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THE GATES TO HEROISM: DEFINING A FILIPINO HERO

by Diana A. Galang
Posted on September 5, 2012

It is common for Filipinos to look for someone to idolize –saints, politicians, artists, models,
etc., somebody they will glorify and imitate. Since the time of the declaration of Philippine
independence, 109 years ago, many were acknowledged as Filipino heroes, more so today, that
every individual who become so popular or the main character in any particular event is given the
title “hero”. The essence of the word “hero” is past declining, today one need not to die or do such
gallant act to be given the noble title or that some just won a boxing match. Time has really
evolved and so does our standard in defining a Filipino hero. Will our forefathers who gave their
lives for freedom feel insulted for this? Are these the Filipinos we’ll look up to for guidance through
the times, aren’t our children losing the true meaning of heroism by our doings? All these things
we should ask ourselves before giving the title “hero” to anyone.

But what does being a hero mean? Dr. Esteban de Ocampo, a known historian, stated in his
book about Rizal that a hero means a prominent or central personage taking an admirable part in
any remarkable action or event; a person of distinguished valor or enterprise in danger, or fortitude
in suffering; and a man honored after death by public worship because of exceptional service to
mankind.The true heroes of Philippine history deserve to be called so for they didn’t have any
idea that one day they will be measured up, they just acted upon their principles. The concept of
honoring heroes came only to the Philippines in 1900, when the Philippine Commission (Pardo
de Tavera, Legarda, Luzurriaga (Filipino members) and headed by William Howard Taft)
approved Act No. 137 combining the districts of Morong and Manila to be named as “Province of
Rizal,” in honor of the most illustrious Filipino. Actually, this Act was disputed by many but the
basis of the Commission was so strong that it has surpassed the public’s questions.

Since then, heroes were celebrated here and there, citing their names in every politician’s
speeches, declaring holidays, naming streets, constructing monuments, etc. in their honor. Until
one day, realizing that so many names were acknowledged as heroes, need to evaluate the
situation was proposed. During Marcos’ presidency, he tasked the National Heroes Commission
to come up with the criteria for national hero. On March 28, 1993, thru the President’s Executive
Order No. 75, the National Heroes Committee was created, commissioned to study, evaluate and
recommend historical figures to be declared as national heroes. The Committee composed of
worthy members, with a series of discussions came up with the new criteria.

The criteria is composed of 10 standards: First is the extent of a person’s sacrifices for the
welfare of the country. Second, the motive and methods employed in the attainment of the ideal
(was his ideal purely for the welfare of the country and without any taint of self-interested motives,
most of all the method of attainment should be morally valid). The third is the moral character of
the person concerned (the person should not have any immorality issue that affected his ideal).
The fourth is the influence of the person concerned on his age and or the succeeding age. Fifth
is that heroes are those who have a concept of nation and thereafter aspire and struggle for the
nation’s freedom (they must have desired the country’s freedom in any situation especially when
there’s a threat of invasion in any form). Sixth is that heroes are those who define and contribute
to a system of life of freedom and order for a nation (one who helps in the orderliness and
betterment of the country). Seventh is, heroes are those who contribute to the quality of life and
destiny of a nation. Eight, a hero is part of the people’s expression (the citizen must have
recognized and acknowledged the person as a hero). Ninth, a hero thinks of the future, especially
the future generations, his concern for the future generations must be seen in his decisions and
ideals). Lastly, the choice of a hero involves not only the recounting of an episode or events in
history, but of the entire process that made this particular person a hero.

