REVIEWER LIFE AND WORKS OF RIZAL.pdf

REVIEWER LIFE AND WORKS OF RIZAL HAZI RUIZ T. CABANGON MODULE 1: INTRODUCTION TO THE LIFE AND WORKS OF RIZAL LESSON 1: The Rizal Law (RA 1425) The Birth of the Rizal Law Amidst the destruction of building infrastructures, roads, and bridges bro...

REVIEWER LIFE AND WORKS OF RIZAL HAZI RUIZ T. CABANGON MODULE 1: INTRODUCTION TO THE LIFE AND WORKS OF RIZAL LESSON 1: The Rizal Law (RA 1425) The Birth of the Rizal Law Amidst the destruction of building infrastructures, roads, and bridges brought by World War II, the people saw the need to rebuild the Filipino identity which was equally affected by the war. Nationalist policy-makers did not waste any time and painstakingly redirected the nation to the essence of History as a foundation of national hope and pride. Education became the primary weapon of reorientation while prioritizing the youth as the bearers of country’s future. Much attention was apportioned to the ideals of freedom and nationalism of Filipino heroes. Jose Rizal was an obvious platform from a start since his name dominates the pantheon of heroes. On April 3, 1956, Senate Bill No. 438 (AN ACT TO MAKE NOLI ME TANGERE AND EL FILIBUSTERISMO COMPULSORY READING MATTER IN ALL PUBLIC AND PRIVATE COLLEGES AND UNIVERSITES AND FOR OTHER PURPOSES) was submitted to the Senate Committee on Education. Senator Jose P. Laurel, the Chairman of the Committee, sponsored and presented the bill to the members of the Upper House on April 17, 1956. The main purpose of the bill according to Senator Laurel was to disseminate the ideas and ideals of Jose Rizal through the reading of his works, notably his novels Noli Me Tangere and El Filibusterismo. He stated that: Noli Me Tangere and El Filibusterismo must be read by all Filipinos. They must be taken to heart, for in their pages we see ourselves as in a mirror, our defects as well as our strength, our virtues as well as our vices. Only then would we become conscious as a people, and so learn to prepare ourselves for painful sacrifices that ultimately lead to self- reliance, self-respect and freedom (Laurel, Jr., 131). Debates for the bill in aid of legislation ensued next, albeit not smoot sailing. Opponents, mostly rabid Catholic senators, contented that the proposed bill was too controversial. Their arguments were as follows: 1. The bill was an attempt to discredit the Catholic religion. 2. Inimical to the tenets of the faith to which 170 lines in Noli Me Tangere and 50 lines in El Filibusterismo were offensive to the Church doctrine. 3. The bill might divide the nation. 4. Compulsion to read something against one’s faith impaired freedom of speech and religious freedom. Heated exchange continued as part of the democratic process. Opposition to the bill Senator Francisco “Soc” Rodrigo stood up and delivered his speech:  A vast majority of our people are at the same time Catholics and Filipino citizens. As such, they have two great loves: their country and their faith. These two loves are no conflicting loved. They are harmonious affections, like the love of a child for his father and for his mother. This is the basis of any stand. Let us not create a conflict between nationalism and religion; the government and the church (Laurel, Jr., 132). Vehemently refuting the arguments of the opposition, Senator Claro M. Recto exclaimed that the novels have no intentions of discrediting the Church. More so, he said that the bill only aims to contextualize Rizal’s heroism in the face of Spanish tyranny. He then uttered these words: Rizal did not pretend to teach religion or theology when he wrote those books, he aimed at inculcating civic consciousness in the Filipinos, national dignity, personal pride, and patriotism…but while he criticized and ridiculed the unworthy behavior of certain ministers of the Church, he made exceptions in favor of the worthy ones, like the Dominican friar, Padre Fernandez, and the virtuous native priest, Padre Florentino, and the Jesuits in general (Laurel, Jr., 132-133). Meanwhile, a similar bill (House Bill No. 5561) was filed by Congressman Jacobo Z. Gonzales in the House of Representatives. As expected, the bill was welcomed by dissenting opinions. Different face but same stance, the bill was attacked based on its constitutionality and religiosity. With this setback both in the Upper House and the Lower House, it seemed hopeless for the bill to pass into law in the latter part of April 1956. It was in this context that Senator Laurel proposed a substitute bill. The inclusion of all works and writings of Jose Rizal, not just the two novels, was the main feature of this bill. He then stressed the removal of the term “compulsion” to appease the opposition. However, Senator Laurel asserted the importance of reading the original and unexpurgated edition of Rizal’s novels because the true purpose of studying these will be defeated if not followed. To add a more conciliating clause, the last amendment was proposed – the provisions regarding the “exemption” of students from reading the two novels on certain conditions. With this, on May 12, 1956, Senate