disturbing the public order and states that he isn’t entitled to interfere
with religious matters. As a result, the priests leave. Suddenly, two civil guards arrive and ask
Don Filipo to stop the performance, but he refuses. In response, the guards attack the
musicians to attempt to stop the performance, startling the audience. Members of the
audience shout complaints about the civil guards, and Don Filipo asks Ibarra to calm
everyone down. Ibarra, in turn, asks Elías, who suddenly appears, to help.
Father Salví thinks he sees Ibarra carry María Clara away from the chaos, and fears
that they will have sex in the aftermath, so he rushes towards the crowd. It turns out,
however, that María Clara has fallen ill and is with Isabel. He fantasizes about María Clara for
a moment, but in contrast to his salacious thoughts and questionable motivations, others
view his rush towards the dangerous scene as heroic. Rizal includes a description of the
festival from a newspaper correspondent who declares that the villagers “will doubtless
never forget the sublime act of this heroic pastor.”

Summary
Later that night, Elías visits Ibarra and tells him that María Clara has become ill,
though not seriously so. He explains that he was able to prevent the riot because he had
previously saved the lives of the two people leading the chaos, and they were indebted to
him. Elías leaves, and Ibarra goes outside and runs into a man named Lucas, who says he’s
the yellow man’s brother and wants to know how much Ibarra will pay his brother’s family.
Annoyed, Ibarra responds rudely and walks away.
The festival finally concludes. Doctor de Espadaña and his wife, Doña Victorina, arrive
at Captain Tiago’s house, along with a cousin. The narrator informs the reader of the history
of the de Espadañas: Doña Victorina is Filipina and was loved by many men, including
Captain Tiago, but was determined to marry a Spanish man. She finally married Doctor
Espadaña past her prime, and he was poor until she convinced him to pretend to be a
doctor. Accompanying the de Espadañas is their nephew Linares, a Spanish man, who asks
for Father Dámaso. Doña Victorina eagerly introduces him to the sickly María Clara.
Father Dámaso arrives, going straight to María Clara’s bed. He is uncharacteristically

emotional, tenderly speaking to María Clara, but since he is her godfather, no one thinks
much of it. Linares introduces himself to Father Dámaso as his brother-in-law’s godson, and
gives him a letter in which Father Dámaso’s brother-in-law asks him to help Linares find a job
and a wife. Lucas arrives and approaches Father Salví, explaining that he is the brother of the
yellow man and recounting his interaction with Ibarra. Father Salví is strangely rude to him,
yelling at him to leave, and Lucas does.
María Clara’s health slowly but steadily improves. Father Salví attributes her recovery
to the power of confession, while Doña Victorina credits her husband’s medicine. María
Clara’s friends give her one more pill, which was sent by Ibarra, and María Clara mysteriously
tells her friend Sinang to “tell him to forget about me” before giving another confession.
Isabel reads the Commandments to prepare for the confession, and María Clara cries in
response, especially at the fifth commandment (“honor thy father and thy mother.”)
54
Summary
Deep in the forest, Elías meets with an old man named Captain Pablo, who he tries to
convince to travel north with him to live together as makeshift father and son. Pablo refuses,
however, and tells his story: a minister raped his daughter, then framed one of his sons for a
robbery and tortured him to death, fearing that the sons would take revenge on him, while
the other son was arrested by the Civil Guard and harassed until he committed suicide.
Pablo explains that he has joined with others who have suffered similar abuses of power and
is planning revenge. Elías tries to dissuade him, fearing what the church and government will
do in response, and tells him about Ibarra, suggesting he can speak to the Captain General
about the issue.
The two brothers whose father was killed by the Civil Guard and who Elías convinced
to help stop the riot, Tarsilo and Bruno, visit a gambling house and speak with Lucas. Lucas
offers to pay them in exchange for them organizing an attack on the barracks and claims that
this money is coming from Ibarra.
Doña Victorina walks through town dressed in an elaborate outfit alongside her
husband. She becomes angry when the Civil Guard officers don’t tip their hats to her and the
ensign doesn’t compliment her dress. She walks by Doña Consolación and thinks the other
woman is staring at her, prompting a loud fight between the two. Doña Victorina wants her
husband to challenge the ensign to a duel to defend her honor, but he refuses, so she
decides Linares will have to take his place. Linares tries to refuse as well, but Doña Victorina
threatens to tell Captain Tiago that Linares’s credentials, much like those of her husband, are
manufactured. The de Espadañas soon leave for Manila, leaving Linares alone.
Later, Ibarra visits María Clara, intending to tell her that his excommunication has
been rescinded, but he finds her with Linares and decides to come back another time. He
wanders away, witnessing construction on the school, and sees Elías, who says he has
something important to discuss.

Summary
Elías takes Ibarra out on his boat and explains the situation of Captain Pablo and his
associates. Elías tells Ibarra that they want “radical” reforms in the church, government, and
military, but Ibarra is reluctant to agree that such radicalism is necessary. Instead, he sees
the faults in these systems as “a necessary evil,” and worries that change will only make
things worse. For example, he thinks that giving the Civil Guard less power would only lead
to more crime, despite its corruption. Elías, on the other hand, sees the Civil Guard as
essentially a terrorizing force and argues that the government pushes honest people into
becoming criminals. In particular, he feels that the harshness of the Civil Guard prevents
people from repenting for former crimes, giving them no other choice than to continue a life
of crime. Ibarra is partially persuaded and says he has to think over the matter more, but
also argues that Filipinos should be grateful to Spain and the colonial government for
exposing them to Christianity and civilization. Elías sharply disagrees, arguing that they
should not let the virtuous actions of the past excuses the crimes of the current
55
government. He argues that Ibarra has never truly experienced the persecution of the
colonial government, and also alludes to the bias Ibarra may hold against him. “Although I’ve
had some education, I am an indio,” he says.
Elías begins to recount his personal story so that Ibarra will have a greater
understanding of the basis of his views. He explains that his grandfather worked for a
Spanish merchant in Manila and was accused of setting a warehouse on fire, then dragged
by a horse as a punishment. Only his pregnant wife stays loyal to him, and she is forced to
become a prostitute to support the family. The couple moves to the mountains with their
young son, where the grandfather’s wife gives birth to a baby who dies, and the grandfather
hangs himself in front of his living son, who must watch his father’s body decay. Soon after,
the authorities smell the decaying body and arrest the wife for not reporting her husband’s
death. Since she is pregnant again, they wait until she gives birth to whip her as a
punishment. She then flees to a neighboring province with her young children, where they
live in the woods. The older son becomes an infamous bandit, while the younger boy is
good-natured. One day, the younger son finds his mother dead under a tree, with his older
brother’s severed head hanging in a basket from the tree above. He runs away until he
reaches a town where no one knows of his past, and eventually tries to marry, but his past
comes to light and he is sent to prison. Meanwhile, his would-be fiancée gives birth to twins,
Elías and his brother, who are raised by her father and told their own father is dead. One
day, the truth emerges after Elías insults a distant relative—Elías’s father has been working
as a servant for the grandfather who raised the twins. The grandfather dies of shame, and
Elías’s twin sister is killed. Since then, he has been wandering the Philippines.
In response, Ibarra tells Elías that he understands his viewpoint, but finds some of his
ideas too idealistic and unrealistic. He doesn’t want to force the government to change
through rebellion, but instead to effect change through education. Elías argues that “without
struggle, there is no freedom.” Ibarra gets off the boat and Elías meets with one of Captain
Pablo’s followers and tells him that he will make good on his word, suggesting he believes
Ibarra will change his mind.
Linares worries about his aunt’s demand that he fight the ensign in a duel. Father
Salví tells Captain Tiago that Ibarra’s excommunication has been rescinded, and says he even
thinks Father Dámaso will allow him to marry María Clara if Ibarra asks for Father Dámaso’s
forgiveness. Ibarra speaks with Sinang, María Clara’s friend, who tells him that María Clara
said it is best for him to forget about her. She also tells him that Captain Tiago and Father
Dámaso want María Clara to marry Linares, but agrees to arrange a meeting between Ibarra
and María Clara.
Tarsilo and Bruno meet with a third person in the moonlight, and the third person
assures them that Ibarra has organized twenty people to participate in the raid. A fourth
person arrives and tells them that is being followed, so the first three people disperse while
the fourth remains. The man who is following this person finds him, but they both make up
excuses, saying they’re each planning to play a card game against the dead. The narrator
identifies the figures as Lucas and Elías, but they do not recognize each other. Meanwhile,
two civil guards patrol the area, discussing the news that Elías is in the area. They find Lucas
and question him, noting his scar, and one wonders if Elías has a similar marking. They let
56
Lucas go and find Elías soon after, but do not recognize him, and Elías claims that a man with
a scar named Elías beat up his brother, framing Lucas.

