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The Noli Me Tangere Catalyst of Revolution By Fr. John N. Schumacher, SJ - I am aware that this statement goes contrary to what numerous other writers have said about Rizal from Spanish times up to the present. It is also true that the Noli itself nowhere makes an explicit call f...

The Noli Me Tangere Catalyst of Revolution By Fr. John N. Schumacher, SJ - I am aware that this statement goes contrary to what numerous other writers have said about Rizal from Spanish times up to the present. It is also true that the Noli itself nowhere makes an explicit call for revolution. - Rizal was not a revolutionary but a reformist; a mere reformist, as say the advocates of the violent overturning of our society. - “I must wake from its slumber the spirit of my country… I must first propose to my countrymen an example with which they can struggle against their bad qualities, and afterwards, when they have reformed, many writers will rise up who can present my country to proud Europe.” - Rizal - In his Noli he does seek for reforms, demands them even, but from Filipinos rather than from Spaniards. Spain of course has an obligation to grant reforms in the Philippines, but in a sense, whether she does or not is irrelevant; the Filipinos must bring about reform themselves. - What message did Rizal wish to transmit to his fellow Filipinos? As is clear from the quotation we have given, it was first of all that the Filipinos should be aware of what was wrong with Philippine society, not only Spanish abuses, but Filipino failures as well. - Rizal registers a glimmer of hope that the separation of the Philippines from Spain might come about by a peaceful and gradual development, a vain hope he now believes, but still the ideal. But in any case the separation must come; that is clear in his mind. It is, however, not something for which the Philippines, at the moment, is ready—”in the present circumstances we want no separation from Spain”—but the eventual goal is already determined. - It is in this light that we must understand the Noli. Rizal’s hostile critic, the Spanish writer Vicente Barrantes, would taunt him for making the Filipinos in his novel just as bad as the friars and the Guardia Civil. Barrantes missed the point. Though Rizal does from time to time highlight the virtues and good qualities of the unspoiled Filipino, the Noli does not have as its goal the glorification of the race any more than it does the mere condemnation of Spanish oppression. - It would seem that it was only after some months researching in the British Museum in early Spanish sources on Philippine history, that Rizal decided to give up the idea of an historical novel as a sequel to the Noli. He would publish instead a scholarly analysis of the Philippines at the Spanish contact, using Morga’s book as a base. As the Noli had shown the Filipinos their present condition under Spain, the Morga would show them their roots as a nation— “the last moments of our ancient nationality,” as Rizal put it. - This interpretation of the Fili depends on my interpretation of the Noli. Some biographers of Rizal, like Retana, have tried to explain the Noli in terms of Ibarra, the idealist, working for reforms under Spanish auspices and representing the mind of Rizal; while Elias, the man of action, represents Bonifacio, the revolutionary. Leon  Ma. Guerrero, in his First Filipino, has pointed out the fallacy in this interpretation. For when Ibarra fails in his reform program and opts for violence, it is Elias who tries to dissuade him, urging that he will lead his countrymen into a bloodbath, and that it will be the defenseless and innocent who will most suffer. Rather, says Guerrero, - To be reformist meant to engage in futile tinkering with the political and economic structures of society through parliamentary means, or even by political bargaining and intrigue. To be revolutionary, on the other hand, was to take up arms against the government, the establishment, those in power. - It is what Rizal had demanded of Filipinos in the Noli as well as the Fili— that Filipinos should act as free men and women, and demand that their dignity as such be recognized by others. When Filipinos are so united into what Rizal calls a “compact, vigorous, and homogeneous body,” then, “the idols and the tyrants will fall like a house of cards.” Recognizing that he could make such demands on his countrymen only if he himself were to give the example, Rizal returned to his homeland, well aware that he was taking his liberty, and perhaps even his life, into his hands. Mirroring and Reliving History through Rizal’s Novels: An Intertextual Reading Using Casper’s and Dilthey’s Frame - Prof. Rhoderick V. Nuncio - History and literature become one. It is a marriage that deals with the passing of time and of memory to relive those buried feelings or the elements of human drama. - In Rizal's Noli me Tangere we easily remember the likes of Father Damaso. We tend to generalize the cruelties, malevolence of the Catholic priest during the Spanish colonization - The past is passive, cannot be changed; the future is active and we feel that it contains infinite possibilities (Dilthey:149). - It is true that history books narrate the cruelties of the Spaniards, however, such historical narration only confines the dates and events, nothing more nothing less. - Literature renders events and dates with human touch, with emotions and feelings. The facts remain facts but it live within the hearts of the writer and the readers. - William Dilthey's interiorization. Self- understanding is indispensable in order to understand other persons and their experience of life (Quito,1990:35). - The intermingling of history and literature is important in inculcating the awareness that what has transpired before will still persist today because the message is still realized and signified by a historical and textual being. - Literature and history are ultimately about the souls, individual and national, which literature nourishes (1996:2). - Andres Bonifacio would not have any inkling about Rizal's meaning of revolution had El Fili was not written. He read Rizal's two novels...Hugo's Les Miserables..some novels, and a book on the French Revolution (Agoncillo,1982:177). - This is the richness of literary creations because there is an interface and exchange of ideas, learnings, values and creativity.  - Is Noli me Tangere or El Filibusterismo a historical fiction or is it a historical document? Reading the two popular novels of Rizal in the outset without historical background will nonetheless render its content as entirely fictional. - Literature is, in this sense, transfigurative, and in a way that cuts across the distinction between fiction and truth.(Danto,1978:19) - Dilthey puts that "a meaning can be re-created through the poet's or writer's intention. This transposition accentuates the highest form of understanding in which the totality of mental life is active" (Dilthey:160). - History as an interpretative tool for literature aligns its objective in explaining the cohesion of plot and of the entirety of the story. - Facts reside in history whereas imagination in literature. Historical novels are not entirely fictional as mentioned before, the truth and meaning are left already to the readers. Their interpretations make the novel not only a literary piece but also a portion of one's life and experience. - The youth as the hope of the Fatherland is one of the great messages invoked by Jose Rizal. The youth in the novel represented by Isagani and Basilio and their classmates are characters whose message is directed to the lived characters today-the youth. - In the end, historical novels share fact and imagination-a blending of which Philippine revolution/ history is documented according to Casper. Ideology, Class Consciousness, History: a Reading of Rizal’s Novels - Rizal's texts are viewed as symbols of the liberal ideology of the 19th century, framing the Filipino struggle for freedom within historical and social contexts. - Three nodal points in Rizal’s life: - Two separate moments of his mother’s brutal treatment by the Civil Guards - The eviction of the Calamba tenants, the ruthless destruction of their homes, and the banishment of the patriarchs. - Envisioned the founding of the Liga - Noli Me Tangere: - Interpreted as a diagnostic interpellation of the colonial consciousness or Creole - Clash of Ideologies - how the ideas of European Industrial capitalism (thinkers like Monstequieu and Adam Smith) conflict with the existing mercantile and theocratic systems in the philippines. - Rizal’s depiction of Ibarra illustrates how this ideological field is formed and transformed within the context of colonialism. - The increasing divide between different social classes in colonial society leads to tensions and conflict. Elias’ family ordeal serves as a specific example of how these class struggles manifest in personal and familial contexts. - The tension between individualist rationalism and the authority of the church, which is mediated through family structures.  - Imaginary where identifications and antagonisms subsist in their original fixation - Symbolic, the order of law, customs, tradition undergoing change. - El Filibusterismo - Elias: What is to be done? - It now appears that Elias’ late appearance in the novel as pilot in the fishing excursion evolves by analogous conformity to what Basilio and Crispin signify as persecuted sons. - When he warns Ibarra of his enemies, Ibarra reveals his isolation: the alienation of the ilustrado from the people. Taking appearance as the reality, Ibarra never suspects that he would have enemies - despite the hostility of the friars. - Elias affirms man’s power to dictate the direction of his life - Elias blends with the multitude for which he forgoes personal comfort or happiness and instead chooses death for the sake of his own country (Elias and Salome Chapter) - To Ibarra’s relativistic view that “man is a creature of circumstances”, he counters: “You are the master of your own will… and of your future”. - Elias’ hope in men coincides with Ibarra’s presupposition that he will succeed in formenting revolt. - Elias is helping his mortal foe (Ibarra), the descendant of Don Pedro Eibarramendia (Ibarra’s Forefather / Ancestor), who is responsible for the misfortunes of his family. - His act of saving Ibarra, inspired by his sympathy for Ibarra’s virtue - Elias’ decision to rescue Ibarra from prison is a personal act of sublating the past, giving it a new meaning, not by forgiveness but by identification with the victim. Who are our Enemies? Our friends? - Capitan Tiago - His fate illustrates why the arrogance and boorishness of the friars are tolerated within society. - Stands for the nascent merchant class, embodies the practices of accommodation and bargaining that allowed some natives to gain considerable status in the first half of the 19th century. - He is also portrayed as a “pseudo-patriarch”, symbolizing the decaying and obsolescent elements of society, particularly the principalia - a group of sychophantic parasites. - Rizal portrayed Capitan Tiago by delineating the conditions in which he gained his “Sanctified” public role through his involvement in morally questionable enterprises, such as profiting from the opium trade and securing lucrative contracts for feeding prisoners.  - Rizal describes Capitan Tiago as superstitious and gullible, which shows how disconnected he is from his native identity because he doesn’t see himself as a native, instead he believes that “his gold prayed for him” - The icons that Capitan Tiago venerates match the disorderly and crude elegance of his house. From Exile to Alienation - Ibarra begins as an idealistic character returning to the Philippines with aspirations of reform and progress. - Ibarra’s desire to build a school because: - he believes that education is a fundamental tool for social reforms and empowerment, - it is also tied to his personal legacy and connection to his father, who had a similar dream - He envisions a place where students can learn about their rights, culture and history. - Ibarra faces significant opposition from the local clergy, particularly from figures like Padre Damaso, who view his educational initiative as a threat to their authority; he also encounters bureaucratic hurdles and red tape when seeking permission to build the school. - Money is described as a "perfect expression of alienation" in a class-divided society, indicating that the clergy's wealth