Bill No. 438 was unanimously approved on second reading. The Lower House imitated the Senate and on May 14, 1956, the bill was approved unanimously in the House of Representatives. The trial of the Rizal Law in Congress (Senate and House of Representatives) is clearly a triumph of democracy. On one hand, the role of the opponents should not be overlooked because their dissenting opinions broadened the scope of democratic processes. On the other hand, the proponents had perfected their bill because of the criticism they received. On June 12, 1956, President Ramon Magsaysay signed the bill to make it a law, thus giving birth to Republic Act 1425 known as the Rizal Law. Below is a copy of the law: 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, Be it enacted by the Senate and House of Representatives of the Philippines in Congress assembled: 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. Approved: June 12, 1956 Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956. LESSON 2: THE CONCEPT OF A HERO People tend to misconstrue the title “hero” as an award given to dead people. Doing great things is likewise misinterpreted as something only heroes, like Rizal, can achieve. Worse, as the popular Filipino adage “Mahirap magpakabayani. Ang bayani ay binabaril sa Luneta.” Implies, people become individualistic, devoid of care for others. Such views, unfortunately, hinder their sights on the various possibilities they can do for the country. Concept of Hero in Filipino Culture and History One may notice the limited approach in the definition of the word “hero” in traditional western dictionaries. Hero is normally defined here as an illustrious man, often of divine descent, or with distinguished valor or enterprise in danger, and fortitude in suffering, who is supposed to be exalted after death. Being an extraordinary person and individualistic is apparent. This may be seen in the synonym of hero in Microsoft word – “Superman.” The Filipino concept of hero, on the other hand, is a much broader concept, albeit stripped of grandeur. Known as Bayani, Bagani, Magani, or Wani in various Filipino ethno-linguistic groups, a hero in early Philippine societies was just a normal warrior of the community. His simple tasks were based on daily needs of the village. Pangangayaw or raiding into unallied territory is an example of this. According to William Henry Scott, pangangayaw was done because of four reasons, namely: 1. To secure resources, ranging from the occasional use goods or bounty to human slaves; 2. To avenge a personal affront or family honor; 3. To fulfil mourning requirements to which the life of enemies must be sacrificed; and lastly 4. For personal prominence or a mercenary reward. It is important to point out that a Bayani does not work alone; he or she always exerts efforts together with his/her comrades in the community. Hence, the root word of Bayani is bayan (community/town/nation). When pangangayaw is done, the group of Bayani returns home; thus, fulfilling what Zeus Salazar said about the bayani as a person who leaves his/her town and then returns. The tattoo, used as the protection of kaluluwa (soul) of a Bayani, his kris/kampilan (weapon), his putong (head gear), and other garments colored red are his iconic physical features. It is noteworthy to mention, however, that early Filipino heroes were neither savages nor blood-thirsty killing machines. A Bayani is more often than not a true kawani or lingkod-bayan (community servant) who renders his or her help to those in need in the community without counting the cost. His/her ultimate goal is to maintain peace and order. The concept of bayanihan (cooperation) and the word ipabayani (free labor offered to/by someone) proves the semantic essence of Bayani. The characteristics of early Filipino heroes are worth emulating. The Boxer Codex (1590), an ancient document about the early Philippine societies, defines a Bayani as a person with a high status and dignity. Pedro Serrano Laktaw, in his dictionary, elaborates the personality of a Bayani: a person who fears no one (walang-takot), courageous (matapang), firm (matibay), bold (mapangahas), but quiet (tahimik) and calm (mahinahon). Qualities of the main characters of Philippine epics like Lam-Ang, Labaw Donggon, Tuwaang, etc., on the other hand, represent the actual Bayani. All these qualities are clearly present in a living human. The concept of a Filipino Hero in early Philippine societies, therefore, is not a posthumous award given to dead people, but rather an honorific role and title in the society. Nevertheless, changes occurred when the Spaniards conquered the Philippines. instead of living role models, the Spaniards had to introduced the image of obedience of saints and disciples whom the Filipinos had to imitate in order to become good colonials. Vida Sancti, or the lives of saints become the foundation of good qualities of life. Doctrina Christiana or prayer and doctrine books became a textbook of faith. The Americans, on the other hand, propagated a secular view on heroes. Hero-worshipping of American soldiers who