Summary
Don Filipo, the former deputy mayor, speaks with Tasio, who is seriously ill. Tasio
criticizes Don Filipo for resigning from his position, saying that he should hold on to any
authority he has, but Don Filipo points out that the mayor is corrupt, explaining that he
freed Civil Guard members who Don Filipo imprisoned for starting the theater riot.
Father Salví rushes to the ensign’s house, claiming that the town is in serious danger.
He says he’s discovered a conspiracy through a woman who came to confession and told him
that a group of rebels are planning to attack and kill all the Spaniards in the town. Since this
was told to him in confession, he cannot reveal the identity of the woman or how she knows
about the conspiracy. He tells to ensign to quietly prepare the soldiers and pretend not to be
aware of the upcoming attack. Father Salví asks that the ensign let others know that he was
the one who discovered the plot, hoping to rise in the church’s ranks as a result. Meanwhile,
Elías rushes to tell Ibarra about the upcoming attack and the conspiracy against him. The two
prepare to flee the town, but as they gather Ibarra’s things, Elías finds a piece of paper with
the name of the man who had accused his grandfather of setting the warehouse on fire,
beginning his family’s misfortune. Ibarra explains that this man was his great-grandfather.
Enraged, Elías almost attacks Ibarra, but suddenly comes to his senses.
Father Salví is back at Captain Tiago’s house, where María Clara and Sinang discuss
his constant presence there. Ibarra arrives as chaos breaks out outside. He runs out towards
the barracks, where the rebels are captured. The ensign declares that no one will be
permitted to leave town that night, and Ibarra rushes home to burn his belongings, fearing
they could be used against him, but before he can do so, guards arrest him. Meanwhile, Elías
sees visions of his dead grandfather and sister, but comes out of his fantasy just in time to
rush back to Ibarra’s house and destroy his belongings. Soldiers arrive to confiscate Ibarra’s
belongings, but the house catches on fire and Elías escapes out a window.
As rumors fly through the town, the villagers eventually learn that Don Filipo and
Ibarra have been imprisoned. Bruno, manipulated by Lucas, has confessed that Ibarra
organized the rebellion. Lucas’s corpse is found hanging from a tree, and disguising himself
as a peasant, Elías finds a distinctive set of seeds on Lucas’s body—seeds that he realizes are
stuck to the chief sexton’s shirt as well.

Summary
Doña Consolación watches happily as the imprisoned rebels are tortured in the
courthouse, where the ensign, the mayor, and Father Salví make up the court. Tarsilo is
questioned and states that he never communicated directly with Ibarra, and that he took
part in the rebellion to avenge his father’s death. Despite brutal beatings, he refuses to
change his story, and he is eventually drowned in a well by the ensign. The ensign then
marches the prisoners, including Ibarra, through the town, where people insult them and
57
call them heretics. Tasio watches the scene from a hill, then turns to go back home, but he is
found dead the next day on the threshold of his home.
Throughout the country, friars discuss Ibarra’s uprising and praise Father Salví for stopping it.
Meanwhile, members of the upper class realize they must distance themselves from Captain
Tiago because of his connection to Ibarra, and even the Captain General severs his ties with
Ibarra.
Captain Tiago, however, is treated better than one might expect: he is not
investigated closely, as others are, and he is permitted to stay in his home. The de Espadañas
return, and they discuss María Clara’s marriage to Linares. Tiago hosts a party, and the
ensign brags about his role in crushing the rebellion, announcing that he’s been promoted.
Father Salví, for his part, is leaving San Diego. Lieutenant Guevara alone stands up for Ibarra,
saying that he trusted the wrong people and staring at Father Salví, which shocks María
Clara. Guevara also says that Ibarra’s defense attorney told him there was little real evidence
against him except for a few ambiguous lines in a letter he wrote years ago. He states that
the claims that Ibarra was the leader of the rebels are questionable, since the same rebel
who said that also admitted that Lucas was the only one with whom he directly interacted.
In fact, Guevara points out, Lucas is an old enemy of Ibarra, so it’s likely Ibarra was framed.
Someone asks how the prosecutors found the letter incriminating Ibarra, and Guevara again
stares at Father Salví. Yet as he leaves, Guevara whispers to María Clara, revealing that he
knows that she gave the court the letter. María Clara is filled with remorse and calls out for
her dead mother.
As the party ends, María Clara goes out on her balcony, where she spots Ibarra
climbing up to see her. Elías has freed him from prison, and he is coming to say goodbye to
her. María Clara expresses her deep remorse for sharing the letter, explaining that the name
of her real father was revealed to her while she was sick, and that she was forbidden to love
Ibarra “unless my real father would forgive the injury you have done to him.” Though María
Clara does not outright state who her father is, the reader can understand that it must be
Father Dámaso, since he is the only person Ibarra has actually injured throughout the novel.
(This information explains why Father Dámaso is so concerned with meddling with María
Clara and Ibarra’s planned marriage: he doesn’t want his daughter to end up with the son of
his old enemy, Rafael Ibarra.) María Clara explains that the person who told her about her
real father threatened to reveal this information publicly if she didn’t give him Ibarra’s letter,
and she didn’t want to disgrace her father or her dead mother by making her true parentage
public. She knew the man was telling the truth because he was able to show her letters
between her mother and Father Dámaso. Ibarra forgives María Clara for giving away the
letter and departs.
Noli Me Tangere Summary and Analysis of Chapters 61-Epilogue