allows them to exert control over the populace. - The relationships between characters, such as Ibarra, Maria Clara, and Padre Damaso, are laden with themes of familial duty, betrayal, and the struggle for identity. Maria Clara's conflict over her loyalties to her parents and her love for Ibarra encapsulates the broader societal tensions between personal desires and familial obligations. - Ibarra’s character evolution says a lot about how hard it is for people to fight for change in a colonial context. Many Filipinos in Rizal's time went through the same things he did: they were idealistic at first, but then they lost hope and became radicalized. This makes him a powerful symbol of the fight for identity, justice, and reform in the face of oppression. Through Ibarra's evolution, Rizal criticizes the societal structures that get in the way of progress and shows the moral problems faced by those who seek to challenge the status quo. - Rizal emphasizes how important it is to understand how society works and how that affects each person’s life. Ibarra’s journey shows how the social order, which is characterized by class divisions, colonial oppression, and the influence of the Church, can make it hard for people to reach their goals. Idylls of the Crocodile  - The sentimental tableau in Chapter VII, without this tableau , the novel might be seen as a dull comic strip, a tawdry soapbox melodrama. - The Tableau presents a romanticing view of the relationship between Ibarra and Maria Clara, showcasing their emotional connection and the idyllic setting of their interaction. - In this tableau, Ibarra is portrayed as a passionate and idealistic young man, deeply in love with Maria Clara. His interactions with her reveal his vulnerability and desire for connection, showcasing his human side amidst his aspirations for social reform. However this moment also shows how he will eventually lose hope as he confronts the realities about his society. Maria Clara is portrayed as the perfect woman in colonial society, representing all that was good and beautiful about women. Her relationship with Ibarra highlights her own struggles between personal desires and societal expectations. Her character changes, showing the complexity of her situation and the constraints placed upon her by her family and society. Doña Consolacion - She reflects the grotesque pattern of marital relationship - Rizal brings out further her negativity through Sisa's Reactions having felt a slap in the face - Rizal composes a portrait of Doña Consolacion in two parts: - the “Querida of the soldiers” - Dramatic confrontation between Sisa and Doña Consolacion - Rizal portrays Doña Consolacion as a product of colonial deformation Tarsilo: Our Brother and Comrade - Tarsilo Alasigan’s brutal murder - the merciless torture and death of innonce - Becomes the living embodiment of alienation: the person reduced to an object - Driven by desperation to avenge his father’s wrongful death - Rizal employs a metaphysical dualism in his portrayal of Tarsilo, contrasting the realms of human experience and the abstract concepts of fate and chance Beyond Formalism - Simoun’s scheme to blow up the whole society contaminates the series of bitter disappointment and upheavals of wrath, presumably designed to shock us into thought. But this goal fails to materialize because of Isagani’s romantic wish-fulfillment. - The central theme of the two novels is the predicament of the ilustrado caught between the decadent theocratic authority of Spain and the masses of peasants and workers exploited by the colonizers  - Rizal realized that it is only in experience as conceived in dramatic and sensory terms that ideas acquire a self-renewing objective life of their own which faithfully reflects their matrix in social life - The traumatic leaps the displacements and short-circuits in consciousness and the irruptions of fantasy, all occur when, as in Ibarra, thought seeks to grapple with fact; or, as in Sisa, though undermines itself with its own inventions - How does art issue an appeal for freedom and equality? In what way can it generate the energy and will not only interpret society but also to transform it Pilosopong Tasio: Prophesying the Treason of the Clerks - Don Anastacio is the town philosopher, who is assigned the task of presaging the outlines in the future - Tasio welcomes the storm so that, as he taunts the gobernadorcillo with his tasseled cane, “a few thunderbolts will kill people and burn down houses”. In fact, for him, all men deserve the divine conflagration - He prefers “to honor a good man in life rather than to worship him after his death” - Ibarra’s project (school) has been Tasio’s long-cherished dream for which he has been treated as a madman. Ibarra admits that he is a stranger to the town - He observes that Ibarra has already wounded the vanity of a priest on the first day of his arrival - Tasio’s choices for Ibarra’s dream is either to kiss the friar’s hand or abandon his enterprise. Ibarra chose not to make compromise by forgiving those who committed sacrilage - Tasio recommends pliancy, a ruse to adapt oneself, so that by bowing before necessity one can conquer one’s goal with its aid - He can discern in any event the positive and the negative. Ibarra’s failure vindicates his honor and even sows the seed for the future. His example will bear fruit if it dies - to use the well-known cryptic paradox Additional Notes Noli Me Tangere (Touch Me Not) - Finished in December 1886 - Funded by his friend Maximo Viola, making the printing possible in Berlin - Rizal relates the country and society to an individual diagnosed with cancer, - Originally written in Spanish, earliest translation was during the American period, with the title “Social Cancer” - Noli Me Tangere was supposed to be a collaborative effort between Circulo Hispano-Filipino, on publishing a book that would narrate the struggles of the Indios  in the country. However, with the delays of the project, Rizal decided to work on his own. - Deleted chapter is Elias and Salome due to lack of funds, requiring him to remove one chapter Concept - Highlights contemporary issues of the society under the rule of Spaniards - Exposes corruption and brutality committed by the Spanish friars and civil guards - Rizal pointed