died during the Philippine-American War like Gen. Henry W. Lawton, Col. John M. Stotsenburg, and Col. Harry Egbert, was promoted through monuments and annual commemoration rituals to justify the need for American tutelage in the Philippines. Filipino heroes were also venerated during this period. Jose Rizal, who was executed by the Spaniards, became the leading national hero. Mabini, Luna, and Del Pilar also became household names. The problem to the new approach was that it coincides with the thrust of the Americans to instill to the minds of Filipinos the American culture. This was done through the study of American heroes and past presidents like George Washington, Abraham Lincoln, and Benjamin Franklin. A modern-day concept of the indigenous Bayani still exists today. The Overseas Filipino Workers (OFW) are considered Bagong Bayani (new heroes). Their work abroad is said to be a continuation of the culture of pangangayaw. The namayani, meaning to prevail or triumph, has become well-known. The concept of the Filipino Bayani is indeed embedded in the blueprint of Filipino well-being. Criteria for Recognizing Heroes A hero is a social construct. Since that is the nature of the process, recognizing heroes is always subjective. To bridge the gap, the National Historical Commission of the Philippines (NHCP) released some of the criteria for recognizing heroes, through their Project Saysay. The criteria are listed below: 1. the extent of a person’s sacrifice for the welfare of the country (Teodoro A. Agoncillo 1965); 2. the motive and methods employed in the attainment of the ideal (welfare of the country) (Teodoro A. Agoncillo 1965); 3. the moral character of the person concerned (Teodoro A. Agoncillo 1965); 4. the influence of the person concerned on his/her age and or the succeeding age (Teodoro A. Agoncillo 1965); 5. those who have a concept of nation and thereafter aspire and struggle for the nation’s freedom (Onofre D. Corpuz 1993); 6. those who define and contribute to a system of life of freedom and order for a nation (Onofre D. Corpuz 1993); 7. those who contribute to the quality of life and destiny of a nation (Onofre D. Corpuz 1993); 8. a part of the people’s expression (Alfredo Lagmay 1995); 9. person who thinks of the future, especially the future generations (Alfredo Lagmay 1995); and  10. 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 (Alfredo Lagmay 1995). Rizal as a Filipino Hero Jose Rizal as a Filipino hero is state-sponsored through the Republic Act 1425 (Rizal Law). His heroism, however, is not a post-World War II phenomenon. Two years after Rizal’s death, the first commemoration was held on December 30, 1898 when the then President of the First Philippine Republic, Emilio Aguinaldo, declared in Malolos, Bulacan, a day of National Mourning. Various provinces like Tayabas and Batangas were reported to observe the solemn commemoration in front of Rizal’s portrait. But this was not the start of the long years of veneration. It is documented that during the meetings of the Katipunan, a portrait of Rizal was hanging in the room where members were made to believe that Rizal was an honorary member of the secret society. The Americans, realizing the possibilities of a Rizal cult in their colonial agenda, seized the opportunity and made Rizal the “national” hero of the Philippines. Among the choices they had, three criteria were used in the selection: 1. a hero who is not violent and militant, and if possible, preferred peaceful means like education; 2. a hero who had no qualms on American imperialism; and 3. a hero who is already dead. It is obvious here that Del Pilar, Mabini, Bonifacio, and Aguinaldo were not qualified as heroes. It is a no-brainer that the Americans would pick Rizal ahead of others. In 1901, William H. Taft, President of the Second Philippine Commission, had appointed Rizal to embody the brand of nationalism propagated by the American colonial government. However, there was no actual law during the American Regime that explicitly declared Rizal the official hero of the country. Three steps, instead, were made by the American colonial government to promote his heroism, namely: 1. the creation of Rizal province; 2. the erection of Rizal Monument; and 3. the declaration of Rizal Day on December 30 as a public holiday. Since then, Rizal’s image as a hero of the Philippines has become a viable enterprise for stamp, chart, post-card makers, and other printed materials. This was heightened when in 1956, the Rizal Law was conceived, since books, textbooks, and modules were necessary for educational purposes. In 1995, amidst the preparation of the nation for the upcoming centennial celebration of Philippine Revolution and Philippine Independence Day, the National Heroes Committee created by Fidel V. Ramos released a list of recommended national heroes. These were as follows: 1. Jose Rizal 2. Andres Bonifacio 3. Emilio Aguinaldo 4. Apolinario Mabini 5. Marcelo H. Del Pilar 6. Sultan Dipatuan Kudarat 7. Juan Luna 8. Melchora Aquino 9. Gabriela Silang Today, there are four major national celebrations with Rizal as