Summary
Rowing Ibarra to safety, Elías outlines his plan: he’ll hide Ibarra in a friend’s house in
another town, get Ibarra’s money from Ibarra’s grandfather’s tomb, where he hid it, and
then help Ibarra escape to Spain. Ibarra asks Elías to come to Spain with him, but Elías
replies that “It’s true I can neither love my country nor be happy here, but I can suffer and
die in it, and for it.” He believes that by contrast, Ibarra can be happy elsewhere, which
insults Ibarra, making him realize that he wants to stay and fight for the future of the
58
Philippines. Ibarra says that he has now seen the worst his country has to offer and is now
proud to be a subversive. In the midst of his conversation with Elías, however, a group of
Civil Guard members on a boat find them and begin chasing them. Ibarra ducks and Elíastries
to out-row the Civil Guard members, but it’s clear his boat isn’t fast enough. Elías dives off
the boat, pretending to be Ibarra, while Ibarra plans to row to shore. The plan works, and
the Civil Guard members pursue Elías, shooting at him. Eventually, they are convinced he is
dead, though they don’t find his body.
As the wedding preparations begin, María Clara is focused only on a newspaper that
declares that Ibarra is dead. Father Dámaso approaches her, and she says if he loves her, he’ll
end the arranged marriage, explaining that when she knew Ibarra was still alive, she could
survive based on that knowledge, but now that he is dead, she cannot bear marrying
another person. She says she only sees two options for herself now: “the convent or the
grave,” and though he hates the idea of his daughter being cut off from the world as a nun,
Father Dámaso reluctantly agrees to let her be one.
Basilio leaves his adoptive home, where he has lived since an old man found him
passed out in the woods a couple of months earlier, in search of his mother. He hears Sisa
singing and follows her voice, but she doesn’t recognize him. He watches her run into the
gate blocking off the tomb of Ibarra’s grandfather and tries to follow her, pounding on the
gate and yelling that he is her son. He then climbs up a tree to get over the gate and holds
his mother close to him, but passes out, and when he wakes up, she is dead. A wounded
man arrives and asks Basilio if he’s seen anyone else there, but he says no. He suggests that
Basilio build a funeral pyre for his mother, as well as the man himself, since he is about to die
as well. He also tells Basilio about the gold buried nearby. “I die without seeing dawn’s light
shining on my country…You, who will see it, welcome it for me…don’t forget those who fell
during the nighttime,” the man—who, we learn, is Elías—says.
In the novel’s epilogue, the narrator gives updates about several characters’ lives.
Father Dámaso travels to Manila after María Clara enters the convent, as does Father Salví,
hoping in vain to be made bishop. Father Salví later orders Father Dámaso to serve in a
remote province, and Dámaso is so upset by the news that he dies that night. Meanwhile,
Captain Tiago is deeply upset by María Clara’s decision to become a nun; he becomes an
opium addict. The ensign travels to Spain, leaving behind Doña Consolación, and Father Salví
becomes the head priest of María Clara’s convent. It is suggested that he rapes María Clara,
and though she tries to get help from the authorities, they ignore her, again emphasizing the
corruption of the church hierarchy.
59
LEARNING ASSESSMENT
LEARNING ASSESSMENT
Context Analysis. For 100 points, create a maximum of 7 paragraph analysis of the novel
Noli Me Tangere. Use the guide provided in writing your paper.
Note: Submit your paper in the Google classroom

The paper will Introduction – 20 points
be graded Summary – 20 points
accordingly Critical evaluation – 40 points
Conclusion – 20 points
Format Fonts size (12)
Times New Roman or Calibri
Spacing 1.5
Margin (normal)
A4 size
Guide Introduction
• Name the work being reviewed as well as the date it was
created and the name of the author/creator.
• Describe the main argument or purpose of the work.
• Explain the context in which the work was created. This could
include the social or political context, the place of the work
in a creative or academic tradition, or the relationship
between the work and the creator’s life experience.
• Have a concluding sentence that signposts what your
evaluation of the work will be. For instance, it may indicate
whether it is a positive, negative, or mixed evaluation.
Summary
• Briefly summarise the main points and objectively describe

how the creator portrays these by using techniques, styles,
media, characters or symbols. This summary should not be
the focus of the critique and is usually shorter than the
critical evaluation.
Critical evaluation
• This section should give a systematic and detailed assessment

of the different elements of the work, evaluating how well
the
60
creator was able to achieve the purpose through these. For
example: you would assess the plot structure,
characterisation and setting of a novel; an assessment of a
painting would look at composition, brush strokes, colour
and light; a critique of a research project would look at
subject selection, design of the experiment, analysis of data
and conclusions.
• A critical evaluation does not simply highlight negative

impressions. It should deconstruct the work and identify
both strengths and weaknesses. It should examine the work
and evaluate its success, in light of its purpose.
Examples of key critical questions that could help your assessment

include:
• Who is the creator? Is the work presented objectively or
subjectively?
• What are the aims of the work? Were the aims achieved? •
What techniques, styles, media were used in the work? Are they
effective in portraying the purpose?
• What assumptions underlie the work? Do they affect its
validity?
• What types of evidence or persuasion are used? Has evidence
been interpreted fairly?
• How is the work structured? Does it favour a particular
interpretation or point of view? Is it effective?
• Does the work enhance understanding of key ideas or
theories? Does the work engage (or fail to engage) with key
concepts or other works in its discipline?
To support the evaluation, provide evidence from the work itself,

such as a quote or example, and you should also cite evidence from
related sources. Explain how this evidence supports your evaluation
of the work.
Conclusion
This is usually a very brief paragraph, which includes:

• A statement indicating the overall evaluation of the work • A
summary of the key reasons, identified during the critical
evaluation, why this evaluation was formed.
• In some circumstances, recommendations for improvement on
the work may be appropriate.
61
LESSON 9
PACTO DE SANGRE: WHY WERE WE CONQUERED?
The Pacto de Sangre (Blood Compact), despite its crucial significance in
Filipino conceptions of history, is seldom interrogated in Philippine
historiography. The event that happened in Bohol in 1565, involving Sikatuna
and Legazpi, was narrativized in the late nineteenth century and became
integral to the nationalist emplotment of the past. This article revisits the
making of a founding myth of Filipino nationhood in light of scholarship on
ancient blood oaths and the historical account of the encounter of Sikatuna
and Legazpi. The act of friendship made by Miguel Lopez de Legazpi, as
representative of the Kings of Spain, and by Sikatuna, a chieftain of Bohol,
transcends the original and possibly very political motives of both parties.
Pacto de Sangre is symbolic of the cultural transfusion which transpired after
Sikatuna drank the wine mixed with Legazpi's blood.
PACTO DE SANGRE: WHY WERE WE CONQUERED?
Pacto de The Pacto de Sangre is a custom among the ancient Filipinos of sealing
Sangre: Why a treaty of alliance and friendship by mixing the blood taken from an
Were We incision in the arms of the two leaders entering into alliance in an
Conquered? alcoholic drink that both leaders drank. Blood compact was an ancient
ritual in the Philippines intended to seal a friendship or treaty, or to
validate an agreement. (Xiao Chua, De La Salle University Historian and
Lecturer) It is the mixing of the alcoholic drink and blood taken from an
incision in the arms of the two leaders entering into alliance. (Fr. John
Schumacher)
Spain succeeds in colonizing Philippines because there is no unity, no

proper government, and the presence of divided tribes. Spanish tool
advantage of the already divided people in the Philippines and easily
dominated by them.
The Pacto de • Was based on the custom among the ancient Filipinos of sealing a
Sangre treaty of alliance and friendship by mixing the blood taken from an
incision in the arms of the two leaders entering into alliance in an
alcoholic drink that both leaders drank.
• Blood Oath is the forging of an alliance in the context of preventing

