Course Pack in

Life and Works of Rizal

(Rizal 101)

Rhys Lloyd D. Lacia

 TABLE OF CONTENTS

Page

Course Information 1

Module 1 The Rizal Law and Remembering Rizal 4

Lesson 1 The Rizal Law 5
Lesson 2 National and Nationalism 9
Lesson 3 Remembering Rizal 14
Lesson 4 The life of Jose Rizal 22

Module 2 The Philippine Political and Socio-Economic 34

Struggles in the 19th Century
Lesson 5 The 19th Century Philippine Economy and Society 35
Lesson 6 Agrarian Disputes 42
Lesson 7 Emerging Nationalism 48
Lesson 8 Imagining a Nation 53

Module 3 Rizal’s Noli Me Tangere and El Filibusterismo 58

Lesson 9 Noli Me Tangere: Context and the Content 59
Lesson 10 Continuing Relevance of Noli Me Tangere 63
Lesson 11 El Filibusterismo: Content and Context 68
Lesson 12 El Filibusterismo: Continuing Relevance 72

Module 4 Rizal in the Past, Present and Future of Filipinos 77

Lesson 13 Looking at the Past 78
Lesson 14 Indolence or Industry 82
Lesson 15 The Destiny of the Filipino People 86
Lesson 16 Biography and National History 90
 COURSE INFORMATION
Course Writer: Rhys Lloyd D. Lacia
Course Code: Rizal 101 Units: 3
Course Prerequisites: None No. of Hours: 54

Course Overview:

The course Rizal 101 mandated by Republic Act 1425 covers the life and works of one of
the country's national heroes, Jose Rizal. This covers Rizal's biography and his writings,
specifically the novels Noli Me Tangere and El Filibusterismo, his other essays, and
various correspondence that contributed to the birth of Filipino nationalism and identity.

Course Outline and Time Frame

Module Module Title Lessons Week

Coverage
1 The Rizal Law 1 Rizal Law 1-4
and 2 National and Nationalism (Prelim)
Remembering 3 Remembering Rizal
Rizal 4 The Life of Jose Rizal
2 The Philippine 1 The 19th Century Philippine 5-8
Political and Socio- Economy and Society (Midterm)
Economic Struggles 2 Agrarian Disputes
in the 19th Century 3 Emerging Nationalism
4 Imagining a Nation
3 Rizal’s Noli Me 1 Noli Me Tangere: Context and 9-12
Tangere and El the Content (SemiFinal)
Fiilbusterismo 2 Continuing Relevance of Noli
Me Tangere
3 El Filibusterismo: Content and
Context
4 El Filibusterismo: Continuing
Relevance
4 Rizal in the Past, 1 Looking at the Past 13-16
Present and Future 2 Indolence or Industry (Final)
of Filipinos 3 The Destiny of the Filipino
People
4 Biography and National History

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Learning Outcomes:

At the end of this course, the students are able to:

 Cognitive
o Summarize the learnings based on the primary and secondary sources in
life, writings, and contribution of Jose Rizal; his family, and other Filipino
during the 19th Century.
o Contextualize the learnings on the experience of the Filipino during Jose
Rizal's time to the current situation of our nation in various schemes and
means.
● Psychomotor
o Bring together ideas and concepts in propagating nationalism based on
the learning in the Jose Rizal and Filipinos in the 19th Century.
o Apply the concepts and ideas in enriching Filipino nationalism that others
will also learn from our lives.
● Affective
o Conform in the different learnings we have to value in people's life
experiences like Jose Rizal during the 19th Century.
o Show respect to the contribution of people in the 19th Century by living the
values they wanted to exemplify

Course Output:

1. Google Classroom Activities

2. Reflection Paper

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Grading System:

Midterm Grade

Quizzes, Recitation, Journal, Assignment etc. 50%

Prelim Exam 25%
Midterm Exam 25%
100 %
Tentative Final Grade

Quizzes, Recitation, Assignment etc. 50%

Semi Final Exam 25%
Final Exam 25%
100 %

Final Grade = Midterm Grade + Tentative Final Grade

2

Policies:

1. Students can have the option to take up this course online or offline.
2. Online and offline students are given the Google classroom code upon enrollment.
3. Online classes are synchronous and asynchronous.
4. Synchronous classes are held one hour per week through Google Meet. The rest
of the week is allotted for asynchronous instruction.
5. Those who opted for offline instruction must enroll in the Google classroom to meet
their instructor and more specific instructions.
6. Offline students are required to take the major examinations online together with
the online students as scheduled.
7. Offline students are required to submit their activities/outputs one week before the
major examinations.

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 Module 1
The Rizal Law and Remembering Rizal

Module Overview:

Good day, students! Welcome to Rizal 101! In this module, we will be discussing the very
reason you are taking this subject. We are about to dig deep into the roots of our famous
national hero. All of this information is our first step in appreciating Rizal and our rich
history. So, let's start!

Module Objectives:

1. Evaluate the history and relevance of the Rizal Law to the present situation
2. Explain the concept of nationalism and its importance
3. Discuss the life of Rizal from his childhood to the factors that led to his execution

Lessons:

Lesson 1 Rizal Law

Lesson 2 Nation and Nationalism
Lesson 3 Remembering Rizal
Lesson 4 The life of Jose Rizal

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 Lesson 1
Rizal Law

Objectives:
At the end of this section, you should be able to:

1. To orient the students about the subject

2. Orient the students about the Rizal Law – R.A. 1425.
3. Discuss the reasons behind the creation of the Rizal Bill
4. Appreciate the contribution of the said law through essay writing

Introduction

For our very first lesson, we will explore the essence of studying the life and works of our
national hero, Jose Rizal, under R.A. 1425 or otherwise known as the Rizal Law. In
addition, we will look through how it was put into law and the grounds to implement it
during that time. So, let us start!

Activity
Observe the picture below. When did you know Jose Rizal? How well do you know this
person? What do you think this person has contributed to our country? Keep your answers
in your mind as we move into the importance of R.A 1425 or otherwise known as the Rizal
Law.

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 Analysis
As we are about to start our lesson about the Rizal Law, here are some questions that
will be relevant to our discussion later on:
1. Does the Filipino youth need to know the life and works of Rizal?
2. What are his contributions that made him our National Hero?
3. As a student, is the Rizal 101 subject essential to you as a Filipino? Why
or why not?

Abstraction

What is the Rizal Law?

● Known as Republic Act No. 1425 (House Bill. 5561 and

Senate Bill 438)
● It is an act to include in the curricula of all public and private
schools, colleges, and universities courses on the life, works,
and writings of Jose Rizal, particularly his novels, Noli Me
Tangere and El Filibusterismo, authorizing the printing and
distribution thereof, and for other purposes
● Filed by Sen. Claro M. Recto in 1956, he believes a need to
instill heroism among the youth when the country is
experiencing social turmoil.

The Story of the Rizal Law

Claro M. Recto

● This was the period when Recto was calling for a return to patriotic values
enunciated by Filipino Heroes like Jose Rizal
● The Catholic Church considers the Rizal Bill as anti-church because it forces
the students to read Rizal's work which contains passages that were anti-
church
● They presented fears that the students' religious beliefs would be harmed by
reading Rizal's works in their formative years.
● Forcing the students to read Rizal's works would be a violation of the
constitutional freedom of religion and conscience
● Many priests sought an audience with senators to convince them to oppose
the bill.

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 ● This was an apparent interference of the Church on the making of policies of
the State
● Seminars were held across the provinces to oppose the bill.
● The Church calls the Catholic voters to reject lawmakers who supported the
Rizal Bill
● Bishops also threatened to close down Catholic schools if the bill was
approved.
● After a month-long standoff, a compromise bill was filed authored by Senator
Jose Laurel and was based on the proposals of Senators Roseller Lim and
Emmanuel Pelaez.
● On June 12, 1956, RA 1425 came into effect. Students are allowed to seek
exemption from reading Rizal's works for religious reasons on the approved
version.

Check it out!

For more details of the Rizal Law, check out the video link on the materials in our Google
Classroom entitled: Module 1 – Lesson 1 – Rizal Law. You can also click this link here:

https://www.youtube.com/watch?v=03G1UmDVLKs&t=265s.

This also talks about the contents of the Rizal Law and how it started. Enjoy watching!

Application

In your Google Classwork, click on the classwork entitled Module 1 – Lesson 1 –

Application (Rizal Law) and answer the following question the same as the one
presented here. Answer each question in 3-5 sentences and explain it briefly—5 points
for each question.

1. Who was against the implementation of the Rizal Law in the 1950s? Why were they
against it, and what did they do to stop lawmakers from passing this bill?
2. How did the Catholic Church and the Senators agree with the provisions of the Rizal
Law?
3. What is your opinion of the nationalism of our youth today? How can the life and works
of Jose Rizal help address this situation?

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 CLOSURE
Glad that you have just finished the first lesson in the module! We shall now proceed to
the next lesson.

References

● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Constantino, R. (1969). The Rizal Law and the Catholic Hierarchy. In the
Making of a Filipino: A story of Philippine Colonial Politics, pp. 244 – 247.
Quezon City: Malaya Books.
● Laurel, Jose B. Jr. (1960). The Trials of the Rizal Bill. Historical Bulletin 4(2):
130-139.
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Understanding the Rizal Law. pp. 1-12. C & E Publishing, Inc.
Quezon City.

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 Lesson 2
Nation and Nationalism

Objectives:
At the end of this section, you should be able to:

1. Define what nationalism and the concepts of state, nation, and the nation-state is;
2. Explain the importance of nationalism in nation-building; and
3. Showcase nationalism and love for the country through an individual activity.

Welcome to our 2nd discussion, where we will look into nationalism, the concept that our
very own national hero portrays in his quest to end the Spanish tyranny. Let us know its
significance and relevance in addressing the social issues that we are currently facing
today. Let us proceed!

Activity
Picture Analysis. Observe the pictures below. What can you tell about the picture? Did
it spark the "Filipino" within you? Do these pictures make you love your country more?
Explain and share it with the class.

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 Analysis
The pictures presented earlier have depicted the pride that we Filipinos have always
been proud of. And as a start to our lesson, here are some questions that will be
relevant to our discussion later on:
1. What makes us Filipinos? Are there necessary traits, practices, or beliefs
that make us unique from other nationalities?
2. What do you think comprises a nation?

Abstraction

The Context of Nationalism

As we look into the life and works of Rizal in this subject, we must also learn concepts
that were relevant to his struggle for freedom from the Spanish tyranny. One of which is
the concept of Nationalism. But before looking into its deeper meaning, we must first
distinguish similar terms associated with nationalism.

Nation Nation-State State

refers to a group of
people that shares a
common culture,
language, history and
other traditional or
customary practices
refers to an entity
refers to a state that is (political) that exercises
governing a nation sovereign powers over
a territory

Therefore, if we define and explain the term nation-state, it is defined as a combination of

the elements of a nation and the state, the nation having the people, and the state having
a territory.

How are nations formed?

At present, nations are formed from different beginnings. Not all nations have the same
way of developing, and scholars and social scientists have developed theories that would
likely explain how these were formed and how they originated.

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Nation through Primordialism

This theory believes that the national identities of peoples are traced back to the existing
features of groups of people such as race, language, religion, and others. It argues that
national identities have existed ever since, and nations have "ethnic cores."

Nation shaped by Modernity

The second theory, the ideas of a nation, national identity, and nationalism, are shaped
by modern conditions. The national identity of a certain group is brought about by the
emergence of events like capitalism, secularization, urbanization, and bureaucratization.
It explains that in pre-modern societies, social hierarchies could cater to a diversity of
culture or language. The rapid change towards modernity has pushed these societies to
become more homogenous or similar through nationalism.

Nation shaped by a Constructivist Approach

This theory states that the concept of nation and nationalism is socially constructed and
imagined by people who identify with a group. The nation is seen as imagined because
the people affiliated with that community have a mental imprint of solidarity's affinity. With
this imagined community comes a "deep, horizontal comradeship" that keeps a
harmonious co-existence and even fuels the willingness of the people to fights and die
for that nation.

The Concept of Nation and Bayan

In the Philippines, many people think that the

project of nation-building is still ongoing
today. Historians argue that the nineteenth
century produced a significant transformation
in the lives of Filipinos, including the genuine
articulation of nation and nationhood, which
culminated in the first anti-colonial revolt in
Asia led by Andres Bonifacio and his
followers.

Moreover, historians emphasize the

importance of propagandists like Rizal in his
quest to rebuild the Philippines as a nation
and to push for reforms as a Spanish Colony. As you continue to learn about the concepts
of country and nationalism, consider how
these concepts have been expressed in the A Filipino art depicting a “bayan”
past and where researchers place these
efforts in the indigenous culture.

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Filipino historians and scholars have researched the terms and concepts relevant to how
Filipinos look into a deeper understanding of the ideas of a community, a nation, and the
process of nation-building. According to the Sikolohiyang Pilipino at Bagong Kasaysayan,
Filipino words, kapwa, and bayan enrich the discussions about nationalism in the
Philippines. The word kapwa is a common concept in Filipino social relations that
strengthens and supports unity and harmony in a certain community. Terms such as
pakikipagkapwa, pakikisama, and pakikipag-ugnay are just some of the words related to
Filipinos' collective culture.

Furthermore, the Filipino word bayan is considered an important concept in

understanding Filipino communities. Bayan or Banua, which is deeply rooted in the
Austronesian language, is defined as the territory or place where people live or the
community they identify as to where they belong.

The succeeding chapters will look into the life and works of José Rizal and, through them,
try to map how historical events shaped the national hero's understanding of the nation
and nationalism.

Check it out!

Aside from Jose Rizal, there were also nationalism icons in the mid-1900s, such as Claro
M. Recto. To know more about his acts of nationalism, click on this link:

https://businessmirror.com.ph/2020/02/28/claro-mayo-recto-champion-of-filipino-
nationalism/

Enjoy reading!

Application

After watching the links from your Google Classwork, click on the classwork entitled
Module 1 – Lesson 2 – Application (Nation and Nationalism) and answer the following
question the same as the one presented here. Look for a picture on the internet that you
think represents Filipino Nationalism. Paste it in a word document and answer the
following questions in 3-5 sentences—five points for each question.

1. Why do you think that your chosen pictures represent Filipino Nationalism?
2. In what ways are your practicing your love for the country?
3. As a Filipino youth, what is the importance of nationalism for you and your fellow
youth in the future of the county? Explain.

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 CLOSURE

Glad that you have just finished the second lesson in the module! We shall now proceed
to the next lesson.

References
● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Constantino, R. (1969). The Rizal Law and the Catholic Hierarchy. In the
Making of a Filipino: A story of Philippine Colonial Politics, pp. 244 – 247.
Quezon City: Malaya Books.
● Laurel, Jose B. Jr. (1960). The Trials of the Rizal Bill. Historical Bulletin 4(2):
130-139.
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Nation and Nationalism. pp. 13-24. C & E Publishing, Inc.
Quezon City.

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 Lesson 3
Remembering Rizal

Objectives:
At the end of this section, you should be able to:

1. Identify the Rizalista groups that have emerged after Rizal's death;
2. Discuss the significance of these groups to the contributions of Rizal at
present; and
3. Create an infographic presentation of a chosen Rizalista group.

Welcome again, class! In this discussion, we will be getting into more

exciting information as we explore the groups that Rizal's ideas and
nationalism have inspired. But before we proceed, let us proceed first into
the activity below.

Activity

RIZAL THE REDEEMER?

Many people believed that Rizal was considered

the one who liberated the Filipinos from the
Spanish tyranny. Do you believe in this
argument? If yes, why do you think so? If no, who
do you believe liberated us from the Spanish
tyranny?

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 Analysis
After the death of Jose Rizal, there was an emergence of groups who highly regarded
Rizal as their role model and inspiration. Here are some questions that will be relevant
to our discussion later on:
1. Can Rizal be considered a liberator? Why or why not?
2. Do you agree that Rizal was named the Tagalog Christ?

Abstraction

We will now explore the different Rizalista groups that have been established after Rizal's
death. Aside from what is in this lesson, you may also check the PDF file attached in your
Google Classroom Material under Module 1 – Lesson 3 – Remembering Rizal

Rizal as the Tagalog Christ

Revolutionary publications La Independencia and El Heraldo de la Revolucion reported on

Filipinos commemorating Rizal's death across the country in late 1898 and early 1899.
People were said to have gathered together "tearfully wailing before a portrait of Rizal" in
Batangas, for example (Ileto, 1998) while remembering how Jesus Christ also underwent
similar struggles.

After Rizal's execution, farmers in the province of Laguna were also reported to have
considered him as "the lord of a kind of paradise in the heart of Mount Makiling" (Ileto,
1998). The same stories continuously spread after the death of Rizal towards the end of
the nineteenth century. In the early 1900s, different religious organizations were emerging,
honoring and considering Rizal as the "Filipino Jesus Christ" (Ocampo, 2011).

Rizal was dubbed "Tagalog Christ" by Spanish writer and philosopher Miguel de Unamuno
in 1907 after religious institutions devoted to him sprouted up across the Philippines. (Iya,
2012). However, it is crucial to note that Rizal was not the first to be referred to as such.
Apolinario de la Cruz (1815-1841), the Cofradia de San Jose Catholic confraternity
founder, was also known as the "Tagalog Christ" by his followers. Furthermore, Filipino
revolutionary Felipe Salvador (1870-1912), better known as Apo Ipe, was dubbed the
"Filipino Christ" and the "King of the Philippines" by his supporters after founding the
messianic society Santa Iglesia (Holy Church).

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The titles given to some of the country's
older revolutionary leaders demonstrate
that religious beliefs have long been
associated with social movements in the
Philippines. Religious beliefs and
practices were founded in the teachings
and traditions of political movements
organized to oppose Spanish and
American colonial governments.
Millenarian groups, which aspire to reform
A Rizalista group in Luneta Park
society through socio-religious movements,
are sometimes symbolized or represented
by a hero or prophet.