an important subject: June 12 (Independence Day), June 19 (Birth Anniversary), last week of August (National Heroes Week), and December 30 (Rizal Day). LESSON 3: RIZAL AS A SYMBOL Historic and Symbolic Rizal When Jose Rizal was set to face his execution, he left a dying wish to his family. According to him, he should be buried in the earth, preferably in Paang Bundok (now North Cemetery) with a stone and a cross on top. His name, date of birth, and death must also be indicated. If possible, he requested for a fence that would mark his grave. He then stressed that no anniversary celebration must be conducted. Nothing has been achieved in his last will. He preferred to be buried in Paang Bundok but he was buried first in Paco Cemetery and later transferred beneath his monument in Luneta on December 30, 1912. He requested a stone marker; instead, the nation granted him a grand stone monument. It is true his final resting place is surrounded by a fence, but such fence is not in a grave, but in a big park which became tourist spot for travelers and meeting place for lovers. Most of all, the whole nation commemorates his death every year with full military honors. This is not the first instance the icon of Rizal was subjected to manipulation of other people. Oftentimes, during the meetings of Katipunan, his portrait was hung on the walls of the meeting room so that members would see his face clearly. This was because Andres Bonifacio made Rizal the honorary president of the secret society. Debates may trigger controversies with regard to the true intention of the Supremo; but one thing is for sure, Rizal was considered a symbol by many Filipinos.  The first Rizal is the Historic Rizal who lived and died in the 19th century Philippines. He is the Rizal born and raised in Calamba, Laguna who studies at the Ateneo Municipal in Manila, travelled and studied abroad, published Noli Me Tangere and El Filibusterismo, founded the La Liga Filipina and the Martyr at Bagumbayan in 1896. He was the true person, the actual Rizal you can read in History books. The Symbolic Rizal is the second Rizal. He is the kind of Rizal we have today. He is the Rizal in Luneta, the Rizal in the one-peso coin, the Rizal in postage stamps, the Rizal as Tagalog Christ, the Rizal as an icon of Rock, the Rizal in t-shirts, and the list goes on. This kind of Rizal has indeed become a text open to many meaning. Rizal as Text, Signs, and Symbols A text is anything that can be read, interpreted, and analyzed. The key concept here is reading. Reading is making sense of the world and our lives; we read spaces, places, our historical circumstances, and an overabundance of images unleashed by the media, literature, and art. Text has no intrinsic value or meaning apart from readers. The message it contains in the virtual/potential state is actualized by the reader. Its meaning is an effect of the reader’s interpretation rather than a product of its author. There are two types of text: 1. Sign. It is a kind of text which represents a fixed reality and posits itself as a means of portraying that reality. As in the words of Umberto Eco, a sign is a “closed” text which implies that the freedom to create meaning is being monopolized. For Roland Barthes, a sign is a readerly text, which can be understood as a kind of text whose meaning is pre-determined; the reader is merely a site to receive information. Examples: the Peso sign; slippery when wet road sign 2. Symbol. A text can be a symbol which conveys meaning not only about itself but about cultural processes and relationships; meaning, therefore that it is not constant but constituted through a human agency. In the words of Umberto Eco, a symbol is an “open” text which implies that any interpretation may be valid. For Roland Barthes, a symbol is a writerly text, meaning that the reader is in a position of control and takes an active role in the construction of meaning. The reader is turned in to a writer. MODULE 2: THE LIFE OF RIZAL LESSON 1: 19th CENTURY PHILIPPINES Economic and Political Situation of the Philippines Some historians refer to the 19th century as a long century in Philippines history because of the numerous changes that happened during this period. In terms of political and economic changes, the brief occupation of Manila by British forces in 1762-1764 and the rapid development of economies in Europe made Spanish administrators in the colony rethink their policies so as not to get left behind by their neighbors and to prevent another incident such as the British occupation from happening again in the near future. Some of the more notable reforms were the abolition of the Galleon trade and the trade opening of the Philippines to world trade in 1830. This enabled not only the increase in economic activities in the country and the entry of firms from other European states, but also the entry of foreign ideas mostly through the form of books and other printed media during that time. In the case of Rizal, he was able to read various European literatures such as Alexander Dumas’ The Count of Monte Cristo and the Three Musketeers. Andres