the bloodshed or ending warfare.
62
The Sikatuna • At Limasawa, Legazpi was well received by Bankaw, the King of the island. At Bohol,
Legazpi Blood he made a blood compact with two Filipino Kings of the island – Sikatunaand Sigala.
Compact • Miguel López de Legazpi y Gurruchátegui (1502 – August 20, 1572) made friends
with the Boholanos by performing a blood compact with a chief in Bohol named Si
Katuna or Katunao. They performed the rite aboard a Spanish vessel on March 25,
1565.
• Schumacher (1973, 134n; 1997, 150n) the blood oath of “Legazpi and Sicatuna was
a token of friendship and allegiance between a conquistador and a chief or the
local datu.” The agreement was used by Spain as their basis that they have rights
over the islands of the Philippines.
• The blood compact or sandugo means that "since the same blood now flowed in
their veins, they had become members of the same family, bound to observe loyalty
to one another (Arcila, pp. 36-37, 2001)." In other words, Sikatuna and Legazpi
became blood brothers by virtue of the rite.
• On 15 April 1565, Legazpi took possession of the island of Bohol in the name of the
King of Spain. He then proceeded to Cebu, which he bombarded and conquered.
• After burning about a hundred natives' houses, Tupas, a Cebuano chief, made
peace with the invaders. The peace pact was documented in Spanish, hence, Tupas
"could not have understood everything in it (Corpuz, p. 58, 1989)." The Spaniards
established through the peace pact that Tupas and the whole of Cebu and its
people have submitted to Spanish rule (Ibid.).
• With Panay as his home base, Legazpi decided to spread Spanish rule to other
islands in the archipelago. He sent small expeditions to the other islands of the
Visayas.
• Masbate, Burias, and Ticao were claimed to be in the name of the King of Spain.
The hostility of the Visayans toward the Legazpi expedition was understandable in view
of their bad experience with the Portuguese. Two years before Legazpi came; a group
of Portuguese maltreated and tricked them. Being white and bearded, Legazpi and
his men were easily thought of as Portuguese. Because of this hostile attitude, Legazpi
and his men could not get food to eat and supplies. Legazpi learned about the
reason for the hostile behaviour and used an interpreter to inform the Boholanos that
he and his men were not Portuguese and that they did not come to plunder but for
peace.
That the Boholanos welcomed the Spaniards despite their bad experience with white
and bearded foreigners is also understandable since Legazpi met Pagbuaya or
Lagubayan. Pagbuaya was the brother of Dailisan, the great datu of Bohol who was
killed by the Portuguese.
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Motive of •First, he was authorized by the King of Spain to enter the Philippine
Legazpi in Islands and to use force when necessary (of course with the
agreeing to concurrence of his chiefs who are part of his council).
perform the
sandugo:
• Second, his men were hungry so they needed the natives to provide
them with food, even if they have to rightfully pay for it.
• Third, he did not have the cultural background to understand the

natives' sandugo rite, hence, probably did not understand the deep
and wide implications of such rite.
• Fourth, he took possession of the island in the name of the King of

Spain inspite of the sandugo.
• Fifth, he made Bohol part of the encomienda system of the country.
Why the • The natives lacked unity and centralized form of government.
Philippines was Although barangays already functioned as units of governance, each
easily one existed independently of the other, and the powers that each
Conquered? Datu enjoyed were confined only to his own barangay.
• No higher institution united the barangay, and the Spaniards took

advantage of this situation.
• They used the barangays that were friendly to them in order to

subdue the barangays that were not.
• The Spaniards have superior fire power and knowledge in combat/war.
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LEARNING ASSESSMENT
Learning Task
Reflective Essay: Be brief and concise. Use the given space to discuss your
answer.
Question: Why we were conquered by the Spaniards?

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• Use minimum of 5 sentences to maximum of 10 sentences. you may write
your answers on the Drawing Book or A4 bond paper.
• Avoid repeating your answers. The quality of the content of your answer is
measured in this assessment. Organize your ideas first.
* Coherence (Unity and logical arrangement of ideas) – 3
points * Correct grammar usage – 3 points * Relevance to the
topic – 4 points
10 points
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LESSON 10
EL FILIBUSTERISMO
El Filibusterismo (Spanish for The Filibustering), also known by its English

alternate title The Reign of Greed, is the second novel written by Philippine
national hero Dr. José Rizal. It is the sequel to Noli Me Tangere and like the first
book, was written in Spanish. Rizal began the work in October 1887 while
practicing medicine in Calamba. In London (1888), he made several
changes to the plot and revised a number of chapters. Rizal continued to
work on his manuscript while in Paris, Madrid, and Brussels, finally completing it
on March 29, 1891 in Biarritz. It was published the same year in Ghent.
The book narrates the return of the protagonist of Noli Me

Tangere, Crisostomo Ibarra, under the disguise of a wealth jeweler named
Simoun. Disillusioned by the abuses of the Spanish, Ibarra abandons his
pacifist beliefs in order to return to the Philippines and start a violent
revolution. Noli Me Tangere’s Basilio, now a young man and a skilled medical
student, is recruited by Ibarra to aid him in detoning a bomb at a social
gathering, signaling the beginning of the revolution.
However, Basilio warns his friend Isagani. Realizing that the woman he loves is
in the building, Isagani throws the bomb into the river, averting the explosion
and their evolution. Implicated in these matters, Simoun commits suicide by
taking poison and finds resting place at the home of a priest, Father
Florentino, who hears his last confession and assures him that not all hope is
lost. The priest (Father Florentino), upon Simoun’s death, commends the
jewels into the sea, remarking that the jewels once used to bribe and corrupt
people, would one day be hopefully found to be used for a meaningful
purpose.
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El Filibusterismo
Chapter 1: On Deck The novel opens with the steamship Taboheading up the Pasig river on its way to La
Lagunaone Decembermorning. Take note of the possible parallelism between the
ship and the government ruling in the Philippines during Rizal‘s time: full of hot air,
tyrannical, pretentious.We meet Doña Victorina, the only lady in the European group
on the upper deck (guess who have to stay below deck). She is depicted as a
foul-mouthed, extravagant, heavily made-up, disdainful, and insufferable Indio who
tries to pass herself off as a European through her wigs and clothes. She is
accompanied by her niece, the beautiful andrich Paulita Gomez. Doña Victorina is
the wife of Don Tiburcio de Espadaña, who left her after many years of marriage and
who was now hiding (maybe) in Laguna.
Among the other characters introduced are: Don Custodio, an official counsellor; Ben
Zayb, an exceedingly intelligent (in his own mind) writer whose pseudonym is an
anagram of the surname Ybañez; Father Irene, the canon; and the jeweller
Simounwho sports long, white hair and a sparse black beard and who wears a pair of
huge blue-tinted sunglasses (in the 1800s? Hmmm.). Anyway, Simoun‘s great influence
over His Excellency, the Capitan-General was known in Manila. Thus, people held him
in high regard.
Discussing the issue of the lake and the slowness of ship travel were Ben Zayb, Padre
Camorra, and Padre Salvi,a Franciscan. Simouncuts in and offers a rather radical
solution: dig a new river channel and close the Pasig even if it means destroying
villages and committing people to forced and unpaid labor.
What follows is a debate between Simoun and Don Custodioon whether the indios
were going to revolt or not. Padre Sibyla, a Dominican, was concerned that the
people might rise up as before, but Simoun dismissed the possibility with a "what are
you friars for if the people can rise in revolt?"
After Simoun left the fuming group, Don Custodiooffers his own solution: Get people to
raise ducks. Since ducks feed on snails, the people will help deepen the river as they
will remove or dig up the sandbars which contain the snails. Doña Victorinawasn‘t
exactly fond of the idea since she considers balut (duck) eggs disgusting.
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Chapter 2: Below deck, we find those belonging to the lower rungs of the social ladder. Unlike the
Lower Deck airy upper deck, the conditions below deck are far from comfortable because of the
heat from the boilers and the stifling stench of various nose crinkling scents. (The
descriptions in the novel are much more vivid, so please read it.)
The reader‘s attention is focused on two characters: Basilio, a student of medicine and
Isagani, a poet from the Ateneo. Conversing with them is the rich Capitan Basilio.The
main point of discussion is the establishment of an academy for the teaching of
Spanish. While Capitan Basilio is convinced that such a school will never be set-up,
Isagani expects to get the permit, courtesy of Father Irene. Father Sibylais also against
this, which is why Father Ireneis on his way to Los Baños to see the Governor General.
To support the funding of the project, every student was asked to contribute fifteen
centavos.Even the professors offered to help (half were Filipinos and half were
Spaniards from Spain). The building itself will be one of the houses of the wealthy
Makaraig.(Note: Some people in Spain were in favor of teaching Spanish to the
Filipinos. Compare them with Spaniards based in the Philippines who did not want the
Filipinos to learn their language.)
Isagani is in love with Paulita Gomez, but his uncle, Father Florentinois against it. Father
Florentino would rather not go on deck because he might bump into Doña
Victorinawho might ask him about her husband, Don Tiburcio (who happens to be
hiding in Father Florentino ‘s house).
Coming from the upper deck, Simoun finds Basilio who then introduces Isagani to him.
Isagani takes offense when Simoun talks about the poverty in Basilio ‘s province. (Read
their resulting argument about water and beer.)
After Simoun leaves, Basilio chastises Isagani for treating the jeweller that way. Basilio
emphasizes Simoun‘s position in society be calling him the Brown Cardinal, or Black
Eminence of the Governor-General.This is in reference to His Grey Eminence, a
Capuchin adviser of Cardinal Richelieu, a once all-powerful Prime Minister of France.
They are interrupted when Isagani is informed by a servant that his uncle, Father
Florentino needed him. Take note of the description of Fr. Florentino as well as the story
of how he lost the woman he loved because he became a priest.
Additional background info: Father Florentino retired from his parish soon after the
Cavite Mutiny of 1872 fearing that the revenues from his parish would attract
attention. He was possibly worried by the fact that he was a Filipino priest and that in
the Cavite Mutiny, three Filipino priests identified with the movement to turn the
parishes over to the native clergy were charged and executed.
The legend-loving skipper of the vessel sees Fr. Florentino and asks him to go on deck
lest the friars assume this Filipino priest did not want to mingle with them. Fr. Florentino
then instructs Isagani not to go near the lounge because that would be tantamount
to abusing the hospitality of the skipper who would surely invite Isagani. Actually,
Isagani felt it was his uncle ‘s way of preventing him from speaking with Doña
Victorina.
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Chapter 3: Legends Padre Florentino sees the guests laughing above deck. The friars are complaining
about the increasing social awareness of the Filipinos and about the investigation on
the finances of the church. Simoun arrives and is told how unfortunate he is to have
missed seeing the places the ship had passed. Simoun replies that places are
worthless, unless there are legends associated with them.
The Kapitan of the ship then relates the Legend of the Wide Rock, a place considered
sacred by the natives of long ago; the abode of some spirits. During the time of
bandits, the fear of spirits disappeared, and criminals inhabited the place. The
Kapitan also talks about the Legend of Doña Geronima. Padre Florentino is asked to
give the details: Doña Geronima had a lover in Spain, who later became an
archbishop in Manila. The woman goes to see him to ask that he fulfill his promise of
marrying her. Instead, he sends the woman to live in a cave near the Pasig River.
Ben Zayb liked the legend. Doña Victorina grew envious because she also wanted to
live in a cave. Simoun asks Padre Salvi if it wouldn‘t have been better if the woman
were placed in a monastery such as Sta. Clara. Padre Salvi explained that he cannot
judge the actions of an archbishop. To change the topic, he narrates the legend of St.
Nicholas (San Nicolas) who rescued a Chinese from a crocodile. Legend has it that
the crocodile turned to stone when the Chinese prayed to the saint.
When the group reached the lake, Ben Zayb asked the Kapitan where in the lake a
certain Guevarra, Navarra or Ibarra was killed.
(Refer to the Noli Me Tangere).
The Kapitan shows the spot, while Doña Victorina peers into the water, searching for
any trace of the killing (thirteen years after the event occurred). Padre Sibyla adds
that the father is now with the corpse of the son (in the Noli Me Tangere, the corpse of
Ibarra ‘s father–Don Rafael–was thrown in the lake). That’s the cheapest burial, quips
Ben Zayb. People laugh. Simoun pales and does not say anything. The Kapitan thinks
Simoun is just seasick.
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Chapter 4: Herein is the story of Tandang Selo and his son Tales, old friends of Basilio.
Kabesang Tales
Tales, experiencing some improvements in his family’s fortune, decides to clear a