The same may be said of the Rizalista groups that arose in several locations across the
country after Rizal's death in 1896, as previously indicated. Each organization has its own
beliefs, rituals, and festivals, but they all believe in José Rizal as the reincarnation of Jesus
Christ. These organizations compared José Rizal's trials to Jesus Christ, as told in the
Pasyon, an epic poem popular among Tagalogs during the Spanish period. (Ileto, 1998).

Rizalistas believe that, like Jesus Christ, Rizal will one day return to life and save humanity.
The parallel between the two lives being sent into the world to accomplish a mission was
seen by many. Trillana (2006, p. 39) explains it this way:

"For both Jesus and Rizal, life on earth was a summon and submission to a call. From the
beginning, both knew or had intimations of a mission they had to fulfill, the redemption of
mankind from sin in the case of Jesus and the redemption of his people from oppression
in the case of Rizal."

In the context of the Rizalistas, reincarnation means that both Rizal and Jesus lived parallel
lives: "Both were Asians with brilliant minds and extraordinary talents." Both believed in
the Golden Rule, treated the ill, were zealous reformers, believed in the global brotherhood
of humanity, and had a small number of disciples. Both were killed by their foes when they
were young (Christ at 33 and Rizal at 35).

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The Canonization of Rizal:

Tracing the Roots of Rizalistas

Rizal's canonization, initiated by the Philippine Independent

Church (PIC) or La Iglesia Filipina Independiente, is the first
record of him being declared a saint. The PIC, founded on
August 3, 1902, grew into a powerful religious group with many
adherents who supported its anti-friar and anti-imperialist
initiatives. As a nationalist religious organization, PIC churches
put Philippine flags on their altars to symbolize their love for the
country and honoring warriors heroes who battled for our
independence. (Palafox, 2012).

According to the proceedings, the Council of Bishops, led by

Gregorio Aglipay, met in Manila on September 24, 1903. José Rizal and the three priests
were canonized on this day, the same as Roman Catholic
ceremonies. Aglipay ordered that no masses for the dead be Logo of the Philippine
offered to Rizal and the three priests after their canonization. Independent Church
Instead, their birth and death dates will be commemorated in
honor of their newfound sainthood.

Their statues were honored at the altars, their names were bestowed at baptism, and
novenas were penned in their honor, especially in the case of Rizal. Aglipay further stated
that Rizal's beliefs and writings influenced the PIC's teachings. According to Isabelo de los
Reyes, one of the PIC's founders, Rizal's canonization was an indication of the sect's
"intensely nationalistic era." (Foronda, 2001).

Rizal's images or statues are no longer on display on the PIC altars. His death anniversary
and birthday are no longer commemorated. It did not, however, prevent the formation of
other Rizalista organizations.

Groups Venerating José Rizal

Adarnista or the Iglesiang Pilipina

Candida Balantac of Ilocos Norte, a lady in her thirties, is claimed to have begun preaching
at Bangar, La Union, around 1901. Balantac captivated the hearts of her followers from La
Union, Pangasinan, and Tarlac and is today regarded as the founder of Adarnista or the
Iglesiang Pilipina. She founded the organization in Bongabon, Nueva Ecija, where she
lived until the 1960s due to her preaching. (Ocampo, 2011).

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Balantac's supporters think she was an engkantada (enchanted one), and that a rainbow
bloomed around her. At the same time, she preached (similar to that of Ibong Adarna),
earning her the title "Inang Adarna" and the organization's name, Adarnista. Others refer
to Balantac as Maestra (teacher) and Espiritu Santo (holy spirit) (Holy Spirit).

The Adarnista, like the Catholic Church, performs sacraments such as baptism,
confirmation, marriage, confession, and rituals of the dead. Every Wednesday and
Sunday, at 7:00 a.m., and lasting up to two hours, Masses are held. On Rizal's birthday
and death anniversary, special religious rites are held, beginning with raising the Filipino
flag.
Images of the Sacred Heart of Jesus, the Immaculate Heart of Mary, Our Lady of Perpetual
Help, and a portrait of Rizal can be found in a typical Adarnista chapel. Other Philippine
heroes such as Luna, Burgos, del Pilar, Mabini, Bonifacio, and others are depicted
alongside the latter. (Foronda, 2001).

In La Union, Isabela, Pangasinan, Zambales, Nueva Ecija, Tarlac, and Nueva Vizcaya, as
well as Baguio City and Manila, the Adarnista has over 10,000 followers.

Sambahang Rizal

The Sambahang Rizal, or "Rizal Church," was founded in 1918 by the late Basilio Aromin,
a lawyer from Cuyapo, Nueva Ecija. With his aim, Aromin was able to gain adherents, and
Sambahang Rizal was founded to celebrate Rizal, who was sent by Bathala to redeem the
Filipino race, much like Jesus Christ did when He gave His life to rescue mankind.
(Foronda, 2001).

Early Filipinos used the term bathala to refer to "God" or "Creator." According to Aromin's
group, Rizal is the "Son of Bathala," just as Jesus Christ is the "Son of God." Noli Me
Tangere and El Filibusterismo are their "bibles," including Rizal's principles and teachings.
The Philippine flag and a statue of Rizal can be found on the altars of their churches.

The Sambahang Rizal, like the Catholic Church, performs sacraments such as baptism,
confirmation, marriage, and funerals. It assigns preachers, known as lalawigan gurus, to
preach Rizal's beliefs in various areas. The creator, Aromin, was known as Pangulu guru
(chief preacher). The organization had roughly 7,000 followers in Nueva Ecija and
Pangasinan at the height of its popularity. (Foronda, 2001).

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Iglesia Watawat ng Lahi

Arsenio de Guzman has founded the

Samahan ng Watawat ng Lahi
(Association of the Race Banner) in 1911.
De Guzman began preaching to the
Filipino people that Rizal was the "Christ"
and the "Messenger of God" this year. He
believed that God had selected the
Philippines to be his "New Kingdom" in
place of Israel. Some think that de Guzman
was channeling the spirit of Rizal, who was
telling people to live according to Christ's
and Rizal's teachings. (lya, 2012).
According to legend, a banal na tinig
(divine voice) directed Mateo Alcuran and
Alfredo Benedicto to go to Lecheria, Calamba, Laguna, to hunt for Jovito Salgado and
Gaudioso Parabuac sometime in 1936.
On December 24, 1936, Alcuran and A Church of Iglesia Watawat ng Lahi in
Benedicto met with Salgado and Nueva Ecija, Central Luzon
Parabuac in Lecheria, following the banal
na tinig.

From then on, the four listened to the banal na tinig's lessons every Saturday afternoon.
The banal na tinig informed them in 1938 that their guide was José Rizal's spirit, who had
instructed them to form the Samahan ng Watawat ng Lahi (Association of the Banner of
the Race). During World War II, the word samahan was changed to Iglesia to avoid
suspicion by Japanese soldiers, resulting in the Iglesia Watawat ng Lahi. (lya, 2012).

Iglesia Watawat ng Lahi is one of the largest Rizalista groups in the country, with over
100,000 members spread over the country. The Watawat ng Lahi, also known as the
Samahan ng Watawat ng Lahi Presiding Elders; (2) the Iglesia Watawat ng Lahi, Inc.; and
(3) the Iglesia ng Lipi ni Gat Dr. Jose P. Rizal, Inc. (Iya, 2012). The first group now
preaches that Rizal is merely a human and not Christ, while the remaining two claims to
follow the ancient beliefs and doctrines of the old Iglesia Watawat ng Lahi-Rizal is
God/Christ himself, the Jove Rex Al (God, King of All).

Suprema de la Iglesia de la Ciudad Mistica de Dios, Inc.

Suprema de la Iglesia de la Ciudad Mistica de Dios, Inc., translated as Supreme Church

of the Mystical City of God, was formed by Maria Bernarda Balitaan (MBB) in the Tagalog
region in 1952. She is reported to have started her spiritual missions in the early 1920s.
Ciudad Mistica is the largest Rizalista group today, with around 5,000 members in Sta.
Lucia alone, located at the foot of Mt. Banahaw in Barangay Sta. Lucia in Dolores, Quezon.

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It has over 100,000 members throughout Luzon. A woman has always governed Ciudad
Mistica since the organization's inception. Its leader is known as the Suprema, and she is
in charge of assisting members seeking guidance, resolving member issues (including
legal conflicts), and making key organizational decisions.

For the Ciudad Mistica, Jesus Christ's work

is still undone, and it will be carried on by
Dr. José Rizal and the Philippines' "twelve
lights," a group of nineteenth-century
heroes. These "twelve lights" are thought to
represent the twelve apostles of Jesus
Christ.

According to the members, God decided to

transfer His "Kingdom" to the Philippines
due to unresolved disagreements among
West Asian countries. It explains why Mt.
Banahaw has "holy stations/altars" (locally known as pwesto), akin to the Pasyon's stations
of the cross. (Ocampo, 2011).
An arch of the Cuidad Mistica building at Mt. Banahaw
The Ciudad Mistica, like the other Rizalista
organizations, shares many features with
the Catholic Church. They have masses, prayers, and chants (every Saturday). They
honor the "twelve lights'" birth and death anniversaries, with Rizal's death (December 30)
being the most prominent. The Philippine flag is raised at the commencement of each
anniversary.

Check it out!

Rizalista movements still exist today. They still live up to the principles that their founders
have established in the early 1900s. Check out this video link for more details:

1. Mga nalalabing Rizalista, nanatiliing tapat sa kanilang paniniwala:

https://www.youtube.com/watch?v=PRpCYmSXAQ0

20 | P a g e
 Application

After clicking the video link in the Google Classwork, click on the classwork entitled
Module 1 – Lesson 3 – Application (Remembering Rizal) and answer the following
question the same as the one presented here. Among the Rizalista groups presented in
the discussion, choose one group you are interested in and research for more details
about that group and create an infographic presentation/concept map using applications
such as Microsoft Word, Canva.com, etc. Discuss the following topics in your infographic
presentation or concept map:

1. Name of the Rizalista group

2. Founders and date founded
3. Number of group members
4. Beliefs and traditions in the group
5. Other useful information

CLOSURE

Glad that you have just finished the third lesson in the module! We shall now proceed to
the next lesson.

References

● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and

Works of Rizal. Understanding the Rizal Law. pp. 25 - 39. C & E Publishing,
Inc. Quezon City.
● Foronda, M. (2001). Cult honoring Rizal. Historical Bulletin (50th Anniversary
Issue): 46-79. Manila: National Historical Institute.
● Ileto, R. (1998). Rizal and the Underside of Philippine History. In Filipinos and
their revolution: Event, discourse, and historiography. Pp.29-78. Quezon City:
Ateneo de Manila University Press.
● Ocampo, N. (2011). Kristong Pilipino: Pananampalataya kay Jose Rizal.
Quezon City: Bagong Kasaysayan.
● Palafox, Q. (2012). "Rizal: A Hero-Saint?" Accessed on August 3, 2021, from
http://nhcp.gov.ph/jose-rizal-a-hero-saint/

21 | P a g e
 Lesson 4
The Life of Jose Rizal

Objectives:
At the end of this section, you should be able to:

1. Discuss the entire life of Rizal briefly, from childhood to his final days;
2. Describe the issues and situations in the 19th Century that influenced Rizal's
life;
3. Explain Rizal's development as a propagandist; and
4. Analyze the factors that led to Rizal's execution.

In this lesson, we will discuss the entire life of our national hero, from his family background
until his final days in Fort Santiago. Let us start our lesson with a short activity!

Activity
HOW WELL DO YOU KNOW RIZAL? There are pictures below that are relevant to the
life story of our national hero. Try to guess what these pictures mean and how these
pictures are significant to Rizal's life.

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 Analysis

All of us have our own unique life stories. Our national hero's story was filled with
struggles and successes for himself and the country he is fighting for. Here are some
questions that will be relevant to our discussion later on:
1. What are the factors that shaped Rizal as a great propagandist?
2. Do you think Rizal was successful in becoming a revolutionary icon against
the Spaniards?

Abstraction

Rizal's Family
José Rizal was born in the town of
Calamba, Laguna province, on June 19,
1861. Calamba, a community of three to
four thousand people, lies 54 kilometers
south of Manila. It is located in the middle
of a region noted for its agricultural
wealth, and it is one of the world's
leading producers of sugar and rice and
a diverse range of tropical fruits. The
town's border is on one side by the
picturesque Mount Makiling and the
other by the Laguna de Bay lake. Rizal's
early love of nature sprang from the
Jose Rizal’s hometown, Calamba, Laguna
wonders of creation that surrounded him.
His student chronicles reveal how his love of
nature impacted his appreciation of the arts and sciences. (Coates, 1992).
Francisco Mercado, Rizal's father, was a wealthy farmer who rented land from Dominican
friars. Siang-co and Zun-nio, Francisco's first ancestors, subsequently gave birth to Lam-
co. Lam-co is supposed to have moved to the Philippines in the late 1600s from the Fujian
area in southern China. In 1697, he was baptized in Binondo and given the name
"Domingo." He married Ines de la Rosa, a Binondo businesswoman from a well-known

23 | P a g e
family. Domingo and Ines eventually settled on the Dominican estate of San Isidro
Labrador. They had a son in 1731, whom they called Francisco Mercado. Many Chinese
businessmen at the time used the surname "Mercado," which means "market." (Reyno,
2012).
Francisco Mercado grew to be one of Binan's wealthiest men, with the greatest herd of
carabaos. He also participated in local politics, and in 1783 he was elected Capitan del
pueblo. Juan Mercado, one of his sons, was elected capitan del pueblo in 1808, 1813, and
1823. (Reyno, 2012).
Juan Mercado married Cirila Alejandra, a Binan native, and the couple produced 13
children, including Francisco Engracio, José Rizal's father. Following Governor Narciso
Claveria's decree in 1849 requiring Filipinos to adopt Spanish surnames, Francisco
Engracio Mercado added the surname "Rizal," which comes from the Spanish word "ricial,"
which means "greenfield," as he later settled in Calamba, Laguna as a sugar cane, rice,
and indigo farmer.

Francisco Engracio (1818-1898) was born into a wealthy family and received a decent
education in a Latin school in Binan. He went on to the College of San Jose in Manila after
that. Francisco married Teodora Alonso (1826-1911), a member of one of Manila's
wealthiest families, in 1848. Teodora was educated at the College of Sta. Rosa, where her
father was a member of the Spanish Cortes. She is "a woman beyond ordinary culture,"
according to Rizal, and she is "a mathematician who has read numerous books" (Letter to
Blumentritt, November 8, 1888).
Their family became a prominent member of the principalia class in the town of Calamba
as a result of Francisco and Teodora's industry and hard work. Their home was one of the
town's first concrete constructions.
Francisco Mercado and Teodora Alonso had eleven children, and José Rizal (1861-1896)
was the seventh. Saturnina (1850-1913), Paciano (1851-1930), Narcisa (1852-1939),
Olimpia (1855-1887), Lucia (1857 1919), Maria (1859-1945), Concepcion (1862-1865),
Josefa (1865-1945), Trinidad (1868-1951), and Soledad (1868-1951) were among the
other children (1870-1929).
Rizal was fond of all of his siblings. Paciano, his only brother, had a relationship with him
more than that of an elder brother. Rizal's second father was Paciano. Rizal held him in
high regard and valued all of his advice. Paciano was the one who escorted Rizal to his
first day of school at Binan. He was also the one who persuaded Rizal to continue his
education in Europe. Paciano, like Rizal, attended college in Manila before joining the
Katipunan and fighting for independence. Paciano retired to his home in Los Banos after
the revolution and lived a tranquil life until he died in 1930.

24 | P a g e
Childhood and Early Education
Rizal had fond childhood recollections of Calamba. During the Angelus, they prayed
together as a family. They would sit in the garden and tell each other stories at times. It
was in this garden that he first learned to appreciate the beauty of nature. Rizal's childhood
was filled with his parents' and siblings' love and concern. Rizal had a personal servant
who, after the morning Angelus, would tell him legends and fairy tales due to his bad health.
These tales piqued his curiosity in mythology and folklore.
Rizal was a bright young boy who picked things up quickly. Dona Teodora was his first
instructor, and she taught him how to pray. He mastered the letters when he was three
years old. He exhibited an early interest in reading books, even at a young age. He enjoyed
spending time with his mum in their home library. Dona Teodora will eventually realize
Rizal's poetic abilities. She'd ask him to compose verses for her. Later on, she realized that
Rizal needed a private tutor.
Rizal, like the other kids in the principalia class, received his education from private tutors.
Maestro Celestino was his first private tutor, followed by Maestro Lucas Padua. Leon
Monroy, his third tutor, polished his skills in the fundamentals of Latin, reading, and writing.
This home education from private tutors prepared Rizal for formal schooling, which he first
experienced in Biñan.
Rizal moved to Binan with his brother when he was nine
years old. Onboard a carromata, they arrived in town after
a one-and-a-half-hour journey. They proceeded to their
aunt's place, where Rizal stayed for about a year.
Paciano introduced Rizal to the teacher, Justiniano
Aquino Cruz, who was also Paciano's former teacher,
before abandoning his brother. According to Rizal (P.
Jacinto, 1879), the class was held in a nipa cottage
approximately thirty meters from his aunt's home. Rizal
would get up early every day and either attend mass at
four o'clock in the morning or study his lesson first and
then attend mass. He would return home, eat breakfast,
Maestro Justiniano Aquino Cruz, Rizal’s
and then head to class, where he would leave at 10
teacher in Binan
o'clock. He'd then return to school at 2:00 p.m. and leave
at 5:00 p.m. At six o'clock, he would pray with his cousins and then study for a time before
retiring to bed.

