Prof. Dalagan Rizal Manual 2021

José Rizal
An analytical essay on
His biography, philosophical praxis and other issues
An instructional manual in History 2

Rizal’s life, works and writings
Davao Oriental State College of Science and Technology

Cateel Extension Campus, Davao Oriental
By
PROF. ROLAND A. DALAGAN

2013
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Analytical Essay on Jose Rizal’s Biography, Philosophical Praxis and Other Issues
Acknowledgment
My heartfelt gratitude is given to these facilities as well as to their
librarians of the Davao City Library, UP Diliman Main Library, Davao City
USIS Library, Rizal Memorial Colleges Library to mention a few.
My sincere gratitude also goes to Dr. Julieta I. Ortiz, DOSCST‟s

founding president of DOSCST, who gave me the opportunity to teach,
thereby widening my appreciation to the caverns of history.
Furthermore gratitude is also bestowed to Dr. Jonathan A. Bayogan,
nd
2 DOSCST president, who introduced me to the science of humane
management and the art of civil fighting against all odds. Likewise, my
gratitude is offered to my colleagues in the Social Sciences and Humanities
Department, who had used this instructional material.
Furthermore, to all my students, whose personal characteristics and
intellectual traits posed a challenge for a development of this instructional
manual.
Praxis, a term used by Aristotle, is the art of acting upon the

conditions one faces in order to change them
Praxis is a theoretical concept that describes a process of

action performance and motor skills development.
Instructional Manual of Prof. Roland A. Dalagan

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Dedication
This piece of work is dedicated to my family.
To my ever loving wife, Marites
To the precious jewels of our home, Twinkle, Sheen-

sheen, Diwali, Rim-rim and Roland Josper.
To my sisters, Pelita and Rose Mary
And to Papa Pe and Mama

Lita, whose memories will be cherished
and forever be etched in my heart.
And most of all to God, the Merciful, Most Compassionate, the Sustainer
of all the Worlds and the Lord of the Day of Judgments
He, who controls the past, controls the future. He, who controls
the present, controls the past. – George Orwell

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"Rizal's faith in the Filipino has been recalled: to inspire

each generation to believe in itself."
(from the book entitled In Excelsis)
A society forgetful of its past

is exposed to the risk of not being able to deal
with its present and – worst yet – of
becoming the victim of its future
(Pope John Paul II)
as quoted in The Philadelphia Trumpet Jan. 2004
“Bakit hindi umunlad-unlad ang Pilipinas?

All these centuries, from the 16th to the present, our problem as a people
Is that we are constantly being
Betrayed by our leaders?”
DR. NICANOR G. TIONGSON

(Philippine Daily Inquirer, November 13, 2000, F1)

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Table of Contents
ACKNOWLEDGMENT ............................................................................................................................................................. 1
DEDICATION .......................................................................................................................................................................... 3
CHAPEAU ............................................................................................................................................................................... 8
PRELIM PERIOD ...................................................................................................................................................................... 9
BIOGRAPHICAL SKETCHES OF JOSE P. RIZAL ........................................................................................................................ 9
RIZAL’ S ASTROLOGICAL CHARACTER ................................................................................................................................... 9
AS AN OX PERSON .................................................................................................................................................................. 9
AS A GEMINI ........................................................................................................................................................................... 9
RIZAL’ S ACHIEVEMENTS ........................................................................................................................................................ 9
RIZAL’ S GENEALOGY ........................................................................................................................................................... 10
RIZAL’ S PARENTS’ NEW SURNAME ...................................................................................................................................... 11
RIZAL’ S FAMILY: A PRINCIPALIA .......................................................................................................................................... 12
SIBLINGS OF JOSE RIZAL ...................................................................................................................................................... 12
ACCREDIT TO INTELLECTUAL GREATNESS ........................................................................................................................ 13
AMIDST INFERIORITY COMPLEX AND DILEMMA ................................................................................................................ 13
JOSE RIZAL’S EDUCATION ................................................................................................................................................... 14
JESUIT EDUCATION ............................................................................................................................................................. 15
JESUIT INFLUENCE ON JOSE RIZAL ...................................................................................................................................... 16
DOMINICAN EDUCATION .................................................................................................................................................... 16
SUDDEN DEPARTURE FOR SPAIN ......................................................................................................................................... 17
PENINSULAR SPANISH EDUCATION .................................................................................................................................... 18
RIZAL BECAME A MEMBER OF FREEMASONRY .................................................................................................................... 19
NOLI ME TANGERE: AN EXPOSÉ OF SOCIETAL ILLS ........................................................................................................... 20
GERMANY DURING RIZAL’S TIME ........................................................................................................................................ 21
BLUMENTRITT-RIZAL LIFELONG FRIENDSHIP .................................................................................................................... 22
HOMECOMING: ITS HAPPINESS AND DISAPPOINTMENTS .................................................................................................. 23
PRESSURED TO LEAVE THE HOMELAND............................................................................................................................. 24
AMERICAN TOUR EN ROUTE TO LONDON .......................................................................................................................... 25
THE LONDON QUEST .......................................................................................................................................................... 25
STAY IN CONTINENTAL EUROPE ......................................................................................................................................... 26
THE DISPLACEMENT IN CALAMBA ...................................................................................................................................... 27
FRUSTRATIONS AND INTRIGUES IN MADRID ...................................................................................................................... 27
A GUEST OF THE BOUSTEADS ............................................................................................................................................. 28
EL FILIBUSTERISMO – AGENT PROVOCATEUR ................................................................................................................... 28
REUNITED FAMILY IN HONGKONG ..................................................................................................................................... 29
ANGST IN PLUNDERED PARADISE ....................................................................................................................................... 30
BANISHED LIFE IN A JESUIT TOWN ..................................................................................................................................... 30
LOTTO WINNING ................................................................................................................................................................. 31
THE KATIPUNAN CONNECTION? ........................................................................................................................................ 32
RIZAL’ S TRIAL BY CONSEJO DE LA GUERRA ........................................................................................................................ 33
A VALIANT MARCH TO BAGUMBAYAN ................................................................................................................................ 35
ON THE RETRACTION CONTROVERSY ................................................................................................................................ 36
ON THE PROVENANCE OF THE RETRACTION ..................................................................................................................... 36
ON THE FALSITY OF THE RETRACTION .............................................................................................................................. 37
RIZAL’ S EDUCATION, SOCIO-POLITICO, ECONOMIC, GENDER RELATIONS AND RELIGIOUS BELIEF SYSTEMS ............... 39
THE MEANING OF LIFE ........................................................................................................................................................ 39
SAUNTER TO THE PHILOSOPHICAL PRAXIS ....................................................................................................................... 40
JOSE RIZAL’S SOCIAL PHILOSOPHY ..................................................................................................................................... 41
EDUCATIONAL POSTULATES OF JOSE RIZAL ...................................................................................................................... 42
SIGNIFICANCE OF EDUCATION ........................................................................................................................................... 42
LOOKING BACK AT FILIPINO EDUCATION ......................................................................................................................... 43

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THE STATE OF PHILIPPINE EDUCATIONAL SYSTEM ........................................................................................................... 43

ILLITERACY AS A SOCIAL PROTEST ..................................................................................................................................... 44
BANKING AND PROBLEM SOLVING-TYPE OF EDUCATION ................................................................................................. 45
RIZAL’ S KEY POLITICAL PRINCIPLES ................................................................................................................................... 46
DEMANDS FOR POLITICAL REFORM .................................................................................................................................... 46
BOURGEOIS RIZAL ............................................................................................................................................................... 47
JOSE RIZAL: ANTI-COMMON TAO ? ...................................................................................................................................... 48
ELITE’S SIGNIFICANT ROLE IN SOCIAL AGITATION ........................................................................................................... 48
ELITE IN PHILIPPINE REVOLUTION 1896 ........................................................................................................................... 50
TAGALOG-PAMPANGO CLIQUE IN PHILIPPINE REVOLUTION ............................................................................................ 50
SEMANTICS OF REVOLUTION .............................................................................................................................................. 51
JUST REVOLUTION ............................................................................................................................................................... 51
RIZAL AND THE 1896 REVOLUTION ................................................................................................................................... 52
BONIFACIO AND THE 1896 REVOLUTION .......................................................................................................................... 52
AGUINALDO AND THE 1896 REVOLUTION ........................................................................................................................ 53
WAR OF NATIONAL LIBERATION ........................................................................................................................................ 54
RIZAL AND THE THIRD WORLD .......................................................................................................................................... 55
RIZAL AND THE PROBLEMS OF THE THIRD WORLD COUNTRIES ...................................................................................... 55
LESSONS FROM THE FQS (FIRST QUARTER STORM) ........................................................................................................... 56
SEMANTIC RECTANGLE OF NOLI ME TANGERE AND EL FILIBUSTERISMO ........................................................................ 56
RIZAL’ S ECONOMIC CONVICTIONS ..................................................................................................................................... 57
FILIPINO ECONOMIC NATIONALISM ................................................................................................................................... 57
ECONOMIC CONVICTIONS IN ACTION ................................................................................................................................ 58
ECONOMIC PRESCRIPTIONS ................................................................................................................................................ 58
FILIPINO’S UNEQUAL ECONOMIC WEALTH DISTRIBUTION .............................................................................................. 59
RIZAL’ S ETHICO-MORAL PRINCIPLES .................................................................................................................................. 60
DYNAMISM OF ETHICS AND MORALITY .............................................................................................................................. 60
KINDS OF BEHAVIOR THAT WOULD CONTRIBUTE TO THE DEVELOPMENT OF MORAL INTELLIGENCE ....................... 61
THE HABITS OF HIGHLY ENLIGHTENED SOULS ................................................................................................................. 61
FAILING FORWARD .............................................................................................................................................................. 61
RELIGION AND RELATION ................................................................................................................................................... 62
RELIGIOUS OPINIONS OF JOSE RIZAL .................................................................................................................................. 64
RIZAL’ S FAITH ...................................................................................................................................................................... 65
WHAT BROUGHT ABOUT CHANGE IN HIS RELIGIOUS BELIEF .......................................................................................... 65
ESSENTIALS OF RIZAL’S RELIGIOUS BELIEF ........................................................................................................................ 66
FREEMASONRY ..................................................................................................................................................................... 67
FREEMASONRY IN THE PHILIPPINES ................................................................................................................................... 69
MASONIC PROGRAM AND CODE (FAJARDO 1998:104) ....................................................................................................... 70
CHARACTER AND AIMS OF MASONRY (FAJARDO 1998:104)............................................................................................... 70
MASONRY AND RELIGION (FAJARDO 1998:105) ................................................................................................................. 70
THE COMMANDMENTS OF MASONRY (FAJARDO 1998:107)............................................................................................... 71
MASONRY – TODAY AND TOMORROW ( I11. RUDYARDO V. BUNDA, 33, SOVEREIGN GRAND COMMANDER SUPREME
COUNCIL OF THE PHILIPPINES, AS ACCESSED FROM THE INTERNET) .............................................................................. 71
ULTRA-NATIONALIST RELIGION: RIZALIST CULTS ............................................................................................................ 73
JOSE RIZAL’S LOVE AND AMUSEMENTS .............................................................................................................................. 76
LOVE AND AFFECTION ........................................................................................................................................................ 76
WOMEN IN JOSE RIZAL’S LIFE .............................................................................................................................................. 76
RIZAL’ S FIANCÉES ................................................................................................................................................................ 77
SEGUNDA KATIGBAK ........................................................................................................................................................... 77
MARGARITA ALAMAIDA GOMEZ ......................................................................................................................................... 78
LEONORA VALENZUELA ...................................................................................................................................................... 78
LEONORA RIVERA ................................................................................................................................................................ 85
CONSUELO ORTEGA Y REY .................................................................................................................................................. 86
O-SIE-SAN (SEIKO USUI ) ....................................................................................................................................................... 86
GERTRUDE BECKETT ........................................................................................................................................................... 87
SUZANNE JACOBY ................................................................................................................................................................ 87

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NELLY BOUSTEAD ............................................................................................................................................................... 87

JOSEPHINE BRACKEN ........................................................................................................................................................... 88
GENDER VIEWS’ OF RIZAL ................................................................................................................................................... 91
FEMINISM: ITS PAST AND PRESENT FORMS ......................................................................................................................... 92
FOUR CATEGORIES OF FEMINISM ........................................................................................................................................ 93
CONTEMPORARY WOMEN ISSUES ....................................................................................................................................... 93
THE METAMORPHOSING ROLE OF WOMEN ....................................................................................................................... 95
JOSE RIZAL AND THE FILIPINO YOUTH ............................................................................................................................... 96
MISCELLANEOUS ISSUES ON DR. JOSE P . RIZAL .................................................................................................................. 97
LOGOTHERAPY AND RIZAL: THE SEARCH FOR MEANING IN HERO’S LIFE ........................................................................ 97
RIZAL’ S POSITIVE SOLITUDE IN DAPITAN .......................................................................................................................... 97
PATHS OF PEACE .................................................................................................................................................................. 98
RIZAL OR BONIFACIO .......................................................................................................................................................... 99
RIZAL : TALISMAN FOR NATIONAL STUPIDITY .................................................................................................................. 100
CLARO M. RECTO AND THE RIZAL BILL ............................................................................................................................ 101
THE RIZAL LAW (R.A. 1425) .............................................................................................................................................. 103
THE PREDICAMENT OF THE LAW ..................................................................................................................................... 103
GEOPOLITICS AND JOSE RIZAL .......................................................................................................................................... 104
HIS BELIEF ON AMERICA’S COLONIAL DESTINY ............................................................................................................... 104
FILIPINO NAIVETÉ AND THE AMERICAN DUPLICITY ........................................................................................................ 105
THANK YOU, AMERICA ...................................................................................................................................................... 106
AMERICA’S VIETNAM FIASCO ............................................................................................................................................ 107
CUBA’S LONELY FIGHT AGAINST U.S. IMPERIALISM ........................................................................................................ 108
PHILIPPINE BILL OF 1902 AND JOSE P. RIZAL: A POEM REALLY MATTERS ...................................................................... 109
RIZAL’ S IMPRESSION OF JAPAN: AND A REALITY .............................................................................................................. 109
RIZAL IN THE WRITINGS OF JOSE MA SISON ..................................................................................................................... 110
AFTERTHOUGHTS ............................................................................................................................................................. 112
END NOTES ........................................................................................................................................................................ 113
PRAYER TO THE HOLY SPIRIT ........................................................................................................................................... 122

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Chapeau
The primordial purpose of the teaching of the life and works of our national hero Dr. Jose
P. Rizal is to understand him. To understand him as a human being, his rough edges,
achievement and shortcomings, strengths and weakness of character.
Heroes can give us a pattern for our lives and serve as role models. They can give us
courage, for they stood tall in the face of adversity and imprisonment -- heroes whose lives are
worthy of emulation (Burton 1993:46). The Philippine Congress set about four (4) criteria for
national hero; heroes are those who have a concept of nation and thereafter aspire and struggle
for national freedom; (2) They are those who define and contribute to a system of life of freedom
and order for a nation; (3) A hero is part of the people‟s expression. But the process of a
people‟s internalization of a hero‟s life and works takes time, with the youth forming part of the
internalization; and (4) a hero thinks of the future, especially the future generation
(www.congress.gov.ph/download/researches).
This material seeks to promote understanding. This understanding follows description,

evaluation, explanation, and conceptualization (Adams and Brownsword 1992:34-46).
Description will attempt to reconstitute the life of Rizal. This will cover his humanity, his
frustrations and joys. It will try not to project Rizal as larger than life.
Evaluation will attempt to reconstruct our national hero‟s philosophy in life. His political,
economic, religious ideology as well as his perspective on gender issue will be taken into
consideration as to its relevance to the contemporary dimension.
Explanatory inquiries will seek to isolate background conditions and immediate causes
so that the life and philosophy of Rizal is better understood. In this explanatory accounts will
highlight Rizal‟s social environment and his psyche.
Conceptualization will deal on the development of concept of Rizal by the present

generation.

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Prelim Period
Biographical Sketches of Jose P. Rizal
J
ose Protacio Rizal Mercado y Alonso Realonda was born on a Wednesday, June
19, 1861, in Calamba, Laguna. Jose Rizal was born under the Chinese sign Ox
(Delgado and Sagaral 1995:1). In the western astrology, Jose Rizal was born
under the sign of the twins – Gemini.
Rizal’s Astrological Character

As an Ox Person
x people are said to be kind, caring souls, logical, positive, filled with common
O sense and with their feet firmly planted on the ground. They work hard, patiently,
and methodically, with original intelligence and reflective thought. These people
enjoy helping others. Behind this tenacious, laboring, and self-sacrificing exterior
lies an active mind. Oxen try to instill in those around them the rigor, determination and
power of work which they themselves possess. Respecting others, they are always
open to a dialogue. They impress others as leaders, fearing neither responsibility nor
risk. However, sometimes they must labor long hours to accomplish little.
As a Gemini
G
emini, the sign of the Twins, is dual-natured, elusive, complex and contradictory.
On the one hand it produces the virtue of versatility and on the other the vices of
two-facedness and flightiness. They take up new activities enthusiastically but lack
application, constantly needing new interests, flitting from project to project as
apparently purposelessly, their concentration, though intense for a while, does not last.
Geminians usually have quite a logical, surface-conscious type of mind but not
generally very emotional. Their lack sympathy and empathy is rooted in their sense of
individuality. They avoid any kind of dependency and conventional constraints. Gemini
can display a dual nature because of a need to protect your identity along with being
involved with more than one thing at a time (www.iastrowatch.com/astrology/gemini.htm)
Rizal’s Achievements
S
ome authors claimed that Jose P. Rizal was a genius, an architect, an artist,
businessman, cartoonist, educator, economist, ethnologist, scientific farmer,
historian, inventor, journalist, linguist, musician, mythologist, nationalist, naturalist,
novelist, ophthalmic surgeon, painter, physician-surgeon, poet, propagandist,
psychologist, scientist, sculptor, sociologist, and theologian. He was able to speak 22
languages; these included Arabic, Catalan, Chinese, English, French, German, Greek,

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Hebrew, Italian, Japanese, Latin, Malayan, Portuguese, Russian, Sanskrit, Spanish,

Tagalog, and other native dialects. He was an expert swordsman, a good pistolero and
had the flute as his favorite musical instrument.
The references in his writings to Cervantes, Schiller, Shakespeare, and Dante

are evidence of his broad humanistic interests and worldwide perspectives. At heart,
however, he was an artist and a poet, and by concious choice a scholar, historian,
researcher, and prolific writer (Raul J. Bonoan, Jose Rizal, Liberator of the Philippines, America magazine
on 7 Dec 1996.)
Some Filipinos believed that Rizal was an American creation. They charged that
since Jose Rizal was not for Philippine independence he was unpatriotic and too docile.
Indeed, Rizal might have been an accidental hero since he got killed for the wrong
reason, for his deeds were inconsistent with his writings‟ revolutionary zeal (Simbulan
2000).
Rizal’s Genealogy
ercado, the original name of the Rizal's, which means market, was adopted by
M the Rizal's paternal ancestor Domingo Lamco, to free his descendants from the
anti-Chinese hostility of the Spanish authorities. Domingo Lam-co came from
Siongque village, Quanzhou (to be pronounced as Chuanchow), China.
Domingo Lamco‟s Chinese name was Cue Yi-Lam (also pronounced in Mandarin Ke Yi-
Nan). He was the 19th generation of first Cua who settled in Siongque (Lee Flores
1999). Domingo Lamco belonged to the Chinese upper social bracket (Liao 1964:92) as
indicated by the particles from his parents‟ name (co and nio) Chin co and Zun Nio
(corresponding to the Spanish Don and Doña).
Domingo Lamco was baptized as a Christian in June 1697 at the age of 35. He
had powerful friends among the Dominican friars in Manila and through them; Lamco
was given a fertile farm in Biñan. He married Ines de la Rosa (she was a daughter of
Agustin Chinco, a Chinese immigrant and a rice trader from Quanzhou). They begot
Francisco (1731-1801), who carried a surname Mercado to be free from the prejudice
against the Chinese names during that period.
Francisco, at age 40, married Cirila Bernacha and begot Juan and Clemente
Mercado. Francisco became an alcalde of Biñan for three times and was responsible of
reclassifying his family as Indians from being a Chinese mestizo.
Juan married Cirila Alejandro. Juan became a mayor of Biñan three times and
was one of the electors to choose the Filipino representative to the Spanish Cortes. He
was also a leader in church work. He was known for his generosity, democratic ideas
and honesty in his public service. He changed the tribute list so that his family members
will be considered as natives and not Chinese mestizos. Juan and Cirila begot twelve
children, the youngest of whom was Francisco Mercado II, the father of Jose P. Rizal.
Francisco II was only eight (8) years of age when his father died in 1826.

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Jose Rizal‟s maternal great great grandfather was Eugenio Ursua, a Japanese
Catholic who settled in the Philippines to elude persecution in Japan. Eugenio married
Benigna and begot a daughter named Regina. Manuel Quintos – a Chinese mestizo
and a lawyer, married Regina. They begot Brigida Quintos. Brigida married Lorenzo
Alberto Alonso – a Spanish-Filipino mestizo from Biñan, Laguna. Doña Teodora was the
daughter of Lorenzo Alberto Alonso Realonda and Brigida Quintos.
Rizal’s Parents’ New Surname
D
on Francisco Mercado‟s adoption of the surname Rizal in 1850 was a result of
Gov. Gen. Narciso Z. Claveria decree that all Filipinos must adopt a Spanish
surname. Likewise, the adoption can be attributed to the climate of fear and
suspicion, in the aftermath of the execution of the three Filipino priests, Jose Rizal had
use in school the surname Rizal. His Kuya Paciano had used Mercado and was
identified with Father Burgos. The term Rizal, according to Zaide (1981:6) came from
the Spanish word ricial meaning green field or new pasture. On the other hand,
Guerrero (1998) said that the term means a sprouting harvested wheatfield. However,
Tejero (1991:16) believed that Rizal came from a Romano-Latin word, riccis meaning
rice grower. The new surname denoted an agri-based means of livelihood of Don
Francisco.
The domestic helpers of the Rizals likewise adopted the surname, as it was
customary during those days (Tejero 1991). Today there is no Filipino who is surnamed
Rizal as a direct descendant of Don Francisco and Doña Teodora. They did not have
any male descendants to carry their names. Although there are Rizals now living in
Calamba but they are the descendants of the servants of Don Francisco and Doña
Teodora.
Fr. Rufino Collantes baptized Jose Rizal on June 22, 1861. He was named Jose
because Doña Teodora was a devotee of St. Joseph (Zaide and Zaide 1984:1). On the
other hand, Ocampo (1990:31) believed that the name “Jose” came from Jose Alberto,
a half brother of Doña Teodora.
Doña Teodora Alonzo Realonda had ancestors and uncles by the dozen who
had distinguished themselves as leaders and thinkers. Her brothers, Gregorio, Manual,
and José Alberto were all unusual men. Her father Lorenzo Alberto Alonzo was a
distinguished engineer, who had received the title of "Knight of the Grand Order of
Isabel the Catholic" was was one of the delegates who assembled in Manila to elect a
Philippine Deputy to the Cortes in Madrid under the 1812 new Spanish constitution.
One grandfather was attorney Manuel de Quntos; the other grandfather was
Captain Cipriano Alonzo. At least three of her great-grandfathers were captains, and
one of these came of the "famous Florentino family
(http://joserizal.info/Biography/man_and_martyr/chapter01.htm , accessed November 30, 2006)

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Rizal’s Family: A Principalia
T
he parents of Jose Rizal were well educated. His father Don Francisco, a
prosperous landowner and sugar planter, had attended studies in Latin and
Philosophy at the Colegio de San Jose in Manila. His mother, Doña Teodora, who
exerted a powerful influence on Jose Rizal‟s intellectual development, was
educated at the Colegio de Sta. Rosa (Daquila 1993:16). The Rizal family in Calamba
belonged to the principalia, a town aristocracy during the Spanish colonization, a
member of the upper middle class families. This class had profited from the growth of
the agricultural export economy. Rizal lived in comfortable circumstances (Schumacher
1984:58).
Some of Rizal‟s kin occupied high governmental positions. Virtually, they enjoyed
socio-economic and political advantage over other people in Calamba (Daquila
1993:16). Some relatives of Doña Teodora were lawyers, priests, and government
officials (Romero 1978:41). The financial and economic fortunes of the Rizal's were
inseparable from the Dominican Hacienda (Villaroel 1984). Don Francisco worked as a
lease-tenant (inquilinato) of the Hacienda. The Rizal-Dominican relations were cordial
as the Order gave Don Francisco preferential lease of the excellent lands of Pansol in
1881. The Rizal‟s raised rice, corn, and sugar on large tracts of land. They operated a
sugar mill, a flourmill and homemade ham press. They also engaged in dye and sugar
business as well as in barter trade. They also owned a big store in the town (Delgado
and Sagaral 1995:3). The family had an extensive library, and they were able to build a
red-tilled roof adobe house in Calamba. Don Francisco was able to build the first stone
house, owned the first piano, the first carriage in Calamba.
Siblings of Jose Rizal
E
leven (11) children, nine daughters and two sons were the fruits of Don Francisco
and Doña Teodora marriage. Doña Teodora was nine years younger than Don
Francisco. They were married in 1848. Their children were the following:
1) Saturnina (1850-1913) married to Manuel Hidalgo. She studied at the La Concordia

College.
2) Paciano (1851-1930) died a bachelor, but had a common-law-wife, Severina
Decena a married woman. Their relationship bore fruit according to Zaide and
Zaide (1984:3) had two children, one girl and one boy, but Ocampo believed
(1990:33) that they had only a daughter named Emeliana. Paciano was able to
study at the UST. While he studying, he lived and worked with Father Jose Burgos . At
UST he took Civil Law, but eventually dropped the course. He was among the
student activists demanding a number of civic liberties (Villaroel, 1984). During the
Philippine revolution of 1898, he was a combat general. Being the elder son, he
helped the family in managing their farm and acted as a second father to his
siblings especially to Jose, particularly to Jose who was ten years younger than
him. He took care of his brother's education in Europe.

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3) Narcisa (1852-1939) – a school teacher and a musician. She is married to Antonino

Lopez. Antonio was an illegitimate son of Fray Leoncio Lopez. Fray Lopez was the
cleric immortalized by Jose Rizal as Father Florentino in El Filibusterismo.
4) Olympia (1855-1887) married to Silvestre Ubaldo – a telegraph operator in Manila.
5) Lucia (1857-1919) married to Mariano Herbosa.
6) Maria (1859-1945) married to Daniel Faustino Cruz.
7) Jose reportedly married to Josephine Bracken Taufer, an illegitimate
daughter of Irishman Joseph Bracken to an unknown Chinese mother (Ocampo
1990:135). Jose Rizal and Josephine Bracken had a prematurely born child who
lived only for three hours. The child was baptized as Francisco II (Mejia
1971:22). Some authors say that a fall following a quarrel caused that abortion but
Ocampo (1990) suggested that it's due to over-fatigue of Josephine.
8) Concepcion (1862-1865) died at the age of three.
9) Josefa (1865-1945) an epileptic, she died single.
10) Trinidad (1868-1951) died single.
11) Soledad (1870-1929) married to Pantaleon Quintero.
Accredit to Intellectual Greatness

izal‟s intellectual fame and greatness were usually attributed on three factors;
R hereditary, environmental and gift from God (Zaide and Zaide 1984:18-19). Jose
Rizal inherited the qualities of his ancestors and parents. The scenic beauties of
Calamba stimulated the inborn artistic and literary talents of Jose Rizal. God
endowed Rizal with adaptable aptness of a prodigy.
However, the economic fortunes of the Rizal‟s that enable them to send Jose
Rizal to the best schools and universities of the time should also be considered as a
significant role in his intellectual development.
Amidst Inferiority Complex and Dilemma
J
ose Rizal, in his young life had experienced an inferiority complex. He was greatly
adversely affected by his physique. He was often described as a very thin child
with a disproportionately big head, and his sisters always teased him because of
his frail body. Hence, Rizal developed a gnawing self-consciousness and inferiority
that he carried even in his adulthood. In the early stages of adolescence, Rizal wanted
to expunge his weak image by going into bodybuilding and athletics (Mondoy 1997).
Rizal's sense of inadequacy always intrudes continually upon him. This may
explain his inability to sustain relationships with women and his great dread for
responsibility. Thus, Rizal‟s refusal to join the Katipunan was suggestive of his
emotional deficiency and sense of inadequacy.
The positive side of his predicament was that it made him dynamic. He
continually looked for ways to be better than others did. He became a jack of many
talents and a master of many trades. He overcame his insecurities and rises above all
others. He responded to the challenge of conquering himself and succeeded. Rizal

P a g e | 14
finally was able to accept a great responsibility: he gave his life for our country. From a
weak frail child, Jose Rizal rose to become one of the tallest individuals in history.
Jose Rizal, in his adult life has an enigmatic personality and his impressive life
can be attributed to his strive to be above himself, for himself and for other people. His
inferiority complex did not bring him down. Indeed, his emotional intelligence is very
strong. He was an ilustrado who led a colorful life that captured the imagination of
friends and enemies (Reyes 1991:241).
We should, however, understand that Rizal was afflicted with very deep twin
dilemmas: his dilemma between his loyalty to Spain and his desire for the Indios to be
free, and in his dilemma between the conservative Catholic faith / spiritualism and the
Masonic liberal humanism (Torre 2001).
Rizal‟s being sure of himself was only resolved before his execution. When he
wrote the Noli, approximately thirty (30%) percent of the novel had corrections, and its
sequel, El Fili, had even more. But when Rizal wrote his untitled poem, which was later
on known as the Ultimo Adios, there were no corrections – subsuming that Rizal was
able, finally, to integrate the contradictions in his life (Torre 2001).
Jose Rizal’s Education
Home schooling of Jose R. Rizal
F
rom 1864 to 1870, Jose Rizal studied in his hometown Calamba. Doña Teodora
taught Rizal the alphabet at age three. At age four, Rizal mold wax and clay
figures, and at age five, he draw pictures and used the natural colors of the fruits,
vegetables, and even soot (Gelacio and Evasco 1998:5). Some of his private
tutors were Lucas Padua, Celestino and Leon Monroy. Maestro Leon Monroy, for a four
(4) peso per month-wage, taught Jose Rizal reading, writing, counting and Latin.
His maternal uncles Gregorio, Jose and Manuel Alberto also played a significant
role in his early education. His early education was mainly tutorial. Jose Alberto
Alonzo, Knight Commander of the Spanish Orders of Isabel the Catholic and of Carlos
III, was in Spain in 1868 when the Revolution led by masons deposed Queen Isabela II.
He fraternized with the mason Juan Prim, the general who led the revolt, and Francisco
Pi y Margall, the president of the short - lived Spanish republic (Dimasalang: The Masonic Life of Dr.
Jose Rizal by Raymond S. Fajardo, 33º, HEREDOM, Vol. 7, 1998). Jose Alberto Alonzo had joined the
Masonic Fraternity.Jose Alberto taught Jose Rizal how to paint, to draw and clay
sculpture. Gregorio Alberto trained Jose Rizal to work hard, to be a good observer of life
and to be given to independent thinking. Manuel Alberto taught Jose Rizal the value of
exercise (walking in the fields, horse riding, swimming, fencing and wrestling).