portion of the woods to cultivate. During their first harvest, a religious corporation
claims the land as their own and exacts an annual fee from Tales. He pays dutifully,
but begins to rebel when the fee becomes exorbitant. He takes the religious order to
court, arms himself and begins patrolling his land. Tales loses the case and ends up
draining his resources. His only son, Tano, is conscripted, as he is unable to pay for a
substitute. Tano is later rumored to have either embarked for the Carolines or become
a guardia civil. To make matters worse, bandits kidnap Tales and demand a ransom.
To save her father, Juli sells her belongings except for a locket Basilio gave her, a
locket Basilio received from a leper patient who in turn obtained if from Capitan
Tiago’s daughter. To complete the ransom amount, Juli borrows money from an old
religious lady and agrees to work as a servant to pay for it.
Chapter 5: A Basilio’s arrival in San Diego is delayed as his cochero had been detained and
Cochero’s knocked about by the guardia civil for forgetting his cedula. They are delayed a
second time as they wait for the Christmas procession to pass. The cochero envies the
Christmas Eve
time of the saints, thinking there were no civil guards then, else Methuselah, would not
have lived to an old age, nor a black magi allowed to be with the others.
As they continue down the road, Basilio notes the fewer ornaments and sounds of
merriment, and thinks this is because things had gone badly with agriculture, taxes
had risen and civil guards had become more abusive.
The cochero is stopped a second time for an unlighted coach lamp, so Basilio
proceeds on foot. Passing by Capitan Basilio’s house, he glimpses Simoun making
deals with his jewelry with the capitan, the curate and the alferez. Basilio does not
think well of Simoun, who he thinks is always going about something, and who, he has
been told, sells his jewels for double the price he bought them for.
Basilio reaches his guardian Capitan Tiago’s house where the old man narrates an
assortment of bad news including the kidnapping of Cabesang Tales.
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Chapter 6: Basilio Basilio steals out of the house at midnight and heads to the old wood previously
owned by the Ibarras, and now belonging to Capitan Tiago. He visits his mother’s
grave by the balete tree and recalls the night thirteen years ago when his mother
died on the spot and a stranger came and helped him bury his mother and burn the
body of another stranger.
Basilio thinks back too on the events of his life since then. He had suffered hunger and
privation in his journey to Manila in search of employment, until he was taken in as an
unpaid servant at Capitan Tiago’s house in exchange for permission to study.
Poor and badly dressed, he was shunned by his classmates and ignored by his
teachers, so he was unable to make a mark in his first three years. With continued
diligence and hard work however, he eventually distinguished himself in his studies
and went on to study medicine.
In two months, Basilio is set to complete his medical studies and will cap his academic
career as commencement speaker. He plans to marry Juli.
Chapter 7: Simoun Basilio is about to leave his mother’s tomb when he hears someone arrive. He espies
Simoun, but without the jeweler’s blue glasses, Basilio also recognizes the face of the
man who helped him bury his mother thirteen years ago. He infers from the events and
memories of the past, that Simoun may actually be Ibarra.
Basilio reveals himself, and Simoun, to protect his secret identity, contemplates killing
Basilio, but decides instead to try to recruit Basilio to his cause. Simoun confesses that
his goal is to destroy society’s system of corruption by encouraging the vices and
greed of the governing powers with his wealth. This in turn has led to more injustices,
poverty and misery, which he expects will eventually incite the downtrodden to
unrest.
Simoun then derides the youth’s desire for Hispanism and the teaching of Spanish,
seeing it as a means for the loss of nationality and the subjugation of the Filipino’s
unique thought and feeling. Simoun asks for Basilio’s help to convince the youth to
abandon their calls for Hispanization. Basilio demure, professing the task to be beyond
his abilities. Simoun attempts a different approach by reminding Basilio of the injustice
his mother and brother suffered. Basilio remains uncommitted.
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Chapter 8: Juli wakes up before dawn and does her chores. She is surprised to find out that she is
Merry calm, and tells herself she can visit every two days to check the house. She kisses the
locket and then wipes it because she knows it had come from a leper. Then she kisses
Christmas
Tandang Selo’s hand and tells him to tell Tales that she is finally going to school
because her mistress speaks Spanish so she will be able to learn it.
She leaves the house and cries by the road. Tandang Selo watches from the window
as people bring their children to mass. It is mentioned hat Christmas in the Philippines
is a feast for the children even though the children are forced to dress up and go to
mass, and have to visit relatives who pinch their cheeks and make them dance. The
children are usually given money but their parents take it away.
There is also a Christmas tradition that adults visit their parents and give gifts. Tandang
Selo realizes he has no one to give gifts to, and that Juli didn’t even greet him Merry
Christmas. He wonders if she forgot or if she was trying to be thoughtful.
Later, when relatives come to visit Tandang Selo, they discover he has lost his ability to
speak.
Chapter 9: Pilates Certain townspeople do not feel particularly bothered by the misfortune of Tandang
Selo and Cabesang Tales’ family. The lieutenant of the guardia civil feels he did his
duty by pursuing the bandits when he could, while the local friar, Padre Clemente
thinks Cabesang Tales is simply being punished for resisting the friars.
Sister Penchang, the woman who employs Juli, believes bad things happen to sinners
or to people who have sinning relatives. She believes Juli is a sinning relative, and
when she learns that Basilio intends to ransom Juli from servitude, she believes Juli is a
lost woman.
The friars win the case against Tales with finality, and they take his land and award it to
a new renter. Tales learns about this and the misfortunes of his father and daughter
upon his return. At the same time, he receives a court order to vacate his house.
Chapter 10: Simoun obtains temporary lodgings at Cabesang Tales’ house where the townspeople
Wealth and come to see his jewels. They are both awed and terrified by Simoun’s display of
excessive and dazzling wealth. Aside from selling, Simoun also buys old jewelry from
Misery
the townspeople and he asks if Tales has any to sell. Maria Clara’s locket is of course
in the house and when Simoun sees it, he makes an offer for it. Tales asks to go to
town to ask his daughter. Along the way, he sees the friar administrator and the man
awarded his land. A feeling of anger overcomes him.
In the morning, Simoun finds the locket and a note from Tales in his holster. Tales says
he intends to join some bandits and has exchanged the locket for Simoun’s gun.
Guardia civil arrive, but in the absence of Tales, they arrest Tandang Selo instead.
Three people had been killed in the night, the friar administrator, the man who had
been given Tales’ land, and his wife, beside whom was found a piece of paper with
the name Tales written in blood.
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Chapter 11: Los The captain-General is on a working vacation in Los Baños. With him are some friars,
Baños Don Custodio, Ben Zayb and Simoun. Among matters settled is the banning of one
type of sport pistol to prevent bandits from acquiring more, a decision that came at
the heels of Simoun’s having been held up and despoiled of his pistols. The
captain-General also settles the Tiani schoolmaster’s appeal for a better building by
suspending him for complaining.
The final point for discussion is the youth’s request to open an academy for studying
Spanish. Padre Sibyla opposes it as he thinks it is a form of rebellion, and a challenge to
the prestige of the University of Santo Tomas. Padre Camorra and Simoun are against it
too. Padre Fernandez believes it is a reasonable request and believes the people’s
interests can eventually no longer be denied. On his side are Padre Irene and Don
Custodio.
Meanwhile, Juli is in the premises to request for the release of her grandfather,
Tandang Selo. Padre Camorra supports her petition and the captain-General relents.
Chapter 12: Placido Penitente walks reluctantly to the University of Santo Tomas. He wishes to
Placido Penitente withdraw from his studies despite his having been previously known to be a promising
pupil in his province. With him is Juanito Pelaez, a rich student and teacher’s pet who is
indifferent to his classes.
They arrive at the university entrance where other students mill around, some
observing the people arriving at the neighboring church. Among those seen is Paulita
Gomez who notices and smiles at Isagani. With Paulita is Doña Victorina who smiles at
Juanito.
On their way to class, Placido is detained by a student attempting to convince him to