He excelled in Latin and Spanish in Binan. He also learned to paint from Maestro Cruz's
father-in-law, Juancho, an accomplished painter. Rizal spent much of his free time in
Juancho's workshop, receiving free painting and drawing classes. Rizal returned to
Calamba on December 17, 1870, after a year and a half of schooling in Binan, after

25 | P a g e
receiving a letter from his sister, Saturnina. He returned home on the steamship Talim with
Arturo Camps, a Frenchman and a friend of his father's (P. Jacinto, 1879),

Student of Manila
Rizal's father enrolled him in the Ateneo Municipal, formerly known as Escuela Pia, for a
six-year Bachiller en Artes program. On June 10, 1872, four months after Gomburza's
execution, he sat the entrance exam. He took his brother Paciano's advice and went by the
name José Rizal instead of Jose Mercado. Paciano was known to have ties to Jose Burgos,
one of the founders of the secularization movement and one of the three priests slain. He
was afraid that Rizal would get into difficulty if it were known openly that they were siblings.
Ateneo Municipal was recognized for providing the greatest education for guys at the time.
Like all Manila's universities, Ateneo was run by priests, although these clerics were not
friars but Jesuit Fathers. Prior to the commencement of classes, Ateneo students were
compelled to attend morning masses. Ateneo was also noted for its strict discipline and
religious education, both of which helped pupils develop their character.
The Romans and the Carthaginians were two groupings of students at Ateneo. The Roman
Empire was made up of Ateneo students who boarded, and the Carthaginian Empire was
made up of non-boarding students. This grouping was done to instill a competitive attitude
among the children. Rizal initially trailed behind his classmates, but thanks to his
perseverance and dedication to his studies, he was named "emperor," a designation given
to the class's most excellent student, in just a month (Zaide & Zaide, 1999).
From 1872-1877, Rizal was a student at Ateneo de
Manila University, where he excelled in his studies.
He passed the oral examination on March 14, 1877,
and received a Bachiller en Artes degree with
honors.
Rizal was sent to the University of Santo Tomas by
Don Francisco after completing Bachiller en Artes.
Dona Teodora was first averse to the plan, fearful of
what had occurred to Gomburza. Regardless, Rizal
continued his academic career and enrolled at UST.
He took the Philosophy and Letters course during his University of Santo Tomas in the 1800s
first year (1877-1878). He enrolled in an Ateneo
vocational course in the same year, which earned him
the perito agrimensor (expert surveyor), which he received on November 25, 1881.
Rizal changed his major to Medicine in his second year at UST. After learning about his
mother's declining eyesight, he felt compelled to enroll in this course.

26 | P a g e
Rizal did not have the same academic success at UST as he did at Ateneo. He did well in
Medicine, but not as well as he did in Arts and Letters. Despite this, he was one of the
seven students from the original batch of twenty-four who remained in the course in his
final year at UST (Jose, 2011).
Rizal and Paciano forged a secret agreement in 1882: Rizal would go to Europe to finish
his medical studies and prepare himself for the arduous mission of freeing the Philippines
from Spanish rule.

Rizal in Europe
Rizal departed the Philippines for Spain on May 3, 1882. Rizal was ecstatic to learn new
things on his first vacation overseas. He was only twenty years old at the time, and as a
young man, he was keen to mingle with foreigners. He drew sketches of his fellow
passengers and the sights he encountered along the way.
On June 16, 1882, Rizal arrived in Barcelona.
He arrived over the summer holiday and was
able to reconnect with former Ateneo
classmates. At a coffee shop in Plaza de
Catalua, these students hosted a welcome
party for Rizal. They took Rizal on a tour of
the city and took him to some of Barcelona's
most famous historical monuments. In this
city, Rizal found time to pen "El Amor Patrio,"
a patriotic essay (Love of Country). On
August 20, 1882, he published this essay
under the pen name Laong Laan in Diariong Universidad Central de Madrid
Tagalog. Rizal chose to return to Madrid after
his summer break. On November 3, 1882, he
registered in the Universidad Central de Madrid (now the Universidad Complutense de
Madrid) to study medicine, philosophy, and letters. He also studied painting and sculpting
at the Academia de San Fernando and took French, English, and German lectures at the
Ateneo de Madrid. Not satisfied with these pursuits, he enrolled in fencing classes at the
Sanz and Carbonell academies. "I am presently studying Italian and have made a bet that
I shall be able to speak it in two months," Rizal wrote to his family in January of 1883.
(Guerrero, 2010).
In June 1884, Rizal received the degree and title of Licentiate in Medicine after passing the
medical examinations. Rizal was able to practice medicine with this title. He continued to
enroll in classes that would have lead to a Doctorate in Medicine, but he was denied the
degree because he did not pay the price for defending his thesis. It's worth noting that Rizal
was already feeling the effects of Calamba's terrible economic circumstances at the time.
Due to drought and locusts, low crop output exacerbated his family's financial woes,

27 | P a g e
exacerbated by the Dominicans' increase in hacienda rentals. As a result, his monthly
payment from the Philippines was delayed.
Rizal also took Greek, Latin, and world history examinations. He received first place in
Greek and an "excellent" rating in history. On June 19, 1885, he received his Licenciado in
Filosofia y Letras (Licenciado in Philosophy and Letters) from the Universidad Central de
Madrid, with a sobresaliente grade.
Rizal made time in Madrid between his studies to meet fellow Filipinos. These enlightened
Filipinos (illustrados) created the Circulo Hispano-Filipino, which organized informal
programs such as poetry readings and debates. Rizal was invited to write a poem because
he was a prolific writer and poet. As a result, he wrote Mi Piden Versos (Mi Piden Versos)
(They Ask Me for Verses).

A photo of the members of the Circulo Hispano-Filipino

On January 2, 1884, at one of the Filipino gatherings at Pedro Paterno's residence in

Madrid, Rizal proposed creating a novel about Philippine life. The group authorized the
concept, but it never came to fruition. Because his fellow Filipinos who committed to
assisting him did not write anything, he had to write the novel independently. He was able
to complete the first half of his work, Noli Me Tangere, in Madrid.
Rizal was introduced to liberal views through the masons he met in Madrid. The masons'
attitude toward knowledge and thinking and how they respect fraternity inspired him. On
November 15, 1890, he joined the Masonry and became a Master Mason at the La
Solidaridad.
Filipinos in Madrid would periodically visit Don Pablo Ortiga y Rey, the former mayor of
Manila. Rizal went to Don Pablo's house with his fellow Filipinos when he met and fell in
love with Consuelo, Don Pablo's daughter. Rizal, on the other hand, did not pursue her due
to his engagement to Leonor Rivera. Eduardo de Lete, his buddy, was likewise smitten with
Consuelo but didn't want to jeopardize their friendship. Rizal penned a sonnet for Consuelo
called A Seorita C. O. y R. in 1883.
Rizal specialized in ophthalmology and received training from some of Europe's most
renowned ophthalmologists, including Dr. Louis de Weckert, a French doctor whom he
worked as an assistant from October 1885 to March 1886. In Heidelberg in 1886, he

28 | P a g e
collaborated with specialist ophthalmologists Dr. Javier Galezowsky and Dr. Otto Becker,
and in 1887, he collaborated with Dr. R. Schulzer and Dr. Schwiegger (De Viana, 2011).
Rizal made friends with several academics during his time in Germany, including Fredrich
Ratzel, a German historian. Rizal met anthropologists Feodor Jagor and Hans Virchow,
who were researching Philippine culture through his friend Ferdinand Blumentritt. Rizal was
fluent in German and produced a paper called Tagalische Verkunst (Tagalog Metrical Art).
In 1886, he also translated William Tell by Schiller into Tagalog. He also finished Noli Me
Tangere in Berlin, published on March 21, 1887, with financial assistance from his friend
Maximo Viola.
On August 8, 1887, Rizal returned to Calamba after five years in Europe. He spent time
with his family, who were delighted to see him again. He kept himself occupied by creating
a medical practice and treating patients. Because he was mistaken for a German, he
became known as Doctor Uliman. However, his vacation was cut short because he was
pursued by the friars who appeared in his novel Noli Me Tángere as villains. On February
16, 1888, he departed the nation for the second time.
Rizal's Second Trip to Europe
With other ilustrados like Marcelo H. del Pilar, Graciano Lopez Jaena, Antonio Luna,
Mariano Ponce, and Trinidad Pardo de Tavera, Rizal became more engaged in the
Propaganda Movement on his second trip. The Propaganda Movement advocated for
reforms such as (1) making the Philippines a province of Spain, so that native Filipinos had
the same rights as Spaniards; (2) Philippine representation in the Spanish Cortes; and (3)
secularization of parishes.
Rizal became absorbed with writing articles and essays for La
Solidaridad, the periodical of the Propaganda Movement. Rizal's
annotation of Antonio de Morga's Sucesos de las Islas Filipinas
(1890) is one of his intellectual works in Europe. He
demonstrated that the Filipinos already had a sophisticated
culture before the Spaniards arrived. In 1890, he published an
essay called "Sobre la Indolencia de los Filipinos" (On the
Indolence of the Filipinos), in which he linked the Filipinos'
"indolence" to a variety of variables, including climate and
societal abnormalities. Another essay he wrote, "Filipinas
A copy of the La Solidaridad
Dentro de Cien Aos" (The Philippines a Century Ago), was
published in installments from 1889 to 1890 and argued for reforms.

Rizal finished his second novel, El Filibusterismo, in July 1891 while in Brussels, and it was
published on September 18, 1891, with the support of his friend, Valentin Ventura. Rizal's
El Filibusterismo was more radical with its narrative than his Noli. A society on the verge of
revolution is depicted.

29 | P a g e
Rizal returned to the Philippines in 1892, believing that the real struggle was in his own
country. Rizal arrived on June 26, 1892, despite warnings and his family's opposition. He
immediately traveled to Central Luzon to persuade his acquaintances to join the La Liga
Filipina, a socio-civic organization founded by Rizal on July 3, 1892.
Rizal was captured and taken to Fort Santiago on July 6, 1892, just a few days after the
Liga was formed. He was accused of carrying with him from Hong Kong leaflets titled
Pobres Frailes (Poor Friars), a parody of wealthy Dominican friars and their wealth
acquisition, which violated their vow of poverty. Rizal was deported to Dapitan, Mindanao,
despite his protests and denials of owning the items.

Exile in Dapitan
On July 17, 1892, Rizal landed at Dapitan aboard the steamship Cebu. Dapitan (now
Zamboanga del Norte) was a small town in Mindanao that served as a political and military
outpost for the Spanish in the Philippines. Captain Ricardo Carnicero, who became a friend
of Rizal during his exile, was in charge. Rizal was given the freedom to explore the area
and was ordered to report to his office once a week.
From 1892 until 1896, Rizal lived in the tranquil town of Dapitan. He continued his artistic
efforts in sculpture, painting, drawing, and poetry writing while practicing medicine and
pursuing scientific research. He founded a boys' school and advocated for community
development projects. He also took the time to learn Malayan and other Philippine
languages. He worked in farming and trade, and he even invented a wooden brick-making
machine.
Rizal, along with Ricardo Carnicero and
another Spaniard, won the second prize in
a lottery on September 21, 1892. His stake
was worth 6,200 pesos. Rizal utilized a
portion of his gains to buy land in Talisay,
about one kilometer from Dapitan. He
constructed his home on Talisay's beach
and a school and a hospital in the
neighborhood.
Rizal placed a large relief map of
Mindanao in the plaza to teach geography
as part of his endeavor to renovate and
beautify Dapitan. He analyzed the situation
of Dapitan in relation to other places in Mindanao with the use of this map, which still exists
today. Rizal also built a water system with
the help of his students to supply the town One the houses of Rizal in Rizal’s Shrine, Dapitan City

30 | P a g e
with water for drinking and cultivation. He also assisted the citizens in erecting lampposts
in every corner of town.
After hearing of Rizal's reputation as an ophthalmologist, George Taufer, suffering from an
eye disease, arrived from Hong Kong to Dapitan. He was joined by Josephine Bracken, his
adopted daughter, who later fell in love with Rizal. After being refused the sacrament of
marriage by Father Obach, the parish priest of Dapitan, due to Rizal's refusal to renounce
his words against the Church and accept other requirements, they lived as husband and
wife in Rizal's octagonal house.
Dr. Pio Valenzuela visited Rizal in Dapitan on the eve of June 21, 1896, and briefed him
about the establishment of Katipunan and the planned revolt. Rizal opposed, stating that a
well-planned movement with sufficient armaments was essential.
Meanwhile, Rizal was writing letters to the Governor-General of the Philippines at the time,
Ramon Blanco. He wrote two letters, the first in 1894 and the second in 1895. He requested
that his case be reviewed. He said that if his request were denied, he would volunteer to
fight in the Cuban revolution as a surgeon for the Spanish army.
Rizal's request to visit Cuba was granted on July 30, 1896. The next day, he boarded the
ship Espana for Manila. He then boarded the vessel Isla de Panay, which would take him
to Barcelona on September 3, 1896. However, when he arrived at the fort, Governor-
General Despujol informed him that he had been ordered to return to Manila. Rizal landed
in Manila on November 3, 1896, and was immediately sent to Fort Santiago.

Rizal's Trial and Execution

The investigation of Rizal's case began on November 20, 1896. By spreading revolutionary
ideas and organizing illegal organizations, he was accused of being the revolution's
principal organizer. Rizal requested a not-guilty plea and even wrote a manifesto imploring
revolutionaries to lay down their weapons.

Lt. Luis Taviel de Andrade, Rizal's lawyer, did everything he could to defend his client. The
trial ended on December 26, 1896, and the sentence was read. José Rizal was convicted
and sentenced to be executed by firing squad.
Governor-General Camilo de Polavieja signed the court judgement on December 28, 1896.
He later ordered Rizal's execution by firing squad on December 30 at 7:00 a.m.

31 | P a g e
On his last days, Rizal wrote Mi Ultimo Adios, his
longest poem, which was about his farewell to the
Filipino people. Rizal handed away his remaining
goods when his mother and sisters paid him a
visit on December 29, 1896. "There is something
inside," he said softly in English as he gave his
gas bulb to his sister Trinidad. Trining and her
sister Maria would eventually take the copy of
Rizal's final poem from the lamp.
Rizal walked to Bagumbayan at 6:30 a.m. on
December 30, 1896, dressed in a black suit with Jose Rizal shot by a firing squad in Bagumbayan,
his arms tied behind his back. Shots were fired December 30, 1896
after orders were delivered. It is time to eat! ("It's
all done!") Rizal gave his life in the service of his nation and its independence

Check it out!

Before going to our Application, check on this mini-series entitled "Ilustrado" presented
by GMA Network. It shows the struggles of Rizal, particularly on his quest for freedom
from the Spanish colonizers.

Click on this youtube link for the list of episodes:

https://www.youtube.com/playlist?list=PLGRhcC_vtOrZrEm7QYV1tan7G-XuL4waQ

If you are also interested in the documentary about our national hero, you can also
check this link:

https://www.youtube.com/watch?v=ALb4ig-8agc

Enjoy watching!

Application

After watching, in your Google Classwork, click on the classwork entitled Module 1 –
Lesson 4 – Application (The Life of Jose Rizal) and answer the following question the
same as the one presented here. Answer each question in 3-5 sentences and explain it
briefly—5 points for each question.

32 | P a g e
 1. How did Rizal's ancestry contribute to his life and education?
2. Cite some important persons that influenced Rizal in his intellectual pursuits
during his trip to Europe
3. What were the contributions of Rizal during his exile in Dapitan?
4. What were the injustices experienced by Rizal during his lifetime?

CLOSURE

Well done! You have a complete grasp of Module 1 – The Rizal Law and Remembering
Rizal. Get ready to learn Module 2, The Philippine Political and Socio-Economic
struggles in the 19th Century.

MODULE SUMMARY

The concepts of nationalism and the government's mandate were the reasons for teaching
the life and works of Jose Rizal, our national hero, to the youth. Because of the
deteriorating nationalism amongst the youth in the mid-1950s, lawmakers then proceed to
bring back the strong love for the country. With the concepts of nation and nationalism
discussed in the previous lesson, it is now clear it was nationalism that has driven Jose
Rizal to pursue his quest for freedom from the Spanish colonizers. But before he was able
to make a great impact in our rich history, many factors contributed to what he has
achieved in his life. His ancestors played a great role in how he was raised as a child and
as a teenager, with him having a good quality of education when not all Filipinos were
given such privilege. He had used these factors to push himself in developing nationalistic
ideas aside from personal successes and gains. The injustices and atrocities done by the
Spanish colonizers to the Filipino people had driven Rizal to study in Europe and pushed
for reforms in the heart of the colonizers, Spain. Through Rizal's efforts, influence and
desire, he was able to awaken the revolutionary minds of the Filipinos back home. He
became a threat to the Spanish oppressors, leading him to exile and eventually his death.
However, even though his death was untimely and caused by the Spanish injustices, it
cannot be denied that he was a revolutionary icon, a person who, with just the use of a
pen, touched the hearts and opened the minds of Filipinos towards a free independent
country.

33 | P a g e
 Module 2
The Philippine Political and Socio-Economic
Struggles in the 19th Century

Module Overview:
This module will have a deeper understanding of the various political and socio-economic
struggles in the 19th Century, particularly in the Philippines. These situations and events
are important to discuss since it has greatly influenced the actions of Rizal towards his
fight against the Spaniards and some of these issues are still relevant up to the present-
day situations.

