MODULE 4

HIGHER EDUCATION AND LIFE ABROAD

Introduction
In the nineteenth century, education for Filipinos in general was so challenging due to
economic conditions of the country. Philippines was then under the colony of Spain where they
totally controlled and maneuvered the economic and educational systems. According to
Schumacher (2008), only “illustrados” or affluent families in the community could really gain the
value of education.
In the case of Jose Rizal, their family was categorized wealthy because both parents
were all from well to do families. Ultimately, the Mercado and Alonso families could certainly
afford to send Jose a private tutor and send him directly to formal educational institutions. With
the support of the family of Rizal, no doubt that he undeniably could be given more importance
on his education. Due to his outstanding behaviour and talents showed during his younger days
in Binan, it develop more so in Ateneo and UST. His outstanding aptitude was even more
appreciated when he excelled in his academics and other areas where he could really be given
recognitions due to his exemplar academic and literary achievements. For that, his father and
brother Paciano really supported him entirely in his vocation to continue his higher education
even far from their expectations.
Although Jose Rizal continued his education abroad, he became part of a Filipino
organizations, connecting with other Filipinos who wanted reform. He published articles in La
Solidaridad, a paper aligned with the Propaganda Movement. The principle Rizal advocated for
did not focus on independence but solely for equal treatment of Filipinos, limiting the power of
Spanish friars and representation for the Philippines in the Spanish Cortes (Schumacher,
2008).
Learning Objectives
1. Appraise Rizal’s educational achievements at Ateneo Municipal and University of
Santo Tomas.
2. Analyse the value of education which Rizal inculcated during his stay in the
universities in the Philippines and abroad.
3. Assess what the Propaganda Movement is and what it stood for.
4. Evaluate Rizal’s involvement in the movement.

Lesson Proper
Topic: Rizal’s education at the Ateneo Municipal and at the University of Santo
Tomas, and Life Abroad
Reading 1: Rizal’s Education in the Philippines
Jose Rizal’s educational experiences were considered the most interesting to learn for the new
generation to emulate his good habits and defined dedication to his learning progression. His first hero
teacher was his mother where he learned the alphabet and prayers at the age of three. As a tutor, Doña
Teodora was patient, conscientious and understanding. She first discovered that her son had a talent for
poetry and encouraged him to write poems.
 She related many stories to lighten the monotony of memorizing the ABC’s and to stimulate her
son’s imagination. Stories such as El Amigo De Los Ninos (Ang Kaibigan ng mga Bata) and the Moth
story. Rizal’s parents employed private tutors to give him lessons at home where Maestro Celestino was
his first tutor; followed by Maestro Lucas Padua, as the second tutor in Arithmetic; and then an old teacher
who lived at Rizal’s home named Leon Monroy, a former classmate of Rizal’s father, instructed Jose in
Spanish and Latin. Monroy did not lived long and died five months later. After Monroy’s death, the parents
of Rizal decided to send him to a private school in Biñan.

On June 1869, Rizal left Calamba where Paciano accompanied him in his trip on board a
carromata which lasted for one and a half hours. Then they proceeded to their Aunt’s house, where Rizal
was lodged at Biñan. On his first day at the village school he was accompanied again by Paciano under
the charge of Maestro Justiniano Cruz, Paciano’s teacher during his elementary school days. Even at
this level of education, Rizal was able to demonstrate his intellectual superiority– the best in his class in
Latin, Spanish, and the rest of the subjects. Because of this, he was the object of jealousy by his
classmates, and thus was made to look bad in front of the maestro and was punished.

He did not enjoy his schooling at the village school, under Maestro Justiniano Cruz. He did not
even like his teacher, who he described as a tall man with a long neck and a sharp nose and a body bent
slightly forward. But though he did not like him, he considered him an expert in Latin and Spanish
grammars. One thing he hated from him was his use of corporal punishment in making the pupils learn
the lesson for the day (he considered it barbarous) which he highlighted his hatred in Noli Me Tangere
(him as Ibarra). He highly considered a school to be a playground of mind and not a torture chamber.

His life in Binan had a very systematic and disciplined life. He wakes up at 4:00 in the morning,
attends the mass, go home and study lessons, take his breakfast, then attend class until 10:00. He goes
home for lunch; after resting for an hour, he returns to school for afternoon classes from 2:00- 5:00; by
6:00 in the evening, he had to pray with his cousins and study for a while. After suppertime, when there
is a moon, he played with his nieces in the street. He also took painting and drawing lessons under
Maestro Cruz’s father-in-law, the old Juancho, and eventually became his apprentice.

The rigorous life he had as an elementary pupil at the village school equipped him with the
competencies for secondary schooling in Manila. He strengthened his body and soul as a young
gentleman. Later, he was sent to Manila for four months after the martyrdom of Gom-Bur-Za and while
his mother, Dona Teodora, was still in prison. He studied in Ateneo Municipal, a college under the
supervision of the Spanish Jesuits. They have a bitter rivalry of the Dominican-owned College of San
Juan de Letran formerly the Escuela Pia (Charity School) - for poor boys in Manila established in 1817.
In 1859, its name was changed to Ateneo Municipal of the Jesuits and later became the Ateneo de
Manila.