P a g e | 15
Grammar School in Binañ
In June 1870, at the age of nine Jose Rizal was sent to a private grammar school
in Biñan under Maestro Justiniano Aquino Cruz. Rizal stayed in the house of Alberto in
Biñan. It was a practice of wealthy parents of that time to send their children to private
schools. In December of 1871, Jose Rizal left Biñan for Calamba.
Among others, Rizal studies in Biñan taught Jose Rizal to be self-reliant,

independent and responsible. In Biñan, he has no househelpers to attend to his
personal needs – he had to perform household chores and had a fixed time for his daily
activities. During his Biñan studies, at the age of ten (10), Doña Teodora was arrested
on a trumped-up charge. She was forced to walk from their Calamba home to Sta. Cruz,
the capital of Laguna, a distance of over thirty kilometers. She was later exonerated, but
only after two-and-a half years in jail.
Jesuit Education
M
aestro Lucas Padua, who was Jose Rizal‟s teacher after his studies in Biñan,
taught Jose more of reading, writing, catechism, and especially arithmetic so
that he could be ready for high school.
At age eleven (11), on June 10, 1872, Rizal took an entrance examination at the
Colegio de San Juan de Letran on Christian doctrine, arithmetic and reading. During
that period all entrance examinations had to be taken either at the Letran or at the
Universidad de Santo Tomas (UST) which were both run by the Dominican Order
(Order of the Preacher). Jose Rizal passed the examination. He was then qualified to
start his baccalaureate course.
During that time Rizal‟s parents had three choices as to where they would send
Jose Rizal to attend high school education. San Jose Seminary, where Paciano had
studied was one of the choices. But due to GOMBURZA‟s execution and Paciano‟s
close association with Fr Burgos – San Jose Seminary was not a beneficial for Jose
Rizal.
Another would be choice, was the Colegio de San Juan de Letran under
Dominican‟s supervision. The third available choice was a public school run by the
Jesuits – Ateneo Municipal de Manila.
The Colegio de San Juan de Letran had seniority over Ateneo de Municipal de
Manila. The College administered the competitive entrance examinations for admission
to secondary schools (Romero et al. 1978:43). The Jesuit system of education,
however, was more advance and their discipline was rigid and their methods were less
mechanical (Palma 1966:20).
The plan of Don Francisco to sent Jose to study at de Letran was changed. Rizal
enrolled in Ateneo Municipal on June 16, 1875. During the enrollment period, Paciano

P a g e | 16
accompanied Jose Rizal. Jose was sent instead to Ateneo de Municipal de Manila.
When Jose Rizal first asked for admission he was refused by Rev. Fr. Magin Ferrando
due to being late for registration and for being sickly and undersized (he was eleven
years of age then). The Ateneo eventually admitted Rizal through the influence of Don
Manuel Jerez y Burgos, a Licenciate in Medicine and a nephew of Fr. Jose Burgos.
Jose Rizal Mercado had to change the family surname before enrolling in Ateneo, to
avoid Spanish persecution since his elder brother Paciano Mercado was close to the
martyred Filipino priest, Jose Burgos.
Paciano, while a student in Manila, had lived with Fr. Jose Burgos and worked
with him in the Comite de Reformadores. Some members of the Comite were Masons.
It was possible that Paciano had met a number of Masons in the Comite and during his
association with Fr. Burgos. (Dimasalang: The Masonic Life of Dr. Jose Rizal by Raymond S. Fajardo, 33º,
HEREDOM, Vol. 7, 1998).
In Ateneo, Jose Rizal took a five-year course on humanistic studies or “estudios

generales”. The course was graded according to the Jesuit Ratio Studiorum. The
pedagogical ideals of Ratio Studiorum are Sapientia, Eloquentia et Humanitas which
means wisdom, eloquence, and humanism. The language studies preceded the study of
sciences. The first three years is devoted to the study of language, literature,
mathematics and history. It is then followed by one-year studies on humanities and
rhetoric. Finally, the last year will be devoted on the study of philosophy and sciences
(Bernad 1986:14). The Bachelor of Arts degree was required for higher studies in
medicine, law philosophy, or theology (Arcilla 1991:167). The other curricular programs
offered by Ateneo were the diploma of Perito Agrimensor (Master Surveyor and
Assessor), Perito Mercantil (Master Trader) and Perito Quimico (Master Chemist).
Jose Rizal had many extra-curricular activities such as a campus leader, and had
spent his leisure hours with fine arts, literary works, sciences, gymnastics and fencing.
Jose Rizal graduated on March 23, 1877. There were a total of twenty-one (21)
graduates, twelve from Bachelor of Arts, one of whom was Rizal. Five first prize medals
and one honorable mention were awarded to Rizal. There were nine (9) students,
including Rizal who graduated with a grade of sobresaliente – not equivalent to the
present day valedictorian (Bernad 1986:21). Rizal himself admitted that hi classmate,
Glicerio Arson, was more talented than him.
Jesuit Influence on Jose Rizal
he Jesuits could claimed that they influenced Jose Rizal in terms of Rizal‟s
T devotion to arts and literature, to think logically and the belief on racial equality,
developed Rizal‟s body, mind and spirit.
Dominican Education
s a graduate of AB, Jose Rizal was then qualified to get a university education.
A Doña Teodora did not want him to study more. She feared that education would
shorten his son‟s life. Despite his mother's objections, Rizal enrolled at the UST

P a g e | 17
on April 1877. He took Pre-Law course during his first year. Rizal also cross-enrolled at
Ateneo and took surveying course. On May 21, 1878, Rizal took and passed the
surveyor‟s examination and the license as surveyor was awarded to Rizal in September
1881 by the Office of Forest Inspection.
In the school year 1878-1879, Rizal opted to take Medicine. He enrolled

simultaneously the pre-medicine and the first year of medicine proper courses. This was
against the University rule but Rizal, was given favor by the Dominicans.
Jose Rizal was not happy of his stay at the UST. Rizal was discouraged with the
attitude of the Dominicans of humiliating students. The friars addressed the
students with the familiar tu instead of usted, ridiculed them and discouraged them
altogether from studying (Alzona 1979:3). Moreover, the Dominican professors, who
were impartial against the Filipinos, had a teaching strategy that encouraged
memorization without understanding thereby belittling Filipinos‟ thirst for knowledge.
The oppressive racial discrimination at the UST gave Rizal an idea for his one-
act play, Junto al Pasig (Romero et al. 1978:45). The play satirized a priest as a devil
seeking adoration and portrayed Spain as impious and is the cause of the sorrows of
our country. All personages in Church and in State attended the stage play. Rizal won
recognition as a competent writer in Spanish (Bernad 1984: 37). Blas Echegoyen set
the music of the play (Arcilla 1991:169).
Morales (1988:105) opined that at Universidad de Santo Tomas, Rizal found the
sentiment of the Dominican friars grew against him. Since, he was a product of Atenean
education, and the presence of strong rivalry between the Dominicans and the Jesuits
aggravated the situation. However, Villaroel (1984) asserted that Rizal found out that
the atmosphere of the University was favorable for the cultivation of his poetic talents.
While at the UST, Rizal was able to write his Memorias de Un Estudiante de Manila and
had composed the best poems of his pre-European period, the A La Juventud and the
El Consejo de Los Dioses. In 1879, Jose Rizal won the first prize for his poem, A La
Juventud Filipina, and in the following year he again joined a contest with his entry El
Consejo de Los Dioses.
Sudden Departure for Spain

arely after finishing his 4th year of Medicine course at the UST, Jose Rizal
B decided to leave abruptly and secretly for Spain. His parents secretly sent him to
Spain because his nationalistic activities were becoming well known and that his
parents had a well-founded fear that Jose Rizal might be a victim of the reprisals
of the friars (Ordoñez 1998:64).
Rizal‟s uncle, Antonio Rivera – the father of Leonora Rivera was able to secure
secretly a passage ticket for him to board the Salvadora for Spain. Before Jose Rizal
was set to leave for Spain, Paciano brought Rizal to Rivera‟s house. Paciano hoped that
the two would pledge to love each other and that such love would always remind Jose
Rizal of the Philippines (Vaño 1997:20). However, Leonora was in the province.

P a g e | 18
However, Leonora Valenzuela was able to send a can biscuits, which the latter ate
during the voyage. Paciano gave Jose Rizal Php 356 as pocket money.Jose Rizal was
promised by his uncle and brother a monthly allowance of Php 35.00 during his stay in
Spain.
On May 3, 1882, after hearing mass at the Santo Domingo Church, escorted by
his uncle Antonio Rivera, Jose Rizal boarded the Spanish steamer Salvadora for
Singapore, and from there he boarded another steamer and on June 12, 1882, reached
Marseilles, France. From Marseilles he went to Port Bou and then from Port Bou to
Barcelona. On June 16, 1882 Jose Rizal reached Barcelona where he spent the
summer and wrote a poem Amor Patrio.
People believed that Rizal went hurriedly and secretly to Spain to improve his
literary and scientific knowledge. While others opined that Jose Rizal was encouraged
by Paciano to see other political systems, keep abreast of the European reform
movement (Cushner 1971:223) and to prepare himself to serve the Filipino people and
if necessary fight for their rights against the Spanish oppressors (Bernad 1986:48).
Others alleged that he could no longer endure the discrimination and hostility in the
UST. Still others asserted that because he was not allowed to marry Leonora.
Peninsular Spanish Education
H
e stayed for more than three months in Barcelona before he went to Madrid. On
October 2, 1882 Rizal enrolled in the Universidad Central de Madrid where he
devoted himself to study philosophy, literature, and medicine specializing in
ophthalmology. The university had liberal professors like Dr. Miguel Morayta y
Sagrario and Fernando Giner de los Rios (De los Santos 2006:57). In January 1883,
Paciano advised his brother Jose Rizal to take up Fine Arts or Medicine instead of Law
in order not to displease the friars. Jose Rizal defied his older brother.
A brilliant student, he soon became the leader of the small community of Filipino
students and committed to the reform of Spanish rule in the Philippines. He, however,
never advocated Philippine independence. Rizal‟s chief enemy of reform, were not
Spain, but the religious orders such as the Franciscan, Augustinian and Dominican
friars who caused the Philippines‟ political and economic paralysis.
He also took up lessons in painting and sculpture at the Academia de Bellas

Artes de San Fernando. In Ateneo de Madrid, Rizal was able to take lessons in French
and German languages.
In Madrid, while Rizal spent three pesetas every lottery draw, was considered a
moralist for the Filipino colony. He urged them to attend their classes regularly, to
refrain from gambling and wasting time, and to remember the sacrifices of their
respective parents. While studying, Rizal resorted to tutoring to earn some cash, for
conditions at home prevented his family in sending him sufficient funds (Morales
1988:99).

P a g e | 19
While studying at the university, Rizal had joined a massive student

demonstration, marching across the campus and through the streets of Madrid. The
police brutally suppressed the demonstration and arrested the rector of the university,
his secretary and some professors. Rizal eluded arrest by putting a disguise three times
(Arcilla 1991:174). This incident happened from November 20 to 22, 1884. It was due to
the excommunication and dismissal of Dr. Miguel Morayta Sagrario by the Catholic
hierarchy of Spain.
The students had sympathy for Morayta, who was Rizal‟s professor in history and
head of the Spanish Grand Orient (a freemasonry association). The dismissal involved
an address given by Dr. Morayta during the opening of the new academic term, which
stressed on the need for academic freedom to be limited only by the conscience and
prudence of the scientist and the professor, and the free exchange of ideas among the
academic community. In that said lecture, Dr. Morayta also questioned the historicity of
Genesis and presented a secular view of history in which the church played no central
role (Bonoan 1996:227). The address was denounced by several bishops and was
condemned with so much passion.
Rizal became a member of Freemasonry
I
n March 1883, Jose Rizal joined the Acacia Masonic Lodge and had Dimas-Alang
as Masonic name; later on he also used Laong Laan. He was about 23 years old.
On June 21, 1884, Rizal received his Licenciado en Medicina with

satisfactory grades. Not contented with his license in Medicine, Rizal enrolled for the
degree for Doctor in Medicine, passing all the academic requirements. Unfortunately,
however, he was not awarded a doctor's diploma due to his failure to settle his financial
obligations, non-presentation of his thesis. He was not also able to take the final
examinations that would qualify him to become a doctor. Fortunately for Rizal, on June
19, 1961, the degree was awarded to Jose Rizal posthumously during the centenary of
his birth.
Several months before that, on February 10, 1884, that in case of French-
Prussian war would broke out, Paciano suggested to Jose Rizal to enlist as a Filipino in
the Medical Staff. Spain was an ally of France.
It was during his stay in Madrid when Rizal began writing Noli Me Tangere. Rizal
proposed to his fellow Filipino students in Madrid to work together in writing a novel.
They agreed but the idea fizzled out, forcing Rizal to write the book alone. Rizal's desire
for more mature contacts and his search for enlightenment to complete his book led him
to join Masonry and sought friendship with eminent scholars. Their liberal ideas
indicated Rizal how much change was very important in the Philippines (Romero et al.
1978:46).

P a g e | 20
On June 19 1885, Jose Rizal received his Licenciado en Filosofia y Letras with a
grade of sobresaliente. After finishing his Licentiate in Philosophy and Letters, Rizel left
Spain for the European countries to widen his sphere of knowledge and also practice
European languages he knew (English, French and German).
Pragmatic Education: Apprenticeship

fter studying at the Universidad Central de Madrid, Rizal decided to see famous
A eye surgeon in Europe for advanced studies in ophthalmology.
He first went to Paris, France and worked as a chief laboratory assistant

in the clinic of Dr. Louis de Weckert from November 1885 to February 1886. Dr de
Weckert was an innovator for the advancement of eyes surgery, particularly catharact.
Rizal learned the techniques of an eye operation after four months of staying in the
clinic. Dr. Weckert‟s clinic had patients ranging from 50 to 100 daily. In some days,
there were as many 10 operations were performed.
While acquiring his training as an eye surgeon, Rizal had also visited French
museums and had studied art. Rizal had read the works of the Voltaire, Rousseau and
Montesquieu, French great figures in the development of modern thought.
Rizal's limited allowance and his desire to learn more about eye ailments and
more practice in retinal cases forced him to go to Heidelberg, Germany where the cost
of living was cheaper. In Heidelberg, he was an apprentice in Augenklinik, a University
Eye Hospital, managed by Dr. Otto Becker. Dr. Otto Becker had fewer patients and was
less up-to-date than Weckert‟s (Bernad 1986:54-55). In this clinic he learned more
about eye diseases‟ diagnosis. On February 7, 1886, Rizal received his diploma as
member of the Heidelberg Chess Club.
Because of homesickness, Rizal wrote the poem "A Las Flores de Heidelberg."
Rizal heard of Prof. Ferdinand Blumentritt, Director of Ateneo de Leitmeritz, who was
interested in in Philippine languages. Rizal sent him a letter together with an arithmethic
book by Rufino Baltazar Hernandez. That started the deep friendship of Rizal and
Blumentritt.
Noli Me Tangere: An Exposé of Societal Ills

oli Me Tangere was written finis in Wilhemsfeld, Heidelberg. During this time,
N Paciano could hardly send Rizal his allowance and thus Rizal had to work part-
time as proofreader. In Heidelberg, Rizal had attended lectures in law. Rizal had
wanted to be lawyer instead of a physician (Morales 1988:99). From Heidelberg,
Rizal went to Leipzig. In Leipzig, Rizal met Dr. Hans Beyer, German anthropologist.
Rizal found his stay in Leipzig practical due to the low cost of living. He worked there as
a proofreader in a pubisher‟s firm (Acibo and Galicano-Adanza 1996:29).
On August 9, 1886, Rizal went on to Berlin where there was an absence of racial
prejudice. He worked as an assistant in the clinics of Dr. Schulzlter and Dr. Xavier

P a g e | 21
Galezowski and expanded his specialization in the treatment of eye diseases. In Berlin,
he was almost destitute and ate only once a day consisting of bread, water or some
cheap vegetable soup. Rizal washed his own clothes. Paciano found it hard to raise
funds for Rizal‟s allowance: his crops were attacked by the locusts and the sugar
market had collapsed.
In Berlin, Rizal had tutored Dr Maximo Viola on German language. In return,

Viola insisted of taking care of Rizal and lending Rizal an amount of P 300.00 for
printing of the Noli. The novel was printed by the Berliner Buchdruckerein
Aktiengesselchaft Setzerinnen-Schule des Lette-Verien, a printing press run by an
efficient feminists who usually charge the cheapest in town.
Noli Me Tangere was a projection of the ills of the Philippine society during the
Spanish rule. It both satirized the friars as well as the Filipinos. Rizal's hatred to the
friars was largely of domestic origin. The friars were the landlords of a large hacienda
occupied by his father. There was a annoying litigation between Rizal‟s father and his
landlord. A few years later, by Weyler's order, soldiers destroyed the buildings on the
land, and various members of the family were exiled to other parts of the Islands (Finegan,
The Catholic Encyclopedia, Volume XIII, Online Edition Copyright © 1999 by Kevin Knight)
The novel also illustrated characters from all social levels: the rich and the
educated against the poor and the uneducated; the intellectual against the ignorant; the
lawful against the lawless. All of these characters became victims of religion and of
government, but mostly of religion (Castro 1989:12). It unfolds the theme -- Greed for
Power. It invites Filipinos to scrutinize Philippine social problems and find out what its
causes. Rizal‟s message in the novel is “Touch Me! Be concerned of me (Daquila
1993:57).
Germany during Rizal’s Time
G
ermany was the most powerful state in continental Europe, but her strength was
not judged just by her arms. Historian Francis J. Tschan described the situation
during Rizal's time thus: The German civil government earned a reputation as
unusually honest and efficient. German experiments in municipal ownership, in
housing and town planning, and socio-economic legislation were studied by scholars
and practical men alike from many foreign countries. German education flourished,
particularly along scientific lines. German industry wrought triumphs of organization and
production, rendering the phrase "Made in Germany" synonymous with excellence the
world over. The German people presented an appearance of unity, discipline, literacy,
and patriotism, to an extent unequalled in Western Europe (Rizal: The first global Filipino
(INQ7), http://asianjournal.com/cgi-bin/view_info.cgi?code=00002866&category=HI 00:39:48 Tue 04 Oct
2005 (LA)).
In Heidelberg, Leipzig and Berlin, Rizal studied linguistics, anthropology and

psychology (the last two disciplines were new social sciences during that period). At first
he lived in the Karlstrasse 16 with the Family Nebel. The lodging was expensive and

P a g e | 22
moves into the Ludwigstrasse (today Grabengasse) (http://www.hd-fuehrungen-mit-

flair.de/neuedateien/rizal.html, accessed Oct. 4, 2005)
Suspected as a French Spy in Germany
W
hile Berlin, Rizal was suspected by the police as a French spy. Rizal‟s frequent
visits to the rural areas, his fluency with the French language, and his stay in
Paris before coming to Germany arouse this suspicion. He was to be deported
for not having a passport. The Spanish ambassador in Berlin was not able to give Rizal
a passport. However, due to Rizal‟s explanation, his mastery of the German language
and personal charisma, the chief of police allowed Rizal to stay freely in Germany.
The Allowance Finally Arrived
R
izal received an allowance from Paciano with an amount of Php 1,000.00
together with a letter expressing permission to return to the Philippines. Rizal
immediately paid Viola. After paying his debt and with adequate funds, Rizal and
Viola toured Europe.
The two travelled to other cities in Germany, Austria and Switzerland. On June
23, 1887, the two friends separated – Viola went back to Barcelona and Rizal
procedded to some Italian cities – Turin, Milan, Venice, Florence and Rome.
On July 3, 1887, Rizal left Europe for Manila. Jose Rizal was determined to
return home. His reasons were to probe why Leonora Rivera remained silent; to operate
on his mother's failing eyes, to serve his people, the oppressed Filipinos and to find out
the effects of his novel Noli and other writings to the Philippines
Blumentritt-Rizal Lifelong Friendship
I
n Austria, Rizal visited Blumentritt and his family at Leitmeritz, Austria. It was
through Blumentritt that Rizal learned about the Dr. Morga‟s book Sucessos de las
Islas Filipinas, which eventually Rizal Rizal read in London. Rizal became an
expert in Philippine culture largely through the influence of Dr. Blumentritt.
It was Dr. Ferdinand Blumentritt. Who introduced Rizal to several scholars of

international stature like Adolf Meyer, Feodor Jagor and Rudolf Virchows (Bernad
1986:58-59).
Rizal and Blumentritt met for the first time on May 13, 1887 while the latter visited
Lietmetriz. While in Lietmetriz, Rizal‟s was able to impress the native speakers of his
fluency in the German language.

P a g e | 23
Homecoming: Its Happiness and Disappointments
J
ose Rizal arrived in Manila on August 5, 1887. Three (3) days later, he went to
Calamba. His family rejoiced for the occasion. Rizal established a medical clinic.
His professional fee was reasonable. He also gave free medical consultations with
the poor. Many admired Rizal for being able to travel and studied abroad. But there
were some who not even dare to talk to Rizal because it was very dangerous for their
lives.
He also established a gymnasium where he introduced gymnastics, fencing, and

shooting. He was able to attract away his townmates from gambling and cockfighting.
While he stayed in Calamba, he was not able see Leonora Rivera, who was at that time,
was already in Dagupan.
On August 30, 1887, a committee, which was formed by the University Rector,
and composed of principal officers of the University of Santo Tomas, issued a statement
prohibiting the possession and reading of the Noli in the Philippines.
Meanwhile, the Gov. Gen. Emilio Terrero y Perinat (33 0 Mason, a liberal
government official) requested Rizal to see him regarding the controversy over the Noli
Me Tangere. Gov. Gen. Terrero wanted to personally read the novel. Rizal was able to
give the General one copy for his study. His Masonic fraternity brothers were able to
blunt the dangers directed to him by the friars.
Gov. Gen. E. Terrero found nothing wrong with the novel. However, Gov. Terrero
received a committee report of the Dominican professors stating that the Noli Me
Tangere contained passages prejudicial to public order.
Dissatisfied with the report, Gov. Gen. Terrero submitted the novel to the
Permanent Commission on Censorship; a commission composed of priests and laymen
and is headed by Fr. Salvador Font. The commission found the novel containing
subversive ideas: it recommended for the banning of the Noli from importation,
reproduction and circulation. Despite the report, Gov. Gen. Terrero did not made mass
arrest and imprisonment for reading and possessing the novel. Because of the
controversy, Gov. Gen. Terrero extended to Rizal protection, and even gave him a
personal bodyguard, Lt. Jose Taviel de Andrade.
During this period there were two other Masons who held high government
positions: Jose Centeno y Garcia (33 0 Mason) acting Civil Governor of the province of
Manila and Benigno Quiroga y Lopez-Ballesteros (330 Mason) the Director General for
Civil Administration. The three were called the Triangulo de los 33 0. The Triangulo
enjoyed the cooperation of the majority of Filipino patriots (Fajardo 1998:45-46). Jose
Sainz de Barranda, secretary general of the government as also a liberal government
official (Bernad 1986:62).
The Noli controversy added the Calamba‟s agrarian trouble. Rizal found out that
the Dominican Hacienda in Calamba comprised all the lands around it including the

P a g e | 24
town. There was an undemocratic increase of rents imposed by the friars thereby
increasing the profits of the estate. The friars never contributed to the social welfare of
the town. Some tenants were evicted from their rented lands for flimsy reasons. Tenants
who were not able to pay the exorbitant rents were deprived of their carabaos, tools and
homes. Rizal's findings further infuriated his enemies.
When Gov. Gen. Terrero was getting too much heat from the friars for coddling
Rizal – the Archbishop and the Provincials of various religious orders complained daily
to the Gov. Gen. Thus, the Gov. Gen. Terrero advised Rizal to leave the country. The
advice was also for Rizal‟s personal protection and for the safety of his family and
friends. Rizal's stay in Calamba was also marred by the death of his older sister,
Olympia and by the rumor that he was a German spy, and a Protestant, a heretic, etc.
Pressured to Leave the Homeland

very day Jose Rizal received death threats. Pushed out by powerful enemies,
E Rizal, after staying for almost six (6) months, left the Philippines for a second time
on February 3, 1888. He brought with him Php 5,000.00 earnings for his medical
practice. When he left Manila on board the Zafiro, he was still ill and during the
cruise he was very seasick. Rizal disembarked in Hongkong and remained there for
about two weeks. He stayed with his friend Don Jose Ma. Basa and availed for himself
the opportunity to study the Chinese customs and the Chinese theater. He also learned
that in Hongkong, the Dominicans had a huge investment in real estate and in banking.
On February 18, 1888, Rizal together with Jose Ma Basa went to Macao and
stayed in the house of Don Juan Francisco Lecaros. Don Jose Sainz de Veranda,
former secretary of Gov. Gen Terrero, a spy for the Spanish government, followed
them. Two days later, Rizal went back to Hongkong.
In the Land of the Rising Sun
O
n February 22, 1888, Rizal left for Japan and arrived at Yokohama on the 28th.
Soon after his arrival the charge d‟affaires of Spain requested for an interview.
Rizal had a friend in the Spanish Legation in Yokohama – Don Juan Perez
Caballero – a secretary (Acibo and Galicano-Adanza 1996:40). The Spanish Legation
offered him the position of interpreter with a salary of $100 a month, residence at the
legation and other privileges. He was even invited to live at the legation, apparently so
that his actions might be observed. He accepted the offer and made the legation his
headquarters for more than a month, while he went traveling through the provinces of
Japan.
Meanwhile, in the Philippines during this period, an anti-friar stir up took place in
Manila. It was a peaceful demonstration. Some prominent citizens participated in the
demonstration. Their demands were the expulsion of the friars and their replacement as
pastors of parishes by native Filipino secular priests, the removal of Fray Pedro Payo, a
Dominican Friar, as Archbishop of Manila and the expropriation of the landed estates

P a g e | 25
held by the friars. Jose Rizal, who did not know anything about them, was accused as
the leader in absentia of these demonstrations. With this attribution, Rizal was already
an acknowledged leader of the nationalist movement (Bernad 1986:126).
In Japan, Rizal learned Nippongo and used it so well. He also attentively studied
the Japanese theater. He visited several prefectures. Rizal had sweet moments with O-
Sie-San. Rizal commented that Japan would become an industrial country someday.
Rizal was impressed by the beauty of the country, the cleanliness, politeness, and
industry of its people, the simple charm and picturesque dress of its women and the
relatively absence of thieves and beggars.
American Tour en route to London

n April 13, 1888, Rizal left Japan for America and on the 28th he arrived at San
O Francisco, California. From there he made an observation trip across USA and
stayed for a while in New York. His journey led him to speak admiringly of
America as providing "a country to the poor looking for work." But he deplored the
American prejudice against Asians and African Americans and was especially appalled
by the ban against interracial marriages in some states (Raul J. Bonoan, Jose Rizal, Liberator of the
Philippines, America magazine on 7 Dec 1996). He noticed that there was a lack of racial equality
between the whites and the blacks, and that freedom is only for the whites (Zaide and
Zaide 1984:141). Postively, Rizal was impressed by the material progress of the US, the
drive, energy and the high standard of living of its people, the better opportunities
offered to the poor immigrants and the natural beauty of the land.
The London Quest

n May 16, 1888, Rizal embarked for Europe and on the 24th arrived at England.
O He stayed in London from May 1888 to March 1889 to improve his knowledge of
the English language. Rizal like England: its system, punctuality, and seriousness
of purpose and respect for traditions (Baron-Fernandez 1980:146).
On May 24, 1888, Jose Rizal arrived in Liverpool, England and went on to
London, where he eventually settled down at No.37 Chalcot, Crescent, part of what the
English call a terrace or row of adjoining houses in a quiet street off Regent's Park, as a
lodger with the Beckett family. He stayed in an affluent place in London. On the 13th
June 1888, Rizal from London, wrote to his family in the Philippines, that (Nestor P. Enriquez,
www.Filipinohome.com, accessed Dec. 18, 2003)
”I am not in a bad place. I have two rooms, a bedroom, small and cozy, and another room
where I can study, write and receive visitors. The family is made up of man and wife, four
daughters and two sons; the daughters are called Gertrude (Tottie), Blance (Sissie), Flory and
Grace. The first two are young ladies and have their sweethearts, Tottie sings rather well; Sissie
accompanies her on the piano. One of the two sons is employed; the other signs in a church
choir. Board and lodging cost me at least $45. Everything is more expensive in England than in
other parts of Europe.”

P a g e | 26
Jose Rizal was able to befriend Dr. Reinhold Rost, the librarian of the Ministry of
Foreign Affairs as well as the editor of Trubner‟s Record – an Asian Studies Journal. Dr.
Rost was impressed by Rizal‟s intellect and character so that Dr. Rost recommended
Rizal to the authorites of the British Museum. On August 14, 1888, Rizal received his
permit to read at the British Museum in London where he annotated the Sucesos de las
Islas Filipinas, a rare book of Dr. Antonio Morga. Jose Rizal was able to write many
articles for the La Solidaridad, in defense for the Filipinos against their critics. He wrote
the letter addressed to "To the Young Women of Malolos" and carried on his
correspondence with Blumentritt and relatives. He also had romance with Gertrude
"Gettie" Beckett.
Jose Rizal developed an appeal to Morga's history because of its impartiality and
was written without any color of political or religious prejudice. Morga's work it did not
speak in favor of the religious corporations whose meddling in politics and abuses of
their ministry he [Morga] denounced and criticized (Palma 1966:127).
On October 1888, Rizal, expressed his fear of Spanish reprisals against him and
his family, to his friend Dr. Blumentritt. Manuel Hidalgo, Rizal‟s brother-in-law was
deported to Bohol.
On December 31, 1888 Rizal was made an honorary president of the

Associacion La Solidaridad based in Barcelona in crusade for reforms.
Stay in Continental Europe
S
uddenly on March 19, 1889, Rizal left London for Paris and remained there until
January 28, 1890. During his stay in Paris, he continued his creative artistic,
literary, and patriotic undertakings. He also published his annotated edition of
Morga‟s Sucesos. He wanted the Filipinos and the foreigners to read the book so
that they will know that the Filipinos were already civilized before the arrival of the
Spanish colonizers (Zaide, Bartolome and Orosa 1996:35). The publication of the
Sucesos was at first to be financed by Jose Ma Rigedor. But when Rizal asked Rigedor
to fulfill the promise and the former perceived that the latter hesitated, Rizal published
the book using his own money. However, Rizal severed his relationship with Regidor
(Coates 1982:176).
On May 23, 1889, Rizal‟s brother-in-law, Don Mariano Herbosa, died on cholera
but was not allowed to be buried in Catholic cemetery but on the hill outside Calamba.
On January 28, 1890, Rizal left Paris for Brussels, Belgium. In Brussels, his
collaboration in La Solidaridad did not suffer any let up and among his brilliant articles
were Ingratitudes, Sin Nombre, and The Philippines in the Congress, On the Indolence
of the Filipinos.