Bonifacio, the leader of the Kataas-taasan, Kagalang-galangang Katipunan ng mga Anak ng Bayan (KKK), was able to read literatures on the French revolution that later on influenced some of the works of both individuals. The end of Spain’s wars with the Dutch and the British, as well as the nullification of the slave raiding activities of the Moro, also led to the development of agricultural lands and the discovery of new frontiers in the Philippines. this eventually created a change in the social and economic class in the country with the principalias and mestizos benefitting from these changes, thus the consequent emergence of local elites. In Laguna, Jose Rizal’s family was considered to be one of the local elites in the province since they were leasing large blocks of lands from friar estates in Calamba. These developments however did not help in bridging the gap between the local elites and the poor and marginalized sectors in the country. This gap led to different revolts such as the Basi Revolts in Ilocos Sur and Ilocos Norte during the early 19th century. These revolts showed the growing gap between the rich and the poor because they were directed not only against the Spanish authorities but also to the babaknangs or elites in the two provinces. The implementation of the Cadiz Constitution in 1812 also provided a brief legal justification for the quest for equality since it was stated in the document that all citizens of Spain, including those in the colonies, were equal under the law. In Southern Tagalog areas, brigandage and tulisanes increased their robbing, kidnapping, and pillaging activities, prompting the colonial government to create the Guardia Civil in 1868. Some movements such as the Cofradia de San Jose in Tayabas, Quezon, on the other hand, had more religious overtones that challenged the dominance of the Catholic Church and the discrimination between the religious orders and secular priests. Education and the Rise of the Ilustrados But through all these reforms, perhaps the most notable was the increase of educated Filipinos as the colonial government, under directives from Spain, also started to reform educational institutions in the Philippines. Filipino and Chinese-Mestizo elite families who were able to capitalize on the opening of the Philippine markets to the world sent their children to school to take professional courses not only in the Philippines but also in Europe. Travelling to Europe during that time was also made easier with the opening of the Suez Canal in 1859. With their education and exposure outside the country, these individuals, who later on were referred to as ilustrados, eventually formed the core of a new emerging movement that asked the colonial government for much needed reforms in the Philippines. This new movement, called the reform and propaganda movement, was different from earlier revolts because it had a more nationalistic and racial dimension fueled by the sufferings and discriminations experienced by Filipinos under the Spaniards. This was also supplemented by the liberal policies applied by liberal administrations of Spain in the Philippines such as the Cadiz Constitution in 1812. This movement also drew inspiration from the earlier efforts of the native secular priests such as Padre Jose Burgos who fought for equal rights among the clergy in the 1860’s. The secular priests’ move, along with the students’ involvement from different higher institutions in the country during that time, to gain equal rights, however, was interpret by the Spanish administrators and friars as an attempt to overthrow the government leading to massive breakdowns made against students along with some local elites in the country in 1872. Burgos, along with fathers Jacinto Zamora and Mariano Gomez, were executed on February 17, 1872. Rizal was born in 1861 amidst all of these political and economic reforms and turmoil. He belonged to a local elite family who was fortunate enough to capitalize on the existing conditions at the time. He was sent to school in the Philippines; and despite the hardships that his family had to go through during the latter part of the century, he was able to study in Europe. Rizal actively participated in the propaganda movement while he was studying in Europe. Later on, he moved back to the Philippines in 1892 establishing the La Liga Filipina. Rizal’s involvement in the revolution is still a controversial issue among historians today, with some arguing that Rizal was not in favor of the revolution; while others see Rizal being one of the main influences of the KKK. Two things are for sure, however. First is that Rizal also thought about revolution as a means of emancipating the Philippines from Spain based on his letters to fellow propagandists and friends such as Jose Alejandrino, Antonio Luna, Marcelo H. Del Pilar, and Ferdinand Blumentritt. Second is that the founders of Katipunan, like Andres Bonifacio and Deodato Arellano, were members of Rizal’s La Liga Filipina.  