Module Objectives:

1. Describe the influence of the different economic and political issues in the 19 th
Century in Rizal's life and works
2. Explain Rizal's involvement in the significant events in Philippines during the 19 th
Century

Lessons:

Lesson 1The 19th Century Philippine Economy and Society

Lesson 2 Agrarian Disputes
Lesson 3 Emerging Nationalism
Lesson 4 Imagining a Nation

34 | P a g e
 Lesson 1
The 19th Century Philippine Economy and Society

Objectives:
At the end of this section, you should be able to:

1. Discuss the changing economy and society of the 19th century Philippines;
2. Rellate these situations to Rizal's life in the country;
3. Describe the role of the Chinese mestizos in the Philippine economy;
4. Reflect on the struggles of social stratifications at present-day through journal writing;

Welcome to another discussion of our lesson in Rizal 101. In this lesson, we

will explore the political and socio-economic situation of the Philippines during
the 19th Century.

Activity

SAMAL BRIDGE TO PUSH THROUGH? Have you heard the news about the Davao-Samal
bridge project? This issue has been going on for decades since this will greatly impact the
economy and commerce in the Davao Region. What do you think are the advantages and
disadvantages if ever this government project will push through? Share your ideas with the
class.

35 | P a g e
 Analysis

If ever the Davao-Samal Bridge will be pushed through, sure enough, there will be
changes in the life and economy of the Samalenos and Davaoenos. This is the same
as the Spanish government's economic changes implemented in the Philippines, which
will be discussed in this lesson. Here are some questions that will be relevant to our
discussion later on:

1. How can economic changes affect society?

2. How can traders influence the economy as a whole?

Abstraction

Changing Landscape of the Philippine Society and Economy

Many scholars regard the nineteenth century in

the Philippines as a period of significant
transformation. Huge economic, political,
social, and cultural currents were felt
throughout this time. Change, on the other
hand, had its beginnings in the previous
Century. The monarchy in Spain had changed
hands from the Habsburgs to the Bourbons by
the late eighteenth century. Spain's colonial
policies were re-calibrated under the new
government, which had an impact on the
Philippines. Bourbon policies and reforms were Manila – Acapulco Galleon Trade
implemented to revive the profitability of
colonies such as the Philippines. José de
Basco y Vargas, the first governor-general to visit the Philippines under the Bourbon
mandate, arrived in the Philippines in 1778.
By the time Basco arrived, the Galleon Trade, the main economic institution in the
Philippines, was already a losing enterprise. As Spain sought ways to salvage the
dwindling economy of the empire, the global wave of industrialization became a silver
lining. As many imperial powers in Europe and the West were undergoing industrialization,
increased demand for raw materials presented an opportunity to look into the agricultural
potential of the Philippines. Thus, it was viewed that the transformation of the economy

36 | P a g e
towards being export-oriented, harnessing the agricultural products that could be yielded
from the archipelago, was the way to go.
To better facilitate the envisioned reorientation of the economy, Basco established the Royal
Philippine Company in 1785 to finance agricultural projects and manage the new trade
between the Philippines and Spain (and Europe) and other Asian markets. These changes,
however, were met with a lukewarm reception. Resistance also came from various sectors
like the Catholic Church that was not receptive to the labor realignments entailed by the
planned reforms and traders still holding on to the Galleon Trade.
It also did not help that the Royal Philippine Company was fraught with issues of
mismanagement and corruption. As Basco pushed for the reforms, he lifted a ban on
Chinese merchants that reinvigorated internal trade; initialized the development of cash crop
farms; relaxed certain policies that allowed the gradual opening of Manila to foreign markets;
and established the Tobacco Monopoly to maximize the production of this export good.
At the turn of the nineteenth century, global events continued to have an impact on the
Philippines. By 1810, the Spanish empire had been shaken by the Mexican War of
Independence, eventually resulting in the loss of valuable Latin American colonies. As a
result, the Galleon Trade, which had become a source of anxiety in the Philippines, ended.
As the Philippine economy hung in the balance, policies were re-evaluated, and by 1834,
Manila had been opened to international trade with the closure of the Royal Philippine
Company.
As a result, foreign merchants and traders arrived in Manila. Eventually, they settled there,
taking over funding and assisting the developing agricultural cash crop, export-oriented
economy. Some of the most significant investments were made by British and American
entrepreneurs who established merchant companies in Manila.
In the Philippines, rapid economic expansion began to flow through cash crops. By the first
part of the nineteenth century, cash crops such as tobacco, sugar, cotton, indigo, abaca,
and coffee accounted for most of the
Philippines' exports.
As cash crops became the colony's
primary source of wealth, land value
became more apparent. Land ownership
and management became a challenge
when the provinces began to cultivate
income crops. Farmers were feeling the
effects of the economy, while hacenderos
seized the opportunity. When a minor
landowner, for example, needed cash, he
would enter into a pacto de retroventa, a sale A Filipina farmer in a tobacco plantation
agreement that guaranteed he could
repurchase the land at the same price he sold it for.

37 | P a g e
However, due to the economy's ever-increasing demand and the sale's renewals, it became
increasingly difficult to buy back the land, further burying the farmers in debt. They would
eventually lose their land and were forced to work as tenant farmers or kasamá. Aside from
this method, land acquisition was also made by land-grabbing. Inquilinos arose as the rising
economy necessitated better land management. They rented property and sublet it to
smaller farmers. These causes would alter the social stratification in the countryside, which,
as the following chapter will demonstrate, was not without tensions and contestations.

The Chinese and Chinese Mestizos

The Chinese and Chinese mestizos were two
segments that gained substantially from the
shifting economy. Philippine natives have had
trading links with the Chinese since pre-colonial
times. During the height of the Galleon Trade,
Chinese products made up the majority of the
goods traded. The Spanish were distrustful of the
Chinese due to the flood of Chinese communities
in the Philippines. These sentiments resulted in
harsh official measures toward the sangley,
ranging from greater taxes to mobility restrictions Chinese and Chinese mestizos in the Philippines
with the construction of the Chinese enclave (the
Parian) to outright expulsion programs.
On the other hand, the Chinese proved to be "essential outsiders" in the colonial economy
and society of the Philippines. Although the Spaniards were cautious of the Chinese, they
recognized their role in the economy's survival. The Chinese enlivened the economy, from
the products loaded on galleons to the rise of retail trade. They were eventually absorbed
into colonial society, resulting in intermarriages with indios and the birth of Chinese
mestizos. Throughout the Spanish colonial period, Chinese mestizos played an essential
part in the economy. They influenced the evolving economy in the nineteenth Century by
buying land, amassing riches, and establishing businesses.

Impact on Life in the Colony

As previously said, economic developments triggered social, political, and cultural changes.
For example, the new economy required a more educated populace to meet the growing
demand for a more professionalized workforce to manage trading activities in Manila and
other major cities. This desire prompted the colonial government to issue an edict in 1836
requiring all towns to establish primary schools to teach the inhabitants how to read and
write.

38 | P a g e
It eventually resulted in the passing of an education decree mandating free primary
education in 1863. Eventually, several schools arose in the nineteenth century to meet the
growing demand for additional experts. During this time, schools such as the Ateneo
Municipal were founded. The administration was also able to increase bureaucratization and
streamline colonial governance due to the complicated structure of the expanding economy.
Manila became a potential destination for those seeking better prospects or desiring to flee
the worsening circumstances in the farmlands as it grew as a commerce center. Internal
migration has increased at an alarming rate, causing various issues. For one thing, people
flocked to trading hubs like Manila. Overcrowding resulted in problems with living quarters,
sanitation, public health, and an increase in crime. Two, people's constant migration made
tax collection even more difficult. To address these concerns, Governor-General Narciso
Claveria issued an 1849 decree encouraging colonists to establish surnames.
The colonial administration allocated surnames to citizens using the catalogo de apellidos
and banned people from changing their names at will. The colonial authority sought a better
surveillance system by enacting policies such as registration and ownership of a personal
cedula bearing one's name and address. The guardia civil was eventually established to aid
in the better execution of policies. As the emerging economy provided new opportunities for
the colonial state, it also led the state to become more regulated and assertive.

Renegotiating Social Stratification

The impact of the expanding economy on Philippine society was felt. As a result, social
interactions were redefined, and social stratification was renegotiated due to changing
dynamics. New lines were created with the following socioeconomic strata as the mestizo
population grew in importance.:

Social Stratification during the Spanish Colonization in the Philippines

People who are pure-blooded Spaniards born in the Iberian Peninsula

Peninsular
(Spain)
Insular Pure-blooded Spaniards born in the Philippines
People born of mixed parentage. They can be either:
Mestizo  Spanish mestizo – (Spanish parent and native parent)
 Chinese mestizo – (Chinese parent and native parent)
Pure-blooded natives that are wealthy and are supposedly descended
Principalia
from the kadatoan class
Indio Pure-blooded native in the Philippines

Chino infiel Non-Catholic pure-blooded Chinese

39 | P a g e
In the nineteenth century, as the Spaniards lost economic power, they reassert authority
based on race. This problem was exacerbated by the growing principalia and mestizo
populations, who recognized their critical role in society as economic movers and facilitators.
Throughout the Century, the renegotiation continued as the mestizos and principalia elite
desired social respect that the pure-blooded Spaniards had continually denied them.
These prosperous mestizos and principalia members continued to build economic and
cultural riches. They also took advantage of opportunities to pursue further education in the
Philippines and Europe. These actions increased their social relevance because it was from
these ranks that nationalist articulations would emerge.

Check it out!

A lot of changes in the society and economy had occurred in the Philippines during the 19 th
Century. One of which is the decline of the Galleon Trade, but what is something special
about this trade? What made it flourish before the 19th Century? Check out this video link to
know more. In addition, get to learn more about the concept of social stratification and how
it affects every society across the globe. Enjoy watching!
● https://www.youtube.com/watch?v=8_ik78ujIbE – The Galleon Trade
● https://www.youtube.com/watch?v=6zvI2fcSnFY – What is Social Stratification

40 | P a g e
 Application

After accessing the links provided above, in your Google Classwork, click on the
classwork entitled Module 2 – Lesson 1 – Application (The 19th Century Philippine
Economy and Society) and answer the following question the same as the one
presented here. Write a reflection paper about the current social stratification situation in
our country. Refer to the following guide questions below. (7pts. – content, 5pts –
relevance of )examples, 4pts- organization of ideas, 2 pts. – grammar and technicalities
2 pts. – punctuality).

Answer the questions a one reflection paper. DO NOT answer separately. Write in 8-10
sentences.

1. What is social stratification?

2. Is there a wide gap in social stratification in the Philippines? Defend your answer
and provide examples.
3. How can social stratification affect Philippine society?
4. Can social stratification be avoided? Why?

CLOSURE

Glad that you have just finished the first lesson in the module! We shall now proceed to
the next lesson.

References

● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. The Life of Jose Rizal. pp. 59 – 71. C & E Publishing, Inc.
Quezon City.
● Diokno, M. (1998). The end of the galleon trade. Kasaysayan Series Vol. 4:
Life in the Colony, pp. 7-25. Hongkong: Asia Publishing Company Limited.

41 | P a g e
 Lesson 2
Agrarian Disputes

Objectives:
At the end of this section, you should be able to:

1. Discuss the history of the agrarian situation of the Philippines during the Spanish
period;
2. Explain how the Calamba Agrarian Issue reflected the agrarian conflicts in the 19th
Century; and
3. Evaluate the agrarian issue during the Spanish period and the present day through
a Venn diagram.

Welcome to another lesson in Rizal 101. We shall now explore the

agrarian situation of the Philippines in the Spanish Era. This has a great
impact on Rizal's struggle to fight against the colonizers. Let us proceed!

Activity
DYING BREED OF FILIPINO RICE FARMERS? In
modern Filipino society, careers and jobs have
greatly developed since technology innovation in the
2000s. This has resulted in the decline of young
Filipino farmers in the rural areas of our country. But
what has caused such phenomena? Check out this
video below and share your opinions on what you
have watched.
https://www.youtube.com/watch?v=IAvIVpnnNN4 –
Infographic Video About the Dying Breed of Filipino
Farmers.

42 | P a g e
 Analysis

Earlier farmers also experienced the struggles of our Filipino farmers during the
Spanish Era. In our lesson in agrarian disputes, here are some questions that will be
relevant to our discussion later on:
1. What will happen if farmers will be deprived of their rights and privileges as
tillers of the land?
2. Is it important the farmers should have their lands to till on?

Abstraction

Brief History of Friar Estates in the Philippines

The friar estates date back to land grants given to early Spanish conquistadors who arrived
in the Philippines in the late sixteenth and early seventeenth centuries. Around 120
Spaniards were handed grants, often made up of a large tract of property called a sitio de
ganado mayor (1,742 hectares) and smaller sections of land called caballerias (measuring
42.5 hectares).

For three reasons, the Spanish hacenderos were unable to develop their holdings over time.
The Spanish population in the Philippines was, first and foremost, a transient one. After
serving in another country, it was typical for Spanish administrators to return to Spain.
Second, until the latter portion of the Spanish colonial period, the market for cattle goods
offered by haciendas remained modest. Finally, the Manila-based Galleon Trade offered
greater financial advantages and attracted more Spaniards. The religious organizations
quickly took over the work because the Spanish hacenderos lacked the enthusiasm and
inclination to develop their territories.

The religious orders acquired land in a variety of ways. Often, Spaniards seeking spiritual
advantages donated the property. Estates that had been severely mortgaged to the
ecclesiastics were sometimes subsequently purchased by the religious organizations

43 | P a g e
themselves. According to records, several prominent Filipinos contributed to establishing
the friar properties through donations and sales.

Despite these techniques, Filipinos had a widespread conviction that the religious orders
had no legal title to their estates and had obtained them through usurpation or other
illegitimate means. Nonetheless, ecclesiastical estates in the Tagalog region grew to the
point where they accounted for almost 40% of the provinces of Bulacan, Tondo (now Rizal),
Cavite, and Laguna by the nineteenth century.

During the early decades of Spanish colonial authority, the estates' preoccupations were
diverse. The properties were used mainly as cow ranches and subsistence crop farms in
the sixteenth and seventeenth centuries. Rice and sugar became vital sources of wealth for
religious organizations, especially throughout the nineteenth century, as they were the
primary commodities produced in the haciendas.

The haciendas' agrarian interactions evolved throughout time. The social organization of the
haciendas in the sixteenth and seventeenth centuries was predominantly made up of lay
brother administrators at the top and cultivated tenants below. Although the lay brother
administrators were directly responsible to the heads of their religious organizations, they
were given considerable latitude in making administrative decisions. On the other hand,
tenants were expected to cultivate the land and pay an annual rent, typically a specified
quantity of harvest or, later in history, money.

A rising economy centered on agricultural produce exports ushered in transformation by the

mid-eighteenth century, gradually establishing an inquilinato system. An individual, known
as a canon, rented property for a fixed annual price under this system. The inquilino or
lessee was also required to provide personal services to his landlords in addition to the rent.
If the inquilino fails to meet these standards, he may be expelled from the country. In most
cases, the inquilino would then sublease the land to a kasamá, or sharecropper, who would
then be responsible for cultivating the soil. The result was a three-tiered system, with
landowners at the top, inquilinos in the center, and sharecroppers at the bottom.

44 | P a g e
By leasing the property to an inquilino, the religious
hacenderos were relieved of the social obligations that
came with direct contact with the sharecroppers, as
the inquilinos were now the ones who dealt directly
with the kasamá. On the other hand, the
sharecroppers benefited from the agreement because
their labor duties to the religious estates permitted
them to avoid the Spanish government's forced labor
requirements. The disadvantage of this type of
arrangement was that two non-cultivating groups
further reduced the sharecroppers' revenue. The A Filipino family as inquillinos
leftover income would be split among all the
sharecroppers after the inquilino paid his rent to the religious hacenderos and deducted his
own share.

The haciendas would become sources of contention among the Spanish religious
hacenderos, inquilinos, and sharecroppers as the social structure and land tenure patterns
changed. It's no surprise, then, that when the Philippine Revolution erupted in 1896, abuses
on friar estates were frequently cited as one of the main reasons for the uprising.

Hacienda de Calamba Conflict

Prior to 1759, little is known about the Hacienda de Calamba, other than that a group of
Spanish laymen owned it. Don Manuel Jauregui, an impoverished Spaniard, surrendered
the lands to the Jesuits in 1759 to be permitted to live in the Jesuit monastery for the rest of
his life. The Jesuits would only be able to claim ownership of the country for eight years
before being exiled from the Philippines by King Charles III on February 27, 1767. As a
result of the expulsion, the government confiscated Hacienda de Calamba and other Jesuit
holdings and placed them under the Office of Jesuit Temporalities.

45 | P a g e
In 1803, the government sold the land to Don Clemente de Azansa, a Spanish layman, for
44,507 pesos. When he died in 1833, the Dominicans paid 52,000 pesos for the Hacienda
de Calamba, including 16,424 hectares. Many families from nearby towns had moved to the
hacienda in pursuit of economic prospects by this time. Rizal's family were among the
families who arrived at the hacienda, and he went on to
become one of the property's main inquilinos.

Although other families leased property in Calamba,

Rizal's family leased one of the largest leased lands,
measuring around 380 hectares. Sugar was a major
crop planted in the hacienda since it was in high demand
on the global market. Because these estates provided
so much riches to Rizal's family, it was only natural
that the family was concerned when the conflict broke Hacienda de Calamba
out in 1883.