sign a protest against the proposed Spanish academy. As a result he is late for the
class roll call, the most important part of class. Placido decides to stay as it is nearly
examinations and the teacher hasn’t noticed him yet, as a consequence of which he
may fail the school year.
Chapter 13: The Padre Million asks students to recite lessons from memory, giving good grades to those
Class in Physics who make no mistakes. He calls on a student he sees yawning, and the student
immediately launches into a memorized lesson about the classification of mirrors, but is
bewildered when Padre Million asks him questions requiring analysis.
The professor next calls on his favorite, Juanito to answer a question about the
composition of mirrors. Juanito signals to Placido for answers, but Placido cannot help
and is in turn called upon by the professor. Placido is also unable to answer, and when
the professor asks him to recite, he makes mistakes, earning him a bad mark.
Padre Million further announces that Placido has had fifteen absences despite his
having really had fewer. Placido reasons that he could not have recited and been
absent at the same time. Padre Million insults him for philosophizing. Angered, Placido
declares he has had enough and storms off. Padre Million launches into a sermon
about the ingratitude of the youth and segues into the impertinence of students
requesting to establish an academy for teaching Spanish.
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Chapter 14: A Makaraig’s large house teems with student activity. Mixed in with those studying is
Student's those engaged in raucous horseplay. The hubbub dies down with the arrival of
distinguished students, including the optimists Isagani and Sandoval, a peninsular.
Lodging House
Sandoval believes the permit for the Spanish academy will not be denied, as Spain
experiences what the Philippines feels and will not deny the same rights as Spaniards
enjoy. Another student, Pecson, is more of a pessimist and thinks that the church may
fear that an academy may help Filipinos understand each other, thereby threatening
the integrity of the state. He thinks too that the academy attacks the dignity of the
University.
Makaraig arrives jubilant and relates how Padre Irene defended their cause,
preventing their petition for a permit from getting shelved. Padre Irene succeeded in
allowing the formation of a commission under Don Custodio to provide its opinion on
the petition. The students brainstorm ideas to influence Don Custodio. Isagani offers to
approach Señor Pasta, Don Custodio’s legal retainer, in the hopes of swaying him.
Chapter 15: Isagani visits Señor Pasta and relates the developments regarding the students’
Señor Pasta petition. Señor Pasta feigns ignorance but actually already knows what has
happened and even knows that it was actually Padre Sibyla, who suggested the
commission to buy time.
Señor Pasta does not wish to be involved with the students’ cause and tells Isagani
that the best way to help the government is to let it do what it thinks is best. He adds
that it is offensive to try to do more than the government gives as it injures its prestige.
Isagani counters Señor Pasta’s arguments by declaring justice and reason to be
stronger bases for colonial government than prestige. He adds that it is reasonable for
people to ask a blessing of its government as of a parent.
Señor Pasta advises Isagani to just apply himself to his studies, marry a rich girl, attend
to his religious duties, and to not get involved trying to improve the situation of others
and the country. Isagani shuns his advice.
Chapter 16: The The Chinese Quiroga, who hopes to open a consulate for his nation, hosts a dinner for
Tribulations of a important people from the church, government, military and business.
Chinese Some merchants gather around Simoun complaining about the difficulties of doing
business in the country in the hopes that Simoun will pass on their ideas for solutions to
the Captain-General. Quiroga too shares his difficulties with Simoun about a bribe he
had attempted to pull off with Simoun’s jewellery that had resulted instead in a
financial loss. Simoun offers to reduce Quiroga’s debt if Quiroga agrees to temporarily
keep some rifles for him. Quiroga agrees.
Later, some of the guests, including Don Custodio, Ben Zayb, Juanito Pelaez, Simoun
and Padres Salvi, Camorra and Irene decide to head off to the Quiapo Fair to see a
head which an American, Mr. Leeds has been exhibiting.
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Chapter 17: The Camorra admires the pretty girls and regrets not being a parish priest of Quiapo. He
Quiapo Fair sees someone so beautiful that he pinches Ben Zayb;s arm by accident. The person
turns out to be Paulita Gomez, who is accompanied by Isagani and Dona Victorina.
Many people stop to stare at Paulita Gomez. Isagani is upset by all the attention she is
getting. Juanito Pelaez greets them. Dona Victorina calls him over because she
secretly prefers Juanito Pelaez to Isagani.
The group sees a booth selling all sorts of statues of different races and professions. The
friar ones have been made with care and are portrayed as gentle, well-attired and
intelligent, unlike those in Spain which are depicted as “symbols of gluttony and
incontinence”.
Ben Zayb points out a statue of a thin friar sitting at a desk writing a sermon, saying it is
Padre Camorra. Everyone laughs because it looks nothing like him. Padre Camorra
points at a statue of a one-eyed old woman squatting on the floor and ironing clothes.
Ben Zayb is confused until Camorra points out the label “The Philippine Press”, referring
to the iron that the old woman is using. Everyone laughs.
Everyone starts arguing about the aesthetics and proportions of the art, and whether
the Indio can be talented at sculpture, and whether Indios should be discouraged
from trying to be artists. Don Custodio says that Indios have the right attitude but
should be carving saints.
They notice that the Chinese statue looks more like Padre Irene and that the British
Indian looks like Simoun. But Simoun has disappeared, and Padre Camorra thinks it’s
because he doesn’t want to pay for everyone. Ben Zayb says he is afraid of his friend
Mr. Leeds being humiliated.
Ben Zayb explains that it is all just an illusion caused by mirrors.
Chapter 18: At Mr. Leeds’ room, Ben Zayb examines the table for mirrors, which he thinks is the trick
Deceptions behind the exhibit. Finding none, Mr. Leeds produces a box containing some ashes
and a piece of papyrus which he supposedly found during a visit to the pyramid of
Khufu. Leeds pronounces a word from the papyrus and the box reveals the head of a
cadaver. Leeds commands the head to tell its story.
The head introduces himself as Imuthis, whose life was ruined after returning home
from his studies abroad and discovering the secret of the governing impostor,
Gaumata. With the help of tyrannical Egyptian priests, Gaumata engineers the ruin of
Imuthis through the young priest Abydos, who coveted the woman Imuthis loved.
Abydos falsely implicated Imuthis in a rebellion, which led to the death of Imuthis in a
lake during an attempted escape.
Padre Salvi recognizes the similarities between the story of Imuthis and events of his
past. He collapses in terror, calls for mercy and declares some woman still lives.
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Chapter 19: The Fuse Placido Penitente is enraged by his experience at the university. Back at his rented
room, he finds his mother, Cabesang Andang on a visit. He narrates what happened
to him, and his mother reminds him of both their sacrifices and asks him to be patient
and humble.
Placido leaves to escape his mother and sees Simoun with whom he shares his story.
Simoun invites him to tag along, and they make their way to the house of a
pyrotechnist. Placido hears the two converse about bombs, and an event that is to
transpire the following week involving Cabesang Tales and his men, any delay in
which may mean death for Maria Clara.
Placido later spends a few hours at Simoun’s house from which he emerges
thoughtful. He later concedes to his mother’s plan to try to placate the friars at his
university.
Alone at his house, Simoun momentarily revolts at his own actions, but he quickly turns
away from his conscience.
Chapter 20: The Don Custodio has been mulling over the question of the Spanish academy for many
Arbitrator days without a solution, wanting to please both those who are for and against it.
Who is Don Custodio? He met with some success after using his wife’s money to go
into business, which led to numerous distinguished appointments. He once returned to
Spain from where he gathered an assortment of ideas, which he then implemented in
unusual projects in the Philippines which others criticized.
Regarding his opinion of the native population, he thinks them only fit for mechanical
work and imitative arts, and refuses to think them capable of being distinguished. Don
Custodio is Catholic, but only because he thinks it necessary to be so among
backward people. In the Philippines, he thinks the friars are necessary and are superior
colonial masters. It is because of this that the friars think favorably of him.
As he continues to ponder the question of the academy, his eyes land on one of his
project files concerning the School of Arts and Trades. He has a eureka moment and
declares he has arrived at a decision.
Chapter 21: People flock to the theater for the first show of a French operetta company. Outside,
Manila an unkempt Spaniard nicknamed, The Shrimp, chats about the show with Uncle
Quico. The Shrimp thinks that the performance sold out because people grew curious
Characters
as a result of the friar’s strong opposition to it on moral grounds, and the public
chatter among the show’s prominent supporters.
Elsewhere, the student Tadeo is accompanied by a newcomer to whom he gives an