Filipino’s expectations of public figures are different now than it was more than a hundred
years ago, maybe because of the realization that no one is perfect. This is the reason why today
so many were acknowledged as heroes and many were voted in important governing positions
with flaws and questionable characters. Lucky are those who aspire one day to be called a hero
that the criteria was already set to pattern their decisions with. I hope that the criteria for national
heroes will not only be checked against the historical figures but also with the politicians to
whom we will entrust the power to govern our country.
 REPUBLIC ACT NO. 1425

AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND PRIVATE SCHOOLS, COLLEGES
AND UNIVERSITIES COURSES ON THE LIFE, WORKS AND WRITINGS OF JOSE RIZAL,
PARTICULARLY HIS NOVELS NOLI ME TANGERE AND EL FILIBUSTERISMO, AUTHORIZING THE
PRINTING AND DISTRIBUTION THEREOF, AND FOR OTHER PURPOSES

WHEREAS, today, more than any other period of our history, there is a need for a re-dedication
to the ideals of freedom and nationalism for which our heroes lived and died;

WHEREAS, it is meet that in honoring them, particularly the national hero and patriot, Jose Rizal,
we remember with special fondness and devotion their lives and works that have shaped the
national character;

WHEREAS, the life, works and writing of Jose Rizal, particularly his novels Noli Me Tangere and
El Filibusterismo, are a constant and inspiring source of patriotism with which the minds of the
youth, especially during their formative and decisive years in school, should be suffused;

WHEREAS, all educational institutions are under the supervision of, and subject to regulation by
the State, and all schools are enjoined to develop moral character, personal discipline, civic
conscience and to teach the duties of citizenship; Now, therefore,

SECTION 1. Courses on the life, works and writings of Jose Rizal, particularly his novel Noli Me
Tangere and El Filibusterismo, shall be included in the curricula of all schools, colleges and
universities, public or private: Provided, That in the collegiate courses, the original or
unexpurgated editions of the Noli Me Tangere and El Filibusterismo or their English translation
shall be used as basic texts.

The Board of National Education is hereby authorized and directed to adopt forthwith measures
to implement and carry out the provisions of this Section, including the writing and printing of
appropriate primers, readers and textbooks. The Board shall, within sixty (60) days from the
effectivity of this Act, promulgate rules and regulations, including those of a disciplinary nature, to
carry out and enforce the provisions of this Act. The Board shall promulgate rules and regulations
providing for the exemption of students for reasons of religious belief stated in a sworn written
statement, from the requirement of the provision contained in the second part of the first
paragraph of this section; but not from taking the course provided for in the first part of said
paragraph. Said rules and regulations shall take effect thirty (30) days after their publication in the
Official Gazette.
SECTION 2. It shall be obligatory on all schools, colleges and universities to keep in their libraries
an adequate number of copies of the original and unexpurgated editions of the Noli Me Tangere
and El Filibusterismo, as well as of Rizal’s other works and biography. The said unexpurgated
editions of the Noli Me Tangere and El Filibusterismo or their translations in English as well as
other writings of Rizal shall be included in the list of approved books for required reading in all
public or private schools, colleges and universities.
The Board of National Education shall determine the adequacy of the number of books,
depending upon the enrollment of the school, college or university.

SECTION 3. The Board of National Education shall cause the translation of the Noli Me Tangere
and El Filibusterismo, as well as other writings of Jose Rizal into English, Tagalog and the
principal Philippine dialects; cause them to be printed in cheap, popular editions; and cause them
to be distributed, free of charge, to persons desiring to read them, through the Purok organizations
and Barrio Councils throughout the country.

SECTION 4. Nothing in this Act shall be construed as amendment or repealing section nine
hundred twenty-seven of the Administrative Code, prohibiting the discussion of religious doctrines
by public school teachers and other person engaged in any public school.

SECTION 5. The sum of three hundred thousand pesos is hereby authorized to be appropriated
out of any fund not otherwise appropriated in the National Treasury to carry out the purposes of
this Act.

SECTION 6. This Act shall take effect upon its approval.

Retrieved from: https://www.officialgazette.gov.ph/1956/06/12/republic-act-no-1425/

RECTO'S RIZAL BILL
(8/20/90)

Three years ago, the Claro M. Recto Foundation launched The Recto
Valedictory, a compilation of the last ten speeches Recto was set to deliver in
Spain had he not died unexpectedly in Rome on 2 October 1960. I bought the
book primarily for Nick Joaquin's superb translation of these speeches published
in parallel text with the original Spanish, thinking it would come in handy one
day when I decide to brush up on my Spanish.