that Filipinos’ hypocritical fanaticism, especially those who label themselves as religious people - Filipinos are irresponsible gamblers - Rizal calls out Filipinos to assert themselves as equal with the Spaniards. Attempting to awaken their sense of nationalism and to appreciate their worth and dignity Characters A. Juan Crisostomo Ibarra y Magsalin - Son of businessman Don Rafael Ibarra - Fiancé of Maria Clara - Envisions to have a public school in San Diego - Representation of an Ilustrado - No plans of revenge to the friars - Idealistic individual - Diplomatic side of Rizal B. Maria Clara re los Santas y Alba - Raised by Kapitan Tiago, the cabeza de barangay of San Diego - Illegitimate daughter of Padre Damaso, the kura paroko of San Diego - Became a nun in the end for Beaterio de Santa Clara - Representation of maiden and beauty - Symbol of a “Dalagang Filipina” C. Kapitan Tiago (Don Santiago de los Santos) - Businessman and Cabeza de Barangay of San Diego - Friend of the Spanish government - Colonial mentality - Sidenote: tuta ng mga kastila - Ignorant of the corruptions of Spaniards D. Don Rapael Ibarra - Father of Crisostoma Ibarra - The body is dug up as requested by Padre Damaso, which was disposed in the river E. Padre Damaso - Franciscan friar and Kura Paroko of San Diego - Main antagonist in the novel  - Cruel priest - Real father of Maria Clara - Abusive of power - Interested in women F. Padre Salvi - Lustful of Maria Clara - Keeps a lot of secret G. Elias - Ibarra’s friend and ally - Ibarra met him at a picnic with Maria Clara - Aims to have a revolution against Spaniards - Representation of the masses - Rizal’s revolutionary side H. Pilosopong Tasyo - Reflective of Paciano Rizal - Wisdom of Filipinos - Symbol of intelligence I. Doña Victorina - Social climbers - Opportunists - Discriminates Filipino natives J. Sisa, Crispin, and Basilio - Representation of Filipino families persecuted by the Spaniards - Symbol of Inang Bayan - Crispin and Basilio are the Filipino youth Summary I. The Social Gathering - Completing his studies in Europe, Crisostomo Ibarra returned to the Philippines. In order to honor his arrival, Capitan Tiago hosted a party, attended by friars and prominent guests. However, the former curate of San Diego, Father Damaso, already sees him as a hostile leading to insult and belittle Ibarra at the party. Ibarra met Maria Clara who is his love interest and the daughter of Capitan Tiago, having a chance to catch up. However, the mood changed when a lieutenant (Guevarra) approached Ibarra, and told him what happened to his father Don Rafael Ibarra. Father Damaso accused Don Rafael as a heretic and a filibustero. II. Don Rafael Ibarra - Witnessing a conflict in the town between a Spanish tax collector and a student, Don Rafael decided to step up, however it ended up in an accident killing the tax collector. After being imprisoned, suddenly a lot of hatred has been received by him. - Don Rafael died in his prison cell due to illness, after his death, Father Damaso dug up his grave to transfer it to the Chinese cemetery. Citing that heretics do not have a place  in cemeteries under the Catholics. However during the transfer, due to the bad weather the men in the cemetery decided to just dispose of the body in the lake. III. Ibarra’s Vision and Elias - Ibarra did not have any plans of making revenge, hence he continued to pursue his father’s plan on establishing a school. Since education symbols progress for the country. During the inauguration of the school, a mysterious man named Elias warned Ibarra of an assassination attempt against him, which the killer put down prior to getting near to Ibarra. - On the feast for the school, Father Damaso gate crashed on the celebration, insulting Ibarra and his father’s memory. Ibarra can no longer control his emotions, leading him to subdue Father Damaso by threatening to stab him. Leading to Ibarra’s excommunication, Capitan Tiago already hesitates with the marriage plans of Ibarra and Maria Clara. - Father Damaso and Father Salvi organized a rebellion group, which is a setup and they accused Ibarra as the leader. The letters of Ibarra for Maria Clara were manipulated to be used against him. IV. The Final Encounter - With the help of Elias, Ibarra escaped from his prison cell, but decided to visit Maria Clara first to bid farewell. - Ibarra and Elias boarded a boat to escape, but suddenly they also got spotted by the civil guards. While both are hiding, Elias decides to jump in the waters to lure the enemy, leading him to receive multiple shots from the guards. - Maria Clara hears the news and she requests to be in the nunnery or else she would take her own life. El Filibusterismo (The Reign of Greed) - Written in Calamba, Laguna (Started writing October 1887), published in Ghent, Belgium (1891) - Valentin Ventura offers a loan to Rizal to make the printing possible - Dedicated to the martyred priest of Cavite Mutiny, known as the GOMBURZA - Increased presence of priest characters - Less romantic, more on hatred and desire to revolt - Rizal also shows that Filipino priests are more sympathetic - Shows the academic life of the students in the Philippines (UST specifically) - Chinese businessmen smuggled arms for the revolutionaries - Print media is portrayed by the character of Ben Zayb, who ignores to write the abuses of the Spaniards - Rizal’s frustrated love for Leonor Rivera (Marriage of Paulita and Juanito Pelaez) - Strengthens Rizal's point that revolution is not the solution, on the failed assassination attempt. Characters A. Simoun (Crisostomo Ibarra) - Ibarra is believed to be dead after the encounter in the river at the end of Noli Me Tangere, but it is Elias who got shot by the civil guards - Jeweller from abroad - Identified as a “filibustero” - He sides with the wealthy and Spaniards to encourages them to abuse the masses, which would ignite a revolution - Simoun also encourages the masses to revolt against the Spaniards - Plotted a bombing at the reception of Juanito Pelaez and Paulita Gomez, through a gift of a kerosene lamp with explosives - Drank poison as he confessed to Father Florentino B. Kabesang Tales - Exploited by the Spaniards by seizing his lands - His son became a civil guard - Former Cabeza de Barangay C. Basilio - After his mother’s death, he was taken by Kapitan Tiago in Manila to study in San Juan de Letran - Transferred to Ateneo due to his academic excellence - Partner of Juli - Studying medicine D. Isagani - Best Friend of Basilio - Law student and poet - His ideas clashes with Simoun - Former partner of Paulita Gomez (no visions of Isagani’s future) - Isagani foiled Simoun’s plan by grabbing the lamp and throwing it to the river E. Don Custodio - Famous journalist - Married a rich woman to belong to the high class of society F. Paulita Gomez - Niece of Donya Victorina - Broke up with Isagani and married Juanito Pelaez G. Father Florentino - Secular priest (Filipino) - Isagani’s godfather - Received the confession of Simoun before his death H. Juli - Juliana de Dios - Youngest daughter of Kabesang Tales I. Ben Zayb - Abraham Ibanez - Journalist  J. Placido Penitente - Smart student of UST K. Quiroga - Chinese businessman - Wants to become the Consulate of China - Helped Simoun to smuggle arms for the revolution L. Tandang Selo - Father of Kabesang Tales - Raised the young Basilio M. Father Fernandez - Isagani’s friend - Received the requests of the student for reform N. Padre Sibyla - Hernando de la Sibyla - Vice Rector of UST Summary I. The Comeback of Ibarra - After the encounter between the civil guards, Crisostomo Ibarra is already presumed dead after receiving multiple gunshots However, Ibarra returned under the name of Simoun who is a wealthy jeweler. Coming from Cuba and established connections to attain his wealth. Returning to the Philippines made it easier due to his influence and with the help of Spanish officials. Simoun has two objectives, first is to save Maria Clara from the convent, and second is to seek a revolution against the Spaniards. II. Simoun, Basilio, and Kabesang Tales - One of his notable recruits is Basilio who is the son of Sisa and the brother of Crispin, he is the only one left from their family, after the death of the two. When Basilio visited his mother’s grave, he noticed a familiar man, figuring out if Simoun was either Elias or Ibarra. Without hesitation, Simoun pointed his revolver to Basilio since he knew that someone already recognized him. However, he decided to persuade the young man to join his revolt against the government. Basilio also has a friend which is Isagani, and as we go on, this character has a special role on the revolution - Another character Simoun recruited is Kabesang Tales, a former Cabeza de Barangay who experienced exploitation from the friars, especially on taxes and his properties. III. The Wedding Reception and Kerosene Lamp - Fast forward after a few months on the storyline, we will be encountering new characters, and those are Juanito Pelaez and Paulita Gomez. Juanito Pelaez who is a rich Spanish merchant, and Paulita is the former lover of Isagani. So Paulita decided to break up with Isagani, since she cannot foresee living a better life with him. So what happened next, and anong relevance nito sa revolution? - So during the wedding and the reception of the couple, Simoun plotted to bring a kerosene lamp that is filled with explosives, the explosion will mark the beginning of  the revolution, while the other rebels will be conducting simultaneous attacks on government offices in Manila. - So Basilio informed Isagani about Simoun’s plans on Paulita’s reception, which made him rush to the venue and informed everyone about the plan. Isagani grabbed the lamp and threw it in the river, saving his former lover Paulita. IV. Simoun’s Confession - Managed to escape but left wounded, Simoun is already in a hot pursuit with the civil guards, carrying his jewelries he seeked shelter to Father Florentino’s house. However, the priest told him that the guards are already arresting him in the evening. Simoun drank a bottle of poison, and as soon as it took effect, he asked to receive the Sacrament of Reconciliation, as he confessed his sins and revealed his identity to Father Florentino. - Rizal the novelist shows Simoun’s path to be the wrong one by leading him to failure and to death. More over, he passes judgment on this path in the words of Father Florentino. To the dying Simoun’s question as to why a God of justice and freedom had forsaken him in his efforts, to bring justice and freedom to his country, Father Florentino replies. V. Father Florentino - Because you chose a means of which He could not approve... Hate only creates monsters; crime, criminals; only love can work wonders, only virtue redeem. If our country is one day to be free, it will not be through vice and crime, it will not be through the corruption of its sons, some deceived, others bribed; redemption presupposes virtue; virtue, sacrifice; and sacrifice, love. RIZAL ON RELIGION INTRODUCTION I. Catholicism during Rizal’s Period and Religiosity of the Filipino People The Catholic Church in the Spanish Colonial Era ○ The catholic church in the Spanish colonial era was not just a religious institution but also as a political and economic entity in the Philippines. When the Spanish first arrived in the Philippines, they embarked on a centuries-long project of converting the indigenous people into Catholics for their spiritual salvation and so that the Spaniards could have control over them. The Spanish understood the importance of Catholicism as an instrument to pacify and subordinate the natives, forge a common Hispanic identity and reinforce their rule. The Role of Spanish Friars and Religious Orders ○ The most active Spanish friars and religious orders that engaged in missionary work during this period were the Augustinians, Franciscans, Jesuits, and Dominicans. They established missions, schools, and parishes throughout the archipelago, the majority of which were located in isolated areas where there was an attempt to convert the native people. These friars brought with them not only Catholic dogma but also European culture, education, and farming technology. Their influence went beyond spiritual; they had considerable roles to play in the local government, sometimes even acting as intermediary agents between the colonial government and the Filipinos. ○ The friars amassed a great deal of wealth and influence, dealing in large tracts of land known as haciendas and encomiendas. They imposed