P a g e | 27
Rizal stayed in the house of three charming Belgian ladies on the Rue Philippe
de Champagne, a modest street in the heart of the old Brussels, next to the Academie
Royale des Beaux Arts (Coates 1982:180).
The Displacement in Calamba

izal learned that his town mates and relatives were evicted from the Dominican
R Calamba estates. He then decided to go back to the Philippines. However,

Paciano informed Rizal that their case was already been appealed to the
Supreme Court in Spain.
On September 6, 1890, Gov. Gen. Valeriano Welyer ordered troops to enter

Calamba. The Rizal‟s including about thirty (30) families were given twenty four (24)
hours to demolish their houses and vacate the town. Don Francisco and Doña Teodora
were personally ordered out of the house. Paciano, Mariano Hidalgo, Silvestre Ubaldo,
Antonino Lopez (brother-in-laws) and several others were deported to Mindoro. By
March 1891 forty (40) heads of families were deported 300 families were left landless
and destitute and most of the town of Calamba was burned (Coates 1982:184).
On November 13, 1891, Gov. Gen. Weyler had ordered the deportation of twenty
five (25) Calamba residents to Jolo. Among them were; Don Francisco Rizal Mercado,
Saturnina Rizal Realonda, Narcisa Rizal Realonda, Lucia Rizal Realonda, Don Patricio
Rizal (former cabeza de barangay), Don Nicolas Llamas Rizal, etc. Doña Teodora
Alonso Realonda and Josefa Rizal were twice arrested (Nov. 23 and 28, 1891). The
two, who were thought to be among those who were deported, were eventually freed
(Abejo 1997).
Frustrations and Intrigues in Madrid
E
arly in August 1890, Rizal went to Madrid to seek the help of the Filipino colony
and the liberal Spanish newspapers to secure justice for the victims. Marcelo H.
Del Pilar was asked to be the legal counsel for their case.
On August 20, 1890, Rizal advised his relatives not to be enraged about the
persecution but have patience since he was going to consult the Minister of Pardon and
Justice in Madrid. However, there was no help extended as Rizal had expected.
While in Madrid, Rizal had challenged though separately Antonio Luna and
Wenceslao Retana to a duel, both of which, fortunately for Rizal, were not accepted.
Retana had asked an apology from Rizal.
Rizal‟s presence in Madrid inevitably created jealousy between him and Del Pilar
for the leadership of the reform movement in Madrid. Thus, there existed an unfortunate
rivalry regarding the Responsable (leader) of the Filipino colony. Rizal's thought,
developing far more rapidly than that of his Filipino colleagues, brought him into conflict
with Marcelo H. Del Pilar. Del Pilar's strategy was to pressure the Spanish government

P a g e | 28
in Madrid; Rizal believed it was time to work directly with his people and decided to go
back home (Raul J. Bonoan, Jose Rizal, Liberator of the Philippines, America magazine on 7 Dec
1996.).
Del Pilar believed that the La Solidaridad was a private enterprise in the service
of the Filipino community; Rizal believed it was a national. The Propaganda in Manila
wished the newspaper to become a medium for the Rizal‟s political leadership. Del Pilar
lacked confidence in Rizal‟s leadership. Rizal saw in Del Pilar personal ambition, which
should not have a place in the service for national cause. Eighteen months later, the La
Solidaridad became politically defunct (Coates 1982:194).
On November 15, 1890, Rizal was raised to the sublime degree of master
mason of Lodge Solidaridad No. 58 of the Gran Oriente Español in Madrid. On July 17,
1891, Leonora Rivera married Charles Henry Kipping. Kipping was an employee of the
Manila Railroad Company in Dagupan, Pangasinan. When Rizal learned about the
marriage, he wept like a child.
A Guest of the Bousteads
S
eeking to relieve his disappointments in Madrid, Rizal left for Biarritz, France and
stayed nearly a month as a boarder of the Boustead family. Some of his friends
tried to persuade him to marry one of the daughters of the wealthy Mr. Eduard
Boustead. But Rizal, although interested, preferred to sacrifice his passion to the
requirements and demands of the love for country (Palma 1966:152-153). On March
30, 1891, he left Biarritz for Paris. On mid-April he went on to Brussels and then to Gent
where he was able to publish his second novel, "El Filibusterismo". Since he had little
money, the printing began section by section. Funds that he expected from the
Propaganda Committee and from home never materialized. Meanwhile, Valentin
Ventura, a rich Filipino advanced him money to print the Fili.
El Filibusterismo – Agent Provocateur

l Filibusterismo (1891), a sequel of the Noli Me Tangere, records the activities of
E Simoun, Ibarra‟s alter ego. Simoun seek to take vengeance from those responsible
for his plight. Through the intricate web of relationships, Simoun initiates, the
reader is made aware of the extent to which corruption and injustice exist in
society. It appears that the only alternative is a revolution, abetted by the scheming
Simoun whose desire is to destroy the Spanish regime. But Simoun and the revolution
he fomented failed, and as he lies dying, he is prevailed upon by Padre Florentino to
make a crucial decision (Reyes 1991:281).
The message of the El Filibusterismo is clear: the present system of governing

the Philippines through corrupt and self-seeking officials dominated by the friars and
subservient to their interest ... can only lead to disaster for Spain. By its nature and
operation the system inevitably drives all intelligent, generous, hard-working,
courageous and loyal citizens, even those most devoted to Spain, into opposition,
crime, and subversion. The government is arbitrary, cruel, and completely lacking in a
sense of justice or of responsibility and without interest or trust in the people it is to
govern (Schumacher 1997:267).

P a g e | 29
El Filibusterismo revealed the Filipino social stratification, the weak and the
strong in it; land problems and the oppressed peasants; the Filipino youth and the
Philippine educational system; nation and nationalism; greed for power, wealth, fame or
selfishness for mere existence, and Ideals and ideologies. (Daquila 1993:133):
Reunited Family in Hongkong

Izal left Europe for Hongkong, after the publication of the novel, where he
R lived from November 1891 to June 1892. Rizal arrived in Hongkong on

November 19, 1891. Shortly after he arrived in Hongkong Don Francisco,
Paciano, Silvestre Ubaldo arrived. Doña Teodora, Lucia, Josefa, and Trinidad
followed later. The travel expenses of Jose Rizal‟s family were contributions of Filipinos
headed by Jose Anacleto Ramos (Ishikawa). His family came from Jolo where they
were exiled. The Comite de Propaganda, an organization of Masons, heisted them. The
Rizal‟s family was able to find a house in Rednaxela Terrace. The Rizal‟s 1891
Christmas was a very happy one with the united family in a foreign land.
On March 11, 1892, Rizal received the duplicate copy of his Licentiate in
Medicine. This allowed him to practice his medical profession in Hongkong. Rizal‟s
medical practice was aided by his fellow Masons. He cultivated friendships with William
Pryer, manager of the British North Borneo Development Corporation and his wife Ada,
with whom he would later arrange for an agricultural colony for his Calamba town
mates. Likewise, he befriended Robert Frazier-Smith, a Mason, editor-in-chief of the
Hong Kong Telegraph. Frazier-smith published some of Rizal‟s articles (Fajardo 1998).
In Hongkong, Jose Ma Basa introduced Jose Rizal to a circle of friends (Dr.

Lourenço Pereira Marques [an embittered, discontented colonial official], Robert Fraser-
Smith [a flamboyant champion of the oppressed and expositor of injustices committed
by Hongkong government and British business interest], and Jose Pedro Braga [an
opponent of social injustices tolerated and encouraged by the Hongkong government]
(Coates 1982)). Through Dr. Marques‟ referral Chinese and foreign patients frequented
his clinic – thereby earning enough to support his family in Hongkong.
Dr. Ferdinand Blumentritt, a close friend, wrote Rizal a letter of warning against
meddling in revolutionary agitation. He confided to Rizal that a revolution would only be
successful if (1) a great portion of the navy and navy would rebel, (2) the mother country
would be at war with another country, (3) availability of money and munitions (4) support
of a foreign country to the insurrection. None of these conditions exists in the
Philippines (Coates 1982:220).
Some Filipinos in Madrid led by Eduardo de Lete commented that Rizal enjoyed
his comforts in Hongkong. Hence, Rizal had relegated to the sidelines his agitation for
reforms in the Philippines. To prove them wrong, Rizal decided in May 1892, to return to
the Philippines.

P a g e | 30
During this period, Gov. Gen. Eulogio Despujol y Dusay was the Spanish
Governor Despujol's significant reform which included the sending back to Spain corrupt
officials had brought Jose Rizal an optimism for change. Rizal corresponded with
Despujol to negotiate his return to the Philippines.
He wanted to confer with Gov. Gen. Eulogio Despojul regarding his Borneo
project. Secondly, he wanted to establish the Liga Filipina in Manila and to prove that he
did not abandon the country's cause.
Angst in Plundered Paradise

ucia and Jose Rizal, boarding S.S. Don Juan, left Hongkong for Manila on June
L 21, 1892. On the same day, a secret case was filed in Manila against Rizal for his
anti-religious and anti-government campaign. The two reached Manila on the 26th.
The following day his Mason-friends took him for a visit to Malolos, San Fernando,
Tarlac and Bacolor, where he advised strongly the Filipinos to join La Liga. The
favorable reaction encouraged him to organize the league on July 3, 1892.
Within eleven days after his arrival, the Gov. Gen. received him at least five times
and during their meeting he was able to obtain pardon for his father and family (Romero
et al. 1978:52). However, the Gov. Gen was so opposed about the Borneo project.
Malacañan Palace summoned Rizal on July 6, 1892. He was charged of having
brought with him from Hongkong leaflets entitled “Pobres Frailes”, a satire against the
rich Dominican friars who had violated their vow of poverty. He was arrested and
detained in Fort Santiago.
On the following day, the Gaceta de Manila published the story of Rizal‟s arrest.
The incident produced indignant rage among the Filipino people, particularly the
members of the newly organized Liga Filipina (Zaide and Zaide 1984:216). Rizal was
gentlemanly arrested. He was accompanied by Ramon Despojul (a nephew and aide-
de-camp of the governor general) to Fort Santiago. Rizal was assigned to a large
furnished room. The prison governor lent him books from his own library, and the
orderly of the prison governor served Rizal‟s meals.
Banished Life in a Jesuit Town
G
ov. Gen. Eulogio Despujol deported Rizal on the midnight of July 14, 1892 on
board in a well-guarded S.S. Cebu. This is to foil any attempts by the friars to
snatch or have Rizal assassinated (Rajaretnam 1996:23). It was Pablo Pastells,
Superior of the Jesuits, who suggested to Despujol for Dapitan – the place of
exile. Pastells believed that the Jesuit priests might be able to bring back Rizal to the
Catholic fold (Coates 1982:237).
His deportation was due to several reasons (Zaide, Bartolome and Orosa
1996:40). The reasons given were the finding in his baggage and in the pillowcase of
Lucia, a bundle of leaflets entitled “Pobres Frailes”. The pamphlet was also alleged to
de-catholicize and so de-nationalize the Filipinos; and Rizal‟s "publication of 'El
Filibusterismo' which he dedicated to the memory of three traitors, Frs. Gomez, Burgos

P a g e | 31
and Zamora, who were condemned and executed by competent authority and whom he
hails as martyrs. Rizal was deported without any trial.
In Dapitan, he lived with the politico-military governor Ricardo Carnicero for about
a year as priso caballero. The relations between Carnicero (the warden) and Rizal (the
prisoner) were warm and friendly. Carnicero came to know that Rizal was not a
common felon, much less a filibustero. He gave good reports on his prisoner to
Governor Despujol. He gave him complete freedom to go anywhere, reporting only once
a week at his office.
Lotto Winning
O
n September 21, 1892 the mail boat Butuan was approaching the town of
Dapitan carrying a Lottery ticket No. 9736 jointly owned by Captain Carnicero,
Dr. Rizal and Francisco Equilior (Spanish resident of Dipolog, a neighboring town
of Dapitan) won the second prize of P20,000.00 in the government-owned Manila
Lottery.
Rizal's share of the winning lottery ticket was P6,200, He gave P2,000 to his
father and P200 to his friend Basa in Hong Kong and the rest he invested well by
purchasing sixteen (16) hectares of agricultural lands, owned by Lucia Tabugoc and
Juana Pagbangon, along the coast of Talisay about one kilometer away from Dapitan.
He was able to build his home, school, and hospital and planted cacao, coffee,
sugarcane, coconuts and fruit trees. Later, his total land holdings reached to about 70
hectares containing 6,000 hemp plants, 1,000 coconut trees, and numerous fruit trees,
sugarcane, corn, coffee and cacao. He introduced modern agricultural methods to
Dapitan farmers and imported agricultural machinery from the United States.
In Rizal‟s school, his fifteen (15) students, who were all boys were taught
reading, writing, languages (Spanish and English), geography, history, mathematics
arithmetic and geometry), industrial work, nature study, morals and gymnastics. He
trained them how to collect specimens of plants and animals, to love work, and to
"behave like men". After class hours, Rizal encouraged his pupils to play games in order
to strengthen their bodies like gymnastics, boxing, wrestling, stone-throwing, swimming,
arnis, and boating. Most of his students were able to speak English before the coming
of the Americans to the Philippines.
On May 4, 1893, Capt. Juan Sitges replaced Ricardo Carnicero as the politico-
military governor of Dapitan. Since August 1893, to tone down Rizal‟s loneliness his
family (his mother, Trinidad, Maria, Narcisa; and nephews Teodosio, Estanislao,
Mauricio, and Prudencio) took turns in visiting Dapitan.
The Muslims in Mindanao knew Rizal and were willing to help. One of them was
Hadji Butu, a Muslim nationalist, who had met Rizal in Sandakan in 1892. Hadji Butu
secretly sent a fleet of vintas from Jolo and let his agent contacted Rizal at the Casa

P a g e | 32
Real to offer him to escape. But Jose Rizal answered politely but an appreciative “No”
(Bantug and Vendura 1997: 131).
Rizal found northern Mindanao‟s flora and fauna, a rich virgin field for collecting
ethnological and natural science specimens. He sent specimens to Dresden Museum.
The scientist paid him by sending scientific books and surgical instruments. Rizal was
also able to complete a rich collection of concology consisting of 346 shells representing
203 species.
Rizal‟s name was used to identify three animals previously unknown to scientists,
in honor of him for having discovered the first specimens, namely the Rhacoperus rizali
(a rare frog), the Apogonis rizali (a small bettle) and the Draco rizali (flying dragon)
(Morales 1988:113).
He was also engaged with certain civic projects such as the improvement of the
Dapitan town plaza and the construction of the water system for the town. He also
carried an extensive correspondence with Blumentritt, Joest, Pastells, etc.
Rizal was visited by the Gov. Gen. Ramon Blanco in Dapitan in February 1894;
during that meeting Rizal requested that he be allowed to open a farm colony in
Sindangan.
Jose Rizal stayed in Dapitan for four years from July 14, 1892 to July 31, 1896.
During his lonely life as an exile and after the death of Leonora Rivera on August 28,
1893, Rizal found consolation in Josephine Bracken. The two happily lived in Dapitan
without the benefit of a church-sanctioned marriage.
In his exile, Rizal was still optimistic and had a constructive attitude in the face of
hopelessness and persecution; had self-discipline in the midst of appalling odds. He
practiced self-reliance and resourcefulness and had a practical, regular and excellent
use of time. He behaved always as a gentleman. He had a faith in the Filipino's native
genius and capabilities, which can harness to achieve national improvement and
progress (Peralta 1976:42).
The Katipunan Connection?
O
n June 21 1893, Dr. Pio Valenzuela arrived in Dapitan to seek the support of
Rizal for the Katipunan. However, Rizal believed that the aim of the Katipunan,
which was the revolution, was too early since the people were not ready and for
the lack of arms and funds. Hence, Rizal did not give his support for the movement. It
was reported that Rizal disapproved of the plan to rescue him from Dapitan. He had
already given his word not to skip out of Dapitan and he did not want to break his word.
However, in the book Silent Conspiracy: Memoirs of a “Misunderstood” Hero

written by DJ Arenas (1998:69-70), it was imputed that “Valenzuela told Rizal that some

P a g e | 33
members of the Katipunan (among whom was Candido Tirona) were thinking of taking
Rizal secretly and bring Rizal to Japan through the Pacific. Rizal suggested that if the
ship is small and lacks coal to reach Japan, it is better to send it to Hong Kong, the
nearest foreign port. But Valenzuela assured him that it would have a sufficient coal.
Rizal invited Valenzuela for a walk to the beach. And the former pointed a spot in the
sea where the boat may drop anchor. Later Rizal confided that he desired to see a
College established in Japan, to be converted later into a University for Filipino youths.
He also said that he would be greatly pleased if he will be made the director of that
College. Valenzuela intimated Rizal whether he would rather manage a College or
direct a revolution. Rizal answered that he was ready for both.”
Upon the encouragement of Dr. Blumentritt and Basa and to dissociate himself
from a bloody revolution fomented by the Katipunan, Rizal wrote to Gov. General
Ramon Blanco on Dec. 17, 1895. He volunteered his services as a military doctor in
Cuba.
Months had passed and a letter from Gov. Blanco arrived in Dapitan dated July
1, 1896. It notified him of the acceptance of his offer and at the same time to give Rizal
a pass so that he could come to Manila where he would be given a safe-conduct to
Spain and his medical operations in Cuba. He was, however, disappointed to learn that
his friends in Madrid were working to prevent him from leaving Dapitan. His friends in
Malolos likewise prevented even his request for transfer in Vigan.
Two days later, Jose Rizal, Josephine and Carnicero left for Manila and arrived
on August 6, 1896. Rizal was late for the ship that will bring him to Barcelona enroute to
Cuba. Hence, Rizal waited for the next ship. He requested the Spanish authorities to
hold him incommunicado except for visits from his relatives. His extended stay in Manila
made the Katipunan planned to rescue Rizal. Jose Rizal, however, rejected the plan.
His actions showed how Rizal trusted the Spanish authorities for his life as he could
have escaped when there was a chance and the opportunity offered (Simbulan 2000).
Montalvan (2000) suggested that Rizal‟s exile in Dapitan created lasting political
effects in Northern Mindanao particularly in Cagayan as he inspired the seeds of
rebellion against the abuses of the Spaniards.
Rizal’s Trial by Consejo de la Guerra

n September 3, 1896, Jose Rizal left for Barcelona on board the S.S. Isla de
O Panay. During that time the Philippine Revolution had already started. After
reaching Barcelona, he was brought back to Manila on board the S.S. Colon, as a
prisoner, for questioning regarding his knowledge and participation about the
revolution.
On October 29, 1896, Rizal on board the S.S. Colon arrived in Singapore. He
was the object of an application for a Writ of Habeas Corpus, prepared by Charles
Burton Buckley and Manuel Campus. Judge Lionel Cox, C.J. denied the application

P a g e | 34
since Rizal was detained on orders of the Spanish government, was carried by a
warship under the Spanish flag and that the vojage cannot be delayed since it carries
Spanish troops to Manila. Rizal‟s lawyers were Rodyk and Davidson.
Rizal arrived in Manila on November 3, 1896 and was taken custody at Fort
Santiago. His initial statements were to condemn the revolution as unreasonable and
prejudicial to its very objectives (Molina 1961:81).
The Spanish were able to get evidences against Rizal by torturing some Filipino
patriots such as Deodato Arellano, Pio Valenzuela, Moises Salvador, Jose Dizon,
Domingo Franco, Temoteo Paez and Pedro Serrano Laktaw (Zaide and Zaide 1987).
Paciano, Rizal‟s brother was tortured. Pins were driven between his nails and
fingers. Likewise, irons were placed between his fingers and the clamps were tightened
repeatedly. And sometimes Paciano was flogged by one-inch rattan. Sometimes his
hands were tied at the back and hanged from the ceiling. With these hardships, Paciano
remained silent and the Spaniards were not able to extract information from him
(Coates 1982:295).
On November 20, 1896, Col. Francisco Olive y Garcia, Judge Advocate,

informed Jose Rizal of the accusation and learned about the evidences against him. It
was Col. Olive who drove Rizal parents and relatives out of Calamba.
On November 21, 1896, the second day of his preliminary investigation he

denied knowing Andres Bonifacio. He declared that he has nothing to do with the
reorganization of the Liga. He also branded the practice of the Katipuneros of making
his name as codename as nameless abuse. After five days of interrogation, Col. Olive
submitted his report to Gov. Gen. Ramon Blanco. Gov. Gen. Blanco gave Col. Olive‟s
report to Rafael Dominguez, as special judge. Dominguez endorsed back the report
with information that “Rizal was the principal organizer and living soul of the
insurrection” (Coates 1982:296-297).
Dominguez‟ report was given to Don Nicolas de la Peña, Judge Advocate

General for opinion. Subsequently, De la Peña had the following recommendations: (1)
that Rizal is immediately tried in a military court and to be defended by an army officer,
(2) that Rizal should be kept in prison, and (3) an order of attachment against his
property to the amount of Php 1,000,000.00 (one million pesos) be issued as indemnity
(Zadie and Zadie 1987:256).
On December 10, 1896, the judicial authorities had decided that Rizal‟s case be
heard by the court martial. By the same date, Gen. Camilo Polavieja replaced Gen.
Blanco, who was perceived by the Dominicans as lenient towards Rizal.
Jose Rizal was accused of three crimes namely, rebellion, sedition and illegal
association (conspiracy). On December 26, 1896, the Consejo dela Guerra tried Jose
Rizal. The Consejo was a panel of seven judges, composed of captains of artillery,

P a g e | 35
cavalry, rangers‟ and engineers‟ regiments (Pefianco 1997). The members of the
council, which was chaired by Lt. Col. Jose Togores, were Capt. Ricardo Muñoz Arias,
Capt. Manuel Reguera, Capt. Braulio Rodriquez Nuñez, Capt. Manuel Diaz Escribano
and Capt. Fermin Perez Rodriquez (Zaide and Zaide 1999:259). Señor Enrique de
Alcocer y R. Vamonde served as the prosecutor and Lt. Luis Taviel de Andrade served
as the defense counsel.
In the afternoon of December 26, 1896, in “Cuartel de España” the court found
Rizal guilty as charged through strong circumstantial evidence and consequently
sentenced Rizal to death by musketry. He was also required to pay the government P
100,000.00 to answer for any civil liabilities arising from the crime of which he had been
found guilty. The obligation to pay was passed to Rizal‟s heirs (Coates 1982:307). On
December 28, 1896, Gen. Polavieja affirmed the death sentence and ordered the
execution at 7:00 in the morning, December 30, 1896 at the Bagumbayan.
A Valiant March to Bagumbayan

n December 30, 1896, eight (8) Macabebes (Pampangeños) soldiers belonging to
O the 70th Regiment shot Jose Rizal to death at the Bagumbayan. Major Gomez
Escalante, a Filipino officer, led them (Molina, 1961:81).
The eight Filipino soldiers with Remingtons formed the firing squad. Behind them
were eight Spanish soldiers with Mausers, held as reserve and ready to shoot the
Filipinos if they refused to shoot Rizal (Ocampo 1990:156).
Jose Rizal refused to be shot in the back, to kneel or be blindfolded. He

requested that his head would be spared hence he was shot near his heart. After the
execution, a small dog appeared and ran in circles around the body of Rizal barking and
whimpering.
The Spanish military medical officer, Dr. Felipe Ruiz Castillo then stepped
forward and knelt before Rizal. He examined Rizal‟s pulse and beckoned to a member
of the squad to come forward and to give the body a tiro de gracia (a shot at close
range with a pistol to make sure Rizal was dead and as a tradition during the period).
At exactly 7:03 am, December 30, 1896, Dr. Jose P. Rizal died, at the age of
thirty-five (35). His accomplishments and experiences were essential to the
understanding of the familiarity of Filipino intellectuals with modern ideas and to the
growth of modern ideas in the Filipino mind. Rizal embedded in us the need to
challenge the reactionary system of thought and life in the Philippines under Spain
(Morales 1988:97). Likewise, his martyrdom convinced the Filipinos that there was no
alternative to independence from Spain – but revolution.
In August 1898, Narcisa Rizal was able to get a permit from the Americans to
exhumed Jose Rizal‟s body. The family had custody of the remains till 1911 when they
were deposited beneath the Rizal monument at the Luneta (Coates 1968:347). Rizal‟s

P a g e | 36
day of execution, December 30 had been made a national holiday by the American
Government. They appropriated $50,000.00 for a monument to his memory; named a
new province Rizal which is adjacent to Manila. The American government also issued
a two centavo postage stamp and two peso bill denominations bearing his picture
(Finegan, The Catholic Encyclopedia, Volume XIII Online Edition Copyright © 1999 by Kevin Knight).
It should be pointed out that the earliest Rizal monument was established in
Daet, Camarines Norte, funded from the contribution of the people led by two lieutenant
colonels of the revolutionary army, Ildefonso Alegre and Antonio Sanz. The monument
was unveiled on December 30, 1898 (PDI, August 15, 1999, page E6).
On the Retraction Controversy
B
ernardino Nozaleda, Archbishop of Manila sent several priests to persuade Rizal
to retract Masonic beliefs, in the morning of December 29, 1896. Reportedly there
was a retraction, and also a controversy. However, there are three points of views
concerning Rizal's retraction (Bantug 1982:187-188), namely:
The first faction claimed that Rizal wrote down his retraction, confessed, heard
mass in the morning and received communion and then married to Josephine Bracken.
The second faction on the other hand argued that the retraction run counter to
Rizal's character. Rizal would not easily succumb to pressures. Rizal's hectic schedule
made him impossible to attend to some religious activities. This faction branded the
retraction document presented by the Catholic Church as forgery.
The third faction explained that there was no retraction. They claimed that Rizal
never apostatized and was never outside the fold of the Church. This faction believed
that Rizal refused to make a retraction for he did not make any religious errors.
On the Provenance of the Retraction
T
he retraction if there really was, concerned only his religious beliefs as well as his
attacks against the Catholic Church but not his political philosophy and other
views. The Catholic Church maintained that prior Rizal's death, he wrote a
retraction. Rizal died a Catholic, they claimed.
Garcia (1960:9-15), believed that Rizal's retraction still stands. This belief was
support with four arguments, to wit;
1. Rizal wanted to retract at Dapitan to marry Josephine. If Rizal had decided to retract
at Dapitan in order to marry Josephine, give her a name, and correct the scandal
about their unsanctioned life together out of respect for the customs of the people,

P a g e | 37
could he not have done it a day before his execution? Would a rationalist, as Rizal
was, miss his last opportunity to do right by the woman he loved and the people he
respected?
2. Rizal called Josephine "mi amiga extrangera" in the last stanza of his “Mi Ultimo
Adios" but called her “my dear and unhappy wife" in dedicating a very Catholic book,
De La Imitacion de Cristo, at Fort Santiago early in the morning of his execution. "Mi
Ultimo Adios" was written a few days before his execution, and Josephine was no
more than his “amiga extangera" then. Rizal, being frank and sincere and truthful,
could not at that time call he his wife because she was not yet his wife. But on the
morning of December 30, when he gave her his copy of De la Imitacion de Cristo,
she was already wedded and lawful wife and so Rizal called her that. The book was
Rizal's wedding present to Josephine.
3. Rizal gave to Josephine a copy of De la Imitacion de Cristo and to his sister

Trinidad, a copy of Ancora de Salvacion. De la Imitacion de Cristo and Ancora de
Salvacion are two very Catholic books. No Mason and Freethinker would give such
books to his dearest ones at the eve of his execution. But Rizal did so because he
had returned to his Church and wanted his dearest ones to know about it, and
wished them to continue believing in those precepts and teachings.
4. Rizal was accompanied by two Catholic priests to the execution grounds, and he
kissed the crucifix before his death. No Catholic priest would accompany a Mason or
a Freethinker to his death, especially during Rizal's time... The Church then
considered the Masons, Freethinkers, and believers in other religions its enemies.
Because of this, it is not wishful thinking to believe that Rizal retracted and returned
to the Faith before his execution.
Guerrero (1998:421) answered the concerns raised by Palma concerning the

external argument against Rizal‟s retraction, to wit;
1. Rizal‟s cadaver was buried secretly – the insurgents might unearth his body, revere it as
a nationalist relic or to propagate a myth about this survival or resurrection;
2. Due to the prohibition of the Penal Code which forbade the public interment for a
condemned man – there was no public/open requiem masses held for the soul of Jose
P. Rizal;
3. In the eyes of Spanish authorities, Rizal was an executed felon, hence the entry of his
death was written on a special page among the unrepentant individuals.
Fr. Manuel Gracia, C.M. on May 18, 1935 at the Archbishop‟s Palace, found the
document that was believed to have been lost. And on June 19, 1935 the historical
document was exhibited to the public (Ramos-De Leon in Mr. and Ms., June 25,
1985).
On the Falsity of the Retraction

P a g e | 38
uoted by the La Vanguardia (December 30, 1932), Trinidad, Jose Rizal‟s sister,
Q said that a document did not exist that may proves Jose Rizal abjured Masonry.
She, all her sisters and Doña Teodora also believed that there was none. The so-
called renunciation is fictitious, not to say anything more (Ramos-De Leon 1985).
Runes and de la Rosa (1961) alleged that the retraction copies were full of
inconsistencies. Some words like misma iglesia and Catolica were added. The dates
differed largely on the way it was written. They further believed that the Catholic Church
hired the services of Roman Roque, an expert forger, to write a retraction and to forge
Rizal‟s signature. Roman Roque admitted that he was hired by friars early in August
1901 to make several copies of a retraction letter.
Gagelonia found it hard to believe that Rizal retracted within barely twelve hours.
He compared that Rizal while in Dapitan, where Rizal stayed for four years the Catholic
Church failed to extract one (Gagelonia 1973:61-95).
Vaño (1997:104) emphasized that during the last day and night of Rizal‟s life,
none of the priests succeeded in convincing Rizal during their religious discussions or
debates.
Coates (1982:332-348) believed that Fr. Vicente Balaguer perpetrated the

retraction fraud. He asserted that there was no signed retraction letter of Rizal. He
added “it was difficult for the Rizal‟s to accept either the retraction or the marriage. They
knew that if Rizal had retracted, he would tell them in his 6 a.m. communication to his
mother”. Coates also added that the Ultimo Adios might be intended by Rizal to refute
any attempt to give a fraudulent eye-witness account of his last hours. Lastly, Fr.
Balaguer claimed that between 6 and 6:15 am on December 30, 1896, he performed a
very short canonical marriage of Jose Rizal and Josephine Bracken in the presence of
one of Rizal‟s sister. In reality, none of Rizal‟s sister was present and that by 6:00 a.m.
Josephine was probably in her lodgings for by 7:00 am she was one of the witnesses of
Jose Rizal execution. Josephine was not seen in the fort, minutes before the execution”.
Palma asserted that Rizal was not fully reconciled with the Catholic Church,
which contradicted to the very essence of the alleged retraction, and thus summing up
his ideas in the following manner;
1) The document was kept secret and only copies were the one given to investigations.
2) The petition of Rizal's family for the original document of the retraction and of the certificate
of canonical marriage between Rizal and Bracken were both denied.
3) Jose Rizal's burial place was kept secret, and the body was delivered to the Brothers of
Peace and Charity even with the declared intention of his family to bury the body.
4) Rizal's burial mounds in Paco cemetery (a cemetery for those who died of cholera) bore no
cross or any marks to indicate a grave. Paco cemetery was an unconsecrated cemetery, a
general (public) cemetery. Catholics were usually buried in Catholic cemetery.
5) No mass held for Rizal's soul.
6) Rizal's internment was written on a special page along with those who died by suicide, burnt
to death and those who could not be identified. Hence, Rizal did not receive any spiritual aid
from the Church.