Rizal’s Scholastic Triumphs at Ateneo De Manila (1872-1877)

(The content below has been summarized in form to include all of his academic journey)

June 10, 1872, Jose was accompanied by Paciano to Manila to take the
entrance examinations on Christian Doctrine, arithmetic, and reading at the College of
San Juan de Letran, and passed. His father was the first one who wished him to study
at Letran but he changed his mind and decided to send Jose at Ateneo instead. Father
Magin Ferrando, college registrar of Ateneo Municipal, refused to admit Jose because
he was late for registration; and he was sickly and undersized for his age (11 years
old). Upon the intercession of Manuel Xeres Burgos, nephew of Father Burgos, he was
admitted at Ateneo. Jose adopted the surname Rizal´ at the Ateneo because their
family name Mercado´ had come under suspicion of the Spanish authorities. Ateneo
was located in Intramuros, within the walls of Manila. He boarded in a house on
Caraballo Street, 25 minute walk from the college. The boarding house was owned by
Titay, who owed Rizal’s family P300. Jose boarded there to collect part of the debt.
Jesuits System of Education
Jesuits trained the character of the student by rigid discipline, humanities and
religious instruction. They heard Mass early in the morning before the beginning of daily
class. Classes were opened and closed with prayers. Students were divided into two
groups: Roman Empire Carthaginian Empire. Each empire had its rank. Students
fought for positions, with 3 mistakes, opponents’ position could lose his position. 1st
Best: Emperor 2nd Best: Tribune 3rd Best: Decurion 4th Best: Centurion 5th Best:
Standard - Bearer
Rizal’s First Year in Ateneo (1872-1873)
Rizal’s first professor in Ateneo was Fr. Jose Bech. Rizal was placed at the
bottom of the class since he was a newcomer and knows little Spanish. He was an
externo (Carthaginians), occupying the end of the line. But at the end of the month, he
become emperor´ of his Empire. He was the brightest pupil in the whole class, and he
was awarded a prize, a religious prize. Rizal took private lessons in Santa Isabel
College during noon recesses to improve his Spanish language paying three pesos for
those extra lessons.
Summer Vacation (1873)
Rizal didn’t enjoy his summer because his mother was in prison so Neneng
(Saturnina) brought him to Tanawan. But without telling his father, he went to Santa
Cruz to visit her mother in prison. He told her of his brilliant grades. After summer, he
returned to Manila and now boarded inside Intramuros at No. 6 Magallanes Street.
Dona Pepay, who had a widowed daughter and 4 sons, was his landlady.
Second Year in Ateneo (1873-1874)
At the end of the school year, Rizal received excellent grades in all subjects and
a gold medal. The Count of Monte Cristo by Alexander Dumas- the first favorite novel
of Rizal which made a deep impression on him. Universal History by Cesar Cantu-
Rizal persuaded his father to buy him this set of historical work that was a great aid in
his studies. Dr. Feodor Jagor- a German scientist-traveler who visited the Philippines in
1859-1860 who wrote Travels in the Philippines
Third Year in Ateneo (1874-1875)
Rizal grades remained excellent in all subjects but he won only one medal in
Latin. At the end of the school year (March 1875), Rizal returned to Calamba for the
summer vacation. He himself was not impressed by his scholastic work.
Fourth Year on Ateneo (June 16, 1875)
Rizal became an interno in the Ateneo. Padre Francisco de Paula Sanchez- a
great educator and scholar, one of Rizal’s professors who inspired him to study harder
and to write poetry. Rizal described this Jesuit professor as “model of uprightness,
earnestness, and love for the advancement of his pupils”. Rizal topped all his
classmates in all subjects and won five medals at the end of the school term.
Last Year in Ateneo (1876- 1877)
Rizal was the most brilliant Atenean of his time, and was truly the pride of the
Jesuits who graduated with highest honor. On March 23, 1877, Rizal at 16 years old,
received from his Alma Mater, Ateneo Municipal, the degree of Bachelor of Arts, with
highest honors. The night before graduation, he could not sleep. Early morning on the
 day of his graduation, he prayed to the Virgin to commend his life and protect him as he
step into the world.
Extra-Curricular Activities in Ateneo
He was an active member, later secretary, of Marian Congregation, a religious
society. He was accepted because of his academic brilliance and devotion to Our Lady
of Immaculate Conception, the college patroness. He is also a member of the Academy
of Spanish Literature and the Academy of Natural Sciences. He studied painting under
Agustin Saez, a famous painter, and sculpture under Romualdo de Jesus. He
continued his physical training under hi sports-minded Tio Manuel.
Sculptural Works in Ateneo
He carved an image of The Virgin Mary on a piece of Batikuling (Philippine
hardwood) with his pocket-knife. The Jesuit fathers were amazed. Father Lleonart
requested him to carve for him an image of the Sacred Heart of Jesus. He intended to
take the image with him in Spain but forgot to do so. So the Ateneo boarders placed it
on the door of their dormitory. It plays a significant part in Rizal’s last hours at Fort
Santiago.
Anecdotes on Rizal, the Atenean
According to Felix M. Roxas - he related an incident of Rizal’s schooldays in the
Ateneo which reveals the hero’s resignation to pain and forgiveness. Manuel Xeres
Burgos- his anecdote on Rizal illustrates his predilection to help the helpless at the risk
of his own life.

Rizal at the University of Santo Tomas (1877-1882)

Mother’s Opposition to Higher Education
If Rizal gets to learn more, the Spaniards will cut off his head. In contrary,
Paciano and Don Francisco wanted Rizal to pursue College Education.
(Take note: The Bachelor of Arts degree during Spanish times was equivalent to a high school diploma today.)