tributes on the populace and entered into rent arrangements with small farmers, a proposition through which they enjoyed the financial lead. This economic power was turned into immense political influence, with the friars often having a say in the governance and administration of justice on the local levels. Their dual role as spiritual leaders and local authorities made for a very complex relationship between them and the Filipino people, who at times regarded them both as protectors and oppressors. José Rizal and the Catholic Church ○ José Rizal was a very complicated and sometimes contradictory figure in regard to the Catholic Church because he was not only an outspoken leader of Philippine nationalism but also a very religious Catholic for much of his life. He assailed the practices of the Catholic Church in the Philippines and its role under colonial rule through two pictorial novels entitled Noli Me Tángere and El Filibusterismo. ○ With his novels Noli Me Tángere and El Filibusterismo, Rizal exposed the corruption and hypocrisy of the Spanish clergy. He was thus voicing the frustration and aspirations for reform in the Filipino people. He preached against the abuse of power by the friars, the exploitation of the poor, and partiality to the social injustices. His execution in 1896, partly due to perceived heresy and anti-clerical views, galvanized the nationalist movement further and placed Rizal as a martyr for both Philippine independence and social justice. The Evolution of Filipino Catholicism ○ During the time of Rizal, the period saw the crystallization of Filipino Catholicism: the integration of indigenous beliefs and practices into the Catholic faith—a syncretism resulting in the appearance of some kind of "folk Catholicism." In this syncretism, Filipinos were capable of retaining pre-colonial spirituality with the adoption of Catholicism, forming thereby a peculiar religious identity that is characteristic even up to this day. ○ Catholic folk beliefs include the veneration of saints, amulets, talismans, and an incorporation of indigenous rituals and beliefs into the Catholic practices. It is an act of resistance against colonial imposition-this is a way Filipinos assert their identity within a Catholic framework. The Enduring Impact of Catholicism ○ Catholicism continues to influence Philippine society and culture up to this day. The Philippines is now the most Catholic country in Asia, with over 80% of its population identifying themselves as Catholics. The inhabitants mostly celebrate Catholic holidays and festivals, and religious imagery and symbols are visible just about anywhere in daily life. ○ Meanwhile, the relationship of Filipinos to the Catholic Church has been very different over the years. Whereas it still commands considerable influence, especially in moral and social issues, it has also gone through changes and criticisms, most especially in the way it handled sexual abuse scandals and insensitivity in terms of the needs of the poor and marginalized. II. Rizal’s Religion and his general viewpoint on Religion Early Influences and Religious Upbringing ○ The early life of Rizal was deeply rooted in religious lessons, firmly inculcating Catholic doctrines. Raised by a family bound by the love of learning and morality, he was taught the ways of faith and the great lessons of Jesus Christ. His early ambitions even encompassed the wish to become a priest, reflecting his early devotion to the Church. Over time, this yearning ebbed as he became more aware of the nuances of faith and the discrepancies between what religions taught and the behavior of religious leadership. Critique of the Catholic Church ○ Perhaps the most striking of Rizal's religious thoughts was skepticism over the Catholic Church and its practices. He assailed the abuses and corruption among the Spanish clergy for their worst exploitation of the Filipino people, being in league with the machinations of colonial rule. His two major works, Noli Me Tángere and El Filibusterismo, act as scathing critiques of the role of the Church in perpetuating social injustices. In these works of fiction, he portrayed the friars as corrupt figures more concerned with riches and powers than the spiritual growth of the congregants. ○ Rizal did not condemn the religion entirely but called for reforms in the Church. It must return to its original mandate of serving the poor and lifting up the lowly. He was motivated by a quest for an authentic faith based on the humane teachings of Jesus, which centered on mercy, justice, and service to others. Advocacy for Religious Tolerance ○ Rizal believed in religious tolerance and that each different belief should be respected. He was against religious intolerance, knowing that it can only divide people and spread hatred, violence, and war. The understanding and acceptance of other religious perspectives were indicative of Rizal's wider humanistic ideals. True faith, according to Rizal, must work for unity, not division. ○ In a letter to Fr. Pablo Pastells, a Jesuit Priest, Rizal expressed belief in the personal and rational manner of faith. To be specific, he relates the use of reason and critical thinking in religious matters: faith is not to be some blind acceptance of dogmas but a journey insofar as seeking truth and understanding are concerned. As Rizal himself puts it, he said, "I believe in revelation, but in the living revelation of nature which surrounds us." It only goes to prove that, for him, Nature is the embodiment of divinity, whose presence is a revelation of great insight into the spiritual life. Legacy and Impact ○ The religious thoughts of Rizal and critiques of the Catholic Church would thus leave an indelible mark on Philippine society. His writings served as an inspiration to an entire generation of Filipinos, whose question of status quo sought social reform. The Rizal Law of 1956 required all educational institutions in the Philippines to include Rizal's works in their respective curricula, which would ensure that his ideas on religion and social justice would ignite the future generations. ○ Furthermore, his legacy has spawned various religious movements that draw inspiration from his life and teachings. There are several groups, termed Rizalista movements, which have cropped up to interpret Rizal's life and message in a spiritual light. These movements are a reflection of the relevance of Rizal's thoughts on religion to the perennial quest for a more just and equitable society. DISCUSSION AND ANALYSIS III. Demythologizing Rizal Demythologizing The process of removing infamous or exaggerated features from a historical figure’s life in order to determine their actual significance. Why is it relevant to Rizal? Separates fact from myth To have a clearer understanding of his true views in religion and his actual contributions to Philippine society. Romanticized Rizal 1. Rizal as a Martyr/Hero - Often seen as a martyr who sacrificed his life for our country’s freedom. - This martyrdom has been ingrained in Rizal and gave him the “saintly” status. 