LESSON 2: Memorias de un Estudiante de Manila Rizal wrote his memoirs from 1872 to 1881, composed of 8 chapters spanning his childhood to his days as a student in Manila. A full translation of the document was made by the Jose Rizal National Centennial Commission and is available in various sources including books and online websites. Chapter 1 of the document highlights Rizal’s childhood in Calamba providing a personal description of the place including their house and their lifestyle. Another notable event in the first chapter is the death of Concha, (Rizal’s sister) from who Rizal shed his first tears. Chapter 2 documents Rizal’s first time away from home when he was sent to study in Biñan, Laguna, as well as his daily routines as a student. This chapter is full of Rizal’s longing for his family and his hometown. Chapter 3 is Rizal’s memories of the events that transpired between the years 1871 and 1872 particularly his mother’s case. This event really devastated Rizal since his mother was taken away and imprisoned, leaving them without guidance. In Chapter 4 and 5, Rizal recounts his time as a student in Manila especially at the Ateneo de Municipal. In here, he states the different rules implemented by Ateneo to ensure the competitiveness of its students, as well as the different books that he read, which influenced his own writing. An example is Alexander Dumas’ The Count of Monte Cristo that became influential to his writing of El Filibusterismo. Chapter 6 is dedicated to Segunda Katigbak, Rizal’s first love. Rizal, however, remembers this period of his life with bitterness. They were both young and Segunda was already engaged to someone else when they met. There were no significant events in Chapter 7. In the final chapter, Rizal recalls the fable of the lamp. This story is very important since it captures Rizal’s symbolic representation of the light. From the translation of the Rizal National Centennial Commission: My mother began to read to me the fable of the young and the old moths, translating it to me piece by piece in Tagalog. At the first verses, my attention redoubled in such a way that I looked towards the light and fixed my attention on the moths that fluttered around it. The story could not have been more opportune. My mother emphasized and commented a great deal on the warnings of the old moth and directed them to me as if to tell me that these applied to me. I listened to her and what a rare phenomenon the light seemed to me more beautiful each time, the flame brighter, and I even envied instinctively the fate of those insects that played so cheerfully in its magical exhalation. Those that have succumbed were drowned in the oil; they didn’t frighten me. My mother continued her reading, I listened anxiously, and the fate of the two insects interested me intensely. The light agitated its golden tongue on one side, a singed moth in one of its movements fell into the oil, clapped its wings for some time and died. That assumed for me that the flame and the moths were moving  far away, very far, and that my mother’s voice acquired a strange, sepulchral timbre. My mother finished the fable. I was not listening; all my attention, all my mind, and all my thoughts were concentrated on the fate of that moth, young, dead, full of illusions. “You see?” my mother said to me taking me to bed. “Don’t imitate the young moth and don’t be disobedient; you’ll get burned like it.” I don’t know if I replied, promised something, or cried. The only thing I remember is that it took me a long time before I could sleep. That story had revealed to me things unknown to me until then. To me, moths ceased to be insignificant insects; moths talked and knew how to warn and advise as well as my mother did. The light seemed to be more beautiful, dazzling, attractive. I understand why moths fluttered around lights. Advice and warnings resounded feebly in my ears. What preoccupied me most was the death of the imprudent, but at the bottom of my heart, I didn’t blame it. My mother’s solicitude didn’t have all the success that she hoped it would. No; many years have elapsed; the child has become a man; has plowed the most foreign rivers, and meditated besides the copious streams. The steamship has taken him across the seas and all the oceans; he has climbed the region of perpetual snow on mountains very much higher than the Makiling of his province. From experience he has received bitter lessons, oh, infinitely more than the sweet lesson that hid mother gave him, and nevertheless the man preserves the heart of a child and he believes that light is the most beautiful thing there is in creation and that is worthy for a man to sacrifice his life for it. LESSON 3: INFLUENCES TO RIZAL Rizal’s Family Donya Teodora can be considered as Rizal’s first teacher. In Memorias de un Estudiante de Manila, Rizal looked up to her as the one who influenced his love for learning as shown by their nightly readings in their house in Calamba. In Letter to the Women of Malolos, Rizal even recognized the importance of mothers in inculcating this value to their children along with the love for country as they are the first teachers of their children, at least in the traditional family