overview of the backgrounds of every important looking person they see. Tadeo
makes up stories about those he doesn’t really know.
Makaraig, Pecson, Sandoval and Isagani arrive and Tadeo accepts their offer to join
them in their theater box.
76
Chapter 22: The The performance opens late to an impatient audience due to the delayed arrival of
Performance the captain-General. Across the students’ box is one procured by Makaraig for
Pepay, Don Custodio’s dancer, in an effort to get her to influence Don Custodio in
their favor regarding the appeal for a Spanish academy permit. They are in good
spirits seeing Pepay’s happy looks. Only Isagani is in a bad mood, seeing Paulita with
his rival Juanito Pelaez.
Don Custodio, who earlier sided with the friars against the show, is also there under the
guise of critiquing the show. Padre Irene in disguise is likewise in attendance, with the
excuse that he had been sent by Padre Salvi as secret religious police.
At the end of the first act, Makaraig heads off to see Pepay and Padre Irene and
learns that the commission has accepted Don Custodio’s recommendation in favor
of the Spanish academy, but stipulates that the implementation of the plan must be
supervised by a religious order. The student’s participation is to be restricted to the
collection of fees. The dejected students leave the theater.
Chapter 23: A Since his return from San Diego to rescue Juli, Basilio has been devoting his time to
Corpse studying, visiting the hospital and attending to a sick and severely opium-addicted
Capitan Tiago.
On the night of the French operetta, Basilio is at his studies, but is interrupted by the
arrival of Simoun who asks after Capitan Tiago. Basilio apprises him of the dire
condition of Tiago’s health, but Simoun cuts him off and reveals that a revolution,
which came about under his influence, will break out in an hour. He asks Basilio to
choose sides.
Basilio reluctantly asks what is expected of him and Simoun asks him to head a group
to rescue Maria Clara from the convent. Basilio tells him he is too late, and informs him
of Maria Clara’s death as confirmed by a letter from Padre Salvi. Simoun runs out in
anguish.
77
Chapter 24: Dreams While waiting to meet Paulita, Isagani overhears Ben Zayb talk about Simoun falling ill
and refusing to see even the Captain-General’s men. Isagani thinks bitterly about the
care given to the rich, and the contrasting lack of attention to sick soldiers returning
from fighting abroad.
Paulita arrives and acts resentful at Isagani for his having paid too much attention to
the operetta performers. She forgives him and explains she was only at the
performance hoping to see him. They laugh that it is actually Doña Victorina, Paulita’s
aunt, who is in love with Juanito. Isagani reveals that Don Tiburcio, Doña Victorina’s
husband, is still in hiding in his uncle’s home.
This turns their conversation to Isagani’s town, for which he expresses a deep love, as
he describes its beauty and his happy diversions there in former years. But Paulita
refuses to travel to it without a coach. Isagani is optimistic, and eventually expects
progress and a much better future for the Philippines owing to the youth in Madrid
working for its welfare. Paulita is doubtful and declares these sentiments dreams.
Chapter 25: Makaraig and the other students celebrate their loss at a pansiteria and put on an air
Laughters and Tears of forced gaiety. They launch into mocking jests, dedicating the soup bones to Don
Custodio to make a project out of.
They then dedicate the lumpia to Padre Irene, the crab omelette to the friars for the
crabs that they are, and the stewed noodles to the disorganized government. Pecson
then jestingly takes the aspect of an Augustinian preacher. He jokes about the
ubiquity of friars in life, the necessity of their hairy limbs in sustaining unity, and the
need for scapularies and masses to occupy people and have something to put their
money on.
The students later notice they are being watched. They spot Padre Sibyla’s man
leaving the pansiteria and entering Simoun’s carriage with an unknown man.
Chapter 26: Basilio sets out early to inquire at the university about his license and to ask Makaraig
Pasquinades for help with the costs, having spent most of his money in ransoming Juli. Along the
way he learns from acquaintances that subversive posters had been found at the
university gates and that the students’ union of which he is a member, is being
blamed for it.
He meets Sandoval who seems unable to hear his call, and then Tadeo, who, though
ecstatic over the cancellation of classes, thinks every union member will be arrested.
He also encounters Juanito Pelaez who denounces his involvement with the union.
At the university, he hears Isagani berating students for fleeing at the threat of
imprisonment. Basilio turns away from him and proceeds to Makaraig’s house where
he and Makaraig are both arrested.
78
Chapter 27: The Padre Fernandez hears Isagani’s impassioned speech to his fellow students and asks to
Friar and the speak with him. He asks Isagani what the students want of the friars. Isagani tells him to
do their duty to improve the development of the youth, and not to stifle the pursuit of
Filipino
education.
The priest declares education should only be given to the morally worthy. In response,
Isagani blames the failings of the subjugated Filipino to the conquerors who have had
centuries, and yet supposedly failed, to mold the moral character of an oppressed
people.
Padre Fernandez deflects blame by reasoning that the friars are limited by the the
government’s laws. He asks Isagani for a simpler request that the friars can grant, and
Isagani asks that students be treated better, to which the priest responds that the
students should change first. Isagani reminds him of what happens to students who
stand up to their professors.
The priest commits to speaking with his brethren about Isagani’s thoughts. He envies
the Jesuits who were responsible for Isagani’s early education. The Jesuits however,
openly denounce Isagani.
Chapter 28: Tatakut The incident about the subversive posters results in a great deal of unease among
many people. Quiroga sets off to see Simoun about the rifles the jeweller had stored in
his warehouse. Simoun, still refusing to see anyone, leaves a message for Quiroga to
keep the rifles where they are.
In the afternoon, there is talk of the students having allied themselves with outlaws to
take the city by surprise. Padre Irene tells Capitan Tiago that some have advised the
captain-General to implement a reign of terror. The more moderate suggest only a
show of force. Capitan Tiago passes away of fright from the priest’s stories.
In other places, the prevailing feeling of anxiety leads to a number of unfortunate