2. Rizal as a Messianic Figure - Rizal as a messianic figure who would lead the Filipinos to liberation. - He is said to bring about societal transformation in our country. Impacts of the Myths on Rizal’s Legacy 1. Simplifies his ideas and stances 2. Misinterpretation of his intentions 3. Overshadows his role as a reformist Impacts of Demythologizing on our Modern Understanding of Rizal - Provides a more accurate representation of Rizal’s life and works. - Avoids reducing Rizal to a mere hero and messianic figure. - Explores his actual stance on religion; avoids oversimplifying his view. IV. Retraction of Rizal What is the Retraction of Rizal? Before his execution in Bagumbayan, Rizal allegedly wrote a letter renouncing his all  his Anti-Catholic views and writings Longstanding debate whether he retracted or not A look back on Rizal’s life Rizal as a Catholic Rizal as a Mason Noli Me Tangere and El Filibusterismo- condemned the Spanish Catholic friars and reflected a negative image of the Catholic church Last 24hrs of Rizal’s Life 2 sides of the Issue Jose Rizal really retracted all his activities involving masonry and his writings against the catholic church Jose Rizal did not retract and it is all just part of the fabrication of the Spanish friars to taint the name of Jose Rizal as the country's national hero Why Rizal would retract To prevent Spanish friars from oppressing his family To die as a Catholic and be saved To be given marital rights with Josephine Bracken Did Rizal really retract? Pro-Retraction Eyewitnesses: ➔ The Balaguer Testimony and Fr. Pio Pi ➔ The Testimony of Cuerpo de Vigilancia Actual Retraction Document Signed Prayer book Acts of Piety during his last 24 hours Rizal’s marriage to Josephine Bracken Anti-Retraction The Retraction document is forged ➔ Handwriting ➔ Textual Criticism ➔ Forger: Roman Roque Inconsistencies and Anomalies ➔ The document was not made public ➔ Rizal was not saved from death penalty ➔ Rizal’s burial was kept a secret ➔ No marriage certificate with Josephine Bracken ➔ Rizal’s behavior during the last 24 hours does not point to conversion CONCLUSION V. Current state of Religion in the country 78.8% Roman Catholic 6.4 Islam 2.6 Inglesia ni Cristo Influence of Catholicism on the Philippine Society Cultural Identity (Religious, practices, Values) Educational and Social Institutions Politics and Governance Arts & Literature Social Norms & Values VI. Contemporary Times: Rizal Religion/Rizalist groups Rizalista Who really is Rizal? ➔ National Hero? ➔ Illustrado? ➔ God??? Rizal as a Religion ➔ 300,000 Believers ➔ 200 + Rizalist Groups ➔ “Rizal is a God, in a Human flesh” Rizal and Jesus Christ ➔ Predicted their birth ➔ Magical birth ➔ Holy baptism ➔ Mystery and Miracles ➔ Sacrifice ➔ Signs of resurrection ➔ Armageddon ➔ Changes in Society and Environment ➔ Waiting for second coming What do Rizalistas believe in? ➔ Rizal is still alive ➔ Bundok Banahaw, Makiling, Arayat as holy place ➔ Rizal is a God ➔ Rizal was here to save the Philippines So is Rizal a God? ➔ It is what they believe ➔ No scriptures ➔ Different sects ➔ Can be rooted in Anitoism Comparison of Roman Catholic and Rizal group Group 3 - Rizal and the Concept of the Economy THE INDOLENCE OF THE FILIPINOS FIRST Indolence in the Philippines exists The word indolence has been misused against the Filipinos as being lazy and unmotivated with ridicule clouding the truth. As people of the Philippines, we must look for the truth, even if it is hurtful. The truth is that indolence does exist in the Philippines. Here, the fault of one’s self and others, the misdeeds of the individual and another are attributed to indolence. Indolence in the Philippines is a fact and even the most hard working Filipinos operating overseas with the most active foreigners will not deny this. However, it is one thing to call Filipinos indolent but to do so without understanding its origin is another. Our indolence can be attributable for a number of reasons. Indolence Due to Weather We must first look at the indolence within the Philippines as not one resulting from the cause of backwardness but instead as an effect of the backwardness. (Meaning: it did not turn us indolent along the way years later but instead forcefully molded us into indolence) There are struggles against working in harsh climates, particularly hot ones, as it requires one to rest and be quiet with the cold inciting labor and action. With this, the Spanish are more indolent than the French, and the French more so than the Germans. However, looking at the colonizers, the Europeans, they do not deal with hot, tropical climates, like from that of their conquered lands, the Philippines, too well. When they visit their colonized lands, they do so accompanied by dozens of servants, riding within their carriages without needing to step out. They live rich lives as they eat better, work for themselves to be richer, towards a future where they are free, hopeful, and respected. All of this while the people they conquered, the poor, “indolent” colonized, are forced to work under malnourished conditions under harsh weather, work for others with no hope for a better future for themselves, and against their own will. Indolence Due to Colonization Who is more indolent? The Colonizer who works in his cold office, relaxing on his chair reading some newspapers, who comes to work in a carriage by 10 and leaves before 12, who does work that is not at all physically demanding, and can stroll about and gossip in a cafe when they