setting. Next to Donya Teodora is his brother Paciano, who he recognized as the noblest of all Filipinos in one of his letters to Blumentritt. Paciano was responsible for relaying the message of secularization especially the ideas for reform from Padre Jose Burgos, one of the martyrs who were executed in Bagong Bayan in 1972 after being accused of playing a part in the Cavite Mutiny. As a Student in Biñan and Manila Rizal was also home-schooled before he was transferred to a private school in Biñan, Laguna, which was under the supervision of Justiniano Aquino Corpuz. His love for painting was nurtured early on by an old painter named Juancho in Biñan. He stayed there for one and a half year. From 1872-1877, Rizal studied in Ateneo de Manila under the supervision of Jesuit priests. Jesuit education was characterized by rigid discipline and Rizal appreciated his time under Fr. Francisco de Paula Sanchez who inspired him to study harder and write poetry. He was able to meet Fr. Jose Villaclara who encouraged Rizal to study philosophy and the natural sciences. Rizal graduated with a degree of Bachelor of Arts. He also completed a vocational course on surveying in the same school. From 1877-1882, before his first trip to Europe to study ophthalmology, Rizal enrolled at the University of Sto. Tomas to pursue his medical studies. Before taking up medical studies, however, Rizal took up a course on Philosophy and Letters for a year. In 1882, he was sent to Europe by his brother Paciano with the secret mission to observe the life, culture, languages and customs, industries and commerce, and governments and laws of different European countries. Rizal enrolled at the Universidad Central de Madrid on November 8, 1882. While studying medicine, he also studies French, German and English at the Academy of Fine Arts of San Fernando, and fencing and shooting at the Hall of Arms of Sanz y Carbonell. Rizal in Europe: German Scholarship During his time in Europe, Rizal also benefitted from the development of orientalist studies in Germany. His involvement in German scholarship can be traced to his connections with Ferdinand Blumentritt, an Austrian scholar who published books about Philippine ethnological topics. Resil Mojares, in his article Rizal Reading Pigafetta from his book Waiting for Mariang Makiling: Essays in Philippine Cultural History, enumerated the different scholars whom Rizal met through the help of Ferdinand Blumentritt: 1. Hendrik Kern – professor of Sanskrit at the University of Leiden; 2. A.B. Meyer – director of the Ethnographic Museum in Dresden; 3. Wilhelm Joest – professor at the University of Berlin who also published articles about the Philippines; 4. Fedor Jagor – a naturalist who travelled to Southeast Asia; and 5. Rudolf Virchow – president of the Berlin Society for Anthropology, Ethnology, and Prehistory. Aside from these individuals, Rizal was also able to associate himself with academic organizations in Germany such as the Geographical Society in Berlin and the Anthropological Society founded by Rudolf Virchow and Adolf Bastian in the 1880’s. Through his association with German scholars, he was able to immerse himself in the potential of the social sciences especially the discipline of history in studying the Filipino past, culture, and identity. On April 13, 1887, he wrote Blumentritt and mentioned his (Rizal’s) objective of establishing a Philippine studies subject or course as a way for Filipinos to know themselves.  With the necessary methodological, conceptual, and theoretical tools, Rizal pursued his personal researches about the Philippine past. During his second sojourn to Europe, he read various archival materials about the Philippines especially at the British Museum. He read the accounts of Spanish missionary reports, travel books to the Philippines and Southeast Asia, and Chinese records from 13th to 14th century. Some of the notable works he produced in the social sciences were his annotations of Sucesos de las Islas Filipinas by Antonio de Morga, The Indolence of the Filipinos, and his planned organization Association Internationale des Philippinestes that aimed to organize different conferences about the Philippines with History as a central theme. Through his conceptualization of the Association Internationale de Philippinestes and his planned conference, Rizal divided Philippine history into three periods, namely: precolonial Philippines, the loss of Philippine Autonomy from 1521 to 1808, and finally from 1808 to the Cavite Mutiny in 1872. Historians today refer to this type of periodization as the Tripartite View of Philippine History. During the formation of the revolutionary movement under Andres Bonifacio, the Katipuneros also incorporated the tripartite view in the KKK’s initiation process, giving it a more revolutionary and localized character by calling the pre-colonial period as Liwanag, the Spanish colonial period as Dilim, and the period of liberation from Spain as Muling Liwanag. Prospective members of the Katipunan had to memorize this before they were accepted in the group. Rizal’s Scholarship, the