The friars were collecting rents without giving the regular receipts, according to Paciano
Rizal, who wrote in 1883. The renters could not pay their rent two years later because the
rent had allegedly doubled while sugar prices remained low. The Dominicans declared the
lands unoccupied and allowed citizens from neighboring cities to take over the leases as a
punishment for the tenants' failure to pay the rent. The friars' position was undermined
because just a few outsiders replied to the Dominican's invitation. With the exception of four
or five renters, the majority of residents were spared from eviction.
Mariano Herboso, Rizal's brother-in-law, maintained the complaints against the friars,
notably complaining about the yearly increase in rentals, defective irrigation systems, and
inability to give receipts. These issues were compounded by the fact that the price of sugar
on the global market was continuing to fall at the time. Paciano pondered returning his
properties to the friars and clearing ground elsewhere because the situation had worsened.
The colonial government wanted a report on the hacienda's income and productivity from
the tenants in 1887, suspecting that the Dominicans were avoiding paying their taxes. The
renters obeyed and provided a report, but they also included a José Rizal petition. The
petition listed several complaints against the hacienda owners, including a complaint about
rising rent. Some renters began withholding rent as a form of protest.
In 1891, the friars began evicting tenants who refused to pay rent as a measure of
vengeance. Those who continued to oppose the friars were eventually banished. Rizal's
parents, brother, and sisters were among those who were exiled to remote parts of the
nation. Despite Rizal's efforts to overturn the Philippine courts' ruling, his family's exile would
only be removed if another governor-general issued a decree. The incident had a profound

46 | P a g e
impact on Rizal, and the growing sorrow resulting from it was represented in his second
novel, El Filibusterismo.

Check it out!

Want to know more about the Calamba agrarian crisis? Check out these links for further
knowledge!
 Rizal’s agrarian dispute - https://opinion.inquirer.net/54539/rizals-agrarian-dispute
 The Hacienda de Calamba Agrarian Problem (1887 – 1891): A Historical Assessment
- http://haciendadecalamba.blogspot.com/2012/06/

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 2 – Lesson 2 – Application (Agrarian Disputes) and answer the
following question the same as the one presented here.

Compare and contrast the agrarian disputes between the Spanish Colonization and
present-day agrarian problems. Use a Venn diagram to present your results. (20 points –
8pts – Content, 6 points – relevance of key points, 4 points – organization of ideas, 2
points – punctuality)

CLOSURE

Glad that you have just finished the second lesson in the module! We shall now proceed
to the next lesson.

47 | P a g e
 Lesson 3
Emerging Nationalism

Objectives:
At the end of this section, you should be able to:

1. Discuss the causes and effects of the 1872 Cavite Mutiny;

2. Explain the conflict between Filipino secular and Spanish priests;
3. Showcase fair judgement towards the two perspectives of the 1872 Cavite
Mutiny.

In this lesson, we will discuss the events that happened in the 1872 Cavite Mutiny and
the execution of the GomBurZa, which fueled Jose Rizal in his quest for freedom of the
country from the Spanish colonizers.

Activity

FILIPINOS FOR NATIONALISM. Look at the pictures below. Can you determine these
historical events that showcase the nationalism of Filipinos throughout history?

48 | P a g e
 Analysis

The same as the pictures shown above, we will talk about the growing nationalism
during the 19th century that greatly influenced Rizal’s life and works. Here are some
questions that are relevant to our discussion.
1. How can one’s action for the love of country influence his peers and fellow
countrymen

Abstraction
Aside from this lesson, you may also check the PDF file attached in your Google Classroom
Material under Module 2– Lesson 3 – Emerging Nationalism.

Cavite Mutiny

On January 20, 1872, about 250 Filipino troops and workers staged an insurrection at a
Cavite arsenal. During the revolt, eleven Spaniards were killed, but the uprising was put
down within three days by an instant assault conducted by government forces.

A decree issued by Governor-General Rafael de Izquierdo was frequently considered as a

cause of the rebellion. The directive said that the arsenal personnel would no longer be free
from tributo and polo, a benefit they had previously enjoyed. On the other hand, Official
versions claimed that the uprising was part of a larger
movement to depose the Spanish government and
declare independence.

According to official sources, the mutiny organizers

expected close to 2,000 troops from regiments based
in Cavite and Manila. The plan was to start the
revolution after midnight in Manila, with rebels lighting
fires in Tondo to draw the police' attention away from
the city.

The rebels in Cavite would then receive a signal in fireworks and lay siege to the arsenal. In
truth, the mutiny in Cavite began earlier that evening,
with many of men who had committed support Soldiers in the Cavite Mutiny of 1872

49 | P a g e
defecting and swearing allegiance to Spain. The revolt failed, and the Spanish government
utilized the incident to repress growing calls for a more liberal government.

Filipino secular priests were among those who demanded reforms. A little historical
background on missionary endeavors in the Philippines will be discussed first to understand
how Filipino secular priests became involved in the Cavite Mutiny of 1872.

Secularization Movement

The efforts of two sorts of clergy: regular priests and secular priests, were significantly
responsible for the introduction and development of the Catholic religion. Because of their
high standards of discipline and asceticism, the regular clergy, whose jurisdiction was
delegated to their elected prelates, were better prepared for missionary work. Their mission
was to bring the faith to the people, convert them, and build religious communities. The
Augustinians, who arrived in 1565, the Discalced Franciscans, who came in 1578, the
Jesuits, who arrived in 1581, the Dominicans, who arrived in 1587, and the Augustinian
Recollects, who arrived in 1606, all took up this mission in the Philippines.

Priests who "live in the world," on the other hand, made up the secular clergy. They were
not members of a religious order and were under the authority of bishops. Their primary
responsibility was to oversee religious groups and, ideally, carry on the regular clergy's work.
In other words, whereas regular clergy were responsible for introducing the faith and
establishing religious communities, secular priests were responsible for managing the
parishes.

The missionary work in the Philippines, on the other hand, was a one-of-a-kind situation. In
other Spanish colonies, established parishes saw regular clergy replaced by secular priests
in the administration of religious institutions. Regular clergy in the Philippines remained
parish administrators far into the nineteenth century.

In the Philippines, two subjects were particularly heated among the clergy. The first point of
contention concerned episcopal visits. Pope Adrian VI issued the omnimoda bull in 1522,
allowing regulars to administer the sacraments and operate as parish priests without the
local bishop's authority.

On the other hand, this bull ran counter to reforms enacted by the Council of Trent (1545-
1563), which said that no priest could care for the souls of laypeople unless he was
subordinated to episcopal jurisdiction, which was frequently exercised by visitations. The
regular clergy often thwarted the implementation of the reforms in the Philippines, despite
King Philip II being given discretionary power to do so.

The regular clergy claimed that allowing the visitations would subject the community to two
sources of power, the bishop and the provincial superiors, who could issue opposing

50 | P a g e
commands at any time. They intended to avoid violating their oaths of obedience to their
superiors by resisting the episcopal visitations.

Serious attempts to implement the visitations, on the other hand,

were frequently thwarted by regular clergy who misused their
positions by retiring and leaving the churches unattended. This
type of circumstance was especially devastating during the early
stages of Christianization when the government was frequently
forced to give in to the requests of the regular clergy due to a
lack of secular priests.

The second problem concerned the administration of the

parishes. Because there were few secular priests to whom the
parishes could be passed on in the early stages of
Christianization, regular priests kept control of the parishes.
However, beginning in the late seventeenth century attempts to
develop and train Filipino secular priests were strengthened, and
by the nineteenth century, they accounted for a growing Portait of the GomBurZa
proportion. Despite this, the regular clergy frequently questioned,
if not outright refused, the secular clergy's access to congregations.

The regulars gave one reason: the Philippines was still an active mission, en vive conquista
espiritual, with some non-Christianized communities. As a result, they would say that the
Filipinos were not prepared to be handed over to secular clergy. Another reason was
economic, with regulars refusing to give up parishes that provided them with significant
revenues. However, the regulars' refusal to abandon the parishes was primarily due to their
belief that the Filipino secular clergy were unfit and incapable. Worse, some secularists were
seen as possible leaders of any future separatist movement.

These statements would elicit a significant reaction from the secular clergy. Fr. Mariano
Gomez, parish priest of Bacoor, and Fr. Pedro Pelaez, secretary to the archbishop, drafted
expositions to the government on behalf of the secular clergy in the mid-nineteenth century
their efforts were fruitless. When the subject of secularization was no longer limited to
considerations of merit and competence, the debate took on a new tone in the 1860s. By
1864, the issue had also evolved into one of racial equality. Fr. Jose Burgos was at the
vanguard of the fight for equality between Spanish and Filipino priests.

Execution of Gomez, Burgos, and Zamora

On Governor-General Izquierdo's instructions, numerous priests and laymen were detained

due to the insurrection in Cavite. Fathers Jose Burgos, Jacinto Zamora, Jose Guevara,
Mariano Gomez, Feliciano Gomez, Mariano Sevilla, Bartolome Serra, Miguel de Laza, Justo
Guazon, Vicente del Rosario, Pedro Dandan, and Anacleto Desiderio were among the
priests jailed in the days that followed. Gervacio Sanchez, Pedro Carillo, Maximo Inocencio,
Balbino Mauricio, Ramon Maurente, Maximo Paterno, and Jose Basa were among the

51 | P a g e
laypeople. In Guam, these Filipinos were sentenced to various terms of exile. Burgos,
Gomez, and Zamora, the three priests, on the other hand, were sentenced to death by
garrote.

Check it out!

The 1872 Cavite Mutiny and the execution of the GomBurZa gave Rizal a great influence in
his fight against the abusive Spaniards. However, this significant historical event presented
two sides of the story: The Spanish and Filipino perspectives. Click on this video link to know
more about the point-of-view of the two sides:
https://www.youtube.com/watch?v=3PDYOFOnTQU&t=93s

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 2 – Lesson 3 – Application (Emerging Nationalism) and answer the
following question the same as the one presented here. Answer the questions in 3-5
questions. 5 points each.

1. What is the importance of the 1872 Cavite mutiny and the GomBurZa
execution in the life and works of Jose Rizal?
2. After knowing the two perspectives of the 1872 Cavite mutiny, which side will
you pick on and why?
3. If you were Rizal, will these events also motivate you in fighting against the
Spaniards? Why?

CLOSURE
Glad that you have just finished the third lesson in the module! We shall now proceed to
the next lesson.

52 | P a g e
 Lesson 4
Imagining a Nation

Objectives:
At the end of this section, you should be able to:

1. Explain the purpose of the Propaganda Movement;

2. Discuss Rizal’s contribution to the movement; and
3. Show critical thinking in using propaganda techniques in writing.

Now that we are in Lesson 4, we will look into the involvement of Jose Rizal in the
propaganda movement and how the movement influenced him in Europe. Let us proceed!

Activity
PEN MIGHTIER THAN THE SWORD? Do you agree that words written by the pen can
inflict so much damage compared to the use of a sword? Defend your stand and provide
real-life examples.

Analysis

When Rizal arrived in Europe, he became associated with groups of Filipino reformists
that pushed their agenda through literary works and propaganda. Here are some
questions that will be relevant to our discussion later on:
1. How can articles and documents influence the opinion of the masses?
2. Is this method of revolution of Rizal effective against the Spaniards?
3.

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 Abstraction

The Circulo Hispano-Filipino, an organization, led by a creole named Juan Atayde, was
the first attempt to bring Filipinos studying in Spain together. It received backing from
Spaniards who sympathized with the Filipinos. In 1882, the Circulo started publishing a
bi-weekly journal called Revista del Circulo Hispano-Filipino, but the newspaper and the
organization only lasted until 1883.

Despite the Revista del Circulo Hispano Filipino closure, Filipinos in Spain continued to
write and publish. In 1883, a newspaper named Los Dos Mundos was published to seek
equal rights and advancement for the overseas Hispanic colonies.

Although it is unclear whether Filipinos started the publication, Filipinos such as Graciano
Lopez Jaena and Pedro Govantes y Azcarraga worked on the crew. Other Filipinos, such
as Rizal and Eduardo de Lete, wrote essays about the Philippines' sociopolitical and
economic developments.

During the publishing of Rizal's debut novel, Noli me Tángere, in

1887, another newspaper, Espana en Filipinas, was founded in
Madrid with the help of Filipinos, creoles, and mestizos. Because of
evident differences and internal squabbling among its workers, the
newspaper was also short-lived. With the publication of the journal's
last issue, a stronger Filipino community formed, unified in its
commitment to continue working for Filipino rights.

The Filipino community in Barcelona began planning the production

of a new newspaper in January 1889. Mariano Ponce and Pablo
Rianzares were among the early financial contributors. Graciano Graciano Lopez Jaena
Lopez Jaena, on the other hand, volunteered his skills as an editor.
Marcelo H. del Pilar, who had recently arrived from Manila, also joined the attempt.

On February 15, 1889, the newspaper La Solidaridad published its debut issue. "To resist
every reaction, to block all retrogression, to applaud and support every liberal notion, to
defend all advance," the team said in its inaugural article. The publication demanded
reforms such as Philippine representation in the Cortes, press freedom, and an end to
the practice of exiling citizens without due process. Because it was the only one of Spain's
overseas provinces without parliamentary representation, the magazine emphasized
issues concerning the Philippines.

La Solidaridad frequently published articles about Spanish politics, friar attacks, and
Philippine reforms. Sections were also assigned to receive and print letters from foreign

54 | P a g e
correspondents, all of which discussed current events. Aside from political and economic
themes, the monthly also provided room for literary pieces to be published.

The newspaper's readership grew throughout time, and its roster of writers grew as well.
José Rizal, Dominador Gomez, Jose Maria Panganiban, Antonio Luna, and prominent
Filipinist scholar Ferdinand Blumentritt were among those who eventually submitted
papers. Other Filipinos who wrote articles did so under the guise of a pseudonym.

Del Pilar progressively assumed a more active part in the paper's operation. Despite his
title as an editor, Lopez Jaena spent much of his days at cafés and was notorious for his
inability to work for long periods. When del Pilar chose to go to Madrid, he took the
newspaper with him. On November 15, 1889, the first edition printed in Madrid was
published. The periodical announced a change of editorship a month later, with del Pilar
taking over.

By 1890, two of the most influential members of the Filipino community

in Spain had begun to take opposing positions on Philippine issues.
Rizal was a firm believer in bringing matters closer to home to serve
the country better. It was necessary to communicate with Filipinos
rather than Spaniards. On the other hand, Del Pilar was a skilled
politician. He believed that efforts to persuade Spanish authorities and
officials should be pursued since this was the best way to improve
Filipinos' desired improvements.

Things came to a climax in 1891 when Filipinos in Madrid advocated

electing a leader to unite their community during a New Year's Eve Marcelo H. Del Pilar
feast. Rizal consented to the plan, although del Pilar was hesitant at
first. Despite this, voting took conducted, with three inconclusive ballots on the first day
and two more inconclusive votes on the second.

Rizal did finally become the leader of the Philippines, but only thanks to Mariano Ponce's
machinations. Rizal eventually sensed his victory was fleeting and left Madrid a few
weeks later. Rizal stopped contributing articles to La Solidaridad after this and
concentrated only on the composition of his novels.

Only until 1895 did the monthly continue to be published. The newspaper published its
final edition on November 15, 1895, due to a shortage of funding and internal strife. "We
are persuaded that no sacrifices are too small to win the rights and freedoms of a nation
afflicted by slavery," its editor, del Pilar, wrote in the final issue
.

55 | P a g e
 Check it out!

The Propaganda Movement by the Filipinos made a significant impact in piercing through
the so-called invincible authority and power of the Spaniards during the 19 th century.
Learn more about this movement by clicking on this video link:
https://www.youtube.com/watch?v=_N_OXjRV8YE. Enjoy watching!

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 2 – Lesson 4 – Application (Imagining a Nation) and answer the
following question the same as the one presented here. Answer each question in 3-5
sentences and explain it briefly—5 points for each question.

1. What is the purpose of the Propaganda Movement?

2. Did they have a great impact in the Philippines? Defend your answer.
3. Choose an article on the internet (news article, blog, vlog, social media post) that
you think uses propaganda to inform the public. Please provide the link, take a
screenshot of it, and explain why you think it is a propaganda article.

References

● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Imagining a Nation. pp. 98-107. C & E Publishing, Inc. Quezon
City

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 CLOSURE
Well done! You have a complete grasp of Module 2 – The Philippine Political and Socio-
Economic struggles in the 19th Century. Get ready to learn Module 3, Rizal’s Noli Me
Tangere and El Filibusterismo.

MODULE SUMMARY

During the 19th century, a lot has changed in the situation of the Philippines under Spanish
rules in terms of political and socio-economic aspects. These situations eventually led to
gradual changes that tried to break through Spanish authority and power walls in the
previous centuries. Consecutive struggles and conflict experienced by the Spanish
Empire have affected their control of Galleon, forcing them to open up Manila for
international trade in the industrialization boom among European countries. However,
because of the economic policies imposed by the Spaniards on its Philippine economy, it
has worsened the situation of the Filipinos, especially in the agricultural sectors where
raw materials and products have increased its demand in the world market at the expense
of harsh conditions experienced by these farmers. This situation has widened the gap in
the social stratification in the Philippine society under the Spaniards.

Moreover, the disputes in agrarian issues between farmers, tenants, and their landlords
have also spread throughout haciendas in the rural areas. The Church uses its influence
to impose authority among the Filipinos. As a result, these events became factors that
awakened the minds of the Filipinos to step up and take action against the Spanish
abuses in the country. Incidents such as the unforgettable 1872 Cavite Mutiny created a
domino effect in which the Spaniards thought that suppressing the mutiny would enforce
greater authority towards the Filipinos. Still, in reality, it served as the starting fire of the
upcoming revolutionary and reformist actions committed by the Jose Rizal and the
Ilustrados in Europe and the Katipuneros in the homeland.

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 Module 3
Rizal’s Noli Me Tangere and El Filibusterismo

Module Overview:
Rizal has been known to be a novelist, and in this module, we will dig deeper into his two
famous novels. The Noli Me Tangere and El Filibusterismo greatly impacted his career
as a writer and as Filipino fighting against the tyranny of the Spanish colonization. These
novels made an essential contribution to our fight against Spain and have also been
significant in discusses modern-day social issues.