Enrolment at UST
Rizal enrolled Philosophy and Letters during his freshman in School Year, 1877-
1878. Reasons why he took up Philosophy & Letters: 1.) Don Francisco liked it. 2.)
Uncertainty on what course to take up. 3.) Failure to solicit the advice of Father Ramon
Pablo, Ateneo’s Rector, who was then at Mindanao.
Rizal’s Grades (1877-1878) Conversion Sobresaliente Notable, Aprovechade
Bueno Mediano Aprovado Suspenso Reprobado = 1.00 Excellent = 1.50 Very Good =
2.00 Good = 2.50 Fair = 3.00 Passed = 4.00 Conditioned = 5.00 Failed Philosophy and
Letters Cosmology & Metaphysics Sobresaliente Theodicy Sobresaliente History of
Philosophy Sobresaliente
UST was under the Dominicans, rival of the Jesuits in education. He remained
loyal to Ateneo but participated in extracurricular activities and completed a course in
surveying in that same school of the “Perito Agrimensor” on November 25, 1881.
Extra-curricular activities in Ateneo while studying at UST
1. President of the Academy of Spanish Literature
2. Secretary of the Academy of Natural Sciences
3. Secretary of the Marian Congregation
Other Extra-curricular Activities
Literary contests:
Liceo Artistico Literario de Manila
Filipina (To the Filipino Youth)
El Consej de los Dioses (The Council of the Gods)

Wrote one-act play: Junto al Pasig

Poems: Abd el-Aziz y Mohama, Al M.R.P. Pablo Ramon

Medical Studies at UST

Shifting from Philosophy & Letters to Medicine. Why did Rizal Shifted to Medical
course? 1.) Don Pablo Ramon, Ateneo Rector, advised him to choose medicine. 2.)
Rizal wanted to cure his mother’s growing blindness.
Scholastic Records from 1878-1882
1st year – Medicine (1878-1879)
Physics-Fair, Chemistry-Excellent, Natural History-Fair, Anatomy 1-
Good, Dissection 1-Good
2nd year – Medicine (1879-1880)
Anatomy 2-Good, Dissection 2-Good, Physiology-Good, Private
Hygiene Good, Public Hygiene Good
3rd year – Medicine (1880-1881)
General Pathology Fair, Therapeutics Excellent, Surgery Good
4th year – Medicine (1881-1882)
Medical Pathology Very Good Surgical Pathology Very Good Obstetrics
Very Good

Reasons Why Rizal didn’t enjoy his stay at UST

1.) Hostility of Dominican Professors to him.
2.) Racial discrimination against Filipino students.
3.) Dissatisfaction with the method of instruction.

Reasons why Rizal performed poorly at UST

1.) Medicine is not his vocation.
2.) Discontentment with the system of education.
3.) Distractions of youth.

Student Activism and Unhappy Days at UST

Rizal displayed his leadership in student activism.
Filipinos were called Indio or chongo by the Spaniards/Kastila (bangus)
Bitter hostility exist
Racial animosity
Humiliating treatment of brown Filipino students
Archaic method of instruction at UST
Rampant favouritism & skin color – criteria for academic performance

Finishing Medicine at UST

Notable in all of his subjects. He was the 2nd best student in a class of seven who
passed the medicine course.
Decision to Go to Europe
To complete his medical course in Barcelona, Spain.
To make a name for himself in the field of Journalism.
To observe and study European Society.
To prepare himself for the task of liberating the Filipinos from Spanish Tyranny.
(Rizalina site (www.seasite.niu.edu); Jose Rizal: Social Reformer and Patriot by De Viana et al.; Rizal and the Development
of Filipino Nationalism by Garcia et al.; Jose Rizal: Life, Works and Writings of a Genius, Writer, Scientist and a National
Hero) (Rizal’s Higher Education - https://www.coursehero.com/file/45832108/Higher-Education-Of-Rizal-and-Rizals-Life-
Abroadpptx/)

Reading 2: Rizal’s Life Abroad

After finishing four years of medicine at the University of Santo Tomas, Rizal decided to
study in Universidad Central de Madrid. He had conceived the secret mission (“Jose Mercado”),
with the blessing of his brother Paciano to do the following task: “to keenly observe the life and
culture, languages and commerce, and government and laws of the European Nations in order
to prepare himself for the task of liberating his people from Spanish Tyranny”.
On June 16, 1882, Rizal reached his destination, Barcelona. Rizal enrolled at the
Universidad Central De Madrid and took the following subjects: Medical Clinic, Surgical Clinic,
legal medicine, and obstetrical clinic.

On March 1883, Rizal joined the Masonic Lodge called Acacia in Madrid adopting the
Masonic name Dimas-Alang. He became a mason so that he could secure Freemasonry's aid
in his aim to fight against the friars in the Philippines.

Rizal went to Paris and Germany in order to specialize in Ophthalmology where Dr. Louis
de Weckert a leading French ophthalmologist gave him the full guidance, and he worked as an
assistant about four months. At the age of 25, Rizal completed his eye specialization under the
renowned Prof. Otto Becker in Heidelberg. Then he later completed his eye specialization in
Germany and likewise finished his degree of Licentiate in Medicine in 1884, and degree of
Philosophy and Letters in 1885. (https://www.coursehero.com/file/53536073/CHAPTER-4-Rizals-Life-Higher-Education-And-
Life-Abroadpptx/)

While he was in Spain, the most interesting part of his journey abroad was his
involvement in reforms and his political initiatives to liberate Philippines. Liberal Filipinos like
Rizal took advantage of the chances to create awareness of the injustices of Spanish friars and
to instil it to the consciousness of Filipinos while he was abroad through joining the propaganda
movement. While in Europe, José Rizal became part of the Propaganda Movement, connecting
with other Filipinos who wanted reform. He published articles in La Solidaridad, a paper aligned
with the Propaganda Movement. The reforms Rizal advocated for did not include
independence—he called for equal treatment of Filipinos, limiting the power of Spanish friars
and representation for the Philippines in the Spanish Cortes (Spain's parliament).
Famous author, John Schumacher wrote a book entitled the “Creation of a Filipino
Consciousness, the Making of a Revolution” where he narrates how he was able to evaluate
the journey of Rizal while studying abroad. How Rizal developed his knowledge in literature
and how he made use of his other skills for awakening the interest of the Filipinos. Schumacher
explained the purpose and the outcomes of the movement, which reads:
“The propaganda movement was a literary and cultural organization formed in
1872 by Filipino émigrés who had settled in Europe. Composed of Filipino liberals
exiled in 1872 and students attending Europe's universities, the organization aimed to
increase Spanish awareness of the needs of its colony, the Philippines, and to
propagate a closer relationship between the colony and Spain (Schumacher, 1997).