P a g e | 39
7) There was no moral motive for the conversion of Rizal.
Mid-term Period
Rizal’s Education, Socio-politico, Economic,
Gender Relations and Religious Belief Systems
Philosophy is a product of a definite epoch and classes; it always reflects the demands of
that epoch and upholds the interest of those classes (Afansayev 1987:21)
The Meaning of Life

(An excerpt from an article, Mustard Seed by Joseph Galdon, S.J., Philippine Daily
Inquirer, November 30, 1997, page D8)
Life is success ... Success can never be selfish. Ralph Waldo Emerson said,
“Success is to laugh often and much. It is to win the respect of intelligent people, and
the affection of children. It is also to put up with the betrayal of false friends, to find the
best in other people, and to make their world a better place to live in by your love, and
to know that everyone is happier because you have achieved the success of concern
for others. That is the definition of success in life.”
Life is happiness. If our sense of justice is strong and if our love is very good
then good life must be happy. We have to shield our minds from those terrible crimes of
pride. We have to concentrate all our desires on the beauty of truth. Happy people are
loyal, humble, and tenderhearted, they weep with others, sympathetic. Their lives are
not just there own. They heal broken relationships, instead of drawing people apart,
they draw them together: They learned how to deal with problems and adversity.

P a g e | 40
Life is holiness ... Holiness is really a combination of both success and

happiness.
The question whether Rizal was successful in his life, on whether he was happy
with what he had done, and on whether Rizal lived a holy life may not be totally
answered with this reading materials. Nonetheless, it will attempt.
Saunter to the Philosophical Praxis
J
ose Rizal pointed out well the oppression brought about by the clerico-fascist
Spanish colonial government. He expressed his yearning for reforms in all his
writings. Rizal articulated his ideas in managing change and knew its implications
and processes wrought. Change for him, will only happen if the people are
prepared for it – being aware of the need. This preparation means education: within the
realm of the human social system, a normative reeducative strategy. Rizal professed
that change will initiate discomfort against the oppressors and their cohorts – change
always generate stress. Some Filipinos, even those of good intention, would resist
change as they would interpret is as a punishment. Some would be reluctant to endure
discomfort even for the sake of possible gain. Indeed, behavioral change comes in
small steps (Sikes 1989).
The socio-economic and politico-religious structures, which produced

oppression, were able to deceived Filipinos. Deception encouraged the oppressed into
believing that they are not oppressed or that there are good reason for their oppression.
And instead of sensing their oppression and be angry of it, they were made to decide
that their situation are their own fault and their own responsibility. Some Filipinos,
especially the elite clung to their privileges given by the colonial masters and to their
illusion of unending life. They refused to accept the reality of the inevitability of a violent
revolution: presuming that all plans will be fulfilled. This resulted to the alienation to the
plight of the Filipino masses. Nonetheless, Andres Bonifacio and some other classical
revolutionary Filipinos were able to discern the ramifications of oppression – its sources
and its consequences. Hence the Prometheus flame of 1896 revolution raze despite the
vehement objections and reservations of Jose Rizal – ironically the honorary leader of
Katipunan.

P a g e | 41
Notwithstanding, the action of the plebian revolutionaries cannot stand on its

own, as they need the support of other social classes. It was a very sad footnote that
the plebeians had been ousted from leadership by the elite whom they believed would
give them the logistics and the necessary knowledge in waging a revolution. Liberation
is a result of awareness of oppression and its source and the making a contact to other
groups/classes (Steiner 1977:4-6).
Jose Rizal’s Social Philosophy

an‟s will to live, his desire for happiness and capability to change his mentality
M were the focus of Rizal‟s social philosophy. Rizal believed in importance of

having an inspiring mission in one‟s life, and in the ability to think, aspire and
strive to rise. Lastly, the proper use of heart, brain and spirit should be
enhanced. Dr. Jose Rizal's humanism was person-oriented, as he valiantly protested
injustices, and even willing to risk his life for as cause and sacrifice his promising
medical career. His sensitive and compassionate heart, however, was not limited to
persons of the Filipino race and nation (Malley, 1995:56).
Edward Schillebeeckx, as quoted by de Mesa and Wostyn (1990:34-35)

proposed seven dimensions of our humanity. Schillebeeckx‟s framework might be
useful in analyzing Rizal‟s philosophy in the context of anthropological constants.
Figure 1 Schillebeeckx‟s framework and Its Explication in Rizal‟s Life
Explication
Dimensions of
Existing Values in Rizal‟s Resultant
Humanity
life
Relationships with human Values which serve life and
corporeality, nature, and survival
natural environment
Relationship with other Values of achieving human
people selfhood in relationship with
others

P a g e | 42
Relationship with community Values of I-We relationship, as

and society, institutions and well as the social structures, and
structures institutions, which protect these
relationships and make them
possible.
Conditioning by Culture Experiences of the past. Creation
of a new future with these very
resources.
Relationship between theory Controlled by the demands of
and practice nature and history, surviving by
instinct, imposition of our wishes
through systems of thought and
models of actions.
Religious awareness Values of religious awareness:
the provision of meaning, utopia,
hope, and belief in God, faith,
trust, sacrifice, praise, etc.
Synthesis of all constants Dialectical interplay of different
value centers
Educational Postulates of Jose Rizal

Two types of education: teaching how to make a living & teaching how to live [John Adams]
E
ducation is a process of acquiring ability, attitudes, and other forms of behavior of
practical value in the society, so that a person may obtain social usefulness. This
process takes place both inside and outside the classroom, and extends
throughout life (Capino 1975:325). The benefits of education are not confined to
its direct recipients and their immediate families, but extend as well to local community
and to society-at-large (Alonzo 1995:30).
Dr. Jose P. Rizal showed that the social evils and the weaknesses of Filipino
people were due to: (1) defects of training, (2) lack of national sentiment, (3) the neglect
in improving schools and (4) the low quality of teaching methods caused the
backwardness of the Filipino society. Rizal, like Jean Jacques Rousseau, believed that
the right kind of education could control the illness of a malfunctioning society. Schools
stimulate desired change and implement and reinforce national goals and programs
(Bondal 1989:5). Social change might bring about by education but not a perfect
society. As Reinhold Niebuhr asserted “that no amount of education could bring a
perfect society: man's capacity for justice make democracy possible; but his liking to
injustice makes democracy necessary (Kegley 1969:8-10, 19)”.
Significance of Education
Izal believed that education provides the youth vision and aspiration so that they
R will be conscious of being a part of the greater whole and be aware of his rights.
South African statesman, Nelson Mandela (PDI, June 18, 1999, page 14) counseled
the youth that “All that you need as young people is to give yourselves the most
important weapon to serve your country: that weapon is education”.

P a g e | 43
National progress and evolution of people's consciousness through the provision

of proper motivation are among the missions of education (Del Carmen 1982). True
social reform can be achieved through education. Rizal prescribed a reform in education
so as to give the people better physical and intellectual training that would enable them
to achieve greater dignity and progress; and the granting to the people of liberty,
respect, and recognition of their right to advancement. This idea echoed Pestalozzi's
belief that individual, despite ignorance, economic depression, and moral deprivation,
can be uplifted and regenerated through education. Thus, education is an essential
requisite toward freedom and independence (Karganilla 1990:24).
Looking back at Filipino Education

uring the Spanish colonialism, education was aimed to christianize the Filipino, for
D the elite to assimilate Spanish culture, and to tame the Filipino natives. As a
result, Catholicism dominated the archipelago. Through religion, native culture
blends with the Western culture and broadened the base of the educated elite
(Zwaenepoel 1975:4-23).
Education during the American Regime aimed for the democratization of

government. English was introduced as a common language. However, the emphasis
was the Americanization of the Filipino attitudes as it glorified of American way of life
and culture and rejects the native culture (Myrdal 1971:381), leading to the distortion
Filipino resistance against the American rule (Constantino 1974:40). Among the
Muslims in Mindanao, this policy caused the Moro nationalism to have not reached the
same level as the mainstream Filipino nationalism. The Moro political consciousness
began to intensify only after there were a generation of a Moro educated class (Mastura
1984:90, 96-97).
The State of Philippine Educational System
T
he present educational system is afflicted with deficiencies . Hence, in 1991, that
the Philippine educational system suffered from low investment, and is poorly
managed. Thus, it failed to teach the Filipinos to become a responsible, productive
and self-fulfilling individual. The educational system produces graduates for
foreign employment. Schools became a big diploma mill where tuition fees increase
every year, with overworked and underpaid teacher to maximize profits. Textbooks
stress export production and economic dependence. The budget for education is still
insufficient for the state to meet its obligation to provide quality, free education to its
citizens. The weakness of the educational system can be blamed to economic
conditions as well as to political realities (Villacorta 1982:33).
Conventional educational system cultivated merely the memory power.

Comprehension, analysis, and reasoning are weakened. Silence and immobility were
imposed (Soliven 1998:16). Basing on Fig. 1, the level 1 of thinking is the level our
education is very adept in inculcating to the students.

P a g e | 44
Fig. 2 Strategies to develop levels of thinking (Ophelia Veniegas)
LEVELS OF THINKING HELPING STRATEGIES
1 Remembering information Mnemonics

2 Understanding information Graphic organizers
Generalizing
Summarizing
3 Applying information A problem solving strategy
With metacognition
4 Analyzing information Fact-opinion analysis
Fact-inference analysis
Good-poor reasoning analysis
Design of structure analysis
Patterns in sequences analysis
5 Synthesizing-creating information Flexibly relating things
Using random input
Elaborating on usual uses
6 Evaluating-criticizing information Evaluating other points of view
Evaluating the reliability of
information
Evaluating alternatives
Decision making
Evaluating bias in information
Illiteracy as a Social Protest
F
unctional, critical and cultural are the three forms of literacy. Hence, as A.H.
Roldan (1995) opined that “the ability to think - not just literally, but analytically,
critically, and creatively - is among the most powerful and valuable of all human
capacities. It is what allows us to first understand and appreciate reality, and then
rise above it in new and exciting ways. It is what enables us to envision the seemingly
impossible and then implement it as possible (Innotech Newsletter May-June 1997, p.
1).”
Wagner (1997) argued that literacy changes the way people think. It also fosters
democratic ideals, increases national productivity, leads to modernization and changes
attitudes about development. Literacy rates are in themselves extremely important
indicators of the efficacy of educational systems and the stage of modern growth
(Bondal 1989:5).
Illiteracy, as Paulo Friere defines, is a student‟s reaction to a curriculum and

other material in schools that negate their histories, cultures and day-to-day
experiences. McLaren (1988) argued that functional literacy is relatively futile and empty
exercise unless accompanied by at least some form of cultural knowledge (cultural
literacy).
Illiteracy is a social protest against irrelevant education. Protest is a part and

parcel of democratic evolution of man. It is a duty and a right. An irrelevant education
produces social stress, a reaction to the environment in which there is a perceived
threat of a net loss of resources (Hoffoll 1988).

P a g e | 45
Banking and Problem Solving-Type of Education
C
ritical literacy, that is the capacity of the students to think on their own is one of the
most neglected literacy. Students should be liberated from the stereotypes of
education. The banking type of education, where students are considered as
receptacle of knowledge stooped, dulls the creative powers of the students.
Friere (1970:59) characterized the banking system education as:
1. The teacher teaches and the students are taught;

2. The teacher knows everything and the students know nothing;
3. The teacher thinks and the students are thought about;
4. The teacher talks and the students listen -- meekly;
5. The teacher disciplines and the students disciplined;
6. The teacher chooses and enforces his choice, and the students comply;
7. The teacher acts and the students have the illusion of acting through the action of the
teacher;
8. The teacher chooses the program content‟ and the students (who were not consulted)
adapt to it;
9. The teacher confuses the authority of knowledge with his own personal authority; which
he sets in opposition to the freedom of the students;
10. The teacher is the subject of the learning process, while the pupils are mere objects.
Banking education conceals facts, which explains the way men exist in the world.
It resists dialogue and it treats students as objects of assistance. Moreover, it inhibits
creativity and domesticates the intentionality of consciousness of the students by
isolating consciousness from the world. Problem-solving education on the other hand,
demythologizes reality. It regards dialogue as indispensable to the act of cognition,
which unveils reality. It makes students critical thinkers. It is an education based on the
creativity and it stimulates true reflection and action upon reality.

P a g e | 46
Rizal’s Key Political Principles
T
he political ideology of Rizal was still developing when he left for Europe.
However, Cushner (1971) believed that even in an early age, Rizal was influenced
by three factors a.) the arrest of his mother in a fabricated charge; b) the guidance
given by Paciano, his brother, on a reformist career and, c) the Cavite mutiny.
Rizal's real experiences as well as by the unfolding of political events and the
ideological struggle that went around him influenced his political ideology (Baron-
Fernandez 1980:98)
Jose Rizal criticized the backwardness of Spain's colonial system, which resulted
to the enslavement of the Filipinos, and abuse of authority. The Filipinos became
ignorant, miserable and fanatic. In general, it repressed the formation of national
sentiments.
The core of Rizal's political philosophy is (1) the study and exercise of colonial
reforms. This reform sought for the exercise of human rights, training for self-
government and fighting back oppression (Del Carmen 1982). Moreover, this reform
should be in the context of two social virtues – economia (the best use of limited
resources) and transigencia (mutual interaction and transparency) Arcilla (1993). Rizal
believed that to have social change, Filipinos should learn to live and work with one
another.
Demands for Political Reform

P a g e | 47
gitating for political reforms, Rizal wanted (1) the restoration of Filipino
A representation to the Spanish Cortes, (2) press freedom, (3) greater Filipino
participation in governance, (4) advocated religious liberty and (5) non-interference
of the friars over politics and secular governance (Romero et. al. 1978:138-139).
The friars were frequent objects of Rizal's attacks. These friars, namely, the
Augustinians, the Recollects, the Dominicans, and the Franciscans, were opposed to
the advancement of the native secular clergy. Rizal accused them of encouraging
superstition and made business from their sacred vocation. They had, he thought,
prevented the teaching of Spanish (by which the indios could have learned new ideas),
had exercised control on government officials, and had stopped progress and the
intrusion of every liberal idea (Raul J. Bonoan, Jose Rizal, Liberator of the Philippines, America magazine on 7 Dec
1996.)
He believed that separation from Spain is not possible. Hence, he avoided

radicalism and the use of violence, believing that Spain would eventually grant reforms
(Baclagon 1997:8)
The members of the Propaganda also pressed for these reforms. Rizal was a
member of the Propaganda Movement. Unfortunately, since most of the leaders of the
movement generally belonged to the elite class their primary aim was to secure for their
class participation in the political rule of the country (Constantino 1975:156).
The Filipino elite led the movement, demanding the need for political change.
The friars and the regime (Corpuz 1989:191) considered them as a threat. However,
they sought greater equality and opportunity vis-à-vis the Spaniards; they had no desire
to change the feudal lucrative economic system (Timberman 1991:27).
The Propaganda movement was a failure for it did not reach the masses
(Constantino 1975:156). It lacked of funds and its literature was written in Spanish,
which was virtually unknown to the Filipino masses.
Bourgeois Rizal
adrid‟s bourgeoisie caught Rizal‟s high regard while and the latter had some not
M very favorable comment on the Spanish lower classes. He addressed himself

more to the elite rather than to the masses (Baron-Fernandez 1980:97). Rizal
found out that the Spanish middle class had gone through a radical change in
ideas, manners and habits. French influence was a decisive factor in this change
(Morales 1988:105).
Rizal believed that development would be through an alliance between the small
strata of intelligentsia and the middle class (Fisher 1971:9). Benigno (1998) opined that,
“the Philippines or any other nation takes a leap of faith into the future; it is largely the
middle class or the educated that fits the intellectual arrow to the bow”.

P a g e | 48
Jose Rizal: Anti-common Tao?
V
oltaire, like Rizal, argued that people who have an advanced education could only
resolve the problem of nationhood. Consult the masses, Voltaire added and
everything is lost (Benigno 1998). Rizal indirectly rejected mass-movements and
the emotional and revolutionary mass model but advocated movements led by the
elite. Rizal said that he would never head a revolution that has no probability of
success. He did not like to saddle his conscience with reckless and fruitless bloodshed.
Nonetheless he said that whoever may head a revolution, he will have Rizal as an ally.
(Baclagon 1997:8).
Rizal was not an elitist, Paredes (1997) argued. Rizal had much respect for the
ordinary human being, for the ignorant masses. He had a rapport with the masses. The
authentic characters and descriptions that make his novels so alive could not have
come from any where but contact with the common man.
Jose Rizal was not entirely wrong in his belief to educate Filipino masses. It
would be better to produce educated elite to lead the struggle for they will be the
capability to gauge the existing possibilities. But revolution waits for no man and to wait
for the full flowering of the Filipino literacy would be to postpone the struggle (Editorial,
Phil. Journal, Dec. 30, 1997).
Ravenholt (1963) opined that should Rizal return he would probably disown
much that is being done in the name of the cause he championed. It is increasingly
being distorted to serve the narrow purposes of elite.
Elite’s Significant Role in Social Agitation
he French revolution of 1789 had a scant participation of the masses – the

T peasantry and the working class: its leadership belonged to the growling middle
class – Robespierre, Danton and Marat. It is the American middle class who
ended slavery. Lenin, Stalin, Kamenev, Zinoviev, Bakunin, Karl Marx, Engels, who
were all members of the middle class (Benigno 1998), spearheaded Russia‟s
„dictatorship of the proletariat‟. Elite governs all societies regardless of economic
system and political ideology. These elite control resources in society such as power,
wealth, education, prestige, status, leadership skills, information, and knowledge of
political processes, ability to communicate, and organization. They came
disproportionately from the upper socio-economic strata of society (Dye and Zeigler
1987:4-7).
Benigno (1998) argued that the elite have wisdom, which came from knowledge,
which came in turn from their established access to education. Benigno (1998) defined
knowledge, as entry to a culture‟s many scholastic disciplines like history, literature,
science and mathematics, philosophy, public administration, governance and the like.

P a g e | 49
The elite who occupy positions in the organizational hierarchies has similar
backgrounds and shares the same interests and goals. Hence, any organization, even a
nation-state has a built-in tendency to become an oligarchy. They will manipulate social
and cultural arrangements to increase further their wealth and power, often at the
expense of the powerless (Light et al. 1989:317). And where a government manipulates
and controls political life for the benefit of the ruling class and where the people do not
have voice over their affairs, there‟s political feudalism (Rossiter 1973:167). Economic
feudalism may also exist when there are monopolies in land ownership, and when a
group of landlords become a favorite of the court or who the person in power own most
of the wealth.
The Philippines has a very strong elite democracy. It produced a regular and
relatively peaceful rotation of political leadership among elite. It required a degree of
elite's responsiveness to mass' concerns and needs. It also provided a limited degree
of social mobility (Timberman1991:48-49).
On the other hand, elite democracy reinforces political and economic feudalism
to the detriment of the interest of the masses. Feudalism is not just an economic
problem: it shapes politics and culture. It creates a culture that perpetuates itself. It
convinces the poor that their lot would have been worse had it not been for the
benevolent of their landlord. Feudalism breeds authoritarianism and dictatorship (Tan
1998).
Thus, true popular democracy may have never existed in our country. In a way,
democracy is no longer a system of popular sovereignty but became a sort of a kind of
marketplace where elite competes for the people to select among them.
Democracy becomes the rule of the political elite, a modern authoritarianism

(Hammer 1990:8). It is a rule of the few in the name of the many. It maintains that it
rules in the peoples' best interest and has their active support. It is usually
characterized by extensive efforts to influence public opinion, generate mass support,
and mobilize the population in pursuit of the regime‟s goal.
Timberman (1991:48-49) stressed that the small landed elite dominated the
Philippine government both the local and the national levels. They were out to preserve
and enhance their various interests. They trifle government actions that did not serve its
interest. They made public office a tool for the control and allocation of privileges and
government resources among competing elite‟s factions and their followers.
Thus, V.I. Lenin believed that in the capitalistic society, democracy is continually
squeezed by the grip of capitalistic exploitation, and it always remains a democracy for
a minority, only for the wealthy, and only for the rich ... a democracy for an insignificant
minority, a democracy for the rich. However, even in the former USSR, elite does
emerged. A powerful few do govern.

P a g e | 50
Nonetheless, whether socialism or capitalism, that is not the issue. But what is
functional. Hence, Deng Xiaoping theory declares “socialism with Chinese character”. A
belief suited to the local color.
Elite in Philippine Revolution 1896
E
lite who joined the Katipunan movement and thus caused the interaction and
politicization of the limited consciousness of the elite and the masses and
eventually led to a decisive rejection of reformism to revolution. But the same
elite betrayed the revolution when they compromised with the Spaniards in the
pact of Biak na Bato. They took over its leadership through maneuvers against
Bonifacio, abandoned the struggle in exchange for vague promises and a very real
monetary settlement.
Marcos (1971:69-70) also believed that the mounting of the elite to the leadership
in the Katipunan was essential, as it would provide the movement necessary leadership
and logistics to successfully carry out the struggle. The elite who joined the revolution
reneged on their agreement to pursue agrarian reform but instead co-opted with the
Americans, and they were able to retain their landholding (Canieso-Doronila 1995:146).
The elite, a group that did not want change in the social and political structure on
the society captured the revolution. Indeed, by the time Malolos Congress in 1898, the
dominant men of the revolution were no longer united with the masses by objective
bond in a common cause. There was already a social indifference, which left the
masses completely out of the emerging political order (Marcos 1977:187).
Hence, Prof. Baladas Goshal indicted the 1896 Revolution as lacking in social
dimension – it did not direct a social transformation. He added that while it was directed
against the Spanish colonizer but not against inequality, social injustice and poverty (UP
Newsbriefs, Vol. 4 No. 43, Nov. 23, 1998, p. 4).
Tagalog-Pampango Clique in Philippine Revolution
ueben Canoy‟s peculiar critiqued of the 1896 revolution was that it was purely a
R Tagalog Revolution. Lachica (1971:45) opined that “it was largely a Tagalog army
that fought Gen. Aguinaldo against the Americans”. He further added that the
most celebrated personalities of the 1896 revolution (e.g. Rizal, Mabini, and
Bonifacio) were all Tagalogs. The Tagalog nationalism, an elitist in character was never
been translated into a protracted agrarian revolt, and expressed in parliamentary
nationalism (Lachica 1971:46).
Nick Joaquin imputed that “the Philippine revolution was the uprising of the
Tagalog-principalia who withdraw their consent and support from the empire.” The

P a g e | 51
Spanish, Joaquin added, were well aware of their dependency towards the Tagalog and
Pampango (Joaquin 1986:16-23).
The peasant‟s unrest during the 1950‟s and 1960‟s was partly due to the
repression by the government and agrarian elite (Kerkvliet 1986:250-267). The
peasants wanted only justice, human rights, and the distribution of resources and
wealth based on local customs and decent human behavior, which the elite used to
support but now refused to.
Semantics of Revolution
evolution, as fundamental right, is defined as a transfer of power from one
R economic class or political group to another class or group through violent

means, to achieve fundamental changes in the societal structure, its belief
systems. Coercion and violence are counterforce against the oppositions to
change (Hagopian 1985). Revolution is a people's demand against colonialism,
corruption, and economic and political feudalism.
Revolution follows a cycle namely. It is preceded by the demoralization of the

traditional ruling classes followed then by the rule of the moderates. The moderates,
whose very moderation makes them, unable to, cope with the violence, which they
themselves unleashed. It is then followed by the rule of the extremists, whose
extremism degenerates into terror, who bring the society back to normalcy and routine
(Fulbright 1966:74).
Vladimir Ilyich Lenin in his book “The State and Revolution” laid down the
necessary prerequisites of a successful revolution namely (Ayling 1963:62), to wit;
(1) The support either of a majority of the peasantry or of a majority of the revolutionary vanguard
in the towns;
(2) The incoming revolutionary tide must be flowing over the whole country;
(3) The existing Government must be in a state of moral and political bankruptcy; and
(4) The irresolute elements must be in a state of insecurity.
Johnson (1966:109-110) labeled Wallace‟ period of revitalization as the period of

revolution. The period of revolution was broken down into for requisite functions:
1. The creation of a revolutionary ideology. It directs the people what to do to change it and what to
replace it with in the future.
2. Preaching of the ideology with the aim of making converts.
3. Organization. The converts will organize themselves.
4. Adaptation. They will a program of action.
5. Cultural transformation – the overt attempt to implement change.
Just Revolution

P a g e | 52
U
sually overlooked and neglected in resisting oppression are the traditional
Christian doctrines of the right and obligation to resist and the doctrine of just
revolution (Cross Currents Vol. XVIII, No. 1, 1968, William Birmingham et al. editors). Just revolution
possesses democratic power, just cause, just revolution (revolution in itself is
good) and would achieve ultimate peace (ordo iustus societatis). It further stipulated
the circumstances where the use of armed force in a revolution can be considered as
the ultima ratio (last resort). Rizal preferred a moral revolution, one, which satisfies the
following conditions (Vaño 1997:47):
1. All peaceful recourse or means must be exhausted first;

2. Planning and strategy must be adopted to avoid spilling blood uselessly;
3. The people must have a sufficient arms and munitions;
4. The people, the masses, and the elite must be united;
The people must know how to establish a just government
Rizal and the 1896 Revolution

evolution, suggested Rizal, will end the acts of tyrannical rule and the suffering of
R the many, setting up a new group of young, active and dynamic leaders to work
out the new destiny of society. Nonetheless, Rizal considered the use of violence
to bring changes only as a last resort (Capino et al 1977:72-78). But in his
Manifesto to Certain Filipinos, Rizal declared his opposition to the 1896 revolution as
highly absurd and ruinous – it was premature. When the revolution broke out he offered
the Spanish authorities his services to stamp out the rebellion. As an alternative to
revolution, he urged reform from the upper classes of the society. Rizal believed that
those actions initiated from below were but irregular and uncertain agitation.
Agoncillo and Guerrero (1977:193) believed that Rizal was not against the
revolution per se. Due to the absence of preparations and logistics of the
revolutionaries, Rizal believed that it was bound to fail. He believed that the rebels
should be as armed as the Spaniards. To insure the success of the revolution, Rizal
advised, influential and wealthy Filipinos must be drawn towards to its cause.
Indeed, Rizal was an intellectual not an activist. He led a small band of Masons
and ilustrados who were looking for ways to raise the quality of life of the Filipinos. But
he did not take concrete action to relieve the suffering he was so able to point out
(Duldulao 1987:218).
Bonifacio and the 1896 Revolution

P a g e | 53
B
onifacio, who belonged to the lower middle class and who has an ample
education, realized that an authentic revolution comes from infinite strength
resulting from inner purification, and from which an external alternative social
structure can be created.
A social structure is not sustainable unless its founded in a spiritual activism

divested of destructive egotism. This was the source of real quarrel between Bonifacio
and Aguinaldo. The latter was purely concerned about setting up external structures
without reference to building the spiritual capacities necessary to run such structures
(Perlas 1996).
Anderson in his book, Cacique Democracy in the Philippines: Origin and Dreams,
stressed that the fact Andres Bonifacio organized the KKK using the Tagalog dialect
showed his intention to appeal to and mobilize the masses, understood only by tiny
elite. Bonifacio and his plebeian associates did not dream of mere reforms. They were
interested in liberating the country from Spanish tyranny through armed conflict. Thus,
the Katipunan was founded, with the following objectives; --- political, separation from
Spain; moral, teaching of good manners, hygiene, good moral, and attacking
obscurantism, religious fanaticism, and weakness of character; civic, self-help and the
defense of the poor and the oppressed (Sunico 1997).
Bonifacio‟s intention might had brought up from his insight that Spain would not
hear the cries of the elite and that only an armed conflict lead by the masses could
make the Spaniards realize the gravity of the problem. From what cause, the wealthy
Filipinos refused to join the Katipunan. This forced Bonifacio to devise ways to implicate
them. He made it appear that the elite were deeply involved in the movement. As a
consequent, some of the elite denounced and denied any knowledge of its existence
(Agoncillo and Guerrero 1977:195-196). Bonifacio was admired for the positive change
he caused in the life of the average Filipino, during his time, no matter how radical they
may be. It is so tragic that Bonifacio died at the hands of his compatriots -- a victim of
unwarranted rivalries precipitated by personal and regionalist considerations. As a
result, the country suffers most when people are motivated not by selfish efforts to serve
the people, but by selfish motivations to serve persons rather than ideals (Andres
Bonifacio, The Working-Class Hero, Editorial, Philippine Panorama, November 29, 1998, page 3)
Aguinaldo and the 1896 Revolution
G
en. Emilio Aguinaldo, in an interview given to a correspondent from El Imparcial,
after the signing of the Peace of Biak-na-Bato, said that, “... the patriotism I speak
of today will never change. We took the field not because we wished separation.
We were tired of bearing the material and moral burden of the friars. It is quite true
that the Katipunan instilled in us another desire -- that of independence -- but that desire
was unattainable, and moreover it was in opposition to our sentiments. It served as the
banner of Andres Bonifacio, a cruel man, whom I ordered shot, and with his death the
Katipunan disappeared” (Andres Cristobal Cruz, December and the Revolution -97, Today, Dec. 21, 1997). Emilio
Aguinaldo after signing the pact, even declared the revolution ended and branded

P a g e | 54
those who still continued to fight as bandit (Constantino 1974:29). The Filipino rebels
then sued for peace such as action was due to the power struggle among its leaders
and to the weakened and demoralized rank and file of the fighters (Canoy 1987:41).
Fig. 3 Three Revolutionary Models of 1890‟s
(History of the Burgis, Francisco and Arriola, GCF Books, Quezon City, 1975:56)
Indicators/Models Jose Rizal Andres Bonifacio Emilio Aguinaldo

Education Ateneo, UST, UCM Limited formal education Drop-out
Occupation Doctor, intellectual Worker, organizer Soldier, politician
Social Class Ilustrado Urbanized “indio” Principlia
Upper middle class Lower middle class Middle
Political category Subversive Subversive Subversive
Ideological category Liberal Populist Elitist
Stand on Relationship with Assimilationist Separationist Negotiable
Spain
Means of Social Change Peaceful, legal form Armed struggle Diplomacy (with guerilla
tactics when necessary
Tragic Flaw When he called in the When he asserted leadership When he proclaimed
Filipinos to lay down their despite the burgis objection to independence under the
arms his lowly status protection of a foreign power
(USA)
War of National Liberation
T
he Philippine Revolution of 1896, was not a revolution on its radical meaning. It
did not change the political and economic structure of the society and it did not
involve an overthrow of a native ruling class Abueva (1988:33-34).
The movement in 1896 was classified as a war of national liberation against

Spain accompanied by the launching of the Filipino nation-state which was aborted by
American imperialism and colonialism (Constantino 1988:34).
Timberman (1991:8-9) believed that its was the Asia's first "war of national
liberation" which was unfortunately weakened by the ideological and regional
differences, class divisions, and personal rivalries and it was doubted to succeed
or survived in the predatory international environment of the early 20th century.
MacFarlane (1985:210-211) defined war of national liberation as involving

political independence, freedom from external economic control, elimination of
indigenous oppression through the process of anti-feudal and anti-capitalist social
revolution, and the creation of a new national culture through the uprooting of alien
cultural influences, which facilitate foreign domination.
The cultural liberation stresses on separate and distinct cultural development and
appeals to pre-colonial national traditions and fosters the creation of a socialist society
through education and indoctrination. Was the social upheaval in 1896 a revolution or a
war of national liberation?