Module Objetives:
1. Identify the important events that led to the publication of the Noli Me Tangere;
2. Connect the present-day social issues to the themes of Noli Me Tangere;
3. Identify the important events that led to the publication of El Filibusterismo;
4. Analyze the themes of the novel in relation to modern-day social illnesses;

Lessons:

Lesson 1 Noli Me Tangere: Context and the Content

Lesson 2 Continuing Relevance of Noli Me Tangere
Lesson 3 El Filibusterismo: Content and Context
Lesson 4 Continuing Relevance of El Filibusterismo

58 | P a g e
 Lesson 1
Noli Me Tangere: Context and the Content

Objectives:
At the end of this section, you should be able to:

1. Discuss the events leading to the publication of the Noli Me Tangere

2. Describe the context of the novel with Rizal’s fight against Spain;
3. Associate the characters in the novel into the colonial Philippine society.

In this lesson, you will look into the first novel of our National Hero, Noli Me Tangere. We
are going to discuss the stories behind its publication and the plot of the novel itself.

Activity
MY LIFE IN PAGES. Try to reflect on your past experiences in life, both good and bad
ones. Now, if you were asked to put your life experiences into a book, what would be its
title and why? Share to the class your answers.

Analysis

On the remaining travels of Rizal, he had experienced a lot of frustrations that tested
him as a person and as a national hero without him knowing it. Here are some
questions that will be relevant to our discussion later on:

1. What is the contribution of the Noli Me Tangere during the time of Spanish
colonization?
2. Why did Rizal write this novel?

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 Abstraction

The Publication of the Noli

Rizal joined in the movement of the ilustrados to use propaganda to push for reforms in the
Philippines while a sojourner in Europe. The ilustrados used their intellectual prowess to
produce various literary works, ranging from news clips to feature articles and commentary.
They have created works ranging from satirical works to world-class masterpieces. Rizal's
excellent mastery of words was obvious in one of his most recognized works, his first novel,
Noli Me Tangere, which was included in this artistic and literary collection.

Rizal was not unfamiliar with the concept of publishing a book. In a conference of the
ilustrados in 1884, he proposed collaborating on a book project with his fellow writers. The
project, unfortunately, did not come to fruition. He eventually decided to self-publish a novel.
In 1884, he began work on the project and finished it in 1887.

Several works affected Rizal in the drafting of the Noli, according to his biographers. One of
these is Juan Luna's Spoliarium, a painting that highlighted humanity's sorrows in the face
of inequities. Another is Harriet Beecher Stowe's Uncle Tom's Cabin, a novel about slavery
in America.

According to legend, Rizal finished the first half of the novel in Spain and the second half in
France before finishing the text in 1886. The work was published in Germany the following
year. Due to a lack of cash, the book's publication was delayed until a fellow ilustrado,
Maximo Viola, agreed to lend him 300 pesos to produce the first 2,000 copies. Rizal was
already giving copies of the Noli to his acquaintances by 1887, and the book was taking off.

Motivations behind Writing the Noli

Noli Me Tangere had a biblical reference in John's Gospel in which Jesus came to Mary
Magdalene and said to her, "Touch me not, for I have not yet ascended to my Father."
According to Rizal, the title was appropriate because he meant to write about topics
forbidden in the Philippines for decades, things that no one dared to touch.

According to his biographers, Rizal intended to write his novel in French, which was
considered the language of intellectuals in Europe. He switched to Spanish, though, to
communicate with his Filipino compatriots. Rizal elaborated: "I must reawaken the spirit of
my country from its slumber... I must first set an example for my compatriots to follow in
combating their negative characteristics. Then, once they have reformed, many writers will
come up to present my country to a proud Europe " (Schumacher, 1991, p. 93).

60 | P a g e
Plot

Juan Crisostomo Ibarra's life was chronicled in the Noli Me Tángere after returning to the
Philippines after studying in Europe. Capitan Tiago begins the tale by planning a
homecoming gathering for the young ilustrado. The characters were seen handling the
difficult realities of colonial Philippines across the novel's pages. Ibarra was seen rekindling
his relationship with his betrothed Maria Clara.

Ibarra, on the other hand, did not have it all his way. Upon his return, he learned of the
miseries that afflicted his community, as well as the friars' excesses, which his late father
had been subjected to. Padre Damaso, the former curate of San Diego, became Ibarra's
adversary when he ordered that his father's body be excavated and reburied in the Chinese
cemetery.
.
Despite his difficulties, Ibarra persisted in constructing a school in San Diego, believing that
education was critical to the future of his country. Ibarra would have died if it hadn't been for
Elias, a boatman, who saved him. Elias had already warned Ibarra about his conduct that
would enrage the friars. Ibarra hosted a luncheon following the incident.

Another altercation erupted between Ibarra and Damaso, who had shown up uninvited to
the meal. In a fit of rage, Ibarra slammed a knife on Damaso's neck and threatened to slit
his throat while telling everyone about Damaso's abuses and desecration of Ibarra's father.
Ibarra was soothed by Maria Clara, who stopped him from killing the monk. Damaso
persuaded Capitan Tiago, Maria Clara's father, not to let his daughter marry Ibarra as a form
of retaliation.

After some time, Ibarra was implicated in an uprising, which resulted in his detention. He
fled with the help of Elias and went to see Maria Clara, who was about to marry the man her
father had chosen for her. Ibarra and Maria Clara exchanged accusations in an unfortunate
encounter, and it was revealed that Damaso was Maria Clara's biological father.

Maria Clara assumed Ibarra had been killed as the town was enveloped in chaos and panic.
This was excruciatingly painful for her. She requested confinement in a nunnery to prevent
her from killing herself. Ibarra was later discovered to be alive, and that Elias was the one
who was fatally shot. The dying Elias waited for Ibarra in the later portions but instead met
and spoke with the young Basilio.

He told the orphaned child (his mother Sisa had died after going insane trying to find her
young sons) to uncover the Ibarra wealth buried in the graveyard and use it to earn an
education. He told Basilio not to lose hope and that if freedom and progress came to his
country one day, he should remember those who toiled through the night.

Rizal wove a complicated plotline and subplots inside this broad outline of the story. Different
characters and their tales unfolded as the narrative progressed, conveyed through the voice
of an unseen narrator. The lives of people living in the difficult world of colonial Philippines
were reflected in the pages of the Noli.

61 | P a g e
 Check it out!

Want to more about the Noli Me Tangere? Check out this fan-based wiki page of the Noli
Me Tangere, which gives detailed information about the story and its characters. Worth the
read!
https://noli-me-tangere.fandom.com/wiki/Noli_Me_Tangere

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 3 – Lesson 1 – Application (Noli Me Tangere: Context and the
Content) and answer the following question the same as the one presented here.

Complete the table by identifying what the characters in Noli Me Tangere symbolize in
relation to the Philippine society during the Spanish colonization.

What does this character symbolize in the Philippine society during

Character
the Spanish era?
Crisostomo
Ibarra
Maria Clara
Kapitan
Tiago
Padre
Damaso
Basilio

CLOSURE
Glad that you have just finished the first lesson in the module! We shall now proceed to
the next lesson.

62 | P a g e
 Lesson 2
Continuing Relevance of Noli Me Tangere

Objectives:
At the end of this section, you should be able to:

1. Discuss the social issues presented in the Noli Me Tangere;

2. Explain the relevance of the novel at present; and
3. Show social awareness to the issues in the society through a critical thinking
activity.

For this lesson, the revolutionary thoughts of Rizal and his plans for the tenants of Calamba
will be the focus of this week’s discussion. This lesson will help you see a broader picture
of how Rizal thinks for the betterment of his fellowmen.

Activity
SOCIAL METAPHORS. Try to look at the social issues presented below. What metaphors
can you associate with these social issues happening at present? Discuss and share it with
the class.

Corruption in the China’s action The COVID-19

Government towards the WPS Pandemic

Unemployment Destruction of our Domestic Violence

and Poverty Environment

63 | P a g e
 Analysis

The Noli Me Tangere by Jose Rizal has exposed the illnesses in Philippine society
during Spanish colonization, most of which are still relevant today. Here are some
questions that are connected to our discussion later on:
1. How did Rizal present the social issues in Noli Me Tangere?
2. How do these social issues presented by Rizal relevant until today?

Abstraction

Noli After Its First Publication

Many people regard Noli Me Tangere to be a seminal work of literature today. Resil Mojares,
a scholar, called Rizal the "Father of the Filipino Novel" in his chronicle of the Philippines'
literary history (Testa-De Ocampo, 2011). As discussed in the previous chapter, the novel's
topics centered around societal issues experienced in the Philippines under Spanish
colonial authority. As a result, the novel did not go unnoticed, and it became a topic of
dispute.

The Noli elicited comments from readers, both Filipinos, and foreigners, in the months and
years after its publication in 1887. The reactions varied from adoration to harsh mockery.
The Spanish clergy and several Spanish colonial officials were among those who despised
the work. As a result, it's natural that Spanish friars passionately opposed the novel's
circulation in 1887, when the chair of the censorship panel, Fray Salvador Font, barred the
reading and ownership of Rizal's novel.

Many other friars viewed the book as poisonous and evaluated it as such. To avoid
committing capital sins, they advised devoted Catholics not to read the work. In the
Philippines and Spain, critiques of the work from Spanish authorities and academics
circulated. Vicente Barrantes, a Spanish scholar, was a vocal opponent of the work, writing
multiple articles in Spanish newspapers mocking Rizal as a "man of contradictions."
Barrantes lamented that Rizal's scathing of the friars and Spaniards reflected the author and
revealed more about Filipinos.

64 | P a g e
Rizal's novel had enthusiastic advocates among his colleagues, as well
as criticism from all sectors. Many of his Propaganda Movement
comrades admired his novel. Marcelo H. del Pilar, for example,
produced writings in reaction to the Noli's opponents. Ferdinand
Blumentritt, a fellow academic and friend of Rizal, also expressed
support for the novel.

The novel Noli sparked controversy in social circles in the nineteenth-

century Philippines, and it's astounding to think that it's still a topic of
debate and conversation now. The Noli was translated into various
languages in the years following its publication. French was used in one
of the first translations of the novel. Many academics believe that Ferdinand Blumentritt
attempts to translate the work into German (by Blumentritt) and even
Tagalog (by Rizal's brother, Paciano) were made early on, but that these intentions were
never materialized.

Several different translations and versions of the novel were published at the start of the
twentieth century, during the American colonial period. The English translations of Charles
Derbyshire were arguably the most widely circulated versions. Rizal's Noli had multiple
Spanish editions by the 1930s and translations into English, French, Japanese, and several
Philippine languages, including Tagalog, Cebuano, Waray, Iloko, and Bikol (Testa-De
Ocampo, 2011). 6-10

The dispute surrounding the passing of the Rizal Law demonstrated the text's relevance in
the 1950s and beyond. Many academics have pointed out the politics of translation and the
complexities of converting the text into various formats.

As Testa De Ocampo points out, despite the novel's place among the greatest altitudes of
Philippine literary history, Filipinos rarely read it in its original Spanish. Academics such as
Benedict Anderson scrutinized the Noli's versions and translations as well. Rizal's work has
undeniable relevance in the Philippines, whether in terms of substance, context, or how it is
read or used.

Noli and the Study of a Colonial Society

The content of Rizal's Noli, which supported the national hero's articulations of a social-
scientific understanding of the nineteenth-century Philippines he was depicting, is
particularly noteworthy. Rizal was dubbed "possibly the first systematic social thinker in
Southeast Asia" by sociologist Syed Fareed Alatas.

65 | P a g e
When read in conjunction with Rizal's other works, the Noli contributes significantly to our
knowledge of colonial society and the workings of the Spanish empire in the Philippines.
The novel depicted characters' lives in various positions that connected to others in the
nineteenth-century Philippines. Many historians see the Noli as Rizal's diagnosis of colonial
society's faults, as he evaluates the roles of the church, state, and people.

Rizal outlined some of his ideas for emancipating Philippine society from colonial tyranny in
the Noli. He emphasized the value of education as a significant tool for advancement. He
did, however, illustrate the complexity and limitations imposed by the colonial condition not
just on foreigners but also on some misguided Filipinos who contributed to society's woes.
Rizal stressed the good attributes of the Filipinos, which needed to be harnessed in order
to prevail in the struggle for freedom, as he exposed the terrible realities of the setting he
wrote about.

Check it out!

Like what was mentioned in the Noli Me Tangere, some aspects of the society during the
time of Rizal have similar situations to what is happening now. Try to reflect on these videos
and compare what has been practiced in the past and what is being practiced now. Use this
information on the activity later on.

 Corruption on the rise in PH - https://www.youtube.com/watch?v=TUqPdF8BH_0

 Education in PH amidst the COVID-19 Pandemic -
https://www.youtube.com/watch?v=vS2-iR32goY
 Courtship in Philippines - https://www.youtube.com/watch?v=NuLyey6feX4
 The Philippines – A Two-Sided Economy -
https://www.youtube.com/watch?v=oYtSaxkKjkk

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 3 – Lesson 2 – Application (Continuing Relevance of Noli Me
Tangere) and answer the following question the same as the one presented here. From
the videos shown earlier, try to compare some aspects of society then and now by
completing the table below.

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 Aspect of Observations as shown in the Observation in the present
Society Noli Me Tangere context
Government
and Officials
Church and
Religion
Courtship
and
Relationships
The Rich and
Poor

CLOSURE

Glad that you have just finished the second lesson in the module! We shall now proceed
to the next lesson.

References

● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Purino, A. (2008).Rizal, The Greatest Filipino Hero. Rex Book Store.
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Continuing Relevance of Noli Me Tangere. pp. 119-126. C &
E Publishing, Inc. Quezon City

67 | P a g e
 Lesson 3
El Filibusterismo: Content and Context

Objectives:
At the end of this section, you should be able to:

1. Identify the events leading to the publication of the El Filibusterismo;

2. Discuss the summarized plot of the novel;
3. Displays fair judgement in evaluating Rizal as a novelist.

This discussion will talk about another novel by Jose Rizal, the El Filibusterismo. In this
novel, Rizal was more mature in his writing and entirely different from his approach than the
Noli Me Tangere.

Activity
WAR FOR PEACE? According to Vegetius, a Roman military writer in the Late Roman
Empire, “Let him who desires peace prepare for war.” Do you agree with this statement?
Share your opinion with the class and defend your answer.

Analysis

Rizal’s El Filibusterismo has become a more vocal and mature approach in depicting
the abuses of the Spanish colonizers towards Filipinos. As we are about to discuss this
lesson, here are some questions that will be relevant to our discussion later on:
1. What is the message being portrayed by Rizal’s second novel?
2. Did the novel reveal Rizal’s opinions about an armed revolution against
Spain?

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 Abstraction
Aside from what is in this lesson, you may also check the PDF file attached in your Google
Classroom Material under Module 3 – Lesson 3 – El Filibusterismo: Content and
Context

El Filibustero: History and Context

After returning to Europe in February 1888, Rizal began composing El Filibusterismo as a

sequel to Noli Me Tangere (Lacson-Locsin, 2004). As a result, the novel was written while
he and his family faced threats and oppression due to the Noli and Calamba incidents.

While in London in 1888, Rizal continued to work on his manuscript and made some
adjustments. In Biarritz, France, he finished the novel on March 29, 1891, after three years.
However, due to financial restrictions, the book was not published until September of the
same year, with the help of his friend Valentin Ventura.

Wenceslao Retana coined the term "filibustero" in 1890, describing it as "the one who,
hungry for the country's independence, resorts to different extralegal actions to achieve the
goal that he pursues" (Aguilar, 2011). The Spanish colonial government defined "filibuster"
as "someone who fights for the separation of our overseas provinces" by the end of the
nineteenth century. With these definitions, one can get a sense of Rizal's second novel's
storyline. It's about subversion. It depicts the lives of people living under a dictatorship. It
tells the story of every Filipino's struggle for independence.

El Fili is named after Gomburza, one of the three priests accused of filibustering in 1872. In
his dedication, Rizal expressed his admiration for the priests who were victims of "the evil
that I am attempting to resist."

On the other hand, Rizal miscalculated the ages of the three priests and the date of their
execution. On the early morning of February 17, 1872, the Gomburza were publicly executed
by garrote. Gomez was 73 years old at the time, Burgos was 35, and Zamora was 37.

In her translation of the work, Soledad Lacson-Locsin described it as follows: "El Fili begins
where the Noli ends off, where love, romance, valor, idealism, and tragedy convert to hate,
bitterness, fury, disillusionment, and vengeance" (Lacson-Locsin, 2004). El Fili, unlike Noli,
is filled with zeal and ideology. El Fili, according to Rizal's biographers, demonstrated Rizal's
maturity as a novelist.

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Synopsis

Simoun returned with a big scheme to inflict vengeance on Spanish officials and save Maria
Clara, who had entered the convent after learning of Ibarra's death. He intended to establish
a revolution by smuggling weaponry and recruiting adherents, primarily the mistreated and
oppressed indigenous people. Basilio, Sisa's son, was one of his recruits. Basilio was able
to study medicine in Manila because of Capitan Tiago's assistance.

Simoun also began to form a partnership with Kabesang Tales and his revolutionary
organization. Kabesang Tales was a former barangay Cabeza who the friars had abused.
Simoun used his position to foster corruption and more repressive government practices to
irritate the public and incite insurrection.

Simoun's revolution preparations failed twice. When he initially tried, he chose not to give
the signal for the insurrection to begin when he learned of Maria Clara's death. After that,
Basilio and other students were arrested on suspicion of organizing a seditious organization.
Simoun orchestrated Basilio's release, and he became angry and vengeful as a result. He
was grateful to Simoun, however, and pledged his complete support for the revolution. The
second effort to create a revolution involved the detonation of a bomb at Paulita Gomez and
Juanito Pelaez's wedding celebration.