Its prominent members included José Rizal, author of Noli Me Tangere

(novel) and El Filibusterismo, Graciano López Jaena, publisher of La Solidaridad, the
movement's principal organ, Mariano Ponce, the organization's secretary and Marcelo
H. del Pilar (Schumacher, 1997).
 In February 17, 1872, Fathers Mariano Gomez, Jose Burgos and Jacinto
Zamora, all Filipino priest, was executed by the Spanish colonizers on charges of
subversion. The martyrdom of the three priests apparently helped to inspire the
organization of the Propaganda Movement, which aimed to seek reforms and inform
Spain of the abuses of its colonial government (Schumacher, 1997).

The limited higher education in the colony was entirely under clerical direction,
but by the 1880s many sons of wealthy Filipinos were sent to Europe to study. There,
nationalism and a passion for reform blossomed in the liberal atmosphere. Out of this
talented group of overseas Filipino students arose the so-called Propaganda
Movement. On December 13, 1888 they established in Barcelona the La Solidaridad
(Schumacher, 1997).

Poetry and pamphleteering flourished. The president of La Solidaridad was

Rizal's cousin, Galicano Apacible. Among the other officers were Graciano Lopez-
Jaena, vice-president, and Mariano Ponce, treasurer. Rizal, in London at the time, was
named Honorary President. Unfortunately, Apacible could not hold the wrangling
reformists together. It took the prestige of Rizal and the political wisdom of del Pilar to
unite the Filipinos in Spain and to coordinate their efforts. Jose Rizal was this
movement's most brilliant figure and his writings had a wide impact in the Philippines.
Del Pilar joined the Masonic Order in Spain in 1889, one of the first Filipinos initiated
into the mysteries of Masonry in Europe (Schumacher, 1997).

Specifically, the Propagandists (Schumacher, 1997) aims were:

1. Representation of the Philippines in the Cortes Generales, the Spanish
parliament;
2. Secularization of the clergy;
3. Legalization of Spanish and Filipino equality;
4. Creation of a public school system independent of the friars;
5. Abolition of the polo (labor service) and vandala (forced sale of local products
to the government);
6. Guarantee of basic freedoms of speech and association;
7. Equal opportunity for Filipinos and Spanish to enter government service;
8. Recognition of the Philippines as a province of Spain;
9. Secularization of Philippine parishes;
10. Recognition of human rights.

Propaganda Movement Jose Rizal, Marcelo H. Del Pilar and Mariano Ponce
comprised the main staff of La Solidaridad, official organ of the Philippine propaganda
movement in Spain; they were called the “Glorious Trinity of the Propaganda
Movement” (Schumacher, 1997).

The limited higher education in the colony was entirely under clerical direction,
but by the 1880s many sons of wealthy Filipinos were sent to Europe to study. There,
nationalism and a passion for reform blossomed in the liberal atmosphere
(Schumacher, 1997).

Out of this talented group of overseas Filipino students arose the so-called
Propaganda Movement. On Dec 13, 1888 they established in Barcelona the La
Solidaridad. This movement called for the annexation of the Philippines, Filipino
representation in the Spanish legislature, freedom of speech and the press, and Filipino
equality before the law (Schumacher, 1997).

Rizal, Del Pilar and Ponce He co-founded Logia Revoluccion in Barcelona and
revived Logia Solidaridad 53 when it floundered into stormy seas where he became its
Worshipful Master and with Jose Rizal as Orator (Schumacher, 1997).
 He was crowned 33° by the Gran Oriente Espanol. He spearheaded the secret
organization of Masonic lodges in the Philippines as a means of strengthening the
propaganda movement. Mariano Ponce also became a mason in Spain and became
Secretary of Logia Revoluccion and Logia Solidaridad 53. He attained the rank of 33°
mason under the auspices of the Gran Oriente Español
(Schumacher, 1997).

Filipino Nationalism

Filipino Nationalism is an upsurge of patriotic sentiments and nationalistic

ideals in the Philippines of the 19th century that came consequently as a result of more
than two centuries of Spanish rule and as an immediate outcome of the Filipino
Propaganda Movement (mostly in Europe) from 1872 to 1892. It served as the
backbone of the first nationalist revolution in Asia, the Philippine Revolution of 1896
(Schumacher, 1997).

The Creole Age (1780s-1872)

The term 'Filipino' in its earliest sense referred to Spaniards born in the
Philippines or Insulares (Creoles) and from which Filipino Nationalism began.
Traditionally, the Creoles had enjoyed various government and church positions—
composing mainly the majority of the government bureaucracy itself.[3] The decline of
Galleon Trade between Manila and Acapulco and the growing sense of economic
insecurity in the later years of the 18th century led the creole to turn their attention to
agricultural production. Characterized mostly in Philippine history as corrupt
bureaucrats, the Creole gradually changes from a very government-dependent class
into capital-driven entrepreneurs. Their turning of attention towards gilded soil caused
the rise of the large private haciendas (Schumacher, 1997).