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Rizal and the Third World
he term “Third World” is derived from the French „tiers monde‟ – to describe Afro-
T Asian countries, which are mostly new states, poor but whose governments are
neither Communists nor Capitalists (Miller 1966).
Throughout the Third World, the situation is one of social desperation and the
hopelessness of a population impoverished by the interplay of market forces. The Third
World countries are subject to economic and political domination -- market colonialism –
subordinates people and governments through a seemingly „neutral‟ interplay of market
forces.
As a result, a privileged social minority has accumulated vast amount of wealth at

the expense of the large majority of the population. This new international financial
order feeds on human poverty, destroys natural environment and generates social
apartheid, encourage racism and ethnic strife, undermines women‟s rights, etc.
(Chossudovsky 1997: 34-37).
Sargent (1978:177-178) discussed that in the Third World countries there

are two ideologies, namely, nonalignment and developmental socialism.
Nonalignment suggested that these nations are not members of any power bloc.
Developmental socialism is also called communalism or communitarian socialism.
Rizal and the Problems of the Third World Countries
acism is on of the Third World problems. Rizal was against racism as he negated
R the biological concept of race and stressed that differences between peoples are
due to differences in climate and political institutions. Rizal illustrated that
science, youth, common aspirations and aims are needed to break the myth of
racial differences.
As to the approach to development‚ Rizal desired for a rational and scientific

approach. This can be gleaned from his fight against friars‟ schools and religious
education which were usually rigid, inflexible and encouraged blind conformity for
doctrines and dogmas. Rizal likewise believed that the educational system must
provide the study of science and practical technology.
Third, Rizal viewed religion on its sociological implications. He was able to

conclude that Catholicism to the Philippines destroyed Filipino independence and
nationality. Hence, his attitude towards religion was both rationalist and nationalist, a
necessary ideological support for development.
Fourth, is the importance of economic planning for development. Rizal exposed

the ridiculous, useless and enormous expenses of the rich, which did not foster national

P a g e | 56
development. He denounced economic inequality and argued for the institution of

egalitarian reforms and the enforcement of social discipline.
Fifth, the birth of the nation prior the creation of a State. Rizal believed that the
making of a nation is a prerequisite to an independent state. He equally believed that
people who yearn for freedom must be worthy of it not because of foreign help, but
has to be earned through sacrifice. Hence, people must be prepared to undertake
responsibilities (Prof. Fisher 1971.)
Lessons from the FQS (First Quarter Storm)

(An excerpt from an article of the same time Rafael Baylosis, Philippine Collegian,
Enero 30, 1995, pp 6-7)
T
here are essential lessons from the experience of the First Quarter Storm (FQS)
that must be applied to further advance the progressive and revolutionary mass
movement at present and in the future.
1. The correct proletarian line of the two stage Philippine revolution (i.e.
protracted struggle for national independence and social liberation of the broad
masses of people) is decisive in winning the anti-imperialist and democratic
movement at present;
2. Painstaking mass work is necessary and irreplaceable in transforming the
national democratic line into a force that can contend with the foreign and
domestic exploiting classes;
3. The adoption and cultivation of a clear and firm stand and discipline to serve the
people, most of all the peasants and workers, is required among all activists in
the life-and-death struggle of the people against their exploiters. This was seen
especially in the experience of the petty bourgeois intellectuals who joined the
FQS.
Semantic Rectangle of Noli Me Tangere and El Filibusterismo

(E. San Juan Jr. 1994)
History
Victims: Tarsilo, Basilio, Tasio
Reasons/Communal Will / Individual

(Pursuing the future) (Recovering the past)
Ibarra Simoun
Family Church
(Disintegrated by race and Grace/St. Agustine vs. Order/Scholasticism
Class) Instructional Manual of Prof.
Florentino Roland A. Dalagan
vs. Damaso
Demystification
P a g e | 57
Rizal’s Economic Convictions

Filipino Economic Nationalism
ationalism (Sicat 1983:10) is a strong force affecting national economic

N development and thus having knowledge of economics is a very important
element towards nation-building.
Nationalism may mean the legal relationship between the individual and the
state. It may be a norm, which defines loyalty and the internalized feeling of a national
community. It may also be a stock of patriotic symbols as well as symbols of a common
heritage and its effective element with emotive content. The ideology of seeking national
goals may also be referred to as nationalism (Silvert 1963:18).
Economic nationalism (Golay et al. 1969:5-6) connotes insulation for planned

economic development, control of external economic relations and
mobilization of internal resources of a state. Economic nationalism involves three (3)
elements namely:
1. Regulation and control of economic relations between a country and the rest of
the world to enhance sovereignty by insulating the economy from foreign
influences;
2. Extension of regulation and control to internal economic process to mobilize
national capabilities for increased welfare and/or power through economic
development;

P a g e | 58
3. Concerned with the share of members of the national society in ownership,

management and control of productive assets, and their share in the allocation of
prestigeful and materially rewarding economic functions.
Cooperative assumed the last criteria of economic nationalism but do away with
the first two elements, as the existence of cooperative is not to restrain free trade.
Economic convictions in action
B
efore he was exiled to Dapitan, Rizal founded the La Liga Filipina. Mahajani
(1971:82) opined that the Liga had three economic functions namely; to lend
capital to members for industry and agriculture; to introduce new machines and
industries in the country; and to open shops; stores establishments, to
accommodate members economically.
While he was in Dapitan, he helped the formation of the Association of Dapitan

Farmers, the function of which is similar with the present-day cooperatives like improve
farm products, marketing and selling at reasonable prices. The present cooperative
movement encourages self-management and promotes economic democratization.
Rizal stressed the importance of Filipinos engaging business to break the

monopolization of economy by aliens particularly the Chinese merchants. He also
believed that Filipinos must have good education and a sound economy to be worthy of
liberty.
Rizal imputed that the country‟s economic decadence and the indolence of the
Filipinos were due to:
1. government neglect of agriculture and commerce;
2. dispossession of Filipinos of their lands which some of it were appropriated to the friars;
3. oppression and abuses of Spanish government officials;
4. non-existence of incentive to work;
5. taught that being poor and to suffer will lead you to heaven;
6. dislike to manual labor;
7. frequent wars, revolts, banditry and Muslim raids.
Economic Prescriptions
izal advocated (1) the abolition of the encomienda system, which reduced the
R Filipino farmers into virtual slaves and subsequently led them to the addiction to
gambling. Jose Rizal protested the church ownership of the best lands of the
Filipinos. The land monopoly led the Filipino farmers into tenants and laborers.
Rizal also censured parents who were gamblers and for their children‟s idleness.
Gambling directly changes the productivity of labor and is a form of exploitation (Santos
1990:52). Jose Rizal also (2) advocated education for farmers to improve ways of
planting and harvesting, likewise the use agricultural machinery. He stressed the (3)
need for the promotion of new and necessary industries and commerce. He believed
that (4) capital is given proper incentive for profits, on the other hand (5) labor must be

P a g e | 59
given a just share in production in terms of wages. Rizal firmly believed in the dignity of
labor.
Rizal conceived a social framework in which workers have the right to freedom of
association and freedom of expression, and in which the government would be
genuinely concerned with the fullest development of human personality (Ople 1970).
Filipino’s Unequal Economic Wealth Distribution
U
nder the Spanish, American, and Japanese colonial regime the economic,
political, and social structure of the Philippines were molded in ways
which left the country dependent upon powerful outside nations. Our country
since gaining independence from the US in 1946 has continued to be
burdened by the bondage of neo-colonialism (Snowman 1983:78).
The unequal distribution of land and wealth among Filipinos was mainly due
to the internationalization of Philippine economy brought about by massive land-
grabbing, economic extortion, US control over our economy, pseudo-industrialization
and foreign debt (Canlas 1988).
Jose Rizal's diagnoses with regard with the causes of economic decadence
during his time still ring true today. Rural poverty (Sison and Valera 1991) is caused by
the inherent and persistent socio-economic and political structures which excluded the
poorest segment of the society from participation in productive economic activity, and
the government bias against agriculture.
Rural poverty denies us our right to development. The right to development is

an inalienable right of every human person, which entitled them to become an active
participant in all aspects of human endeavors and beneficiary thereof.
Development is a comprehensive economic, social, cultural and political process,

which aims at the constant improvement of an economic, social, cultural or
humanitarian nature and in promoting and encouraging respect for human rights and
fundamental freedoms for all without distinctions as to race, sex, language or religion
(Phil. Human Rights Update, January 1992:18). Development to be sustainable
requires an improved understanding of the issues and problems and sharing of
responsibilities by the public and the private sectors (Canlas 1996).

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Rizal’s Ethico-moral Principles

Dynamism of Ethics and Morality
he separation between religion and morals was achieved only on the 18 th century
T (Laski 1962:112-155). With the growth of cities and technological development,
there is an increasing burden of ethico-moral demands. Conformity was necessary
for the coherence and survival of the society in the face of internal stresses and
external competition (Clark 1965:257). Morality, then, should be seen, as Chardin
believed, as an experiential defense of the individual and society. Hence, morality is
accepted by the necessity or conviction governing all human activity and it involved
some form of obligation" (Demoutin 1970:113-124).
Presently, there is a need for a change in values and attitudes towards

environment and development to attain sustainable development. The world's religion
could help provide direction and motivation in forming new values that would stress
individual and joint responsibility towards the environment and towards nurturing
harmony between humanity and environment (Our Common Future 1987:111).
However, today‟s problems are predicated on ethico-moral malady of our society. This
malady can be seen in our loss of the (1) center of values, (2) sense of human worth
and dignity, (3) language for communicating deeply personal meanings, and (4) sense
of tragic significance human life (A Chapter in Man‟s Search for Himself, Rollo May, 1953, W.W.
Norton & Company, Inc. New York, pp. 41-69)

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Hence, there is a need for an inculcation of moral intelligence. Moral

intelligence is the capacity to reexamine and clarify one‟s own values repeatedly in the
light of concrete situations in which one finds oneself. It is a habit of not letting the
picture of the complex gray reality, which constitutes the political/social, would be
blotted out. It is learned through personal osmosis (i.e. young people learn to exercise
moral intelligence by seeing their elders exercising it) A morally intelligent person is not
satisfied with his own conventional wisdom, whether that wisdom inclines him to
withdraw from problems that seem too complex or to charge into the problems which
seem simple.
Kinds of Behavior that would contribute to the Development of Moral Intelligence

(Greeley 1989:301-302)
1. Demonstration of compassion for all people and not merely for those groups for whom it is currently
fashionable to have compassion.
2. Refusal to indulge in scapegoating as an outlet for frustration.
3. Be aware of reifying labels.
4. Refusal to provide simplistic answers to complex questions.
5. Warning against the mixture of guilt and self-righteousness.
Did Jose Rizal exhibit a behavior of having moral intelligence?
The Habits of Highly Enlightened Souls

Figure 5 An excerpt from an article of the same title, Marge C. Enriquez, November 2, 2001, Philippine Daily Inquirer, pp. E1 & E3
A Comparative analysis on the Characteristics of Persons with

Darkened Soul Enlightened Soul
1. Measuring success and happiness by the materials acquired. 1. Being quiet, creating positive things in life.
2. Controlling others, changing others according to one‟s standard. 2. Letting go, detaching.
3. Being dependent on something or someone, believing that 3. Letting it be, accepting and being contented.
happiness comes from the external conditions.
4. Labeling others rather than knowing the real identity of a person. 4. Listening to intuition – the voice of wisdom.
5. Listening to the voice of the inner critic (the victim and the judge). 5. Choosing, consciously, behavior and creating our own
personality.
6. Clinging to material possession as a substitute to self-worth. 6. Knowing oneself – happiness is a choice.
7. Comparing one‟s self with other, desiring the society‟s definition of 7. Passing it on – empowering oneself and others.
beauty.
Did Rizal have an enlightened soul? Our examination of him might be a direct
cross-examination of how we judge others! Re-trace Rizal, the conditions he was
subjected to, understanding what and why such incident happened might help us know
Rizal more.
Failing Forward
Figure 6 John C. Maxwell, Failing Forward: Turning Mistakes into Stepping Stones for Success, Thomas Nelson Publishers, Nashville 2000.
Failing Backward Failing Forward

Blaming Others Taking Responsibility

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Repeating the same mistakes Learning from each mistakes

Expecting Never to fail again Knowing failure is a part of progress
Expecting to continually fail Maintaining a positive attitude
Accepting tradition blindly Challenging outdated assumptions
Being limited by past mistakes Taking new risks
Thinking I am a Failure Believing something didn‟t work
Quitting Persevering
Did Rizal practice failing forward? When ever he experienced failures was he able
to bounce back?
Religion and Relation
S
t. Thomas, as quoted by Galdon (1991:141), believed that one could define
religion by looking at the three classical etymologies of the Latin word religio
(ligare [to bind], legere [to read] and eligere [to choose]).
Galdon (1991) opined “religion is basically the way we look at life around us,
and the way we respond to love – as everything is life is potentially holy and religious.
Reality is not divided into two domains – sacred (holy) and profanes (secular) but it
binds them. Hence, religion challenges us “to read” the world correctly – we have to see
the suffering, pain and problems but the learning opportunities/process they seek to
impart. Thus, religion demands that we choose God and God‟s way in everything that
we do.” Galdon (1991) added “a religious person is the one who can find God in all
things, the one who can read the tangled situations in our world today and find God in
everything. Religion is not necessarily praying but rather is an attitude towards life – and
an attitude towards love.”
Can we say, then that Rizal was a religious person? What was his attitude
towards life? Towards love? Was he able to discern the lessons that his life‟s problems,

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pains and sufferings would bring to him? Was he not bitter to the shortcomings of
others?
Figure 7 Weaknesses of the Church Houf (n.d.: 325-326)
Types Description
Living in an unreal world of its own; too remote from daily lives and cares of men. Its total emphasis
Irrelevance
is negative and not wisely constructive under the present conditions
Too much reliance on the past. Extreme deference to revelation and to older experience.
Traditionalism Conservatism is its prevailing attitude.
Division among Instead of directing their effort in a united way against evil in its many forms, they used much of t heir
churches energy in competing with one another
Inadequate Some religious leader lacks sufficient training for religious leadership.
leadership
Did Rizal, during his time, aside from the ecclesiastical corruptions he was able
to point out, did also witnessed the same weaknesses of the Catholic church in the
Philippines? Do we face the same weaknesses with the present crop of church today?
What are the causes of the persistence of these problems?
Figure 8 Typologies of the Rejection of Jesus‟ Message (Greeley, Andrew M., Myths of Religion, Warner Books, New York, 1989 page 63).
Levels of Rejection
Collective Personal
Type Description Type Description
Putting confidence in the Confusing commitment with
Triumphalism
power and splendor of the performing certain virtuous acts
Pietism
Church rather than in the or developing certain virtuous
power and love of God styles.
Preventing the Father from
Demonstrating one‟s
working outside the Church
Parochialism Zealotry commitment by forcing a
or the Spirit from inspiring
commitment on others.
those who are not Catholic
Ultimately refusing to admit the
Obscuring the all too
Rationali possibility of a special
Dishonesty obvious human failings in
sm intervention of the Real in the
the Church organization
person of Jesus.
Attempting to compel others Confusing of being up to date
Authoritarianism Faddism
to be virtuous. and being “with it” which all men

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must ask and for which Jesus

claimed to have a spectacular
answer.
Blaming other people for
Stereotyping what is wrong in the world.
and It is always easier to
scapegoating analyze somebody else‟s
failure instead of our own.
Did Rizal was able to recognized that during his time the Catholic church had
rejected the message Jesus purportedly preached to the masses? Was there a
collective rejection of the message? Or that those Rizal considered corrupt clergy had
only been afflicted by their personal rejection?
Religious Opinions of Jose Rizal

“Must A Christian Give up Reason For The Sake of Faith?”
arly in Rizal‟s childhood when religious faith had permeated his person. A devoted
E Catholic family nurtured him. However, Rizal inherited from his parents the traits
that made his mind responsive to progressive ideas (Vaño 1997:52). He got
educated in Ateneo and UST -- foremost Catholic schools. He wrote several
poems that expressed his deep devotion to Catholicism.
Later in his life, Rizal developed a religious thought different from what he had
previously learned. While studying in Madrid, Rizal met the liberal and republican,
mostly masons‟ elements. He was then been exposed to many branches of scientific
thought. Rizal's beliefs had been modified.
Rizal received Masonic degrees from lodges in Spain, Germany, France, and
possibly England; he attended lodge meetings in Hong Kong and was the first to be
elected Honorary Venerable Master of a lodge in the Philippines. Furthermore, he was
the only Filipino designated as the Grand Representative of a Spanish Grand Orient to
the Grand Orient of France and the lodges in Germany (Dimasalang: The Masonic Life of Dr. Jose Rizal
by Raymond S. Fajardo, 33º, HEREDOM, Vol. 7, 1998). Since joining it, he ceased going to church
regularly and wandered far from Catholicism.

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Rizal’s Faith
F
aith, Rizal argued should be based on reason (an adequate understanding of
faith), a unique combination of Western rationalism and Eastern mysticism,
consisted of ideas derived from the Bible, history of ideas, social Darwinism,
Kantian philosophy, German biblical criticism and Christian mysticism (Coates
1968, Vaño (1997).
Rizal‟s view on religion was anchored on its sociological effects. As he was

impelled by his preoccupation with the dignity of the individual, the progress and
redemption of his people, the need to foster the sense of nationhood and the task of
laying the foundation of the nation (Cristobal 1997). Because of this, Rizal was able to
conclude that Catholicism to the Philippines destroyed Filipino independence and
nationality. Hence, his attitude towards religion was rationalist and nationalist.
A nationalist view on religion is akin to Pres. Julius K. Nyerere of Tanzania.

Nyerere asserted that the Church should accept that the development of peoples
means rebellion and it should participate actively in the rebellion against social
structures and economic organizations, which condemns men to poverty, humiliation
and degradation. The Church has to help men to rebel against their slums and openly
fight all those institutions, and power groups, which contribute to the existence and
maintenance of the physical and spiritual slums. Otherwise, it will become irrelevant to
man and the Christian religion will degenerate into a set of superstitions accepted by the
fearful, and it will be identified with injustice and persecution. The Church cannot uplift a
man; it can only help to provide the conditions and the opportunity for him to cooperate
with his fellow to uplift himself.
What Brought about Change in his Religious Belief
izal‟s as change of religious attitude was due to (Del Carmen 1982) his
R contemporary contact, companionship, observation, research and the

possession of an independent spirit. On the other hand, Bernad (1986) attributed
such change to Rizal's experiences of his youth and those events involving
injustices committed to his family mostly by the friars.
Rizal‟s change of religious beliefs might be borne from the metamorphosis of

political belief – hence contemporary contact. Rizal was influenced of several
outstanding Masonic thinkers. His history professor Miguel Morayta (a Grand Master)
molded his views of history; his friend Francisco Pi y Margall gave direction to his
political thoughts. Among the first Spaniards to advocate emancipation of the
Philippines were the masons Rafael Labra y Cardano and Sovereign Grand
Commander Manuel Ruiz Zorrilla. Small wonder, therefore, that Rizal decided to apply
for membership in Acasia Lodge No. 9, a lodge in Madrid under the Gran Oriente de
Espaòa, at that time the principal and biggest Grand Orient in Spain. Upon his initiation,

P a g e | 66
Rizal chose Dimasalang as his symbolic name in Masonry (Dimasalang: The Masonic Life of Dr. Jose
Rizal by Raymond S. Fajardo, 33º, HEREDOM, Vol. 7, 1998).
The change of Rizal‟s attitude towards his religion can also be attributed to the
modifiability of his attitude, which is dependent upon his attitude system, his personality
and group affiliation (Kerch, et al., 1962). Johnson (1966:86) observed that it is the
disequilibrated conditions produced by value and/or environmental change that make
man receptive to ideologies.
Cristobal (1997) opined that “Rizal‟s religious beliefs or unbelief points us that
“the quality of personal conviction, particularly when it runs against the mainstream or
majority opinion”. It is not that few are always right and the many always wrong, except
that the many are stronger. But the honor in the long run sometimes belongs to those
who dare to stand up against the mainstream --- provided they have long since died and
their martyrdom benefited the many”.
The 19th century liberal and modernist Christian thinkers had influenced Rizal‟s
religious thinking. Vaño (1997:64) characterized the predominant mode of thinking
during that time:
1. The application of the scientific methods of inquiry to scriptures and traditions;

2. Profound awareness of the importance of history;
3. Emphasis on experience to validate religious truth.
This perspective was a response to the corruption, which was common in the
church. During the Middle Ages, lechery (failing to live the vow of celibacy); simony
(selling of church offices); and nepotism (granting privileges to nephews and other
close relatives) were practiced (Bewkes et al. 1963:518-522).
The crime of lechery is still common to the present era. A report from La
Republica recorded sexual crimes committed by priests against nuns in at least 23
countries including the Philippines. Some of the victimized women died as a result of
the forced abortion. It also records the suffering of women, who were traumatized due to
repeated sexual assault by unscrupulous members of the clergy (Norman Bordadora, PDI, p A7
March 25, 2001, p A7).
Essentials of Rizal’s Religious Belief
ose Rizal‟s religious beliefs had following essentials (Osias 1948:429-431), that
J Rizal believed in God, in Jesus Christ, in the immortality of the soul, in the Bible
and in religion.
Rizal's religious philosophy had some deficiencies. Jose Rizal‟s sole reliance on
reason, he failed to comprehend the necessity of revelation. He failed to appreciate the
divinity of Jesus Christ. He lacked the concept of sin and grace. He did not appreciate
the importance of doctrine of the Church in Christian doctrine (Hessel 1983:298-299).

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However, H. O‟connel in his book Keeping Your Balance in the Modern Church
(page 141), declares that Christianity presupposes certain basic natural truths, such
truths as that, man, his mind can attain objective truth and he is endowed with
intelligence and free will, capable of knowing and observing… Rizal belief system
coincides with the above basic natural truth.
Hessel (1983) added that Jose Rizal was overly optimistic of man's view without
giving due regard to the demonic dimensions of human nature. However, Rizal might
have viewed man as an organic organism.
Organic view of man (Pietsch 1974), that is systematically moving toward

wholeness, hold to the belief, that within man a sense of purpose – the knowledge of
potential maturity: loving, tender, humble, creative, sexual, active, independent,
intelligent, genuine, etc.
The demonic dimensions of man as Hessel pointed out are the harmful drives of
man. These drives are the result of an unbalance growth of one‟s personality at the
expense of the other aspects. Certain emotions had been taught to be wrong; hence its
growth had been hold back. A mature person has to accept every emotion as part of his
being, although he does not act of every emotion.
Freemasonry
asonic fraternity is an oath-bound fraternal order of men, originally
M deriving from the medieval fraternity of operative masons but gradually

became speculative. It was once a Catholic guild trade for the stonemasons who
were engaged in building the great cathedrals of the Middle Ages. Stonemasons
were elite groups who had special skills, and who lived an itinerant existence according
to where projects were available (Manuel L. Quezon III, Today 1996).
Freemasonry, which is essentially Naturalism (hence opposed to all

supernaturalism) is a typical product of the rationalism of the 17th and 18th century,
even though it gathers elements from different sources. Historically, present day
masonry was born on June 24, 1717, even though
two previous phenomena are very important in its foundation: the
medieval construction corporations, and the secret associations originating
from Rosicrucianism. It has no central authority and it‟s selective but democratic in
membership as it admits men of every nationality, religion, creed and political
persuasion.
The qualifications for membership are few such as belief in a Supreme Being,
good moral character, fair degree of intelligence, and absence of injury or defect in
body, which would prevent the candidate from performing his duties as a mason
(Encyclopedia America 1978).

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Freemasonry follows certain basic rules and principles called “Landmarks”, which
cannot be changed, repealed or amended by any Mason, Lodge, or Grand Lodge, to
wit:
1. Forbidding them to participate in any form of religious or political sectarianism. That

is, they cannot question a candidate as to his own peculiar beliefs in religion or
politics, discuss such matters at any of their meetings, nor must not take any kind of
public action with regard to them in the name of the “Craft”. The reason for this is
that Freemasonry exists for the sake of, is dedicated and devoted to, the life of
Brotherhood. Brotherhood means that many of us, men drawn from all walks of life,
with a great variety of racial characteristics and religious and political opinions are
brought together and kept together, in a relationship of friendship, harmony and
goodwill. To maintain that harmony it is essential that passions and prejudices that
might divide us into opposing groups, schisms or conflicting cliques must be kept
out. It is well known that nothing is more likely to divide and alienate men than
religious or political sectarianism. Sectarianism is prohibited because the needs and
the welfare of Brotherhood demand it.
2. Tolerance is a positive and constructive thing. It encourages every man to think for
himself, because not otherwise will men learn in the long run to think the same
things. Freemasons believed that one belief is truer than another, that one opinion is
better grounded than another; and we want the truth to prevail. But they believed
that the truth can never emerge unless man is left free to seek that fact for him, to
think for him, to speak for himself, to confront life‟s realities for himself. Every human
mind must be left free to observe the world for itself. They may well disagree, but not
to be disagreeable. But Freemasonry‟s attitude is even more definite than this.
These landmarks are an expression of that which belongs to Masonry‟s identity. If

these were removed Masonry would cease to be Masonry. (Grand Lodge of Scotland, printed in Ars
Quatuor Coronatorum, Volume 83, 1970. p. 367 as quoted in http://freemasonry.bc.ca/Writings/politics.html)
The antagonism between the Catholic Church and Freemasonry goes back to
the 1700s when Clement XII issued the first papal bull condemning the organization on
April 28, 1738. This was shortly followed by another papal condemnation from Benedict
IV in 1751. Until the early 1900s Freemasonry stayed underground because of both
religious and government persecutions (Phil. Free Press, Sept. 15, 1990). In 1918,
those who join a Masonic sect, which plot against the Church or against legitimate civil
authority, incur ipso facto an excommunication simply reserved to the Holy See. Canon
2335 of The Code of Canon Law, promulgated 27 May 1917; effective 19 May 1918.
[1963 LoCCN: 63-22295]. It was queried and pointed out, that Canon 2335 is restrictive,
as affecting only those Catholics who are members of associations which indeed
conspire against the Church. In 1983, the Church punishes the guilty with a just penalty;
one who promotes or moderates such an association, however, is to be punished with
an interdict. Canon 1374 of the Code of Canon Law; 27 November 1983. This replaced
Canon 2335 of the 1917 codification. http://freemasonry.bc.ca/Writings/RomanCatholics.html.

P a g e | 69
Manuel L. Quezon III observed that ... “It is ironic that what began as a medieval
Catholic guild eventually became the object of Catholic ire.”
Freemasonry in the Philippines
F
reemasonry had played a very crucial role in the Propaganda Movement. It was
the Masonic Lodges in the Philippines and in Spain that financed the La
Solidaridad. The establishment of Freemasonry in the Philippines during the
Spanish time was a reaction against the friars‟ political role in the maintenance of
Spanish sovereignty in the country.
Hence, some Filipino patriots (e.g. Del Pilar, Lopez Jaena, Rizal, etc.) became
masons because they need the help of Masons in Spain and other countries in their
crusade against the abuses of the Spanish colonial government and the soberania
monacal.
At the outbreak of the Philippine Revolution of 1896, Freemasonry was already

deeply entrenched in our country. Freemasonry's organizational structures and rituals
served as model of the Katipunan (Agoncillo and Guerrero 1973:156). The revolution
was masonically inspired, lead and executed. The First Philippine Republic was an
achievement owned largely to Masonry and to Masons (PDI, July 7, 1992). Thus,
champions of liberalism know Masons, as during the era of conquests, most masons
fought colonialism and spearheaded liberal causes (Philippine Free Press, Sept. 15,
1990).
Anti-friars feelings and suspicions continued even after the Spanish rule. The
wealthy educated classes of the early 1900‟s were strongly against the clergy's
involvement in politics. In President Manuel L. Quezon's time practically every Filipino
politician of good standing, except Osmeña and a few others, was a Mason (Sabado
1990:115). The Catholic Church in the Philippines (Fabros 1988:15) during the whole
first quarter of the 20th century was, in general, defensive and alienated from the
mainstream of society. There was a persisting anti-clerical feeling of the elite, religious
indifference, nominal Catholicism, and modern ideas (i.e. separation of the Church and
the State).
Freemasonry‟s origins in the Philippines are traced to Spain (Quezon III, 1996),
but Masonry as it exists today owes little to Spain, its present-day characteristics and
existence being linked to American Freemasonry. After the defeat of the First Philippine
Republic ... and the “pacification” of the country ... the Americans allowed masonry.
The surviving Filipino Masons created the Regional Grand Lodge of the
Philippines on Sept. 14, 1907. Likewise, the American Masons in the Philippines
organized in 1912 the Grand Lodge of the Philippine Islands. The Filipino Masons
protested, and hence in 1918, a unified Grand Lodge was formed.