Padre Salvi and the governor-general were among the distinguished visitors to the
residence (originally the house of Capitan Tiago). Simoun aimed to start the revolution by
giving the couple a kerosene lamp containing an explosive. An explosion will occur when
the lamp begins to flicker, and someone switches the wick, indicating the revolutionaries will
attack all government buildings in Manila.

Simoun presented the lamp during the reception, as planned. Before departing the event,
he left a note stating "You will die tonight," signed by Crisostomo Ibarra.

Meanwhile, Basilio's conscience was troubled when he saw the crowd at the event. He
noticed Isagani, his friend, covertly watching his love, Paulita, celebrate her wedding. Basilio
informed Isagani of the bomb and requested that he evacuate the area.

The guests became concerned when Padre Salvi validated Ibarra's handwriting. Padre Irene
attempted to turn the wick as the lamp flickered. But, desperate to save Paulita, Isagani
dashed inside the home, snatched the lamp, and tossed it into the river, where it exploded.

Simoun sought safety in the home of Padre Florentino, a gentle Filipino priest. The guardias
civiles, on the other hand, discovered Simoun's whereabouts and notified the priest that they
would arrive in the evening to arrest him.

Simoun poisoned himself rather than surrender to the authorities. As the poison began to
work on his body, he revealed his true identity and plans for vengeance to Padre Florentino.
The priest told Simoun after the long and arduous confession that his plans might have failed

70 | P a g e
due to the unjust measures employed. He reassured Simoun that the country's freedom was
still a possibility.

Padre Florentino closed the story by tossing Simoun's gems into the water, ensuring that
the greedy would not use them. He also hoped that the treasure would be found and used
for a good cause when the time came.

Check it out!

Watch this animated presentation and summary of Rizal’s El Filibusterismo by clicking on

this video link:
https://www.youtube.com/watch?v=fE39aANHDhE

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 3 – Lesson 3 – Application (El Filibusterismo: Context and Content)
and answer the following question the same as the one presented here. Answer each
question in 3-5 sentences and explain it briefly—5 points for each question.

1. What does filibuster mean?

2. Why was the El Filibusterismo dedicated to the GomBurZa priests?
3. Explain the growth of Rizal as a novelist by comparing the approach of the Noli
Me Tangere and El Filibusterismo.

CLOSURE

Glad that you have just finished the third lesson in the module! We shall now proceed to
the next lesson.

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 Lesson 4
El Filibusterismo: Continuing Relevance

Objectives:
At the end of this section, you should be able to:

1. Discuss the themes presented in the El Filibusterismo;

2. Examine the conditions of the society through the novel; and
3. Develop self-awareness as a youth through journal writing.

You have now reached the final topic in this subject matter; you will evaluate the different
impacts of Rizal’s death on the Filipinos. We will also discuss the controversy of retraction
by Rizal hours before his death.

Activity
PAG-ASA NG BAYAN? Do you believe that the youth today brings hope to the future of
our country? Watch this video link and try to assess if the youth is prepared in facing the
country’s social problems in the future:
https://www.youtube.com/watch?v=PKjVSYdjSts

Analysis

The El Filibusterismo has been a more mature approach in understanding the country's
situation under Spanish rule. In our discussion in this lesson, here are some questions
that you should ponder:
1. What societal issues does the El Filibusterismo expose?
2. Are the themes presented in the novel still significant to the present time?

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 Abstraction

Aside from this lesson, you may also check the PDF file attached in your Google Classroom
Material under Module 3 – Lesson 4 – El Filibusterismo: Continuing Relevance.

Rizal's writings are still relevant today, a century and a half after his execution. Ineffective
leadership, corruption, women's mistreatment, and the Catholic Church's dominance over
political and social affairs—all of these issues are still present in Philippine culture today. A
solid study of the historical context of his works is essential because it serves as the story's
backdrop. When reading historical books such as El Filibusterismo, one must be familiar
with the social climate of the time period in which they were written. In this way, history can
interpret a work of literature like El Fili (Nuncio, 2014).

Rizal's major goal in writing El Filibusterismo, like in Noli Me Tángere, is to expose the
Philippine reality as he witnessed it throughout his lifetime. Reading this novel allows one to
see the country's past and contemporary conditions, making it a lasting literary work.

Returning to Rizal's themes in El Fili, one may see the novel's current relevance. Themes
are the key topics that go through the story and can be utilized to assess Rizal's perspectives
and beliefs on various societal concerns.

Revolution as a means of Social Change

Simoun is the filibustero in the novel, pushing the principalia class to exploit the poor to incite
them to revolt against the government. His role could be seen as a representative of Filipino
revolutionaries who backed a bloody uprising against the Spanish colonial authorities. The
death of Simoun in the novel led some readers to believe that Rizal was opposed to
revolution.

In the story, Simoun's unsuccessful revolutions were taken as Rizal's dislike of violence and
bloodshed. They overlooked the fact that Rizal, along with other reformers such as Marcelo
H. del Pilar, saw reform and integration as a necessary first step toward Philippine
independence.

The remarks of Rizal in his description of the novel are crucial because they demonstrate
that he was not opposed to using violence if necessary. "Simoun failed—not because Rizal
was against the revolution, but because he reflected on the fury and hatred in his heart
following the agricultural struggle in Calamba, and learned that one must begin with a good
desire to succeed," historian Ambeth Ocampo (2012) stated.

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On Leadership and Governance

El Fili's message is clear: the Philippines' inept leaders, crooked bureaucrats, and political
system could lead to Spain's demise. Simoun's statement: "When a man is denied justice,
what should he do? Should he take matters into his own hands, or should he wait for Spain
to provide him rights...? "He emphasized that if the people's demands are not met, they will
be compelled to resist the system and form movements to fight for their rights.

Rizal was regarded as a capable leader. His Propaganda Movement colleagues admired
him because he demonstrated leadership that was not motivated by personal gain. El Fili
emphasized the importance of national sentiment in guarding society against all forms of
injustices and oppression, which may be interpreted as a demand for excellent leadership.

Rizal denounced the friar-led officials for their avarice, corruption, and exploitation of the
natives. On the other hand, he chastised his fellow Filipinos for failing to respond to the
Spaniards' harsh leadership challenges. For example, the character of Basilio, who, despite
his and his family's great suffering, refused to endorse Simoun's attempt to topple the
government.

After being captured and imprisoned and losing his sweetheart, Juli, he joined the
revolutionary gang. Senor Pasta, for example, abandoned his noble principles to serve the
interests of those who employed him.

While exposing the colonial government's misdeeds, Rizal also pushed Filipinos to protect
their rights as one of their primary obligations. The country's social, economic, and political
transformations are facilitated by good leadership and governance. All of this is possible if
the leaders have moral fiber and are willing to put their interests aside for the good of their
constituents.

On Education and Language

Simoun was plotting the revolution simultaneously as students like Basilio were
campaigning to founding a school where indigenous could study the Spanish language.
Simoun was vehemently opposed to the students' proposed initiative. It would imply the end
of national identity and the institutionalization of tyranny, according to him.

Simoun expressed his dissatisfaction of the students' scheme in Chapters 6 (Basilio) and 7
(Simoun), persuading Basilio to join him in his revolution instead. On the other hand, Basilio
believed that by educating himself, he would be able to improve the lives of his fellow
Filipinos. He did not believe that revolution was a viable option for achieving freedom.
Education and science, he believes, will salvage the country from its current predicament.

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On the Filipino Youth

“Where are the youth who will consecrate their golden hours, their illusions, and their
enthusiasm for the welfare of their country? Where are they who would generously shed
their blood to wash away so much
shame, so much crime, so much abomination? Pure and spotless the victim has to be for
the holocaust to be acceptable!... Where are you, youth who will incarnate in yourselves the
vigor of life that has fled from our veins, the purity of ideas that have been soiled in our
minds, and the fire of enthusiasm that has been extinguished in our hearts?... We wait for
you, O youth! Come, for we await you!”

In El Fili, Jose Rizal spoke these remarks through the persona of Padre Florentino, a
patriotic Filipino priest. Rizal considered the youth as the country's future leaders, believing
that they would one day lead the country. Their acts now would determine the course of
events in the future.

Rizal emphasized the importance of the youth in opposing the government, as evidenced
by students such as Basilio and Isagani to organize and unify to demand reforms. It was a
means for Simoun to embrace the country's Hispanization. On the other side, it may be
interpreted as Rizal's means of demonstrating what the youth could do if they wanted the
government to reform.

Check it out!

Rizal has been citing the youth to stand up and act because their generation will be the ones
who will lead the nation in the future. Check out this video from CNN talking about Youth
Educators. This shows that the Filipino youth can create change for the betterment of our
society.
Watch here: https://cnnphilippines.com/videos/2020/1/16/The-Story-of-the-Filipino--Youth-
Educators.html

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 3 – Lesson 4 – Application (El Filibusterismo: Continuing
Relevance) and answer the following question the same as the one presented here. If
you are to write a message to the Filipino Youth in their quest for a better Philippines,
what message would you relay to them? (20 points – 8pts – Content, 6 points – relevance
of the message, 4 points – organization of ideas, 2 points – punctuality) Write it in 10-15
sentences.

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 CLOSURE
Well done! You have a complete grasp of Module 3 – Rizal’s Noli Me Tangere and El
Filibusterismo. Get ready to learn Module 4, Rizal in the Past, Present and Future of
Filipinos.

References
● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Guerrero, L. (2009).El Filibusteresmo. , Manila: Guerrero Publishing Co
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. El Filibusterismo: Continuing Relevance. pp. 152 – 161. C & E
Publishing, Inc. Quezon City

MODULE SUMMARY

Jose Rizal has been known as a great novelist aside from being our national hero. Among
his outstanding literary contributions are the Noli Me Tangere and El Filibusterismo. The
former was Rizal’s first novel written when he was studying in Europe. However, behind the
novel's great success was a series of struggles he experienced before publication in Berlin.
The Noli was purposely written to awaken the minds of the Filipinos and the Spaniards to
the current situation of the country under the authority of the Spanish colonizers. Because
of this novel, Rizal became a threat to the Spanish authorities, but this did not stop him from
writing another novel, El Filibusterismo. His second novel has still the exact purpose of
exposing the abuses of the Spanish colonizers in the country. Still, he is more on a different
approach where the story revolves around the main character, Simoun, planning for a
revolution but failed. However, this doesn’t reflect Rizal’s’ disagreement towards an armed
revolution, but he reiterates that one must start with good intentions to succeed and not be
driven by anger and bitterness. Overall, looking into both novels by Rizal. It still shows great
relevance to the social issues happening in our modern society. Issues such as corruption,
abuses, and oppression towards the poor and weak are still prevalent, and Rizal still calls
out to the youth to stand up and take action towards a better future for the Filipinos.

76 | P a g e
 Module 4
Rizal in the Past, Present and Future of Filipino

Module Overview:
In this last module, we will look into the impact of Jose Rizal on the Filipino people and
the Philippines after his death and his influence on the country at present. Knowing that
he is our national hero, we will also discuss his relevance to the growth of our nation in
the years to come.

Module Objectives:
1. Explain the importance of the annotation of the Sucesos de las Islas Filipinos in
understanding Philippine history
2. Argue the reasons on the root causes of indolence among Filipinos in the
Spanish Era
3. Evaluate the stand of Rizal towards his outlook of the Philippines in the future;
4. Discuss the importance of the study of biographies in having a more profound
understanding of national history.

Lessons:

Lesson 1 Looking at the Past

Lesson 2 Indolence or Industry
Lesson 3 The Destiny of the Philippine People
Lesson 4 Biography and National History

77 | P a g e
 Lesson 1
Looking at the Filipino Past

Objectives:
At the end of this section, you should be able to:

1. Identify the reasons why Rizal decided to annotate Sucesos de las Islas Filipinas;
2. Relate the annotation of Rizal to aims of the propaganda movement; and
3. Develop critical thinking through the creation of own annotation of a sample text.

You have now reached the first lesson of our fourth module; we will discuss the story behind
the annotations of Rizal on Antonio Morga's Sucesos de las Islas Filipinas, his reasons for
doing it, and its contribution to our Philippine history.

Activity
HISTORY IS SIGNIFICANT. Try to look at the pictures of the historical events in our country.
Did they have a significant impact on our present situation today?

78 | P a g e
 Analysis

As we proceed to the discussion proper, here are some inquiries that you should
ponder during the discussion:
1. Is looking at the past beneficial for the present and the future?
2. Were the annotations significant for Rizal in his fight against the
Spaniards?

Abstraction
Aside from what is in this lesson, you may also check the PDF file attached in your Google
Classroom Material under Module 4 – Lesson 13 – Looking at the Filipino Past.

Antonio Morga was a late-sixteenth-century Spanish official who served in the Philippines.
In 1580, he began working for the government after being born in Seville in 1559. In 1593,
he was appointed Lieutenant-Governor of the Philippines, the colony's second most
powerful position, and subsequently a judge of the Audiencia in 1598. He moved to Mexico
in 1615 and became the president of the Audiencia. He was later found guilty of corruption
after an investigation. He died in 1636, however, before being sentenced to the gallows.

Sucesos de las Islas Filipinas, Morga's work, was published

in Mexico in 1609 and had eight chapters. From Miguel Lopez
de Legazpi in 1565 to Pedro de Acuna in 1606 the first seven
chapters dealt with the governor-generals who served in the
Philippines. The final chapter, "An account of the Philippine
Islands," included extensive accounts of early Filipinos before
the Spaniards' arrival in the sixteenth century.

Rizal discovered a copy of Antonio Morga's Sucesos de las

Islas Filipinas at the British Museum in late 1889 and began
copying the text by hand. He annotated the book as he went
along to construct a critical work on Philippine history. Despite
his dreams of having the work published with Antonio
Antonio de Morga’ Sucesos de Las
Regidor's support, Rizal could not find a publisher when his Islas Filipinas
annotations were completed.

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By September 1889, Rizal had opted to self-publish the annotations through Garnier
Hermanos, a Paris-based printing house.

Rizal's decision to annotate Morga's book overall other early Spanish chronicles is no
coincidence. Ambeth Ocampo, a historian, offers five reasons for Rizal's decision.

According to Ocampo, the first reason was that Morga's work was scarce in its original
Spanish version. Until Rizal released his additions in 1889, the original Spanish text had
never been republished in its whole. Second, unlike other early Spanish chronicles written
by ecclesiastics, Morga was a civil administrator; hence his account of historical events
during the early Spanish colonial period was secular.

The third reason for Rizal's choice was his opinion that a secular account was more
trustworthy than those written by religious missionaries. Fourth, in contrast to the friars'
prejudiced stories, it was more sympathetic toward the indigenous. Finally, Morga's work
was a good fit because he was a firsthand witness to historical events in the Philippines
during the early Spanish colonization period.

Rizal gave an outline of a linear vision of history with the publishing of his annotations to
Sucesos. While Noli Me Tangere focused on the nineteenth century or Rizal's present, El
Filibusterismo and the essay "The Philippines a Century From Now" focused on the future,
Sucesos' comments focused on the past.

However, Rizal's annotation of Morga's Sucesos must

be read in the context of the Propaganda Movement,
not only as an attempt to write the country's history.
Presenting a critical narrative of the country's history
when Filipino propagandists were shouting for reforms
in Spain might be seen as an attempt to build a sense
of national consciousness or identity based on a
glorious past.

Rizal's comprehensive notes on Sucesos revealed early Filipino culture as rich and
flourishing, although early Spanish chroniclers mocked the early Filipinos as barbarians. As
a result, Rizal's annotations might be seen as an attempt
A life in precolonial Philippines
to affirm Filipino identity within a colonial framework that
is repressive.

Check it out!

Do you agree that the Spaniards “discovered” the Philippines? Read this news article about
the details of Antonio Pigafetta, Magellan’s chronicler, about their voyage to the Philippine
Islands. Encuentro: Discovering our Humanity -

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https://www.manilatimes.net/2020/07/11/opinion/columnists/encuentro-discovering-our-
humanity/740179

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 4 – Lesson 1 – Application (Looking at the Filipino Past) and answer
the following question the same as the one presented here. Choose among the following
news articles below and reflect on the article by annotating its content.

In 8-10 sentences, annotate the text using the following guidelines:

 Discuss what the article is all about
 Look for words that are unfamiliar in the article and try to define it
 Relate some contents of the article to another similar article that you have read
before
 Relating the article to some of your own experiences
 Explain the context behind the article

Choose among the following articles:

 DepEd module stump even adults - https://newsinfo.inquirer.net/1344942/depeds-

modules-stump-even-adults
 OCTA support mandatory face shield policy -
https://cnnphilippines.com/news/2021/6/25/OCTA-supports-mandatory-use-of-
face-shield.html
 Margielyn Didal grateful for fans’ support, hopes to inspire a younger generation -
https://www.sunstar.com.ph/article/1899281/Cebu/Feature/Margielyn-Didal-
grateful-for-fans-support-hopes-to-inspire-younger-generation
 ‘Fake news’ DILG blasts people circulating ‘no COVID-19 vaccination, no ayuda -
https://news.abs-cbn.com/news/08/05/21/no-vaccination-no-ayuda-dilg-calls-it-
fake-news

CLOSURE

Glad that you have just finished the first lesson in the module! We shall now proceed to
the next lesson.

81 | P a g e
 Lesson 2
Indolence or Industry

Objectives:
At the end of this section, you should be able to:

1. Identify the reasons why the Europeans describe the Filipinos as indolent;
2. Discuss the explanation of Rizal towards the indolence of the Filipinos; and
3. Show appreciation of the importance of work ethic through reflection writing.