Today I checked my historical calendar and found out that if Recto were alive
today, he would be 100 years old. A Recto Centennial Commission has been
formed, and I hear that three of the projected eight volumes of Recto's complete
writings will be launched this week.

Few students today know that the compulsory Rizal course they detest so much
is due in large part of Recto. In the University of the Philippines, the Rizal course
is coded as PI 100, and I often hear it said that PI 100 actually means "Putang
Ina 100." I don't blame them, because the main reason I agreed to teach this
course way back in 1986 at the De La Salle University was because I didn't like
the way it was taught to me and I promised myself my students will have an
"alternative" way of dealing with Rizal and our past.

You cannot blame but notice the resistance to the Rizal course on the first day of
the class. Like the once-compulsory Spanish course, students feel the Rizal
course is useless to their lives. Then add to this the prevailing that Rizal was
made the national hero by the Americans over Bonifacio. This is why I open the
class with a lecture on how Recto fought tooth and nail to get the Rizal Bill
passed into law in 1956. Since Recto is very much a nationalist icon, students
stop grumbling and begin to listen.

I usually try to recreate the excitement that accompanied the debates and hearings
on the Rizal Bill: the verbal jousts, the hecklers in the gallery (pro-Rizal, of
course), the rising blood pressures and the fist fight in Congress between two
hotheaded representatives. When U.P. students see Recto in history of the Rizal
course, they shut up and feel sorry they even thought of playing with the acronym
PI 100.

We do not remember how some members of the Catholic hierarchy found 170
passages in Noli and 50 in Fili offensive to the Catholic faith. They reaffirmed
that Catholics should read selected passages from Rizal's work, but to compel
Catholics to read the unexpurgated version was forcing heresy on them and
constituted a violation of freedom of conscience.

Students who read Rizal's novels today cannot understand what all the fuss was
about. Funny that in 1956, the very same obscurantism that banned Rizal's book
in 1887 was still operative.

Catholic schools threatened to close shop if the Rizal Bill was passed. Recto
calmly told them to go ahead because then, the State could nationalize
them. Some church bigwigs even "punished" erring legislators in future
elections, but Recto simply wenton undaunted. Here was one man who was
willing to risk losing votes because of his principles; this is what I admire so
much in Recto.

There was a proposal to use "expurgated" novels as textbooks, with the

"unexpurgated" copies under lock and key in the school libraries only to be used
at the discretion and/or approval of higher school officials. Recto threw this
out. He did not want an adulterated Rizal Bill:

"The people who would eliminate the books of Rizal from the schools...would
blot out from our minds the memory of the national hero...This is not a fight
against Recto but a fight against Rizal...now that Rizal is dead and they can no
longer attempt at his life, they are attempting to blot out his memory." (Italics
mine)

I think our problem is our short memories and our resistance to history courses.
Thus I wonder if my generation will be as emotional about Rizal and his works
in case there is a move to abolish the Rizal course again. Maybe not.

The bill passed with a clause that would give exemptions to those who feel that
reading Rizal's novels would damage his or her faith. You can go to the
Education Department with an affidavit attesting to your brittle faith and get an
exemption -- not from the Rizal course which you still have to take -- but from
reading the novels of Rizal. I usually tell my students that to my knowledge, no
one has availed of this exemption and if they are too lazy to read, they can always
avail of this loophole in the Rizal Bill. None of my students has even tried.

Just to give you an idea about the type of people Recto was up against, here are
excerpts from an archbishop's letter banning Rafael Palma's Biografia de
Rizal. The good archbishop said Palma's biogaphy was "depreciatory of
institutions of Catholic church and pernicious to the spiritual health of the
faithful especially the youth of both sexes for whom the book has been approved
and introduced in public schools as home reading...we hereby prohibit under pain
of sin an canonical sanctions the reading, keeping or retention of the same
whether in the original or in translation in the Archdiocese of Manila and Cebu."

Need I say more?

_____________________
Ocampo, Ambeth R, "Rizal Without The Overcoat," Anvil Pub., 1990.