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In March of 1990, the Catholic Bishops Conference of the Philippines (CBCP)

issued guidelines on the Membership in Free Masonic Associations. The guideline
insisted the unchanged negative judgment of the Church against Freemasonry, hence,
it threat the faithful to be in grave sin if they will join Freemasonry. The Catholic
Church in Davao Oriental under Bishop Patricio H. Alo issued a pastoral letter dated
October 7, 1991, warning Catholics to abstain from membership in Masonic
organizations and affiliate associations. It also required Masons who wished to come
back to the fold of Catholicism to have a public retraction. The said pastoral letter de-
clared that the Masonic teachings are incompatible with the Catholic tenets.
Masonic Program and Code (Fajardo 1998:104)
he following are quoted from the book “The Brethren: Masons in the Struggle for
T Philippine Independence”
… Masonry considers all men as brothers, regardless of race, nationality or

social position. It believes in freedom of conscience and thought as an inherent right of
all people. It does not recognize any distinction between free men and slaves. It strictly
prohibits among its members any discussion regarding the behavior and purposes of
any political party, which may alter the fraternity existing between men united by a
common bond.
Masonry considers work as imperative in any orderly way of life, therefore

excludes the idle and the indolent from its membership.
Character and Aims of Masonry (Fajardo 1998:104)
asonry is not concerned with material gain or with selfish motives; its aims are
M most noble and its mission exclusively humanitarian. It strives to foster charity
and philanthropy among all free men of good standing…
Masonry has its secrets that must not be divulged to the profane, and obligations
that must not be broken, but neither is in the least to your religion, the laws of your
Government, or morals.
Masonry and Religion (Fajardo 1998:105)
asonry does not require its members to abjure their religious beliefs, nor does it
M interfere with their particular dogmas. The candidate who professes a religion
and who believes in God and his mighty works, with such a candidate Masonry
is fully satisfied. The doors of Masonry will never open to an atheist or to those
who deny the existence of the Supreme Creator.

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Masonry is not in need of the well-to-do, but it does not admit one who does not
have a profession, an art, a trade or an income that will enable him to support his family
and in addition, to help to defray the expenses of Masonry and assist the needy.
Masonry would not be consistent with its ideals in establishing a Fraternity

among mankind if discord, litigations and quarrels were to be tolerated among its
members. Any trouble should be settled between themselves, without need of having
strangers intervene.
The Commandments of Masonry (Fajardo 1998:107)
Thou shalt adore the Grand Architect of the Universe, which is God.
Thou shalt love thy neighbor as thyself.
Never do evil, even though thou shouldst not receive good.
Detest anger for it only rests in the hearts of the stupid.
Cast greediness from thy breast, because it is only vanity.
Esteem those who are kind, take pity on the frailties of thy neighbor, shun the
wicked, and do not hate anybody.
Listen to the voice of thy conscience, if it is just.
Be a father to the poor; every tear the needy shall shed through the hardness of thy
heart will be an anthema that shall cover thee with shame.
Respect the traveler, stretch thy hand to the indigent, strength the weak, dress the
naked, shared thy bread with the hungry, and offer shelter to the pilgrim.
Avoid quarrels, ignore insults and see that all thy acts are on the side of reason.
Do not proud; be humble without meanness.
Defend the oppressed and protect innocence.
The tenets of Masonry are Science and Virtue.
Its dogmas – Prudence and Courage; one for all, all for one
Its mysteries – lights and reason.
Its precepts – charity, by humanity and for humanity.
Assistance and protection between Masons, even at the cost of one’s life, if
necessary, is strictly obligatory.
The Masonic order reserves due punishment for those who break their obligations.
Masonry – Today and Tomorrow ( I11. Rudyardo V. Bunda, 33, Sovereign Grand Commander
Supreme Council of the Philippines, as accessed from the Internet)
T
he change that counts is not change of men, but change in men, change in our
hearts. The history of man is written in violence. The Holy Scriptures tell us that
Cain started the use of violence. He murdered his brother Abel after God found
more favor in Abel‟s offering. Since then, and until now, man has not overcome
the urge to resort to violence in order to dominate. The result is tragic. Man has never
been at peace with him and is always at war with his fellowmen. The French

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philosopher Jean Jacques Rousseau (1712-1778) correctly described the condition of

man when he declared “man is born free, and everywhere he is in chains.”
Scottish Rite Masonry stands for freedom. The bells of freedom ring in our creed
as it proclaims “Human progress is our cause; liberty of thought our supreme wish;
freedom of conscience our mission; and the guarantee of equal rights to people
everywhere our ultimate goal.” There is hardly any institution that has contributed more
to the cause of human freedom than Masonry. In my beloved country, the Philippines,
the honor roll of heroes is nearly monopolized by Masons led by Bro. Jose P. Rizal, our
national hero and now conceded as the pride of the Malayan race. Indeed, the first
democracy in Asia was established in the Philippines, and its foundation stone was laid
by freedom-loving Filipino Masons.
In the fight for the freedom of man, Masons have to struggle against the violence
of the inhuman. The struggle is inevitable, for part of the lower nature of man tends to
be authoritarian, and it tries to dictate by means of violence. All over the world, the
strong bludgeon the weak, the haves exploit the have-nots, the powerful push down the
powerless. The use of violence diminishes if not destroys freedom; hence, Masonry is
committed to the eradication of violence of all types and stripes.
This commitment has a high cost and has meant an offering of life and limb to a
lot of Masons. It is a struggle where Masons often start as a minority, sometimes even
as a minority of one. Even if they did so with blood and tears, in God‟s own season,
however, they achieved victory against those who would destroy freedom by means of
violence.
In the third millennium, Masonry should be concerned with much more than the
political freedom of man. Masons should occupy themselves with the freedom of man
from his lower self. The Masonic scholar Walter L. Wilmshurst counsels us that to attain
this objective, Masonry should teach man, first, to purify and subdue his sensual nature;
then, to purify and develop his mental nature; and, finally, to surrender utterly his old life
in order to save his new life. When Masonry succeeds in teaching man to subdue his
sensual self, it can make a final claim to victory over violence. Then and only then can it
guarantee the reign of peace among men. Consequently, the fight that every Mason
should fight and win is the fight between the spiritual and the sensual nature of man.
Scottish rite philosopher Albert Pike well reminds us:
“This is that battle of life which is waged in the breast of every individual.
Than this, no more important battle is ever fought. Alexander conquered
the world and wept because there were no more worlds to conquer. His
animal nature conquered Alexander and caused him to die in drunken
revelry in the streets of Babylon. Caesar, fired by love of country, led the
Roman legions through a thousand battles to a thousand victories. Love of
material self induced him to commit the fatal act of placing on his own brow
the crown of the Roman government and thus caused his sudden downfall.
Napoleon unthroned kings and emperors of Europe and made them

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captives at his will. His selfish nature held Napoleon captive at its will,
swept behind, and caused him to be banished to a lonely island.... Men
everywhere overcome the obstacles to what they consider success, then
yielding to the demands of their lower nature utterly fails to fulfill any useful
mission in life and die unwept, unhonored, and unsung.”
The most important battle of Masons, then, is the battle to eliminate the evil in the
hearts of men. The fight that matters is not to be fought in our streets, it is not to be
fought in our jungles, it is not to be fought in outer space but in that little, inner space
within us--in our hearts.
For the change that counts is not change of men but change in men, change in
heart. Only when men can achieve this inner change, only when men are able to make
their higher selves rule their lower selves or, in Masonic language, only when men
succeed in lifting the compass of life above the square of life, will there be peace. Then,
and only then, will there be freedom without violence. This is the mission of Masonry in
the third millennium.
Ultra-Nationalist Religion: Rizalist Cults
C
ult is one of the four types of religious organizations (i.e. church, denomination,
sect and cult). It is a more loosely organized and more individualistic group. It is
based on individual concerns and experiences (Thomas O‟Dea in International
Encyclopedia of the Social Sciences Vol. 14, page 134). Its attraction centers
around a dominant or charismatic leader as the followers are often in search of a
mystical experience. They usually seek emotional satisfaction. Hence, cults do not
develop an extensive and coherent body of religious thought (Panopio et al. 1994:233).
Cults, in its relationship with the secular world, are critical against society but
they focus on evil within each person. They emphasize, on their followers, on living
one‟s life in accordance with basic tenets (Vander Zanden 1993:313).
One destructive effect of cults is the resocialization in isolation of their

members/followers. To achieve better and more meaningful lives, the members were
told to isolate themselves from all their previous lives – values, relationship, emotional
bond (Newman 1997:122). As a result, their members, after their resocialization, are
dependent from their leaders in terms of decision-making.
Dangerous cults tend to share certain characteristics ("Cult," Microsoft® Encarta® Online
Encyclopedia 2003 http://encarta.msn.com © 1997-2003 Microsoft Corporation.)
1. These groups typically have an exceedingly authoritarian leader who seeks to
control every aspect of members‟ lives and allows no questioning of decisions.

P a g e | 74
2. Such leaders may hold themselves above the law or exempt themselves from
requirements made of other members of the group.
3. They often preach a doomsday scenario that presumes persecution from forces
outside the cult and a consequent need to prepare for an imminent Armageddon,
or final battle between good and evil.
4. In preparation they may horde firearms.
5. Alternatively, cult leaders may prepare members for suicide, which the group
believes will transport it to a place of eternal bliss.
Not all cults are self-destructive. The larger society is less hostile to cults that
permit their members to continue their normal lives and occupations. Their membership
to the cults would not result to the severance of ties to conventional institutions,
including the family (Calhoun et al. 1994:356).
Cults tend to prosper in times of social instability. They offer members clear
solutions to complex problems, a promise of salvation, and a sense of security in
belonging to a group. The communal lifestyle, practiced by many of the alternative
religions, appealed to many young people who sought to remake society ("Cult," Microsoft®
Encarta® Online Encyclopedia 2003 http://encarta.msn.com © 1997-2003 Microsoft Corporation.)
Cults in the Philippines, particularly the Rizalists, were brought about by hope
that the oppressive status quo will be changed. The Rizal cultists hoped that Jose Rizal
would be the Filipino messiah.
This salvific hope of some of the Filipinos may consist of three-layer strata: the
soteriological hope: the constant hope of the Lord‟s redemptive activity in the various
phases of history; The eschatological hope; the hope of a final intervention by which the
Kingdom of God is established; The messianic hope; the expectation of a specific
person, the “Anointed‟ (or “Messiah”) of the Lord, who is to serve as the ideal King
(LaSor 1972:99).
As early as 1889, it was reported to Rizal himself that good and simple folks had
already tagged Rizal as the "Christ of the Tagalogs." M. Elejorde, writing from Calamba,
told Rizal: "All the people here ask about you and pin their hope on you. Even the
poorest people of the mountains are asking me about your return. It seems that they
consider you the second Jesus who will liberate from misery." (Bernard Karganilla,
Malaya, April, 14, 2003).
Rizalists (Alaras 1987:38) believed that Jose Rizal‟s Noli Me Tangere showed a
sacred concept of history. They were able to produce their own meaning from that
novel. They have also a sacred text entitled Huling Tipan ng Pasyon ng Kristo, which
announced the coming of a new social and political order and proclaimed the exaltation
of the oppressed, the poor, the ignorant, the afflicted, and the exploited, the persecuted
and the condemned. Hence, they considered Rizal as a Filipino Christ. The Iglesia
Watawat ng Lahi and like-minded groups sincerely believe that Rizal is the reincarnation
of Jesus Christ. They see parallels in the prophecies about their births, the mysterious
and sacred baptisms, their respective ministries, their unjust trials and personal

P a g e | 75
tribulations, the proposed establishment of the Borneo Colony and the New Jerusalem,
the coming of the Revolution and of Armageddon, the renewal of Philippine and Jewish
societies as well of nature, and the Second Coming of the Messiahs Finally, they see
godly qualities in the lives of the blessed, such as the saints, our ancestors and the
heroes of our race, foremost of whom is Rizal (Bernard Karganilla, Malaya, April, 14,
2003)
Cults honoring Jose Rizal as god or at least as an extraordinary being bordering

on the divine have been established in various parts of the country (Foronda
1991:103).
These cults could have been results of the rumors that Rizal did not die but alive.
They believed that the cadaver of Rizal was transformed into a beautiful white cock.
These rumors were made to recruit people into joining the revolution against Spain
(Ocampo 1990:16-17).
Some of the Rizalists are the Samahang Rizal (1918), Bathalaismo, Inang
Mahiwaga (1948), Iglesia Watawat ng Lahi (1914), Kataastaasang Ama ng Lupa,
Kalangitan: Templo Rizal (1934), Samahan ng Tatlong Persona Solo Dios (1936). The
K.A.L.K. believed in all merciful God, Rizal for them occupies a very special place in
divine hierarchy and is not god but Christ for the Filipinos. Christianity for them is foreign
and not worth patronizing. The Iglesia Watawat ng Lahi believed that Jehovah, Jesus
and Jose Rizal are one. This cult's liturgical seasons, sacraments and paraphernalia are
the same that of the Roman Catholic Church. They also believed that Rizal would come
back again and rule over nations (Elesterio 1989:50-51). The Samahan Tatlong
Persona Solo Dios have women their priests and they also adopt several Catholic
symbols like, statues of Jesus and Mary, and sacraments. They also practiced seeking
guidance from nature spirits. Mt. Banahaw is their most holy place.

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Jose Rizal’s Love and Amusements:

Rizal’s Philosophy of Love
Love and Affection
ove can be define as a delight in the presence of the other person and an
L affirming of his/her value and development as much as one‟s own. Thus there are
always two elements of love -- that of the worth and good of the other person, and
that one‟s joy and happiness in the relation with him/her (May 1953:206). Robinson
(1959:128-129) surmised that love in its deepest sense, union. And that in love, each
lover is able to come closer to his/her true self – an inward blossoming. In love, the
partner becomes as important as oneself … the good of the loved one is all-important to
the other. Hence, Johnson and Johnson (1987:434) maintain that “emotional concern
such as attachment, reassurance, and a sense of being able to rely on and confide in a
person, all of which contribute to the belief that one is loved and cared for.
To “love” someone because you are not free to love someone else … is not love.
If one “loves” because one cannot do without the other, love is not given by choice; for
one could not choose not to love. Love should not be confused with dependence for you
can only love in proportion to your capacity of independence (May 1953:207).
Love, romance, and sex are all emotions capable of driving men to heights of
super achievements. When combined – developed, controlled and used – these
emotions may lift one to an altitude of a genius (Hill 1978:192).
Women in Jose Rizal’s Life

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ndrew M. Greeley (1989:540-541) in his book “Myths of Religion” enunciated that

A there are four (4) aspects of a woman in man’s life. These aspects are as
Madonna, Virgo, Sponsa and Pieta. Below is an adopted matrix from Greeley.
Madonna Virgo Sponsa Pieta

Experience of Sexual Maternity Transforming, Pleasure, lust Woman as a source of
Differentiation inspiring, renewing what lives only to die
Discouragement, despair Weariness Aloneness, Futility of life, separation
isolation,
Existential Need
restriction,
inhibition
Vitality of cosmos, life-giving Renewal, Passionate, Peace, serenity
Limit-Experience
love transformation abandon
Illumination- Hope Trust Freedom Peace, serenity
Restructuring
Perceptions
Protection and improvement Commitment Celebration Acceptance
Action
of the earth
Who were the women in
Rizal’s life that provided
him with the action?
Supporting adducements
Rizal’s Fiancées
lthough Rizal was not a regular visitor of casas de palomas de bajo vuelo, but he
A had spent several occasions in these places (Diamante 1997).
Rizal's romantic adventure started and developed when he was at a tender

age. This was his puppy love so speak. Such a puppy love started from a charming girl
of Lipa, Batangas and ended with a beautiful Irish girl who was born in Hongkong.
There were ten of his sweethearts in all, four Filipinos and six of foreign blood.
If we take into consideration that Rizal was born under the zodiac sign – Gemini,
it is said that Gemini when in love are fickle, not intentionally so but because of the
basic inconsistency of their emotional nature, which has an amoral aspect to it. Their is
a side to Geminians which can become deeply involved emotionally, and another,
hostile to sentimentality, which stands back from a romantic situation, laughing at it and
the protagonists in it, including themselves while analyzing it intellectually. Gemini
subjects take nothing seriously. So, in love, in spite of their temporary depth of feeling,
for the intensity of involvement lasts only while it is new, they are superficial, light-
hearted, cool, flirtatious and unimaginative in the understanding of the pain they may
give others (www.iastrowatch.com/astrology/gemini.htm)
Segunda Katigbak
t age sixteen, Jose Rizal had his first romance began. It was the time when he was
A studying in the Universidad de Santo Tomas. The girl was Segunda Katigbak;
fourteen years of age had a short with charming face and smiling eyes. She had
rosy cheeks with beautiful teeth.

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Soledad introduced Jose Rizal to Segunda. Rizal used to visit his sister Soledad
and Segunda. Segunda had shown her affection for him, but Rizal was very shy and
quite slow to make a response.
The last time they met was in December of 1877, when Christmas vacation was
about to come. Rizal came to the college to fetch his sister for vacation and to bid good-
bye to Segunda. Segunda was also going home for a vacation and her father would be
coming to fetch her the following day. So Rizal was then thinking that Segunda and he
would be in the same boat on their way home. Unfortunately, Rizal and
Soledad went ahead and Segunda was left behind to take the next trip by boat. She
had been expecting her father to come late.
When Rizal and Soledad arrived home, Doña Teodora did not recognize her son
because she was beginning to lose her sight. His sisters welcomed him with great
happiness and begun to joke him about Segunda. His sister Soledad had informed
them, about his romance with Segunda.
On the following day, the Rizal family was expecting visitors to arrive. These
visitors were the Katigbak family, who would drop for a night in Calamba on their way to
Lipa. When Rizal learned of the coming of the Katigbak family, he was very happy. He
thought Segunda would be in the group.
Because of the bad weather, the boat failed to drop Katigbak‟s in Calamba,
Instead the boat anchored in Biñan. So, Rizal saddled his white horse to meet the
Katigbak family in Biñan and to see Segunda. He let his horse run as fast as he could
from Calamba to Biñan.
When he arrived in Biñan, the Katigbak family was already in the calesa ready to
leave for Lipa. Rizal saw Segunda smiling and she waved her handkerchief to him. He
raised his hat but could not say any word. He returned home after the visitors left. He
was very sorry and blamed himself for being too shy.
Later on, Rizal learned that Segunda was married to Manuel Luz, from a well-to-
do family of Lipa.
Margarita Alamaida Gomez
F
orfeiting his love for Segunda, without a fight, Rizal thought of courting Margarita
Almaida Gomez of Calamba. Rizal described her as of "fair complexion with
attractive eyes." He kept on visiting Margarita in her house and the family always
welcomed him. His affection for Margarita however, stopped because his father
Don Francisco opposed. The reason given by the father was that Jose was still too
young and had not yet finished his studies. Because Rizal was always obedient to his
parents, he gave up his love and never thought of her anymore.
Leonora Valenzuela

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izal went to Manila, following Christmas vacation, to resume his studies. He
R boarded in Intramuros in the house of Aling Concha Leya. The next door,
opposite, lived a couple, Mang Juan and Aling Sinday. The couple had a beautiful
daughter named Leonora Valenzuela. Rizal used to be a welcome visitor of the
Valenzuela family. Not long after they became sweethearts. To make their relationship
secret, Leonora adopted the pen name "Orang." Unfavorable circumstances however
prevented the two from continuing their love affair. Rizal failed to marry her for the
reason for unknown reason.
Rizal’s
Rizal’s Rizal’s Nationality Duration of
Age Physical Traits Emotional Cause of Break-up
Fiancée’s Age relationship
State
Filipino Rosy cheeks, Painful and She is not really his fiancée
Seguda short face, smiling sad as Rizal was not able to tell
14 16 1877
Katigbak eyes experience Segunda about his
affection
Margarita Filipino Fair complexion, Lonely Rizal‟s father opposed
Alamida 17 attractive eyes 1878
Gomez
Filipino Tender as a Happy Leonora got married to
Leonora budding flower Charles Henry Kipping.
12 18 1879 - 1890
Rivera with kindly wishful Rizal‟s parents
eyes
Filipino Tall girl with regal Happy Its only Leonora
Leonora
13 18 bearing 1879 - ??? Valenzuela who‟s in loved
Valenzuela
– a one way relationship
Consuelo Spanish Pretty brown eyes Rizal‟s is said to be still in
Ortega y 22 1883 loved with Leonora Rivera
Rey
Japanese Pretty, regal Happiest Rizal‟s advocacy related
Feb. 28 – April
Seiko Usui 23 27 loveliness and Interlude work
13, 1888
charm
English Blue eyes, pinked Rizal cannot reciprocate
Gertrude
21 28 cheeks and brown 1889 her love and work related
Beckett
hair
Belgian Pretty blonde hair Depressed Rizal‟s immediate concern
Suzanne
24 29 and lonely 1890 on their agrarian case
Jacoby
appeal in Madrid
French - Long hair Frustrated Nelly mother‟s demand for
Nelly
29 Filipina 1891 Rizal becoming a
Boustead
Protestant
Irish- Slender, chestnut A lonely Rizal died
Chinese blonde hair, blue exile
Josephine
18 30 eyes and dressed 1891 - 1896
Bracken
with simplicity but
elegant

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Leonora Rivera
eonora Rivera, Rizal‟s first cousin, was his 4 th romance. At this time, Rizal was
L finishing his third year studies in Universidad de Sto.Tomas. He was boarding in

Casa Tomasina, managed by the Rivera family. Leonora was one of the students
in the house. She was studying then at La Concordia where his sister Soledad
was also a student. Leonora was then a girl of her early teens and was not yet so
attractive. Leonora and Soledad became close to each other and most of the time they
were in company.
Leonora observed their love affair as a secret. In her letter she used to sign with
the word Taimis. No matter how much she loved Rizal she controlled herself in writing
to him often. She was very careful motto use words and phrases of love. She did not
use romantic expressions that were used by most girls when they write their love letters.
At last the love affair between the two was made known to their families.
The two families, Rizal and Rivera were closed to each other then. Rizal and
Leonora were sincere and faithful with each other. They loved each other deeply and
promised to live and to die for it. Rizal was determined to marry Leonora at any cost-life
or death.
The relationship between Jose and Leonora was becoming increasingly serious.
Rizal thought of early marriage but his sisters were opposed; they wanted Rizal to
finish. Paciano, who seemed to favor their marriage, feared his brother‟s career might
be affected if they married early. Besides, the elder had a plan to send him abroad to
study and it was not for good for him to live her behind.
So Rizal promised Leonora to marry her after he would be through in his studies
abroad. Leonora consented to the plan she had to sacrifice much for sometime. This
was, of course, the first serious romance Rizal had ever experienced in his life.
By the time Rizal got back to Manila, the Riveras had moved to Dagupan. Rizal‟s
father forbade him to visit the Riveras for safety reason. Paciano likewise forbade him
from marrying Leonora because staying in the Philippines would lead to his
imprisonment and arrest (Diamante 1997).
When Rizal was in Europe, Leonora was not living happily. Her health was
declining day by day. She give up societies canceled all social activities. At last, she

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was married to an English Engineer, Henry C. Kipping, against her will on June 17,
1891,
Doña Silvestra, Leonora's mother, tried her best to persuade her daughter to
marry Kipping. She intercepted all letters of Rizal for Leonora while he was in Europe, at
the post office without the knowledge of Leonora.
Not long after the marriage that Leonora died for sentimental reasons. Leonora
died of a broken heart on August 28, 1893. She failed to marry Rizal whom she loved so
dearly. She had a son, named Henry Kipping Jr.
Consuelo Ortega y Rey

onsuelo Ortega y Rey was Rizal‟s 5th romance. She was the daughter of Don
C Pablo Ortega y Rey (once a mayor of Manila). Rizal lived with the Ortega family
when he was abroad.
It was Consuelo who was deeply in love with Rizal. Rizal gave her a beautiful
flower, which she affectionately kept. And on August 2, 1883, Rizal wrote a lovely
verse entitled "A la Señorita C. O. Y Rey". He really fell almost his heart to the pretty
Consuelo, but he took the necessary precautions and controlled himself.
Although Consuelo was very serious in her love, Rizal did not allow the romance
to develop further for two reasons: First he was still in love with Leonora Rivera and he
had made a promise before he left the Philippines, that he would marry her. Second, his
friend, Eduardo de Lete, was deeply in love with her and did not want to break his
friendship. So to get away from temptations, Rizal had to leave for Paris just to forget
her.
O-Sie-San (Seiko Usui)
S
eiko Usui, a charming Japanese lass, whose pet name was O-Sie-San, was
Rizal's 6th romance. Rizal was attracted to her because of her loveliness and
amiable character.
It was springtime when Rizal and O-Sie-San meet for the first time. Not long
after, the two were in love with each other. They had spent many happy days walking
during moonlit nights. They visited old Shinto temple at twilight hours, drinking tea in the
country in, and sitting under the cypress trees looking at the bright moon up in the sky.

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Gertrude Beckett
ertrude Beckett, a blue eyed and pinked cheeks English young lady, was the 7 th
G of Rizal romantic adventure. Rizal found great delight in Gertrude‟s
companionship. She loved him so much but Rizal could not because he was still in
love with Leonora Rivera. Much to his regrets he thought of leaving London for
Paris. This was the only way he could make Gertrude forget her love to him.
Before leaving London, Rizal thought of giving Gertrude something to remember

him. He carved the heads of the three sisters, which he gave as farewell gift to the
Beckett sisters. He left London and arrived in Paris at the night of the same day. He did
not stay in Paris for long. He left the city on January 28, 1889, for Brussels.
Suzanne Jacoby
he shadowy Belgian, Suzzane Jacoby, was Rizal‟s 8 th sweetheart. Rizal‟s
T romantic link with this young woman was kept to a minimum by some of Rizal‟s
biographers. Rizal did not stay long in Brussels and so he left for Madrid about the
end of July of 1890. When he left Brussels Suzanne cried bitterly because she
was madly in love with Rizal.
Nelly Boustead
F
rom Madrid Rizal returned to Brussels for the second time. In Brussels Rizal
proceeded to Villa Eliada of the Boustead in Beatrriz. He was a guest of the
Boustead.
Because Leonora Rivera was already married, Rizal proposed marriage to Nelly
Boustead. The two were in love with one another. His proposed marriage was not
realized however, for two reasons: (1) Nelly was a Protestant and Rizal refused to follow
her religion. (2) Mrs. Boustead said that Rizal was poor and he could not meet the
standard of the Boustead family.
Nelly told Rizal that she did not care about his being poor. The only wish she
wanted Rizal to follow was to change his religion. But Rizal told her that he could not
change his religious views for the sake of love. So because of religious differences,
Rizal failed to marry her.

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Josephine Bracken
W
hen Rizal was exiled in Dapitan, he found his last love, Josephine Bracken.
Josephine was an illegitimate daughter of James Bracken and Elizabeth
Bracken, and was adopted by Mr. George Edward Taufer. Mr. Taufer, who had
heard of Rizal's special talent of restoring eyesight, decided to see him in
Dapitan. He took along with him his adopted daughter, Josephine L Bracken. It was the
US Consul in Manila, Isaac Elliot who issued a passport for Mr. Taufer (Ocampo 1998).
When Josephine and the blind old man arrived in Dapitan, she presented to Rizal
the card of introduction from Dr. Llorante. Rizal was attracted to her beauty so he fell in
love with her at first sight. Their loves developed and not long after they were
engaged. Rizal decided to marry her but some of his relatives opposed. Some
members of the family feared that Josephine was as spy, for her stepfather was close to
the friars.
Coates (1982) commented that “the Rizal‟s found Josephine Bracken, with her
easy-going ways, association with lower classes, unsuitable wife for Jose Rizal and they
were convinced that she is a Chruch spy and a danger to the life of their brother.” But
Jose Rizal thought otherwise, according to Jose Rizal‟s letter to his relatives, he said: "I
love her because she is submissive, obedient, and industrious and of good heart. She is
a good cook and can be an ideal wife.”
Coates (1982) believed that “all Josephine knew was that she loved Jose Rizal –
in a simple and dutiful way. Josephine did not understand Rizal – his political
aspirations, his writings or educational ideas but her only wish was to serve Rizal, be
with him, loves him and be loved.”
Rizal asked Mr. Taufer for his permission that he and Josephine would get
married. The blind man objected for he did not like to lose Josephine. Coates hinted that
Taufer sexually abused Josephine. This explained Josephine's insistence of staying in
Dapitan (Diamante 1997).
Josephine and Rizal insisted that they would marry. The old man was very angry
and scolded them. He even went to the extent of cutting his throat with a sharp razor.
Despite of Mr. Taufer‟s refusal, Rizal asked a parish priest to marry them. The priest

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asked Rizal if he could give up Masonry but Rizal rejected that idea. So they were not
married.
Believing that his eyesight could be restored, Mr. Taufer left for Manila together
with Josephine. However, Josephine and Rizal insisted that they would marry. So Mr.
Taufer left for Hongkong while Josephine was left in Manila and lived with Rizal‟s rela-
tives for sometime. In Dapitan, Jose Rizal and Josephine Bracken lived as common-law
husband and wife.
The two lived in Dapitan happily and not long after, an-eight month baby boy was
born to her. Rizal named the boy Francisco after his father, Don Francisco. The boy
died after three hours and was buried in Dapitan.
It was believed that before Rizal was executed in Bagumbayan on December 30,
he and Josephine were married. Fr. Balaguer performed the ceremony quietly in the
presence of Rizal's sister Narcisa. [This might be part of the fraud perpetrated by Fr.
Balaguer].
After Jose Rizal‟s execution, Josephine Bracken, crossed the tightly guarded
enemy lines towards Cavite, together with Paciano and Trinidad. In Cavite, she was
billeted at the Tejeros estate house, which she converted into a field hospital for the
revolutionists. Together with the women of San Francisco de Malabon, Josephine took
care of the sick and wounded Filipino soldiers from the battlefields. She acted as the
morale booster of the soldiers while making day and night rounds of the sick at the
hospital. Josephine Bracken was an actual witness to the Tejeros convention of March
22, 1897. Later, Josephine went to Laguna de Bay, where, the Katipunan leader
Venancio Cueto received her. Cueto thought of bringing her safely to Manila. From
Manila, Josephine returned to Hong Kong (Isagani R. Medina, Heritage Magazine
Summer 1997).
On December 15, 1898, Josephine Bracken remarried, this time to another

Filipino, Vicente Abad, a businessman whom she met in Hong Kong. Soon, the Abads
were balikbayans to the Philippines. Josephine taught English in a school where the
future president of the Philippines, Sergio Osmeña of Cebu, was one of her famous
students. In her second marriage, Josephine had a child named Dolores (nicknamed
Pichay). Some of the Abads, all mestizos, claimed that Pichay was not a daughter of
Vicente but of Dr. Rizal. It is possible since at the time of the arrival of the Abads in
Manila, Dr. Rizal was still considered by the Spaniards a traitor, hence, the couple might

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have decided to declare the child, a daughter of Abad., For how could it be possible,
they continued, that a 3/4 European blooded girl be so dark and have the features of Dr.
Rizal? Dolores was a bright student who after her parents' death could not go on for
further studies. She had one added characteristic. In spite of her poverty, she did not
want to receive outright alms but insisted on working for the money. The priests of de
Letran and Sto Tomas helped her a lot and she did menial chores for them. Relatives of
Rizal consider this characteristic as also a Rizal trait. When Josefa and Trinidad Rizal
died and a feature article appeared stating that the two, being spinsters did not have
heirs, again friends and relatives urged her to claim that she was the daughter of Dr.
Rizal. She refused. It is also possible that she is Abad's daughter. After all Abad had
also Filipino blood. The crux of the matter can be finally decided when a competent
researcher could go to Hong Kong and search for the true date of Dolores' birth.
Dolores got married but died a few years ago. She left children the family name Mina
(Isagani R. Medina, Heritage Magazine Summer 1997).
Josephine Bracken, Rizal's dulce extrangera died of tuberculosis of the larynx on

March 15, 1902 and was buried in the Happy Valley Cemetery in Hong Kong (Isagani R.
Medina, Heritage Magazine Summer 1997).