The earliest signs of Filipino Nationalism could be seen in the writings of Luis
Rodriquez Varela, a Creole educated in liberal France and highly exposed to the
romanticism of the age. Knighted under the Order of Carlos III, Varela was perhaps the
only Philippine Creole who was actually part of European nobility. The court gazette in
Madrid announce that he was to become a Conde and from that point on proudly called
himself 'Conde Filipino'. He championed the rights of Filipinos in the islands and slowly
made the term applicable to anyone born in the Philippines. However, by 1823 he was
deported together with other creoles (allegedly known as Hijos del Pais), after being
associated with a Creole revolt in Manila led by the Mexican Creole Andres Novales.
Varela would then retire from politics but his nationalism was carried on by another
Creole Padre Pelaez, who campaigned for the rights of Filipino priests and pressed for
secularization of Philippine parishes. The Latin American revolutions and decline of friar
influence in Spain resulted in the increase of the regular clergy (friars) in the
Philippines. Filipino priests were being replaced by Spanish friars and Pelaez
demanded explanation as to the legality of replacing a secular with regulars—which is
in contradiction to the Exponi nobis. Pelaez brought the case to the Vatican almost
succeeded if not for an earthquake that cut his career short and the ideology would be
carried by his more militant disciple, Jose Burgos. Burgos in turn died after the
infamous Cavite Mutiny, which was pinned on Burgos as his attempt to start a Creole
Revolution and make himself president or 'rey indio'. The death of Jose Burgos, and the
other alleged conspirators Mariano Gomez and Jacinto Zamora, seemingly ended the
entire creole movement in 1872. Governor-General Rafael de Izquierdo unleashed his
reign of terror in order to prevent the spread of the creole ideology—Filipino nationalism
(Schumacher, 1997).

Propaganda Movement

But the creole affair was seen by the other natives as a simple family affair—
Spaniards born in Spain against Spaniards born the Philippines. The events of 1872
however invited the other colored section of the Ilustrado (intellectually enlightened
class) to at least do something to preserve the creole ideals. Seeing the impossibility of
a revolution against Izquierdo and the Governor-General’s brutal reign convinced the
ilustrado to get out of the Philippines and continue propaganda in Europe. This massive
propaganda upheaval from 1872 to 1892 is now known as the Propaganda Movement.
Through their writings and orations, Marcelo H. del Pilar, Graciano Lopez Jaena and
Jose Rizal sounded the trumpets of Filipino nationalism and brought it to the level of the
masses. Rizal’s Noli me tangere and El filibusterismo rode the increasing anti-Spanish
sentiments in the islands and was pushing the people towards revolution.[5] By July
1892, an ilustrado mass man in the name of Andres Bonifacio established a
revolutionary party based on the Filipino nationalism that started with ' los hijos del
pais'--Katipunan ng mga Anak ng Bayan. Ideology turned into revolution and gave Asia
its first anti-imperialist/nationalist revolution by the last week of August 1896
(Schumacher, 1997).

José Rizal and the Propaganda Movement

Between 1872 and 1892, a national consciousness was growing among the
Filipino émigrés who had settled in Europe. In the freer atmosphere of Europe, these
émigrés--liberals exiled in 1872 and students attending European universities--formed
the Propaganda Movement. Organized for literary and cultural purposes more than for
political ends, the Propagandists, who included upper-class Filipinos from all the
lowland Christian areas, strove to 'awaken the sleeping intellect of the Spaniard to the
needs of our country' and to create a closer, more equal association of the islands and
the motherland. Among their specific goals were representation of the Philippines in the
Cortes, or Spanish parliament; secularization of the clergy; legalization of Spanish and
Filipino equality; creation of a public school system independent of the friars; abolition
of the polo (labor service) and vandala (forced sale of local products to the
government); guarantee of basic freedoms of speech and association; and equal
opportunity for Filipinos and Spanish to enter government service (Schumacher, 1997).

The most outstanding Propagandist was José Rizal, a physician, scholar,

scientist, and writer. Born in 1861 into a prosperous Chinese mestizo family in Laguna
Province, he displayed great intelligence at an early age. After several years of medical
study at the University of Santo Tomás, he went to Spain in 1882 to finish his studies at
the University of Madrid. During the decade that followed, Rizal’s career spanned two
worlds: Among small communities of Filipino students in Madrid and other European
cities, he became a leader and eloquent spokesman, and in the wider world of
European science and scholarship--particularly in Germany--he formed close
relationships with prominent natural and social scientists. The new discipline of
anthropology was of special interest to him; he was committed to refuting the friars’
stereotypes of Filipino racial inferiority with scientific arguments. His greatest impact on
the development of a Filipino national consciousness, however, was his publication of
two novels--Noli Me Tangere (Touch me not) in 1886 and El Filibusterismo (The reign
of greed) in 1891. Rizal drew on his personal experiences and depicted the conditions
of Spanish rule in the islands, particularly the abuses of the friars. Although the friars
had Rizal’s books banned, they were smuggled into the Philippines and rapidly gained
a wide readership (Schumacher, 1997).