consequences, such as an officer mistaking the commotion at a baptism for a riot,
and two individuals getting shot by mistake.
At the silversmith’s where Placido Penitente lodges, he and Simoun’s pyrotechnist join
the smith workers just as they finish swapping theories about the posters. The
pyrotechnist cautions everyone to prepare, as there may be a massacre in the
evening.
79
Chapter 29: Exit Padre Irene is the executor of Capitan Tiago’s last will and testament which divides
Capitan Tiago most of his wealth among the nunnery of St. Clare, and various other religious entities
and orders. He revokes Basilio’s legacy of twenty-five pesos, but Padre Irene declares
he will pay this anyway out of his own pocket.
It is said Capitan Tiago appeared to the nuns, radiant and dressed in a frock coat.
People believe he has been saved due to his numerous masses and pious legacies. His
funeral rites are first class, filled with many prayers, rites, incense, holy water and tolling
of the bells.
Chapter 30: Juli News of Basilio’s arrest reaches San Diego and Juli is devastated, more so because
people say the arrest was motivated by revenge against her and her father. Juli thinks
Padre Camorra may be able to help free Basilio, but shrinks from approaching him
when she remembers how the priest asked her for certain sacrifices in exchange for his
having procured Juli’s grandfather’s freedom.
A traveler from Manila soon relates that all the prisoners have been released except
for Basilio who has no influential protector. This finally convinces Juli to see Padre
Camorra. On the same day she visits the priest, a girl is said to have thrown herself
from a parish window and died. The following day, Tandang Selo, grieved and
stricken, takes his hunting spear and leaves the village forever.
Chapter 31: The The girl’s death and even her identity are largely left unremarked by both the
High Official newspapers and the locals, even as Padre Camorra leaves town for another.
Meanwhile, through the intervention of their relatives, the detained students are
released, except for Basilio who is further accused of possessing prohibited books. The
captain-General keeps him detained to maintain the appearance of authority.
One high official advocate for Basilio, believing he is innocent, and argues with the
captain-General. The official tells the captain-General to treat the Filipinos better to
give them no cause to reproach Spain. The official ends up resigning shortly after the
argument and heads back to Spain.
80

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AGUSAN DEL SUR STATE COLLEGE OF RIZAL)

AGRICULTURE & TECHNOLOGY

COURSE, YEAR, and SECTION:

1 ASSCAT’s a.Explain the Recorded video On Discussion on Laptop or Laptop,

4 Rizal’s a. Know the Upload recorded or Provide copy of Laptop or Laptop,

5 Rizal’s a. Manifest a clear Upload recorded or Provide copy of Laptop or Laptop,

6 Historical a. Develop interest Upload recorded or Provide copy of Laptop or Laptop,

7 The a.Explain Upload recorded or Provide copy of Laptop or Laptop,

Consultation on the Provide or Syllabus

8 Noli Me a. Understand the Upload recorded or Provide copy of Laptop or Laptop,

9 Midterm Exam a. Assess students’ The midterm Laptop/mob

12 Rizal’s a. Explain how Upload recorded or Provide copy of Laptop or Laptop,

13 Indolence a. Explain the Upload recorded or Provide copy of Laptop or Laptop,

18 Final exam a.Assess students’ The final examination Laptop/mob

Criterion reference Semestral Grade

Student’s Outputs(non-laboratory courses) 60% Middle Term – 40% Quizzes/ Performance

Requirements/Project 20% Total 100%

Term exam 40%

THE HISTORY OF ASSCAT

In 1974-1975, the College offered two-year Post-Secondary Agricultural Technician

ASSCAT VISION, MISSION, GOALS AND QUALITY POLICY

ESSAY: Discuss what is asked.

• Use minimum of 5 sentences to maximum of 10 sentences.

REPUBLIC ACT NO. 1425

WHY STUDY RIZAL?

1. First, because it is mandated by law.

2. Secondly, because of the lessons contained within the course itself.

RELATIONSHIP BETWEEN LITERATURE AND SOCIETY:

• Recto quickly dismissed the bishop as “a modern-day Torquemada.” (Tomás de Torquemada

I. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE

II. ESSAY: Discuss what is asked. (15 points)

• Use minimum of 5 sentences to maximum of 10 sentences.

NATION AS IMAGINED COMMUNITY

The Nation as Imagined Community

Nation as an imagined community

- According to Benedict Anderson (1983), a nation as "an imagined political community –

II. ESSAY: Discuss what is asked. (10points)

As a student, how you will showcase your nationalism and patriotism?

Mechanics and criteria:

• Use minimum of 5 sentences to maximum of 10 sentences.

ASCENDANCE OF CHINESE MESTIZOS

The Chinese Mestizos and the Formation of the Filipino Nationality

By: Antonio S. Tan

• Spaniards and Spanish mestizo – exempted

The Rise of the Middle Class to Social Prestige

The Chinese Mestizo in the Formation of the Filipino Identity

• The native is strong in its number.

Spaniard. Exempted in paying tax

1.) Person born with

Ethnic racial categories used during the 1.) Person born of a

Pays the less tax.

Indio mother was

1.) Pure blooded Filipino.

I. MULTIPLE CHOICE: ANSWER MULTIPLE CHOICE QUESTIONS IN THE GOOGLE FORM

II. SITUATIONAL. Give what is asked. (5 points each)

Intra-clergy Conflicts and the Cavite Mutiny

Two major events happened in 1872