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Gender Views’ of Rizal
I
n his essay, “To the Young Women of Malolos” Rizal praised them for their thirst
of knowledge. Please refer to the table below:
Role Stereotype Role Rizal’s Ideal Role
As a maiden Valued for her looks, sweet Valued for her strong character and sense of honor
disposition
As a wife A slave of her husband A partner of her husband, shouldering half of his travails,
consoling and encouraging him.
As a mother Raise her children to love their fellow humans and their
country, to value honor above all, including death.
As a human being Develop her mind, learn to love herself and make decisions
on her own.
As a Christian Holiness is equated with external Holiness should be equated with the following of one‟s
rituals (e.g. murmuring prayers and conscience no matter what.
wearing scapulars)
As a citizen Understand that she is equal to all humans, assume her
social responsibility and unite with all who fight for their
rights.
(Nicanor G. Tiongson, Another Look at the Women of Malolos, Starweek Jan. 23, 2000, page 9)
Jose Rizal was able to observe the special role of women in development. During
Rizal‟s time, education was limited to men because of feudal belief that a woman‟s role
was to take care of the household and attend to spiritual matters. Only vocational and
religious instructions were made available to the women (Lunar 1997:4). Rizal believed
that these made women unequal the men both at home and in the workplace.
Rizal also believed that educated mothers will produce good sons and daughters,
at they will become the first molders of knowledge to their young children. He learned
of the plight of women. At Rizal‟s travels to several places, he observed the custom and
traditions that women subjected. He praised the industry of the Basque women; the
strong personality of the German women but criticized the blind obedience of the
Filipino women to the friars.
Women, Rengam (1997) affirms, must have access and control of resources as
well as to information -- only then will they be empowered to take decisions ... This will
enhance their status in their families and communities.

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Feminism: Its past and Present Forms
eminism is an ideology which advocates and zealously works for “equality” between
F men and women, with equality understood as non-differentiation between the

sexes. Feminists view women‟s issues as being based on the conflict between men
and women. Their work and agenda are characterized by a confrontational stance
(TEODORA 1995).
During the time of Rizal there were four types of feminism, namely, liberal,
Marxist, anarcho-feminist, and nihilist, each has their ideologies and idiosyncrasies.
Jose Rizal was a liberal feminist (Fernandes 1990).
Types of Belief System

Feminism Cause of Women‟s Subjugation to Men Prescription for Women‟s Equality with Men
Liberalism Discriminatory rule against women Repeal rules and eradicate sexism
Marxism The change in the mode of production (i.e. Destruction of the exploitative bourgeois state
the feudal and capitalist mode) – men are through class struggle
assigned to production and women to
reproduction
Anarchism The Church and the traditional family. Destruction of the Church and the traditional
Women became submissive to the clergy, family. Secular education is necessary.
the State and men due to the teachings of
the Church.
Nihilism The Church and the State. These two The Church, the State and the traditional family
influence the traditional family should be eradicated.
At present there are several types and kinds of feminism, as a consequence to

the different social, political, and economic milieu.
Modern Types of Belief System Social Advocacy

Feminism
Radical Sexual oppression is the root 1. Demand for full control of their bodies and reproduction;
cause of all oppression 2. Favor abortion and lesbian marriages;
3. Demand that men share in child-rearing tasks, housework and
emotional work;
4. Demand that men must exercise democratic decision-making
and be sensitive to women‟s feelings (Brown 1971:113-115).

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Ecofeminism Patriarchy destroys nature. 1. Advocated a combination of the politics of resistance and
creative projects;
Sees women as nurturer just like 2. Demand for the deconstruction of oppressive socio-political and
nature. Both women and nature economic systems and reconstruction of a viable socio-political
are victims of patriarchy. forms (Lahar n.d. 452);
3. Demand for cybernation -- changing man‟s relationship to work
and wages by transforming activity for work to play (Firestone
1970);
Four categories of Feminism

(Pia de Solenni in http://www.wf-f.org/02-1-ChristianFeminism.html)
Feminism can be divided into "about four basic categories", Dr. Pia de Solenni
told Zenit: equality feminism, difference feminism, anti-essentialist feminism and
deconstructivist feminism. She said that Pope John Paul II has "most notably
developed" a category of "difference feminism" that maintains complementarity, that is
that man and woman are different but equal. "Deconstructivist feminism builds on all
three groupings of feminist traditions", she said. "Besides saying as the anti-
essentialists do -- that essence is something created by experience, in the context of a
community -- deconstructivists maintain that things which are seen as true and
somewhat absolute are, in fact, relative to the person", she observed. "Most
postmodern feminists are deconstructivists".
"As Christians, we recognize the inherent equality of all human beings, man and
woman. The differences are constructive even if we don't understand them. Remember
that the differences existed before original sin", Dr. de Solenni told Zenit. "The tensions
that arise from them, however, are due to original sin".
Contemporary Women Issues
T
he emancipation of women, Keeley and Carey (1988:29) declared, was the
greatest social revolution of the present time – they have a greater freedom and
opportunity than before.
However, Lacar (1992:110) opined that women are treated with double standard.
Their passivity, femininity, and tenderness are both considered virtues as well as
weaknesses. While some women are loaded with the dual responsibility of earning a
living and managing a home. They assume a secondary role in providing for the
economic needs of the family. While some of them, regardless of income status and
age group, are afflicted with malnutrition and psychosomatic illnesses, (Sobritechea

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1987: 174-176). Women have never been deliberate beneficiaries of rural development
programs (Sobritechea 1987: 185).
Nonetheless, the upsurge in community-based women organizations provided

women, especially the marginalized and poor, a forum for voicing their interests and
perceptions (Maniquiz, 1994, PDI). In some cases, community organizers decry the
government's lack of emphasis on the development of economically productive skills
and know-how for women. Women‟s access to income and management of household
resources and the improvement of household-level food security and nutritional well-
being of family members must constitute a central consideration of policies and
programs aimed at enhancing food security and nutrition (Philippine Daily Inquirer,
August 21, 1997, B4)
The recent legislations, which are aimed at alleviating the plight of the women,
are the following, to wit;
1. R.A. 7160 (Local Government Code) provides for a sectoral representation of women in local
government units.
2. R.A. 7192 (Women in Development and Nation Building Act of 1991) promotes the
integration of women as the full and equal partners of men in development and nation
building.
3. R.A. 7882 (Kalakalan 20) mandated the Department of Trade and Industry to assist Filipino
women entrepreneurs and to provide them necessary financial and technical help.
4. R.A. 8042 (Paternity Leave Act) provide fathers an opportunity to the enjoy parenting and
share responsibility of caring especially the newly born infants.
5. R.A. 8187 (Anti-Sexual Harassment Act) protects women from sexual harassment.
The violence against women such as rape, spouse abuse and other forms cost the
Philippine economy at least P 48 million a month in 1997 for medical services in
government shelters, and another P 19 million in lost income and decreased
productivity among victims in 1991. The community loss can be traced to the diminished
consumption of goods and services by victims of against women (VAW), while they are
recovering from injuries sustained (Pennie Azarcon-dela Cruz, Philippine Daily Inquirer, February 15, 1999, page
C8).
De la Cruz (1999) added that the obvious health care costs of VAW are
absenteeism from work and reduced income for the family, added demands on the
health care systems, law enforcement agencies and the courts. The indirect costs
include risks to the health of the pregnant women and their unborn babies, higher rates
of prenatal and infant mortality, chronic health problems for the victim, as well as

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emotional stress, poor health and lower school performance among the victim‟s
children.
It is in the area of criminality where women, unlike men, did seem to demand
attention from the society (Galliher 1989). Except in unusual cases even women
convicted of assault or homicide are not feared because they are not feared less
attention in given to their imprisonment. Nonetheless, he also pointed out a stereotype
belief that women present only genuine crimes that is sex-linked offenses and among
those of female crimes being given focus on is the prostitution.
Pope John Paul II believed that the solutions to the issues and problems should
be based on the recognition of the inherent, inalienable dignity of women. This would
only impoverish women and all of society, by deforming or losing the unique richness
and the inherent value of femininity. The Pope also prescribed that profound changes
are needed in the attitudes and organization of society in order to facilitate the
participation of women in public life, while at the same time providing for the special
obligations of women and of men with regard to their families. There will never be
justice, including equality, development and peace, for women or for men, unless there
is an unfailing determination to respect, protect, love and serve life -- every human life,
at every stage and in every situation.
The Metamorphosing Role of Women
T
he study of the R.I.O. entitled The Changing Role of Women (PDI, June 27,
1994) reported the recognition of the changing traditional role of women. The
study had also observed that the change had been perceived differently. Hence,
the study created four-segment typology to explain the intra-country differences to
wit;
Type of Role Countries Women’s Role Men’s Role

Traditionalist South Africa and the Discriminated in the workplace, sought Assumes the
Philippines refuge within the home. The ideal woman is challenge of the
feminine, motherly, self-denying and external world.
submissive.
Active Movers Brazil, Argentina, Nigeria and New assertiveness. The ideal woman is a
Malaysia superwoman – a breadwinner but at the
same time a caring mother and an attentive
homemaker.
Emancipated New Zealand, Australia, They face an enormous pressure in Men helped too
Greece, Portugal, Italy and balancing professional and domestic lives. little.

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Spain They realized that working so hard in both

spheres is foolish. They won recognition at
too high a price.
Self-achievers California, Canada, Women had a balanced role. Men had a hard
Germany, Sweden, France, time adjusting to
England, and Austria become a
supportive equal
partner.
Jose Rizal and the Filipino Youth
n a poem “A La Juventud Filipina” Jose Rizal's inspires the youth to

I develop talents, look forward and be free from slavery of ignorance and injustice.
Rizal advised the Filipino youth not only to devote themselves to love, speculative
sciences but also to sacrifice on the altar of politics (Fisher 1971). Politics is the fate
of the youth of developing countries. Moreover, Rizal understood the youth's indignation
towards injustices and wrongs.
However, what is the state of conditions of the youth of today? Do they have the
idealism that fires innovations? Rep. Gary Teves, in his speech delivered on March 18,
1996 at the halls of Congress, said that...
“If we still believe that the youth is the hope of our land, and then let us see
to it that we provide them with the appropriate education which would mold
them to their fullest potential.”
The Filipino youth (Elvie Punzalan Estavillo, The Philippine Star, January, 21, 1995, page 11), in the late
60‟s and 70‟s, acts as catalysts of change. They were in the forefront of the raging
strife, with freedom and democracy as the rallying battlecry and spend their best
years marching on the streets, chanting slogans, conducting teach-ins, preparing
placards, banners and streamers ... some going underground, while others opted to
join the armed forces in the mountains. In short, our task was to change the political
landscape!!!
The challenge to the youth is to "build a more peaceful and happier world." The
world needs men and women who are capable of self-discipline, of committing
themselves to the highest ideals. Those are men and women who ready to change the
radical false values enslaving the youths and adults. And as an Asian leader aptly put it:
The world is yours as well as mine, but essentially it is yours.

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Final Period
Miscellaneous Issues on Dr. Jose P. Rizal
Logotherapy and Rizal: The Search for Meaning in Hero’s Life
ogotherapy, which was developed by Viktor E. Frankl, has three basic
L assumptions (1) Life has meaning under all circumstances, (2) people have a will
to meaning, and (3) people have freedom under all circumstances to activate the
will to meaning and to find meaning.
Meaning triangle in logotherapy includes (1) creativity [creative values] – giving

something to the world through self-expression: using our talents in various ways; i.e.
the work we do, the gifts we give to life); (2) experiencing [experiential values] –
receiving from the world: through nature, culture, relationship, interactions with others
and with our environment; and (3) change of attitude [attitudinal values] – even if we
can‟t change a situation or circumstances, we can still choose our attitude toward a
condition – especially in unavoidable suffering.
Logotherapy expound that there are two levels of meaning in life (a) ultimate
meaning – a meaning we can never reach but just glimpse at the horizon; (b) meaning
of the moment – we have all the time to answer the questions life asks us, and
therefore, it is important to understand the meaning of each moment by fulfilling the
demands life places on us.
“He who has a why to live for can bear with almost any how.”
Rizal’s Positive Solitude in Dapitan
ae Andre, in his book “Positive Solutide: A Practical Program for Mastering
R Loneliness and Achieving Self-fulfillment (1991)” believed that positive solitude is

a process which involves three overlapping stages (awareness, change and
exploration).

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Awareness is recognizing the conunterproductive conditioning about being

alone and being interested in finding an alternative. Change is identifying feedback
gaps and learning how to fill these gaps with thought and activities with thoughts and
meaningful, healthful and pleasurable activities that builds one‟s sense of positive
solitude. Exploration is increasing ability to experience positive solitude developing
into a unique personal exploration – building a philosophy of how to live. It is being
comfortable with being alone all or almost all the time. Life becomes an exploration of
one‟s self in the context of others, one‟s self in relation to the spiritual, one‟s self in
relation to art, etc. Positive solitude is creating a mental space which wold entail an
opening up in one‟s life for exploration and learning – his being and becoming for in
such a space, wisdom may be found.
Paths of Peace
(An excerpt from an article of the same title Soliman M. Santos, Midweek, August 30,
1989, pp.10-12)
eace like genuine democracy, social justice, economic development and national
P freedom, is a basic aspiration of the Filipinos. It is directly related to our daily

existence. The contour and dimensions of peace revolve around three aspects:
 Substantive peace – Peace based on Justice. Peace is more than the absence of
war --- Food and freedom, jobs and justice, land and liberation;
 Processual peace – Give Peace a Chance. It is working a viable alternatives to
war (i.e. peaceful political dialogue and negotiation) without weakening the
commitment of resolving the fundamental issues;
 Personal peace – The Peace of the Heart is the Heart of Peace. Personal
conversion must occur with social transformation. A holistic approach to social
change is through structural change and change in cultural values. We have to
change ourselves.
Peace-building is a protracted process. It is a protracted process to end violence. There

are three types of violence, to wit:
 Structural violence – causes more human suffering than direct violence, more
inhumanity than war itself. It also drives people to take the armed revolution;
 Repressive violence – a violence employed by a government to crush any sign of
protest against injustice;

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 Revolutionary violence – a violence which seeks to change the unjust structure.

This is resorted to when the victims of injustice are denied meaningful redress.
Hence, they do not have other choice.
Ed Garcia, in his article Challenge to the Young: Call to Commitment in Towards

A Filipino Social Revolution, ramified structural violence into three-fold institutionalized
violence:
 Violence of the [herodian] oppressors – the small oligarchic politico-economic

elite who wield political power and amass economic wealth to deprive a majority
of Filipinos a rightful share of a dignified human life (a phenomenon of internal
colonialism);
 Neocolonialism – the violence by the developed nations on the underdeveloped
nations, whereby “ the rich countries refuse to allow the poor nations to own and
use whatever material resources they possess for their own interest, and their
own way; Arevalo (1976) added that “Capitalism so often and on so large scale
subordinates human beings to profits and makes use of international politics and
cultural imperialism for its own purposes and the socialist super-powers nurture
super-militarism too, promote wars, count individual and his freedom for naught.
 Ineffective government – a government, which by deliberates policy or by
ineffectual default allows the perpetuation of the present structures of oppression
and injustice (e.g. political dynasties, private armies, land grabbing and
dishonesty in government and public service).
Rizal or Bonifacio
(An excerpt from the Article Betrayal of Bonifacio, Ramon N. Villegas, Philippine Daily
Inquirer, November 30, 1995, pp D1and D4)
izal was watched, his writings were declared subversive. He was made the
R figurehead of the Katipunan, which he denounced. He embodied native aspiration.

But it was Bonifacio who transformed those native aspirations into a national
movement.

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Rizal defined the native: language, folklore, imagination, history, and cultures.
Bonifacio defined the nation: the people whose common culture proceeded from living
along the rivers – Taga-ilog – whose language is not Spanish. They were those who
must cease to support the colonial government, for that government had ceased to
protect the people. They were those who must be self-reliant, independent, and free –
for their future lay not with Spain. They were the sons of the country and they alone
wielded sovereignty.
Rizal focused on what the Filipinos had been and what they should not be.
Bonifacio told them what they should, and could make of themselves. Rizal is described
as a man of peace while Bonifacio a man of violence. Bonifacio is a hero inconvenient
to the elite.
Rizal: Talisman for National Stupidity

(An excerpt from the article of the same title Pertonilo Bn. Daroy, Manila Standard
December 30, 1994, page 8)
izal seems to have suffered the fate of most celebrities -- taken for
R granted, an object of idolatry, without any extraordinary significance.
His ideas have been reduced to the flowery speech of politicians and
mediocre government officials who quote from his writings to express their boring
ideas. Incidents in his life have become substance of anecdotes to support any
conceivable insignificant virtue that any member of our mediocre elite would like to
endorse. Rizal has become the talisman for the national stupidity. Hence, together
with our respect for him, there seems to exist a sense of disapproval for all those
aspects and qualities that are being associated with him.
...The Rizal's Martyrdom Centennial Commission (RMCC) should lobby for a law
prohibiting the practice of using Rizal to endorse certain products and
enterprises. The practice has clearly intensified the sort of trivialization of Rizal...
It is a measure of our pretentious smallness as a people that we keep

invoking great men and women behind our ambitions and entrepreneurial

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endeavors instead of trying to create ourselves the quality that will specially endorse
the product of our labor.
For that matter, the RMCC must find its work extremely difficult, indeed. It
means nothing less than trying to salvage the image of Rizal from mediocrity an
inanity of the national culture. The public should be caution against the
overemphasizing Rizal's love life to the neglect of the other things that Rizal had done.
Claro M. Recto and the Rizal Bill
F
oremost Filipino stateman Claro M. Recto, during the 1954 election, was the
target of a well-organized opposition by members of the Catholic hierarchy and
its many organizations. They charged him with being communist and an anti-
Catholic. This campaign of the Church against Recto was partly due to its desire
to elect its own candidate, Francisco Rodrigo. Church displeasure with Recto increased
during the controversy over the Rizal bill. Sen. Claro M. Recto was the original
proponent of the bill to make Rizal‟s Noli Me Tangere and El Filibusterismo a
compulsory reading in all universities and colleges.
However, Senate Bill No. 438 was reported out by the committee on education
and sponsored by Senator Jose P. Laurel, the chairman of the said committee. It was
Rep. Jacobo Gonzales of Laguna who introduced a similar bill in the Lower House.
Sen. Recto did not sponsor the bill on the Senate floor for several reasons. First
reason was a political motive in the guise of nationalism, a case of "killing two birds with
one stone": one, Recto‟s Catholic enemies and two, Pres. Ramon Magsaysay. He can
put Pres. Magsaysay in an uncompromising situation in the process on approving or
vetoing the bill, between the nationalist who were in favor of the bill and the Catholic
hierarchy who were fighting it. Second reason was to reorient the Filipino outlook
through education; to stir up and channel latent nationalism along the lines mapped out
by Rizal and other Philippine patriots (Arcellana 1981:55).
In the Senate, the principal oppositions of the bill were Sen. Decoroso Rosales
(the brother of Archbishop Julio Rosales) and Sen. Mariano Jesus Cuenco (the brother
of Archbishop Jose Ma. Cuenco), and Sen. Francisco Rodrigo, a lay Catholic leader are
the most articulate of the critics of the bill (Cruz 1996). Sen. Francisco Rodrigo
proposed that the novels be read on its footnoted editions.

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The Catholic Church branded the novels as harmful to Catholicism and would
undermine the faith of the people. It prohibits Catholics from reading the novels by
invoking Canon 1398. Bishop Manuel Yap also warned legislators who voted for the
measure is punished in the next election.
Lay organizations like the Knights of Columbus and the Catholic Action of the
Philippines joined in the attack. The Catholic schools herded uniformed students to
lobby against the bill (Cruz 1996). They were made to believe that the readings of the
novels would violate freedom of conscience and religion, hence, endangering their
salvation. It asserted that it would present a false picture of conditions in the country.
Sen. Rosales opined that the bill would violate the natural right of parents to
direct the education of their children that it would result in dissension and disunity
among people, that it would nullify academic freedom. It will cause the closure of six
hundred Catholic schools involving 300,000 students and 15,000 schoolteachers.
However, Sen. Recto countered that the closure would not happen because the
Catholic schools are making too much profit, which they cannot afford to give up
(Arcellana 1981:62). Sen. Recto likewise declared to nationalize all schools to foster a
movement for vibrant nationalism among Filipinos.
A Filipino priest, Joaquin Jaramillo who urged the passage of the original bill, was
banned from preaching and administering the sacraments and fell into disfavor in the
Catholic church (Deats 1967:52).
The protagonists of the bill were the Knights of Rizal, the Protestants, the
freemasons, and the nationalistic elements of the citizenry (Cruz 1996).
Finally, on May 12, 1956, the Senate with 23 affirmative votes approved a
modified bill accommodating the objections of the Catholic hierarchy. The unexpurgated
editions of the novels would be made as basic texts in the collegiate courses. However,
students would be allowed to read the footnoted editions.
Under the leadership of Speaker J.B. Laurel Jr., the House of Representatives
also approved the bill with 71 affirmative and 9 negative votes with 2 abstentions (Cruz
1996).

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The Rizal Law (R.A. 1425)
T
he act's complete title was "An Act to include in the curricula of all public and
private schools, colleges, and universities course 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.”
The law recognized the need for a rededication to the ideals of freedom and
nationalism. To honor our heroes, particularly Jose Rizal; to remember their lives and
works that have shaped our national character, the novels are a constant source of
patriotism, and to develop of moral character, personal discipline, civic conscience and
to teach the duties of citizenship.
The Predicament of the Law
S
ome complaints were made sometime ago that the Rizal law was being watered
down in certain colleges and universities, where the "Noli" and the "Fili" have
simply been integrated into some social science subjects instead of being
taught in a separate course as basic textbooks in accordance with the mandate
of the law (Cruz 1996).
Reacting to these complaints, Chairman Alfredo C. Alcala of the Commission on

Higher Education issued CHED Order No. 6, s. 1996, requiring all public and private
educational institutions to offer "the Rizal course as a separate 3-unit subject in he
curricula of all baccalaureate degree programs."... All colleges and universities were
warned of disciplinary actions for non-compliance with the order (Cruz 1996).

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Geopolitics and Jose Rizal

His Belief on America’s Colonial Destiny
W
hile writing his article Filipinas Dentro Cien Años, for the La Solidaridad, Jose
Rizal considered the possibility of the United States of America acquiring
territories in the Pacific, having been excluded in the partition of Africa and
being been contaminated by the power of example set by the European powers
during the period of late 1800's.
However, Rizal believed that it would be contrary to the traditions of America

and that the European powers would not permit her ambition of having overseas
colonies. Further, Rizal believed that U.S.A. will be subjected to some constraints like
the unopened Panama Canal, a liability for projecting power in the Pacific and the still
uncongested territories in the US mainland, hence limiting the desire for further
territorial expansion. Although Rizal foresaw that if the US could taste the sweetness of
colonization, she will be come a troublesome rival for the European powers. However,
Rizal failed to recognize the imperialistic ambition of America that is beyond the
containment of the European powers.
Within a decade from Rizal's writing of said article, during the heat of the
Spanish-American War, Commodore George Dewey's fleet sailed into Manila Bay on
May 1, 1898 and attacked and easily destroyed the Spanish armada without any
casualty and damage to their fleet. The Spaniards supposedly provoked the War by
blowing up the USS Maine anchored at the Havana, Cuba, which was then a Spanish
colony. However, new researches showed that the American spies to provide America a
pretext to declare war against Spain did the dirty job.
History proved Rizal wrong against his precognizant regarding England and other
imperialist countries vis-à-vis possession of the Philippine Islands as a colony, as they
sent their fleets to Manila Bay to protect their respective interest in the country (Zaide
and Zaide 1987:255). The German squadron, under Vice Admiral Von Diedrichs had
greater fighting strength than the Americans. Knowing his advantage, he ignored the
American imposed blockade of the Manila by landing his officers and men in the city,
supplied it with flour and other provisions and entertained Spanish officials and ladies

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on board his ships. Commodore Dewey after having been assured of the assistance
from the Captain of the English fleet Captain Edward Chishester sent an ultimatum to
the Germans demanding the latter to behave or else fight.
Filipino Naiveté and the American Duplicity
eanwhile, it should be recalled that when President Emilio Aguinaldo was in
M exile in Singapore, he was told by the American Consul E Spencer Pratt that
the US had no desire to acquire overseas territories like the Philippines but
would only fight the Spaniards. President Aguinaldo believed that the Americans
came as liberators but history proved him grossly wrong.
During the siege of Manila, there was a secret agreement between the Spaniards
and the American forces for a mock battle of Manila to save the face of the former.
President Aguinaldo did not know about this treachery by the Americans whom he
treated as allies.
The Americans being true to their secret designs to annex and colonize the
Philippines for their economic and strategic interest in the Pacific decided to make war
against the Filipinos. Just like what they did in Cuba, the Americans provoked the
Filipino-American War on a Saturday, February 4, 1899, When Private William
Grayson shot two Filipino soldiers at the San Juan Bridge. The incident was perfectly
timed on a Saturday when Filipino officers were on a weekend furloughs or attending
social affairs, thus without anyone to give orders, the troops instinctively opened fire on
the Americans, hence sparking the war (Canoy 1987:46).
The Americans called the war as Filipino insurrection or rebellion, thus

technically stripping from the captured Filipino soldiers the privileges of a prisoner of
war. Hence, during the war, torture and massacre was common. There would be
burning of entire towns, and in one village every male over ten years old ordered shot
(Bonner 1987:29). America fought the war [in their own terms, Filipino insurrection] for
new economic profits, port bases [for naval and merchant vessels], proselytizing, or for
the betterment of the Filipinos from the American‟s point of view. The war was
decisively won by the US in 1902 with 4,000 US soldiers killed and almost 3,000
wounded as against 200,000 slain Filipino combatants, excluding the 250,000 Filipino
civilian casualties as collateral damage.

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The complex of American design in it foreign policy should be judged beyond its
face value. The USA‟s entry to World War II was taught to be reluctantly accepted if not
because of the Japanese treacherous attack of Pearl Harbor. However, David
Bergamini in his book “Japan‟s Imperial Conspiracy” (1972:xxxiii) exposed Pres.
Roosevelt order to the Secretary of War Henry L Stimson of keeping the obsolescent
battleships at conspicuously ill-protected moorings in Pearl Harbor to lure Japan to
attack. Japan was lured to attack! The American officials were not totally ignorant about
the impending attack, but in fact were asking for it. Manchester (1978:661) declared that
“…Roosevelt had goaded (read provoked) the Japanese into attacking Pearl Harbor.”
The Americans promised to recognize our independence after ten-year transition

as stipulated in the Tydings-McDuffie Law. However, in June 1944, the US Congress
authorizing the US President to acquire military bases after negotiations with our
President passed Resolution No. 93. The presence of the US Military facilities in our
country virtually made the Philippines as hostage of the American interest. However,
with the show of courage the Philippine Senate of the 8 th Congress under the leadership
of Sen. Jovito Salonga did not ratify the continuance of US Military Bases treaty that will
prolong our predicament.
Thank You, America

[An excerpt from the article of the same title Ambeth R. Ocampo, Sunday Inquirer, June
26, 1994, pp. 3 - 5).
ilipinos have short memories, as well as a corresponding lack of historical
F consciousness... The Americans, who had more historical sense, remembered

the Fil-American War. The fact that Filipinos were still harboring a desire for
independence frightened them into swift action. The Sedition Act, an act approved
by the Philippine Commission, was amended to include the Flag law of 1907. It made
public display of a Philippine flag tantamount to treason. The crime is punishable of not
less than three months to not more than five years of prison term, finable of not less
than P 500 but not more than P 5,000.
...However, long before the Flag Act became official, the Philippine flag was
viewed with suspicion by American authorities... In 1907 the situation became so
ridiculous that anything with red, white and blue was seen to be seditious... [F]rom
1908 to 1914 assemblymen working under the American flag drafted and presented
13 bills aimed at repealing the Flag Law of 1907. Nothing came of all this until Gov.
Gen. Francis Harrison Burton came along and restored the Philippine flag... On

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October 30, 1919 Harrison declared a “Flag Day” and the Philippine flag came into
public use again.
On Fil-American Friendship Day what should we thank America for? First, we

must thank it for two important national icons -- the flag and Jose Rizal... Rizal became
famous not due to American sponsorship, but because he reminded the Filipinos of the
revolution.
Rizal Day celebrations during the American colonial period must be seen in the
context of the guerrilla war against the US from 1901 to about 1913... Rizal became an
icon because the Americans tried their best to stress the evil of Spain in contrast
to the American policy of benevolent assimilation... [T]he Filipino read the message
differently ... for [Rizal] reminded them of independence and the revolution which
the Americans had tried to downplay first as a mere “insurrection" later as
banditry. ... When the Flag Law of 1907 was in force, Filipino had the next best thing
to the Philippine flag - the face of Rizal.
America’s Vietnam Fiasco
nited States‟ intervention in Vietnam started in 1945 and increased in late 1950‟s
U up 60‟s. The American government had not properly conceived or developed its
foreign policy.Thus it had no goal neither it is understood. The American
government (Greeley 1989:307-307) lied to its own people about the intervention.
The intervention, which eventually transformed into an undeclared war, went too long
and the Americans paid a heavy price for something not worth it (high casualty rate and
the vague at stake national interest).
The war divided the American social classes – the elite and educated against
and the working classes, less educated, and less privileged. It also exposed the
rottenness of the American army as it was fought largely by companies and platoons, by
enlisted men and junior officers while the colonels and generals were housed safely in
the rear in permanent, air-conditioned houses. (Peace be with you, William Broyles, Jr. Reader‟s Digest, May
1983, pp 57-60).
The American efforts had stunted the Vietnamese‟ awareness of their

potentialities retarded the natural development of the Vietnamese nationalist revolution
P a g e | 108
in the South and forfeited any chance to guide a revolution away from Communism. The
Americans mishandled Vietnam. (The Road from War: Vietnam 1965-1970, Robert Shaplen, Harper and Row
Publisher, New York 1990).
Cuba’s Lonely Fight against U.S. Imperialism

(An excerpt from the article A Tribute to the Cuban People and Social Medicine
by Prof. Roland Simbulan, Philippine Collegian, February 21, 1995, page 10)
uba‟s impact is felt in industrialized capitalist countries. The Cuban revolution has
C haunted the defenders of capitalism in the United States. Since the revolution, the
US government imposed economic blockade. There was a failed the military
invasion at the Bay of Pigs (1961), a threat of nuclear annihilation during the 1962
missile crisis. The US allowed spy flights assassination attempts against Cuba‟s
leaders. The US introduced of diseases to destroy Cuban crops and livestock. They
trained and covered up for right-wing terror and assassination squads and an
unrelenting worldwide propaganda campaign against Cuba. The US has tried to impose
immeasurable suffering on the Cuban people whise fate its arms and money cannot
control or buy.
The United States and other western powers have connived to destroy the social
changes brought about by the Cuban revolution. Cuba‟s ability to survive against the
onslaught of the US is a testimony of the spirit of its people, their tireless creativity and
strength in grappling with the problems of guiding the economic development of Cuba.
After the revolution, Cuba has made advances especially in education, health
care and improving the quality of life of its workers, peasants, and urban poor. Cuba has
introduced social medicine – medicine becomes a collective responsibility, where the
entire public is oriented toward their medical obligations.
Small countries will always for inspiration from Cuba: inspiration in struggle,
inspiration in the spirit of sacrifice, and inspiration in the spirit of internationalism.