Other important Propagandists included Graciano Lopez Jaena, a noted orator

and pamphleteer who had left the islands for Spain in 1880 after the publication of his
satirical short novel, Fray Botod (Brother Fatso), an unflattering portrait of a provincial
friar. In 1889 he established a biweekly newspaper in Barcelona, La Solidaridad
(Solidarity), which became the principal organ of the Propaganda Movement, having
audiences both in Spain and in the islands. Its contributors included Rizal; Dr.
Ferdinand Blumentritt, an Austrian geographer and ethnologist whom Rizal had met in
Germany; and Marcelo del Pilar, a reformminded lawyer. Del Pilar was active in the
antifriar movement in the islands until obliged to flee to Spain in 1888, where he
became editor of La Solidaridad and assumed leadership of the Filipino community in
Spain (Schumacher, 1997).

In 1887 Rizal returned briefly to the islands, but because of the furor
surrounding the appearance of Noli Me Tangere the previous year, he was advised by
the governor to leave. He returned to Europe by way of Japan and North America to
complete his second novel and an edition of Antonio de Morga’s seventeenth-century
work, Sucesos de las Islas Filipinas (History of the Philippine Islands). The latter project
stemmed from an ethnological interest in the cultural connections between the peoples
of the pre-Spanish Philippines and those of the larger Malay region (including modern
Malaysia and Indonesia) and the closely related political objective of encouraging
national pride. De Morga provided positive information about the islands’ early
inhabitants, and reliable accounts of pre-Christian religion and social customs
(Schumacher, 1997).

After a stay in Europe and Hong Kong, Rizal returned to the Philippines in June
1892, partly because the Dominicans had evicted his father and sisters from the land
they leased from the friars’ estate at Calamba, in Laguna Province. He also was
convinced that the struggle for reform could no longer be conducted effectively from
overseas. In July he established the Liga Filipina (Philippine League), designed to be a
truly national, nonviolent organization. It was dissolved, however, following his arrest
and exile to the remote town of Dapitan in northwestern Mindanao.
The Propaganda Movement languished after Rizal’s arrest and the collapse of the Liga
Filipina. La Solidaridad went out of business in November 1895, and in 1896 both del
Pilar and Lopez Jaena died in Barcelona, worn down by poverty and disappointment.
An attempt was made to reestablish the Liga Filipina, but the national movement had
become split between ilustrado advocates of reform and peaceful evolution (the
compromisarios, or compromisers) and a plebeian constituency that wanted revolution
and national independence. Because the Spanish refused to allow genuine reform, the
initiative quickly passed from the former group to the latter (Schumacher, 1997).

The Death of Gomburza & the Propaganda Movement

In February 17, 1872, Fathers Mariano Gomez, Jose Burgos and Jocinto
Zamora (Gomburza), all Filipino priest, was executed by the Spanish colonizers on
charges of subversion. The charges against Fathers Gomez, Burgos and Zamora were
their alleged complicity in the uprising of workers at the Cavite Naval Yard. The death
of Gomburza awakened strong feelings of anger and resentment among the Filipinos.
They questioned Spanish authorities and demanded reforms. The martyrdom of the
three priests apparently helped to inspire the organization of the Propaganda
Movement, which aimed to seek reforms and inform Spain of the abuses of its colonial
government (Schumacher, 1997).

The illustrados led the Filipinos’ quest for reforms. Because of their education
and newly acquired wealth, they felt more confident about voicing out popular
grievances. However, since the illustrados themselves were a result of the changes
that the Spanish government had been slowly implementing, the group could not really
push very hard for the reforms it wanted. The illustrados did not succeed in easing the
sufferings of the Filipinos; but from this group arose another faction called the
intelligentsia. The intelligentsia also wanted reforms; but they were more systematic
and used a peaceful means called the Propaganda Movement (Schumacher, 1997).

Goals of the Propaganda Movement

Members of the Propaganda Movement were called propagandists or

reformists. They worked inside and outside the Philippines. The Propaganda Movement
never asked for Philippine independence because its members believed that once
Spain realized the pitiful state of the country, the Spaniards would implement the
 changes the Filipinos were seeking(Schumacher, 1997).

The Propagandists

The Filipinos in Europe were much more active in seeking reforms than those in
Manila. They could be divided into three groups: The first included Filipinos who had
been exiled to the Marianas Islands in 1872 after being implicated in the Cavite Mutiny.
After two many years in the Marianas, they proceeded to Madrid and Barcelona
because they could no longer return to the Philippines. The second group consisted of
illustrados in the Philippines who had been sent to Europe for their education. The third
group was composed of Filipinos who had fled their country to avoid punishment for a
crime, or simply because they could not stand Spanish atrocities any longer. Still, not
all Filipinos living in Spain were members of the Propaganda Movement. Jose Rizal,
Graciano Lopez Jaena and Marcelo H. del Pilar were it most prominent members
(Schumacher, 1997).

Lopez Jaena was a brilliant orator who wrote such pieces as 'Fray Botod,'
'Esperanza,' and 'La Hija del Fraile,' which all criticized the abuses of Spanish friars in
the Philippines. Del Pilar was an excellent writer and speaker who put up the
newspaper Diarion Tagalog in 1882. His favorite topic was the friars. Some of his most
popular writings included 'Caiingat Cayo', 'Dasalan at Tocsohan,' and 'Ang Sampung
Kautusan ng mga Prayle'. 'Caingat Cayo' was a pamphlet answering the criticisms
received by Jose Rizal’s novel Noli Me Tangere. 'Dasalan…' was parody of the prayer
books used by the Church, while 'Ang Sampung Kautusan…' was a satirical take on the
Ten Commandments, which highly ridiculed the Spanish friars (Schumacher, 1997).