Propaganda Movement, and the Suffering of the Filipinos Rizal’s being a doctor also greatly influenced his writing and analysis of the situation of the Philippines. It was evident in his discussions about the Philippines in his essay The Indolence of the Filipinos where he frequently referred to the country as a body that could experience sickness and decay, but could also be healed. In El Filibusterismo Chapter 7 with the title, Simoun and Basilio, Simoun debated whether he would simply do his part as a professional or engage actively in treating the social ills infecting the country. Of course, the Propaganda movement in Spain also influenced Rizal especially with the establishment of La Solidaridad in 1889. Rizal actively participated in asking for reforms and in writing articles for the Soli. However, most of his ilustrado contemporaries were not as interested as he was in writing about the Philippines; and this greatly frustrated Rizal who wanted his fellow Filipinos to devote more effort and time towards researching about the country. Because of internal politics and the incident in Calamba from 1887 to 1888, Rizal eventually dissociated himself with the reform movement and took on a more radical stance regarding the emancipation of the country. This led us to perhaps one of the greatest influences in Rizal’s life – the suffering of Filipino people under Spain. Rizal had always been emphatic about the situation of his countrymen and it grew exponentially when the people of his town, including his family, were unjustly persecuted. This can also be shown with Rizal’s break-up with the propaganda movement – more than the internal politics within the group, his main motivation why he no longer saw himself pushing for reforms was the sufferings experienced by the tenants of Calamba and his family. LESSON 4: RIZAL, THE POLYMATH Rizal’s Interests, Skills, and Talents Rizal studies to a become a doctor specializing in ophthalmology. However, he never let his profession limit what he could do as an individual. Aside from being a doctor, he was also known among his peers as a prolific writer and he would always be remembered because of his two novels, Noli Me Tangere and El Filibusterismo. He was also trained in the social sciences during his time in Germany in 1889. Some scholars attribute Rizal’s versatility to his being a genius. The term genius, however, is still a debatable term, with others measuring it quantitatively through the level of Intelligence Quotient or IQ; while others measure it quantitatively through an individual’s contributions to society. Regardless of how we measure ingenuity, it is clear that Rizal was a remarkable individual based on his credentials and his contributions to society. First, Rizal graduated with high honors and when he was studying in Ateneo. He also consistently had high grades when he was attending school in different universities in the Philippines and abroad. He was also a dedicated scholar who used his spare time studying other languages and subjects, as well as other arts, such as poetry, sculpture, painting, and martial arts specially fencing. It was said that Rizal was one of the best practitioners of fencing among ilustrados during their time in Europe. Also, while we honor Rizal as the doctor and the writer, most of his scientific works were done during his exile in Dapitan from 1892-1896, when he conducted numerous scientific works that involved collecting and sending different animal specimens to Blumentritt. He also conducted business ventures, improved the water system in Dapitan using his background in land surveying, established a school where he taught arithmetic, writing, geography, and history to young boys in Dapitan. In his spare time, he created various art works, and conducted various ethnographic, linguistic, and geographical studies in Mindanao. When he won a lottery on September 21, 1892, he used the money to buy 16 hectares of land in Talisay, Dapitan where he also practiced his farming skills. He did all of these activities while serving also as an ophthalmologist that eventually led to the romance between Rizal and Josephine Bracken, who one day brought her blind father, Mr. George Taufer, to Rizal for a medical consultation.  In retrospect, 1892-1896 can be considered as one of the golden ages of Dapitan because of the help of Dr. Jose Rizal. He engaged in different community projects that boosted the economy and quality of life in the area. He also remained true to his vow to educate the Filipinos by establishing a school in Dapitan. Whether he was a genius or not by today’s standards, Rizal embodied his vision of a true scholar and a citizen in the service of his country. Rizal was a model of consistency when he said that the ilustrados in Europe must go back and serve in the Philippines. In fact, he himself came back in 1892 despite the dangers he faced in the Philippines, even when he enjoyed a relatively comfortable and safe life as an ophthalmologist in Hong Kong in 1891. He made sure that even in exile, he used all of his abilities and talents to serve his countrymen.