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Philippine Bill of 1902 and Jose P. Rizal: A Poem Really Matters

(An Excerpt in an article Jose P. Rizal: The Pride of the Malay Race is Coming Back to
Hudson by Nestro Palugod Enriquez)
T
he U.S. Congress passed the Philippine Bill of 1902, which called for the
management of Philippine affairs, upon restoration of peace, by establishing the
first elective Philippine Assembly and the Taft Commission comprising the lower
and upper house, respectively, of the Philippine Legislature. The passage of the
Act in part may be due to José Rizal and his stirring last farewell to his beloved country
immortalized in his poem, Mi Ultimo Adios.
At first, there was strong opposition to the passage of the bill from misinformed
members of the House, some of whom referred to the Filipinos as "barbarians"
incapable of self-government. Thereupon, Congressman Henry A. Cooper of Wisconsin
took he floor and recited Rizal's last farewell before a skeptical House. Silence soon
pervaded the floor as Cooper, eyes moist with tears and voice deep with emotion,
recited the poem stanza by stanza. Soon after his recitation, Cooper thunderously
asked his colleagues might there be a future for such a barbaric, uncivilized people who
had given the world a noble man as Rizal. The vote was taken on the bill, and passed
the House.
Rizal’s Impression of Japan: and A Reality

[An excerpt from the article Rizal's Impressions of Japan by Ambeth R. Ocampo,
Philippine Daily Inquirer, February 8, 1995].
T
he Japanese, he says, "live in odd little houses like rabbit cages, very clean with
paper walls, white mats on the floor, lattices, etc. They make no noise, loud
voices are not heard, they sit quietly in their stores... there are few thieves
among the Japanese...[they] are very merry and they are courteous; in the

P a g e | 110
streets fighting is not seen. Their houses are clean. Rarely beggars are seen. They are
very industrious... Tokyo is more expensive than Paris... streets are long and wide..."
It is obvious that he [Rizal] liked Japan and in a letter written in April 1888 he
says he stayed longer than he had originally intended because the county was
interesting. Here, Rizal casually drops a line that sounds prophetic today: "In the
future we shall have much to do and to deal with Japan."‚ If Rizal had lived to see the
Japanese Occupation of his beloved Filipinas, these superficial first impressions of
Japan and the Japanese would have changed drastically. Rizal could have been one of
the civilian casualties of the senseless slaughter that accompanied the defeat of the
Japanese in Manila.
It is ironic that the blood and terror that flowed in the last days of the occupation
was wrought by the same “civilized" nation that Rizal admired so much. But then war
turns men into animals...
Manchester (1978:483) revealed that in Manila the Japanese Imperial army had
murdered “nearly 100,000 Filipinos, burned hospitals (the patients were strapped to
their beds). The corpses of males mutilated, females of all ages were raped before they
were slain, and babies’ eyeballs were gouged out and smeared on walls like jelly.”
Rizal in the Writings of Jose Ma Sison

(An excerpt from an article of the same title, Soliman M. Santos Jr.
Diliman Review, Vol. 34, No. 5 & 6, 1986, pp. 31-33 Francisco Nemenzo (ed.)
eading Jose Ma Sison, especially his essays of the 60s, one struck by his
R frequent references to Rizal, his works and characters. Perhaps the most
controversial reference to Rizal is that found in Sison's Message to Third National
Congress KM:

P a g e | 111
“What has come to be known as the Second Propaganda Movement makes its
antecedent - that of Rizal, Lopez Jaena, del Pilar and the Lunas - a mere dinner
party of exiles… The incarceration of Nilo Tayag is richer in implications than
the exile of Jose Rizal to Dapitan.”
The other book of prose attributed to Sison is In Sison‟s book Philippine Society
and Revolution (PSR) Rizal was imputed to have betrayed the Philippine Revolution of
1896 by calling on the people to lay down their arms a few days before his execution.
Sison also compared Edgar Jopson to Jose Rizal, after noting that both were
outstanding alumni of the Ateneo:
“Rizal contributed much to the emergence of the national

democratic revolution and died for it. Jopson has also contributed
much to the resurgent national democratic revolution and died for it...
But Jopson surpasses Rizal in certain aspects. Jopson had the
advantage of coming into a later era; learning from lessons of the
past and grasping more progressive ideas for the realization of the
national democratic revolution ... Jopson was able to reach a higher
level of revolutionary theory and practice than Rizal.”
Sison also made a comparison between Rizal and Aquino:
“Aquino was like Rizal. Despite the threats to his life by the
enemy, he returned to the Philippines. He honestly desired of
working for the improvement of the political, economic and social
conditions of the people… Aquino was reformist and was for non-
violent change. He held the idea that the fascist regime could be
persuaded to depart from its evil ways and reconcile with the
people…Like Rizal, Aquino while alive could not realize his noble
objectives under the shadow of the enemy but was persecuted and
finally martyred. By his martyrdom, however, his name has become
a battlecry for the entire Filipino people.
Sison criticized of Rizal for betraying the Revolution. He pointed out Rizal's
failure to state categorically the need for revolutionary armed struggle to effect
separation from Spain, putting his trust in the enemy and the naive hope that he
would work for the cause of the nation in the open and in the city.

P a g e | 112
Like Rizal, Sison's career is not only political but also literary. Both are thinkers,
organizers and writers, in varying degrees. In a post release interview with Midweek,
Sison was asked about literature and revolutionary politics. His answer:
And you know, I think it is a requirement for revolutionary leadership to

have a literary imagination. The scientific mind is important in analyzing given facts.
But to be able to anticipate what will happen next, you need literary imagination...With
imagination, you can create something new.
Afterthoughts
have taken you in my arms, and I love you, and I prefer you to my life itself. For the
I present life is nothing, and my most ardent dream is to spend it with you in such a way
that we may be assured of not being separated in the life reserved for us… I place your
love above all things, and nothing would be more bitter or painful to me than be of a
different mind than you.” - St. John Chrysostom

P a g e | 113
L
Ife is wholly fugitive and temporary, but also wholly palpitating with reality and
individuality, sensibility, suffering, joys, aspirations, needs and passions. It alone
spontaneously creates real things and beings. -- Mikhail Bakunin
n the end, we are all the sum total of our actions. Character cannot be counterfeited, nor
I can it be put out and cast off as if it were a garment to meet the whim of the moment.
Like the markings on wood, which are ingrained in the very heart of the tree, character
requires time and nurture for growth and development. Thus also, day by day, we write
our own destiny; for inexorably we become what we do. This, I believe, is the supreme
logic and the law of life -- Madame Chiang Kai-Shek
E
verything, every behavior is a vibratory pattern or process. Such process emerges,
develops, and decays, according to the single principle. Process and principle make a
partnership, which produces an infinite variety of forms. But the partnership takes no
profit from its productivity. Neither does it get its power by making things happen in
coercive manner. There are simply no alternatives; there is no other way. This partnership
between principle and process is the first fact of life and of our work -- Lao Tzu
S
hams and delusions are esteemed for soundest truths, while reality is fabulous. If men
would steadily observe realities only, and not allow themselves to be deluded, life, to
compare it … would be like a fairy tale and the Arabian Nights' Entertainments” Henry
David Thoreau
End Notes
Abejo, Raymund Arthur G.
1997 Ang Nawaglit na Tahanan: Mga Bagong-Tuklas na Tala Ukol kay Rizal at Mga Taga-Clamba, Pambansang Sinupan ng
mga Tala
Agoncillo, Teodoro and Milagros Guerrero.

1973 History of the Filipino People, R.P. Garcia Publishing Company, Quezon City.

P a g e | 114
Alo, Patricio H., D.D.

1991 Diocese of Mati, Pastoral Letter, Circular No. 10 series 1991.
Alonzo, Ruperto P.
1995 If We‟re So Smart Why Aren‟t We Rich? Essays on Education and Economic Issues, Arsenio M. Balicasan et al.,
Manila 1995.
Arevalo, C.G., S.J.

1976 Notes for a Theology of Development in What Asian Christians are Thinking: A Theological Source Book, Douglas J.
Elwood (ed), New Day Publishers, Quezon City, Philippines.
Aruego, Jose M. et al.

1974 The History of the Philippines, Saint Mary's Publishing, Manila, Philippines.
Arcilla, Jose S.
1991 Rizal and the Emergence of the Philippine Nation, Ateneo University of Manila, Quezon City.
Arcilla, Jose S.
th
1993 The Missing Link in Philippine Historiography, A paper read during the 14 National Conference on Local and National
History, USM, Cotabato, Oct. 6 - 9, 1993.
Ayling, S.E.
th
1963 Portaits of Power: An Introduction to the 20 Century History Through the Lives of Seventeen Great Political Leaders,
Barnes and Nobles, Inc. U.S.A.
Baclagon, Venancio S.
1997 Rizal More Revolutionary Than He Thought in Kalayaan, Vol. 2, No. 7, in the Philippine Star, Manila,
Philippines
Baron-Fernandez,
1980 Jose. Jose Rizal, Filipino Doctor and Patriot Manuel Morato (publisher), Rex Printing Co. Inc., Manila.
Bantug, Asuncion L.
1982 Lolo Jose An Intimate Portrait of Rizal, Ministry of Human Settlements, Manila.
Bantug, Asuncion Lopez and Sylvia Mendez Vendura

1997 Indio Bravo, the Story of Jose Rizal, Tahanan Books for Young Readers, Manila.
Benigno, Teodoro
1998 Here‟s the Score (Erap and the Middle Class: The Search for Solution) in Philippine Star. June 26, 1998.
Bergamini, David
1972 Japan‟s Imperial Conspiracy, Pocket Books, Simon & Schuster, New York.
Bernad, Miguel A. S.J.

1986 Rizal and Spain An Essay in Biographical Context, National Bookstore, Manila
Bewkes, Eugene et al.

1963 The Western Heritage of Faith and Reason, Harper and Row Pub. New York, U.S.A.
Birmingham, William et al. (eds)

1968 Cross Currents Vol. XVIII, No. 1,
Bondal, Riza L.
1989 Education and National Development in Ad Continuum, April 1989.

P a g e | 115
Brown, Judith
1971 Men and Women in The Radical Therapist, Ballantine Books, New York.
Burton, H. David
1993 Heroes in The Ensign of the Church of Jesus Christ of Latter-day Saints, May 1993.
Calhoun, Craig et al.

th
1994 Sociology 6 editon, McGraw-Hill Inc., USA.
Canieso-Doronila, Maria Luisa

1996 If We‟re So Smart Why Aren‟t We Rich? Essays on Education and Economic Issues, Arsenio M. Balicasan et al.,
Manila 1995.
Caoili, Olvida,
1989 Governance: Issues/Problems in the Philippines and the Role of the University of the Philippines in
Philippine Journal of Public Administration, Vol. XXXIII, No. 2 (April 1989). Gabriel U. Iglesias
et al. (eds).
Capino, Diosdado et al.

1977 Rizal's Life, Works and Writings: Their Impact to Our National Identity. JMC Press, Inc., Quezon City.
Cariño, Ledivina V.
1991 The Filipino Family as Described and Prescribed by Law: Preliminary Findings of a Study on Family Policy i n
Philippine Journal of Public Administration, Vol XXXV, No. 4, October 1991, Romeo B. Ocampo et al.(eds)
Carmen del, Vicente F.

1982 Rizal An Encyclopedic Collection Vol. I. New Day Publishers, Quezon City.
Chossudovsky, Michel
1997 The Globalisation of Poverty: Impacts of IMF and World Bank Reforms, Institute of Political Economy, Manila.
Cristobal, Adrian E.
1997 Is Rizal's Soul in Heaven? In Philippine Daily Inquirer, Dec. 30, 1997
Coates, Austin.
1968 Rizal Philippine Nationalist and Martyr Oxford University Press, Hongkong
Constantino, Renato.
1975 The Philippines Revisited, Vol. I Manila, Philippines.
Corpuz, Onofre D.
1989 The Roots of the Filipino Nation, Vol. II, Aklahi Foundation, Inc., Quezon City.
Cruz, Isagani A.
1996 The Rizal Law in Separate Opinion, Philippine Daily Inquirer, April 13, 1996.
Cushner, Nicholas P.
1971 Spain in the Philippines: From Conquest to Revolution, IPC Monograph No. 1, Institute of Philippine Culture, Ateneo de
Manila University and Charles E. Tuttle Co., Inc. Hongkong.
Daquila, Sonia S.
1993 Rizal: A Socio-economic and Political Course for College, Bacolod Publishing House, Bacolod City.
Daroy, Pertonilo Bn.

1994 Rizal: Talisman for National Stupidity in Manila Standard, December 30, 1994.
Deats, Richard L.

P a g e | 116
1967 Nationalism and Christianity in the Philippines, Southern Methodist Press, Dallas, Texas, U.S.A.
Delgado, Nonito D. and Agnes J. Sagaral

1995 Life, Works and Writings of Jose Rizal, University of Mindanao, Davao City, Philippines
De Mesa, Jose M and Lode L. Wostyn

1990 Doing Christology: The Re-Appropriation of a Tradition, Claretian Publications, Quezon City, Philippines
Diamante, Daisy
1997 JPR's Amorous Side in Today, December 30, 1997.
Diamante Daisy
1997 Remembering Rizal After a Century, Today, December 30, 1997.
Douglas, William O.
1973 A Case in Rebellion in Selected Readings in the Social Sciences Robert Turk & Robert Kenney editors. U.S.A.
Duldulao, Manuel D.
st
1987 The Filipinos Portrait of a People 1 ed. Oro Book, Inc., Philippines.
Elesterio, Fernando G.
1989 Essays on the Filipino Religious Culture De la Salle University Press, Manila.
Fabros, Wilfredo
1988 The Church and Its Social Involvement in the Philippines 1930-1972, Ateneo de Manila University Press, Metro Manila.
Fernandez, Albina Pecson.

1990 Rizal on Women and Children in the Struggle for Nationhood in Review of Women's Studies Vol. 1 No. 2,
Thelma Kintanar, editor.
Foronda, Marcelino A.
1991 Kasaysayan Studies on Local and Oral History, De La Salle University Press, Manila.
Freire, Paulo.
1984 Pedagogy of the Oppressed, The Continuum Publishing Corp., New York.
Gagelonia, Pedro A.
1973 Rizal's Moment of Truth His Character and Religion. National Bookstore, Rizal.
Galdon, Joseph, S.J.

1997 Mustard Seed in Philippine Daily Inquirer, Nov. 30, 1997.
Galdon, Joseph, S.J.

1991 Mustard Seed Reflections for Daily Living, Bookmark Inc., Makati.
Galliher, John F.
1989 Criminology, Human Rights, Criminal Law and Crime, Prentice Hall, New Jersey.
Garcia, Ricardo P.
1960 Rizal's Retraction Still Stand. R. P. Garcia Publishing Company, Copyright 1960.
Gelacio, Bernadette G. and Numeriano V. Evasco

1998 Jose Rizal: Life, Works and Writings, A Study Guide, University of Mindanao, Davao City
Gempesaw, Antero
1932 Jose Rizal sa Kanyang Pagkamason, Mabuhay Publishing Company, Manila.
Greeley, Andrew M.

P a g e | 117
1989 Myths of Religion, Warner Books, USA.
Go-Belmonte, Betty
1993 Benigno S. Aquino‟s Political Ideals in Philippine Star, August 21, 1993.
Golay, Frank H. et al
1969 Underdevelopment and Economic Nationalisn in Southeast Asia, Cornell University Press, U.S.A.
Guerrero, Leon Maria

1999 The First Filipino: A Biography of Jose Rizal, Guerrero Publishing, Philippines.
Hessel, Eugene A.
1983 The Religious Thought of Jose Rizal, New Day Publishers, Quezon City.
Joaquin, Nick
1986 The Aquinos of Tarlac: An Essay on History as Three Generations, Solar Publishing Coroporation, Metro Manila,
Philippines
Johnson, Chalmers
1966 Revolutionary Change, Little, Brown and Company, Boston, U.S.A.
Karganilla, Alfredo M.
1990 The Philosophy of Education of Dr. Jose Rizal, in The MSEUF Quarterly October 1990, Vol XXIX No. 2
Lucena City, Dr. Loida V. Bautista and Prof. Gloria P. Ranallosa editors.
Keeley, Robin and Goerge Carey (eds)

1988 The Message of the Bible, Lion Library Publishing, England.
Lachica, Eduardo
1971 HUK: Philippine Agrairan Society in Revolt, Solidaridad Publishing House, Manila, Philippines.
La Farge, Phyllis
1987 The Strangelove Legacy: The Impact of the Nuclear Threat on Children, Perennial Library, Harper and Row
Publishing, New York.
Lahar, Stephanie
n.d. Ecofeminist Theory and Grassroots Politics in Environmental Ethics: Divergence and Convergence, Susan J.
Armstrong and Richard G. Botzler (eds.), McGraw-Hill, Inc., U.S.A.
LaSor, William Sanford

1972 The Dead Sea Scrolls and the New Testament, William B. Eerdmans Publishing Company, Grand Rapids,
Michigan, U.S.A.
Lee Flores, Wilson Y.

2000 Rizal‟s „Rags-to-Riches‟ Ancestor from South China in Philippine Daily Inquirer, April 26, 1999, pp. C3-C6.
Lewicki, Roy J., Alexander Hiam and Karen Wise Olander

1997 Think Before You Speak: A Complete Guide to Strategic Negotiation, John Wiley and Sons, Inc. U.S.A.
Liao, Shubert S.C.

1964 Chinese Participation in Philippine Culture and Economy, University of the East, Manila.
Light, Donald et al.

th
1989 Readings and Review for Sociology 5 edition, McGraw-Hill, Inc., U.S.A.

P a g e | 118
Lunar, Matt Lameda.

1997 Learning From the Women of Malolos in Kalayaan Vol. 2, No. 7, in the Philippine Star, Manila, Philippines
Mahajani, Ushe.
1971 Philippine Nationalism, External Challenge and Filipino Response, 1565 - 1946, University of Queensland Press,
Queensland, Australia.
Malley, William J.
nd
1995 Dr. Jose Rizal: Exemplar of the Filipino Humanist in The Vision and Mission of the 2 Archdiocesan Pastoral
Assembly of Davao (APAD II), A Journey with Jesus in the Spirit of APAD II: A Study Guide
Manchester, William
1978 American Ceasar: Douglas MacArthur 1880-1964, Dell Book, New York.
Maniquis, Estrella M.
1994 Women Still Unable To Exercise Full Human Rights, in the Philippine Daily Inquirer, July 29,1994
Mastura, Michael
1984 Muslim Filipino Experience: A Collection of Essays, Ministry of Muslim Affairs, Manila.
May, Rollo
1953 Man‟s Search for Himself, W.W. Norton and Company, Inc., New York.
Mejia, Geronimo.
1971 Dr. Jose Rizal Man of All Times Universal Press, Tagbilaran City, Bohol.
Mercado, Leonardo, S.V.D.

1976 Elements of Filipino Philosophy, Divine Word University Publications, Tacloban City.
Mondoy, Cornelius S.
1997 Jose Rizal: The Modern Hero in The Philippine Star, December 30, 1997.
Monson, Thomas S.
1997 Teach the Children in Ensign, Vol 27, No. 11, November 1997, The Church of the Latter-Day Saints, Utah, U.S.A.
Montalvan, Antonio J. II
2000 The Philippine-American War in Northern Mindanao, A Paper Presented at the National conference on the Filipino-
american War, Manila Hotel, Nov. 15 – 17, 2000.
Morales, Alfredo T.
1988 Rizal‟s Background in the History of Ideas in Solidarity, No. 16, January - February 1988, F. Sionil Jose (ed.).
Morga, Michael, S.J.

1989 Invitation to Wonder: An Introduction to Philosophical Thought, Solar Publishing Corp., Metro Manila, Philippines.
Newman, David M.
nd
1997 Sociology: Exploring the Architecture of Everyday Life, 2 edtion, Pine Forge Press, U.S.A.
Nyerere, Julius K.
1973 Freedom and Development / Uhuru na Maendelo: A Selection from Writings and Speeches 1968-1973, Oxford
University Press, U.S.A.
Osias, Camilo.
1948 Jose Rizal: His Life and Times, Oscol Educational Publishers, Inc., Manila, Philippines.

P a g e | 119
Paredes, Ducky
1997 Honoring Rizal, Malaya, December 30, 1997
Pefianco, Romeo V.
1997 Let the Records Speak for Rizal in Manila Bulletin December 30, 1997.
Rama, Napoleon G.
1994 Time to Let the World Know Rizal in Philippine Panorama April 24, 1994
Reyes, Soledad S.
1991 The Romance Mode in the Philippine Popular Literature and Other Essays, De La Salle University Press, Manila,
Philippines.
Salgado, Geoffrey G.
1995 The Human Factor in Development and Philippine 2000: An Assessment of the Economic Program of the
Ramos Government in Lectern Vol. 2 No. 11, November 1995, MSU IIT, Jaime An Lim, et al. eds.
Santos, Ricky M.
1990 Beyond the Surface: A Theoretical Framework for the Analysis of the Mode Of Production and Social Formation in the
Philippines AFRIM Resource Center, Davao City.
Santos, Soliman
1985 Rizal in the Writings of Jose Ma. Sison in Diliman Review, Vol. 34, No. 5 & 6, Francisco Nemenzo (ed.).
Ocampo, Ambeth R.
1998 75 Days US Consul Accent of History in Philippine Daily Inquirer, March 29, 1998.
Ocampo, Ambeth R.
1995 Rizal‟s Impression of Japan in Philippine Daily Inquirer, February 8, 1995
Ocampo, Ambeth R.
1994 Thank You America in Sunday Inquirer, June 26, 1994
Ocampo, Ambeth R.
1994 Rizal vs. de los Reyes in Looking Back, Philippine Daily Inquirer, December 18, 1994.
Ocampo, Ambeth R.
1990 Rizal Without the Overcoat, Anvil Publishing, Inc., Quezon City.
Ocampo, Jess
1997 Think About It, Remembering Rizal-2‚ in The Philippine Tribune, January 4, 1997.
Palma, Rafael.
1966 Pride of Malay Race A Biography of Jose Rizal, Prentice Hall, Inc., Quezon City.
Peralta, Cresencio.
th
1976 Messages of Rizal to the Filipinos Through His Life as an Exile in Dapitan in The 18 Annual Rizal
Lectures, National Historical Institute, Manila.
Perlas, Nicanor
1996 Sustainable Agriculture in the Age of Globalization in Simply Sustainable, Dec. 16, 1996, Sylvia L. Mayuga, editor, Asia-
Pacific Sustainable Development Initiative (APSUD), Philippines.
Partney, Winkie
1988 Contract on Children, Part I: Children - Our Example of Christianity in The Last Days Magazine, Vol. 11, No. 3, Fall
1988. Linsdale, Texas, USA.

P a g e | 120
Prof. Fisher
th
1971 Rizal and Some of the Problems of the Contemporary Third World, in The 4 Annual Rizal Lectures, National
Historical Commission, Esteban de Ocampo, editor, Manila.
Pope John Paul II

1995 The Realization of Women‟s Aspiration Depends on the Recognition of Their Full Human Rights in Documentation
Service, Vol. VIII, No. 5, May 1995, Mandaluyong, Metro Manila.
Qua, Judy
1996 Teach Only Love in Philippine Daily Inquirer, November 6, 1996.
Quezon, Manuel L. III.

1996 The Trial of Rizal in Today, January 10,1996
Rama, Napoleon G.
1994 Time to Let the World Know Rizal: There‟s A Surefire Way of Achieving This in Philippine Panorama, April 24, 1994.
Ravenholt, Albert.
1963 The Spoils of Nationalism: The Philippines in Expectant Peoples Nationalism and Development, K.H. Silvert
(ed.), Random House, New York.
Reyes, Soledad S. ed.

1987 The Noli Me Tangere A Century After: An Interdisciplinary Perspective, Phoenix Publishing House, Inc.
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1978 Rizal and the Development of National Consciousness, JMC Press, Inc., Quezon City.
Runes, Ildefonso T. and Luciano de la Rosa.

1961 The Forger of the Rizal Retraction, BR Book Company, Manila.
Sabado, Cristina O.S.S.

1990 The Philippine Church History, Salesian Publishers,Inc., Metro Manila, Phil.
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1997 The Propaganda Movement 1880-1895, The Creation of A Filipino Consciousness, The Making of the Revolution,
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1990 The Road from War: Vietnam 1965 – 1970, Harper and Row Publishers, New York.
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1990a Gender Inequality and Its Supporting Ideologies in the Philippine Society in Truth and Freedom Understanding and
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P a g e | 121
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rd
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Inc., Quezon City.

P a g e | 122
Prayer to the Holy Spirit
Come, Holy Spirit fill my heart with your body and

gifts. Let my weakness be penetrated with your strength
this very day, that I may fulfill all the duties of my state
conscientiously, that I may do what is right and just. Let
my charity be such as to offend no one, and hurt no one‟s
feelings; so generous as to pardon sincerely any wrong
done to me.
P a g e | 123
Assist me, O Holy Spirit, in all my doubts, strengthen

me in my weaknesses. Help me in all need and
embarrassment, protect me in temptations and console
me in all afflictions.
Graciously hear me, O Holy Spirit, and pour your light

into my heart, my soul, and my mind. Assist me to live a
holy life and to grow in goodness and grace. Amen.

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José Rizal

An instructional manual in History 2

Davao Oriental State College of Science and Technology

PROF. ROLAND A. DALAGAN

My sincere gratitude also goes to Dr. Julieta I. Ortiz, DOSCST‟s

Praxis, a term used by Aristotle, is the art of acting upon the

Praxis is a theoretical concept that describes a process of

Instructional Manual of Prof. Roland A. Dalagan

To my ever loving wife, Marites

To the precious jewels of our home, Twinkle, Sheen-

To my sisters, Pelita and Rose Mary

And to Papa Pe and Mama

Instructional Manual of Prof. Roland A. Dalagan

"Rizal's faith in the Filipino has been recalled: to inspire

A society forgetful of its past

“Bakit hindi umunlad-unlad ang Pilipinas?

DR. NICANOR G. TIONGSON

Instructional Manual of Prof. Roland A. Dalagan

Instructional Manual of Prof. Roland A. Dalagan

THE STATE OF PHILIPPINE EDUCATIONAL SYSTEM ........................................................................................................... 43

Instructional Manual of Prof. Roland A. Dalagan

NELLY BOUSTEAD ............................................................................................................................................................... 87

Instructional Manual of Prof. Roland A. Dalagan

This material seeks to promote understanding. This understanding follows description,

Conceptualization will deal on the development of concept of Rizal by the present

Instructional Manual of Prof. Roland A. Dalagan

Rizal’s Astrological Character

Instructional Manual of Prof. Roland A. Dalagan

Hebrew, Italian, Japanese, Latin, Malayan, Portuguese, Russian, Sanskrit, Spanish,

The references in his writings to Cervantes, Schiller, Shakespeare, and Dante

Instructional Manual of Prof. Roland A. Dalagan

Rizal’s Parents’ New Surname

Instructional Manual of Prof. Roland A. Dalagan

Rizal’s Family: A Principalia

Siblings of Jose Rizal

1) Saturnina (1850-1913) married to Manuel Hidalgo. She studied at the La Concordia

Instructional Manual of Prof. Roland A. Dalagan

3) Narcisa (1852-1939) – a school teacher and a musician. She is married to Antonino

Accredit to Intellectual Greatness

Amidst Inferiority Complex and Dilemma

Instructional Manual of Prof. Roland A. Dalagan

Jose Rizal’s Education

Home schooling of Jose R. Rizal

Instructional Manual of Prof. Roland A. Dalagan

Grammar School in Binañ

Among others, Rizal studies in Biñan taught Jose Rizal to be self-reliant,

Instructional Manual of Prof. Roland A. Dalagan

In Ateneo, Jose Rizal took a five-year course on humanistic studies or “estudios

Jesuit Influence on Jose Rizal

Instructional Manual of Prof. Roland A. Dalagan

In the school year 1878-1879, Rizal opted to take Medicine. He enrolled

Sudden Departure for Spain

Instructional Manual of Prof. Roland A. Dalagan

Peninsular Spanish Education

He also took up lessons in painting and sculpture at the Academia de Bellas

Instructional Manual of Prof. Roland A. Dalagan

While studying at the university, Rizal had joined a massive student

Rizal became a member of Freemasonry

On June 21, 1884, Rizal received his Licenciado en Medicina with

Instructional Manual of Prof. Roland A. Dalagan

Pragmatic Education: Apprenticeship

He first went to Paris, France and worked as a chief laboratory assistant

Noli Me Tangere: An Exposé of Societal Ills

Instructional Manual of Prof. Roland A. Dalagan