Jose Rizal was recognized as the great novelist of the Propaganda Movement.
He was the first Filipino become famous for his written works. He wrote a poem entitled
“Sa Aking mga Kababata” when he was only eight years old. His novels, Noli Me
Tangere and El Filibusterismo, clearly depicted the sufferings of the Filipinos and the
rampant abuses committed by the friars in the colony. Because of his criticisms of the
government and the friars, Rizal made a lot of enemies. He was executed at
Bagumbayan (later renamed Luneta Park and now called Rizal Park) on December 30,
1896. The writings produced by the Propaganda Movement inspired Andres Bonifacio
and other radicals to establish the Katipunan and set the Philippine Revolution in place
(Schumacher, 1997).”
(Schumacher, John.1997. The Propaganda Movement, 1880-1885, The Creation of a Filipino Consciousness, The
Making of a Revolution. Quezon City: Ateneo de Manila University Press)

Activity
Individual Task:
Create an Infographic about Jose Rizal’s education (use Canva or Piktochart).
You may choose to include all of Jose Rizal’s higher education (local and abroad) or
select only the significant events. You have the freedom to create your own design that
complements the content. Save it as a PDF file and submit the output with the
instructions of the professor.
 4 3 2 1 0
Design v Layout is organized v Generally good v Layout could use v Layout is v No layout
and uses consistent layout improvement disorganized, no or
v Layout style v Has minor v Two or more obvious scheme—
v Color Scheme v Color scheme has inconsistency or one inconsistent organization just
v Fonts visual appeal and distracting element elements v Layout distracts random
works with content v Color scheme v Hard to read from content elements,
v Fonts are legible and clashes fonts v Color scheme is colors, and
consistent v Layout distracts confusing fonts
from content
Content v Appropriate terms, v One or two terms or v Not enough v Lacking in v No real
vocab, jargon jargon used terms, vocab, appropriate data or
v Terms, Facts defined and used incorrectly or jargon terminology facts are
v Quantity of data v More than enough without explanation v Data is sparse v Not enough facts present
v Quality of data data to make claims v Adequate amount v Data might not or data
v Data clearly of data demonstrate the v Data is from poor
demonstrate trend, v Data demonstrate trend or claim or questionable
claim, etc. trend, claim, etc. v Data from good source
v Data from good v Data from good source
source source
Clarity v Claim, main idea is v Claim, main idea is v Claim, main idea v Infographic v Claim,
obvious and easy to understandable is made makes a poor main idea
v Makes a claim understand v No unnecessary v Some graphics or initial impression is missing
v Efficiency v No unnecessary graphics or visuals visuals are v Confusing
v Makes clear graphics or visuals unneeded
impression v Infographic makes a
good initial
impression
Representation v Design elements are v Design elements are v Visualizations fit v Design and v Design
v Design clearly informed by clearly informed by the data and the visuals are at elements
complements content content claim odds with the and visuals
content v Visuals show v Visualizations fit the content or claims convey a
connection to data and the claim being made meaning
v Careful choice of
content and create a contrary
visuals
visual flow to the
v Data visualization v Visualizations fit the intent
matches content data and the claim
and claim

Rubric for Infographic (Canva or Piktochart) output:

Assessment
Individual Thought Paper:
Write a paper based on the instructions below. The paper must not be less than
1,000 words and not be more than 1,500 words. Save your work and submit it with the
instructions of the professor.
1. Based on the author, John Schumacher on his essay on “Jose Rizal and the
Propaganda Movement” in his book “Creation of a Filipino Consciousness, the
Making of a Revolution”, explain Rizal’s views in joining the propaganda
movement. Discuss the overall agenda that Rizal wanted for the Filipinos and
country Philippines.
2. Assess Rizal’s views on the mission as propagandist in light of the current
state of historical studies. Explain whether or not his views were valid.
Rubric for individual thought paper:
40% Explanation and overall assessment of Rizal’s views in joining the movement
30% Assessment of Rizal's views in light of current studies
20% Strength of the overall argument
10% Quality of writing and composition
Summary
Jose Rizal in general was only an ordinary student with exemplar talents. In various
accounts, he was involved in student demonstrations purely to fight with a purpose. We could
recall when he was in UST, where he was known as champion of Filipino students. In one
occasion in 1880, there were frequent student brawls between the Filipinos and the
Spaniards. In fact, Rizal founded an organization known as the Companerismo
(Comradeship), a secret society of Filipino UST students. The members were called
“Companions of Jehu”. He was the chief of the society and his cousin, Galicano Apacible was
the secretary. In one of the skirmishes, Rizal was wounded on the head. His friends brought
him to Casa Tomasina where Leonor Rivera took care of him.
On a hindsight, Rizal practically created a mindset of righteousness because of the
injustice that had happened in February 17, 1872, where Fathers Mariano Gomez, Jose
Burgos and Jocinto Zamora (Gomburza), all Filipino priests, were executed by the Spanish
colonizers on charges of subversion. The charges against Fathers Gomez, Burgos and
Zamora were their alleged complicity in the uprising of workers at the Cavite Naval Yard. The
death of Gomburza awakened strong feelings of anger and resentment among the Filipinos.
They questioned Spanish authorities and demanded reforms. The martyrdom of the three
priests apparently helped to inspire the organization of the Propaganda Movement, which
aimed to seek reforms and inform Spain of the abuses of its colonial government.
The illustrados led the Filipinos’ quest for reforms. Because of their education and
newly acquired wealth, they felt more confident about voicing out popular grievances.
However, since the illustrados themselves were a result of the changes that the Spanish
government had been slowly implementing, the group could not really push very hard for the
reforms it wanted. The illustrados did not succeed in easing the sufferings of the Filipinos;
but from this group arose another faction called the intelligentsia. The intelligentsia also
wanted reforms; but they were more systematic and used a peaceful means called the
Propaganda Movement. Members of the Propaganda Movement were called propagandists
or reformists. They worked inside and outside the Philippines. The Propaganda Movement
never asked for Philippine independence because its members believed that once Spain
realized the pitiful state of the country, the Spaniards would implement the changes the
Filipinos were seeking” (Schumacher, 1997).
Another account of event was on November 20, 21, and 22, 1884, the serene city of
Madrid exploded in bloody riots by the students of the Central University where Rizal also
attended the demonstration. This incident happened when Dr. Miguel Morayta, professor of
history, at the opening ceremonies of the academic year on November 20, gave his address
(speech) in which he proclaimed “the freedom of science and the teacher”. After which the
Catholic Bishops of Spain condemned and excommunicated Dr. Morayta and those who
applauded his speech. That in effect caused the violent demonstrations. Rizal joined in with
hundreds of students rioted in the city streets, shouting: “Viva Morayta! Down with Bishops!”
All the students in various colleges (Law, Medicine, Philosophy and Letters, etc.) joined the
massive demonstrations, including Rizal, Valentin Ventura and other Filipinos. Bloody fights
raged in the university buildings and the city streets. The students armed with clubs, stones
and fists, fought the government forces. Doctor Creus - a very unpopular man, disliked by
everybody, replaced the Rector. On Nov. 26, 1884, Rizal wrote a letter to his family about the
riot (Garcia, 2001).
In the same manner, when the declaration of martial law was done on September 21,
1972 temporarily put a damper on the resurgent and insurgent writing being done by writers
who belonged to literary organizations which openly promoted progressive objectives:
critique of social inequality, landlordism and peasant oppression, workers' rights and
capitalist exploitation, etc. The issues that generated the polemics and poetics of the period
were not confined to Filipino society: it was the height of the Vietnam War, and writers—
together with academics and students from Manila's teeming universities—demonstrated
before the US Embassy as frequently as they massed in front of the Philippine Congress”
(Schumacher, Article,1999).
“Several years before the onset of martial law, student activism became firmly rooted
in the political landscape of the Philippines. Youth groups such as the Kabataang Makabayan
and Samahang Demokratiko ng Kabataan, as well as other sectoral and mass organizations,
were organized for political teach-ins and street demonstrations, and not a few writers were
drawn into activist circles, publishing their essays and poems in campus newspapers like
UP's Philippine Collegian and UE's Dawn, and alternative broadsheets such as Ang
Masa, edited by the redoubtable Amado V. Hernandez, labor leader, pioneer of social realism
in the Filipino novel, and poet who wrote his celebrated poems as a political prisoner in the
1950s. Manifestos distributed in the streets or plastered on walls captured the incendiary
spirit of the times, the unequivocal partisanship of class struggle and class-consciousness,
and sometimes, the flavor of literature” (Schumacher, Article, 1999).
“Sometime in 1971, soon after the First Quarter Storm which saw students almost
taking over the presidential palace after a series of fierce street battles in Manila, a writers'
organization with a programmatic vision for social change came into being. This was the
PAKSA (Panulat para sa Kaunlaran ng Sambayanan, 'literature for the people's
advancement')—whose literary and ideological influence continues to be felt up to the
present, and has probably survived the splintering and oft-reported 'subsidence' of the Left in
recent years” (Schumacher, Article, 1999).
Therefore, the events stated in this module are only some of the many occurrences in
history when students are enlightened by the agonizing reality of injustices, poverty, racism,
and discrimination through education. In today’s digital age where information is everywhere
through the advancements in technology educating oneself has become effortless.
Researching became very accessible, and sharing of information is very easy.
Source

Bautista, E., & Asia, S. (2019). Higher-Education-Of-Rizal-and-Rizals-Life-Abroad.pptx - Steven

Josh Asia Edilbert Bautista Higher Education Of Rizal and Rizalu2019s Life Abroad Higher:
Course Hero. Retrieved July 13, 2020, from https://www.coursehero.com/file/45832108/Higher-
Education-Of-Rizal-and-Rizals-Life-Abroadpptx/

De Viana, A. V. (2011). José Rizal: Social reformer and patriot: A study of his life and times. Manila,
Philippines: Rex Book Store.

Garcia, C. D., V., D. V., & Cruz, C. B. (2015). Rizal and the development of Filipino nationalism: A
textbook on the life, works, and writings of our national hero. Mandaluyong City: Books Atbp.
Publishing.

Schumacher, J. N. (1997). Early Filipino student activities in Spain, 1880–1882. In The Propaganda
Movement, 1880-1895: The creators of a Filipino consciousness, the makers of revolution (pp.
19-39). Manila: Ateneo University Press.

Schumacher, J. N. (1997). Journalism and politics, 1883–1886. In The Propaganda Movement, 1880-
1895: The creators of a Filipino consciousness, the makers of revolution (pp. 40-58). Manila:
Ateneo University Press.

Schumacher, J. N. (1999). Article is based on a talk given by the author, John Schumacher to students
and faculty of the University of London’s School of Oriental & African Studies (SOAS) in
September 1999.

Zaide, G. F., Zaide, S. M., & Rizal, J. (1999). Jose Rizal: Life, works and writings of a genius, writer,
scientist and national hero. Quezon City: All-Nations Pub.

ZJsan. (2014). CHAPTER 4 - Rizal's Life (Higher Education And Life Abroad).pptx - Rizalu2019s
Life Higher Education and Life Abroad Rizalu2019s Secret Mission Rizal: Course Hero.
Retrieved July 13, 2020, from https://www.coursehero.com/file/53536073/CHAPTER-4-Rizals-
Life-Higher-Education-And-Life-Abroadpptx/