You have now reached the final topic in this subject matter; you will evaluate the different
impacts of Rizal’s death on the Filipinos. We will also discuss the controversy of retraction
by Rizal hours before his death.

Activity
THE STORY OF JUAN TAMAD. Do you know Juan Tamad? What is the story behind his
laziness?

 Has you felt too much laziness at home?

 What do you think are the effects of laziness to
someone? to a family? To a country?

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 Analysis

We are going to discuss Rizal’s stand about the indolence of the Filipinos as describe
by other European scholars and historians, and here are some questions that you
should ponder during the discussion:
1. Did the Spanish colonization cause the indolence of the Filipinos?
2. How did Rizal argue the indolence of the Filipinos?
3.

Abstraction

Aside from this lesson, you may also check the PDF file attached in your Google Classroom
Material under Module 4 – Lesson 2 – Indolence or Industry.

During the Spanish colonization of the Philippines, Filipinos were generally labeled as
indolent. Several foreign visitors to the Philippines between the seventeenth and nineteenth
centuries backed up this claim with their observations. "It is their laziness that makes them
appear less ingenious," said Gemelli Careri, an Italian traveler who arrived in the country in
the seventeenth century. "And they are so entirely addicted to it that if they find a thorn run
into their foot while walking, they will not stoop to put it out of the way so that another may
not tread on it." Friar Gaspar de San Agustin gave a more caustic assessment in 1720.
"Their laziness is such that they never close a door; and if they take any implement for any
use, such as a knife, pair of scissors, hammer, etc., they never return it where they took it,
but drop it there at the foot of the work," he said.

In the nineteenth century, the German scholar Feodor Jagor wrote indolence, "Someone
could be sleeping on a heap of coconuts by the Pasig River. If the nuts wash ashore, the
sleeper rouses himself, pushes off with a long bamboo, and peacefully relapses into slumber
as his bizarre rafts reclaim the river's stream." The opinions made by these outsiders
resulted in a persistent impression of Filipinos as inept or essentially deficient in abilities,
which went beyond basic observations.

"Sobre la Indolencia de los Filipinos" (On the Indolence of the Filipinos) was an attempt by
Rizal to correct this misconception.

From July 15 to September 15, 1890, the essay was serialized in six issues of La
Solidaridad. It countered foreign observers' charges by demonstrating, via meticulous
arguments, that indolence was not an inherent trait of Filipinos but rather a result of other
conditions imposed on them.

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Rizal's logic parallels that of Gregorio Sancianco's El Progreso de las Filipinas, published in
1881. Sancianco fought for tax reforms in the government because he considered public
funds essential for the country's general prosperity. He also addressed the subject of Filipino
lethargy, attributing the trait to the indigenous' languid and unmotivated state as a result of
bad economic situations.

Since the talk about it has continued, not only by employees who blame it for covering their
stupidity, not only by friars who consider it necessary for the perpetuation of their pretension
that they cannot be replaced but also by serious-minded and disinterested persons," Rizal's
essay directly addresses the issue of the Filipino's laziness.

Rizal does not deny the existence of indolence among Filipinos from the start. "The
predisposition exists," he says, "because warm climates demand quiet and rest from
individuals, just as cold climates stir up men to work and be active." He claims, however,
that the evil is not in the presence of indolence but in how it is perpetuated. "The evil is found
in the fact that indolence in the Philippines is an exaggerated indolence, a snowball
indolence, as it were, a vice that grows four-fold as time passes," he says.
According to Rizal, the Filipinos were not always lazy. We can see the early Filipinos'
involvement in the industry, agriculture, and commerce when considering the precolonial
past. Pigafetta's account of the flourishing trade of goods such as cinnamon, pepper, nuts,
and other articles, for example, is cited by Rizal as an example. Pigafetta's descriptions of
pure gold vessels and utensils show that everyday Filipinos also practiced mining.

If early Spanish accounts of the Filipinos' industry were all in agreement, what caused them
to diverge? The constant wars waged during the early stages of Spanish colonization in the
country, the Moro skirmishes that occurred in the following centuries, and the abuses
committed by the Spaniards against the Filipinos, according to Rizal, were the
circumstances that produced a predisposition to laziness. All of the death and destruction
caused by these events, according to Rizal, robbed Filipinos of their desire to work.

On the other hand, Rizal claims that while

previous circumstances allowed laziness to
take root in the Filipino psyche, other factors
ensured its survival. While the government
did not give the economic and moral
incentives to encourage Filipino industry,
Rizal points out that the Filipinos themselves
had flaws. He claims that the Filipinos' lack of
education and national sentiment has only
served to maintain their indolence.

Rizal states that all attempts to reform the

Filipinos will be successful only if education and freedom are provided. With this, Rizal
convincingly argues that Filipino indolence is a
disease with its causes and cures rather than Filipino farmers working all day in the fields
an inherent trait.

84 | P a g e
 Check it out!

Despite the criticisms on the attitude of Filipinos made by Western scholars during Rizal’s
time, Filipinos are recognized to be hardworking people across the globe. Check out this
video about a Filipino in Aparri, Cagayan, and his story of hard work at the age of 63. Enjoy
watching! https://www.youtube.com/watch?v=krb5TlXoG28

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 4 – Lesson 2 – Application (Indolence or Industry) and answer the
following question the same as the one presented here. Are Filipinos indolent? Write an
8-10 sentences essay about your argument and judgement whether Filipinos are indolent
or not. (20 points – 8pts – Content, 6 points – relevance of key points, 4 points –
organization of ideas, 2 points – punctuality)

CLOSURE
Glad that you have just finished the second lesson in the module! We shall now proceed
to the next lesson.

References
● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Indolence or Industry. pp. 135 - 141. C & E Publishing, Inc.
Quezon City
● Purino, A. (2008).Rizal, The Greatest Filipino Hero. Rex Book Store.
● Trillana, P. (2006).Rizal and Heroic Tradition: A Sense of National Destiny.
Quezon City: New Day Publisher.

85 | P a g e
 Lesson 3
The Destiny of the Filipino People

Objectives:
At the end of this section, you should be able to:

1. Explain Rizal’s essay, “The Philippines a Century Hence”;

2. Discuss the arguments of Rizal towards the future of the country; and
3. Develop open-mindedness towards one's outlook for the country.

In this lesson, we will talk about how Rizal gave arguments about the future of the country
in the declining grip of the Spanish colony in the country. Let us proceed!

Activity
PHILIPPINES AS A PROVINCE OF SPAIN. Suppose you were given a chance to decide
the fate of the Filipinos during the Spanish colonization, and you were offered basic equal
rights with the Spaniards in the country. Will you agree that the Philippines will be a province
of the Spanish Empire? Share our thoughts with the class.

86 | P a g e
 Analysis

Rizal raised some arguments about the future of our country in the hands of the
Spanish Empire. Here are some questions that we are going to answer during our
discussion:
1. Did Rizal argue that he is in favor of the Philippines being a province of
Spain?
2. What do you think might happen if we become part of the Spanish Empire
for good?
3.

Abstraction

Aside from this lesson, you may also check the PDF file attached in your Google Classroom
Material under Module 4 – Lesson 15 – The Destiny of the Filipino People.

In his essay "The Philippines a Century From Now," Rizal makes compelling arguments
about the country's state in the future. To be forward-looking, however, one must first look
back at the country's history. "It is necessary to open the book of a people's past to read the
destiny of a people," Rizal said.

The first part of Rizal's essay illustrates how the Filipinos were forced to accept and subject
themselves to a new and foreign culture when the Spaniards arrived. While Spaniards
attempted to subjugate the Filipinos completely, Rizal claims that the continued oppression
only resulted in the Filipinos' gradual awakening.

The Philippines' economic situation had improved by the nineteenth century, and Rizal
acknowledges this. However, he points out that the Filipinos are still brutalized and
oppressed, despite their material prosperity. Because advancement or progress is
unavoidable, Rizal wonders if the Philippines will continue to be a Spanish colony despite
the changes.

His response to this question is straightforward. He claims that the Philippines will remain a
Spanish colony if the mother country implements press freedom and Cortes representation
reforms. Rizal also admits that if Spain refuses to grant these reforms, the Filipinos will likely
declare independence after a bloody revolution.

The final section of Rizal's work, in which he attempts to look into the country's future,
provides another interesting point of discussion. He claims that even if the Philippines

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achieves independence in the future, it will be short-lived because the United States of
America will most likely acquire and colonize the country as one of their own.

Finally, Rizal asserts that Spain must grant the Filipinos reform because, as he so eloquently
states, "it is better to keep pace with a people's desire than to give way before them; the
former begets sympathy and love, the latter contempt and anger."

Check it out!

For more information about the summary and analysis of Rizal’s “The Philippines, a Century
Hence” check out this blog link:
http://thelifeandworksofrizal.blogspot.com/2011/08/philippines-century-hence-summary-
and.html

In addition, to get a clearer picture of Rizal’s real convictions on Philippine Independence,

here is an article worth the read. https://www.pressreader.com/philippines/manila-
times/20110619/281492157937942

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 4 – Lesson 3 – Application (The Destiny of the Filipino People) and
answer the following question the same as the one presented here. Write an
argumentative essay about the points of Rizal towards the future of the Philippines from
the Spanish colonizers. Here are some guide questions that will help you in your essay:

 What is the stand of Rizal towards the future of the Philippines under Spanish
colonial rule?
 What are the advantages and disadvantages of the stand of Rizal?
 If you were to decide the fate of our nation, do you insist on independence and
freedom from the Spanish colonizers? Defend your stand.

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 CLOSURE

Glad that you have just finished the third lesson in the module! We shall now proceed to
the next lesson.

References
● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. The Destiny of the Filipino People..pp. 162 – 166. C & E
Publishing, Inc. Quezon City
● Purino, A. (2008).Rizal, The Greatest Filipino Hero. Rex Book Store.

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 Lesson 4
Biography and National History

Objectives:
At the end of this section, you should be able to:

1. Discuss the history of biographical writing in the Philippines; and

2. Appreciate the importance of biography and nation history through graphic
organizer making;

You have now reached the final topic in this subject matter; you will evaluate how
biographies of notable Filipino heroes started in the Spanish era and how they developed
up to the present time.

Activity

WHAT DO YOU WANT TO BE KNOWN FOR? All of us

have our own time living in this world. Eventually, our
time frame would end, hoping that we already did what
we want and what we need. If someone would write a
story about you, what do you want to be known for?
What do you want people to remember you? Share your
thoughts with the class.

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 Analysis

We will discuss the importance of biography in writing history and how biographical
data started in the Philippines. Here are some questions that will be relevant to our last
discussion:
1. What is the importance of including biographies in understanding historical
events?
2. How can the study of the life and works of Rizal be relevant to the study of
Philippine history?

Abstraction
Rizal is now in his remaining days. He is now on the brink of changing the course of
Philippine History in his time. Aside from this lesson, you may also check the PDF file
attached in your Google Classroom Material under Module 4 – Lesson 16 – Biography
and National History.

Biography in Philippine History

The publication of the first biographies focusing on the lives of missionaries who worked
in the evangelization of the natives was noted in Philippine history around the turn of the
twentieth century. These Spanish-written narratives can be found in religious chronicles
and histories that mention the missionaries' contributions to churches, bridges, and
fortifications.
Only the accounts of Spanish priests who reported on how they defended Spain and the
Catholic faith against Filipino "enemies" can be found in Filipino biographies. As a result,
early colonial Filipino biographies are accounts of Filipino fighters who were considered
"enemies of the state." Historians and researchers who write biographies of Filipino
heroes like Palaris, Sultan Kudarat, Tamblot, and Dagohoy still use these references
(Romanillos, 2008).
The study of biographies broadened in the Philippines after WWII. E. Arsenio Manuel's
four-volume compilation Dictionary of Philippine Biography, published in 1955, is a
seminal work in the country's life-writing history. D. H. Soriano and Isidro L. Retizos
published The Philippines Who's Who two years later, a book about the lives and
accomplishments of 400 Filipinos. The importance of biographies was mentioned by the
authors (Romanillos, 2008):

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A handy and straightforward guidebook on notable living Filipinos and prominent
Philippine residents who are successful in their various professions and callings has been
desperately needed for many years. Students and scholars, businessmen from home and
abroad, organizations and associations from all over the world, and the general public all
need such a book to save time and effort in compiling concise essential facts about well-
known people in this country.
The National Historical Institute's first book, Filipinos in History, followed these
publications, published in 1965 as a five-volume project. Carlos Quirino, the then-Director
of the National Library, wrote the book's preface, which stated:
“Scores of men and women have been buried in the obscurity of the past. Their lives have
been resurrected from musty archives and forgotten volumes and from the memory of the
still living few in order that their deeds may serve as a guide and inspiration to our people.”
Gregorio Zaide, a historian and biographer, published Great Filipinos in History in 1970.
In 1988, he and his daughter rewrote the book under the title Rizal and Other Great
Filipinos, which included biographies of forty heroes, Rizal's most famous. Sonia Zaide
summarized the revised book's goal as "inspiring younger generations of Filipinos to love
and serve their country."
Many biographies of Filipinos have been written in recent years. Without a doubt, writers
and biographers have long been fascinated by José Rizal's life and works. Austin Craig
(1913), Carlos Quirino (1940), Rafael Palma (1949), Leon Ma. Guerrero (1963), Gregorio
Zaide (1981), and Austin Coates are among the most well-known Rizal biographies
(1992).
Historical biographies are thus used to study the lives and experiences of Filipinos,
particularly Philippine heroes, to learn and be inspired to serve the country.

Biography and National History

In history, it's crucial to link a person's life story to the historical context they lived. Keep
in mind that the purpose of studying a biography is to "read a society through the story of
an individual" (Ferraroti, 1983). In the case of José Rizal, the study of his life revealed
that some national experiences could be reflected and identified by reading his narratives.
As a result, understanding Rizal necessitates an understanding of the historical context
in which he lived. Rizal's biography, for example, would be incomplete if he didn't mention
the Industrial Revolution and the American Revolution, both of which took place decades
before he was born. These events had a social impact on the society in which Rizal lived.
Furthermore, because Rizal's life spans 1861 to 1896, an examination of events in the
Philippines during the nineteenth century is unavoidable.

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The rise to power of the Catholic Church, dubbed "frailocracy" by reformists, the opening
of the Suez Canal and the Philippines to free trade, Carlos Ma. de la Torre's liberal rule,
the Cavite Mutiny of 1872, which resulted in the execution of Gomburza, and the founding
of the Propaganda Movement in the 1880s were all significant in shaping Rizal. He was
born and raised when Europe and Spain, and the Philippines were undergoing significant
changes.
The best way to understand biography in the field of history and social sciences is to put it
into context. One can frame a biography rooted in national history by looking at the individual
and the larger historical and social context.

Check it out!

Did you know that reading biographies are common among famous and successful people?
Check out this video link and look into the benefits of reading biographies from time to time:

Biographies of Famous People – Why You Should Read:

https://www.youtube.com/watch?v=f53k5MC_RbI

Worth the watch!

Application

After accessing the link provided above, in your Google Classwork, click on the classwork
entitled Module 4 – Lesson 16 – Application (Biography and National History) and
answer the following question the same as the one presented here.

Aside from Rizal, read a biography of a historical personality in Philippine History. Write
a reflection paper of your chosen historical icon about his life and contribution to Philippine
society. Cite sources used in your research about the biography of the person you’ve
chosen.

(20 points – 8pts – Content, 6 points – relevance of key points, 4 points – organization of
ideas, 2 points – punctuality)

After reading his/her biography and writing the reflection paper, complete the graphic
organizer presented below:

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 Biography of: ____________________________________
Personal Information Important experiences of his/her life

Significance of his/her narrative to

Life accomplishments
Philippine history

CLOSURE
Hooray! Congratulations on finishing Module 4. It is expected that after completing this
module, you have lot of learnings about Jose Rizal.

References
● De Viana, A. et al. (2018) Jose Rizal: Social Reformer and Patriot: A Study of
His Life and Times. Rex Bookstore
● Wani-Obias, R. Mallari, A. and Reguindin-Estella, J. (2018). The Life and
Works of Rizal. Biography and National History. pp. 167 - 174. C & E
Publishing, Inc. Quezon City
● Purino, A. (2008).Rizal, The Greatest Filipino Hero. Rex Book Store.

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 MODULE SUMMARY

Jose Rizal made efforts to develop and recognize Filipinos in the past, during his time, and
today. He was also known to be one of the first Filipino historians who focused on our Filipino
ancestors' lives during the pre-colonial era through the annotation of Sucesos de las Islas
Filipinas, a book authored by Antonio Morga, a Spanish official who served in the Philippines
in the late 1500s. In Rizal’s annotation of the book, he explained how rich the Filipino
cultures were compared to the barbaric description stated by the Spaniards. Moreover, he
also clarified the issue of the indolence of the Filipinos. He stated that the indolent condition
of the Filipinos was not caused only by the Filipinos themselves but also by the status quo
under the Spanish colonization. He believes that the Filipinos have the spirit of hard work
and perseverance if only they were treated fairly and just by the Spaniards. Rizal also argued
about the future of the Filipinos under Spanish rule in his essay, “The Philippines, a Century
from Now.” He made arguments that if only Filipinos were given their rights and freedom
under their homeland, he is open for the country to be under Spanish rule until peaceful
independence is achieved. He also added that because of the great oppression felt by the
Filipinos, they were gradually awakened, and it is expected that an armed revolution would
take place. All these contributions and impact the Rizal made in our country showcase his
brillant and iconic symbol of independence from colonial rule.

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Congratulations!!!

You have just completed your journey towards understanding and building skills in the Life
and Works of Rizal! Truly Jose Rizal is a model and inspiration to the youth, hoping that
you, a Filipino youth, would embody what Rizal calls the “pag-asa ng bayan."

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