please? Or the poor colonized who has to get to work on foot by 7 in the morning and leave by 1 in the afternoon, toils away for his superior at work who is the colonizer. Who is more indolent? The friar who gets unnecessarily and unfairly rich, eats and drinks well while riding his carriage, and does not pay taxes while collecting excessive fees? Or the native who is malnourished, underpaid, badly treated, who lives the same life as the other similarly treated natives? Indolence, as such, as an Effect not a Cause The indolence in the Philippines has therefore been magnified and fostered as the evil of government and friars has allowed for this indolence to spread and grow massive and has since been growing over the periods of time. Good must be fostered and evil must be repressed by the government. If the government themselves is incompetent then the evil will spread. Hence, the indolence in the Philippines can be explained by the backwardness of the Spanish times, carrying over to create the indolence we experience now. SECOND Imagine a patient, sick with a disease, who gets worse due to the continued existence of the disease. A physician comes but cannot do anything and blames it on the environment, climate, and among others. Now substitute the patient with the Philippines, disease with indolence, and physician with the Spanish government, friars, etc. Indolence in the Philippines is a chronic one, not a hereditary one. To prove this, we go back in time before the arrival of the Spaniards when the paganist Filipinos were active and there was movement. A Culture of Work and Diligence A Chinese manuscript called “Globus” elaborates the activity, commitment, and honesty of the Luzon traders. Having given them materials to be distributed across the islands, traveling for 9 months, then returning to meticulously pay the Chinamen, even for things they do not remember giving them. Pigafetta, traveling with Magellan in 1521, first took note of the inhabitant’s kindness and courtesy as well as the commerce that engulfed their society. He notes that seafaring was common in the archipelagic Philippines as all the islands maintained relationships with one another fervently through the ships given by Siam. The seas in between the islands were all brimming with commerce and activity as countless vessels like junks, paraus, vintas, and balangays, swiftly traveled across the waters. The sea bore commerce, industry, and agriculture. An Abundance of Resources To prove the abundance of resources of the islands and how much the inhabitants produced and worked for themselves, the chief of Paragua, his son, and brother, were captured to which they allowed him to ransom himself. They demanded 400 cavanes of rice, 20 pigs, 20 goats, and 450 chickens and moreover, “voluntarily” added coconuts, bananas, and sugar-cane jars filled with palm-wine. All of which he paid for in full. This shows the islands were abundantly provisioned. lengthy narratives of the native people's commercial and agricultural activities, including their mines, gold-washing operations, looms, farms, barter, naval construction, production of silk and cotton, distilleries, manufacturing of weapons, pearl fisheries, civet, and horn and hide industries proved there was life, activity, and movement. Spanish were the Undoing of our Diligence To further reinforce that this diligence of the paganist Filipinos were undone by Spanish conquest, Morga is quoted as saying “are very far from exercising those trade and have forgotten much about farming, raising poultry, stock and cotton, and weaving cloth as they used to do in their paganism and for a long time after the country was conquered." So who turned the active and resourceful native into a lazy and indolent Christian? Ask contemporary writers. THIRD The author makes the point that the indolence in the Philippines was caused by the constant destruction, calamity, and demoralization faced under the rule of the Spanish Empire. The Costly Conflicts First came the wars and conflict, wherein natives were subjugated by the Spanish with some surrendering while others were slaughtered in the conflict or executed which led to the depletion of capable laborers. Another were the constant wars that the Spanish entered such as the one against the Island of Borneo which saw the deployment of natives, archers, and rowers, to fight in the war with many not returning home. The Philippine natives who were some of the most skilled rowers and sailors in the region were forced to embark on expeditions through the stormy seas, wars, and harsh conditions of expeditions with many saying goodbye forever.  Gaspar de San Agustin says that the town of Dumangas had plenty of people but its population was depleted overtime as the governor in the port of iloilo took most of these excellent sailors and rowers and put them on ships and sent them to sail abroad. He adds that the Spanish had taken the island of Panay which had a total of 50 thousand families living within and by half a century later it was reduced to nearly 14 thousand families. This puts into light the terrifying depopulation of the Philippines in its first few years under Spanish rule. The Destructive Piracy Add to these fatal expeditions and conflicts were the constant piracy which caused the destruction of the native communities. Morga outlines that natives and their villages were easily destroyed by pirates as the Spanish left them with no means to protect and fortify themselves. Despite being a tributary of Spain, it never came to defend them from it. The ones responsible, the Malays, were known for their vicious atrocities in those they raided in their piracy. They were especially vicious to the natives. This is because not only did they think that they must constantly attack Spain’s subjects to keep it weakened but also because they were of their own race and people and saw them as traitors serving the new masters and fought against their liberty. These piracy expeditions went on for three centuries, with each year they attacked 5 to 10 times, taking with them 800 prisoners each raid. Padre Gaspar de San Agustin says that the pirates of Sulu and Mindanao had heavily destroyed the island of Bantayan and by 1608 had left it nearly depopulated. The Depletion of our Resources and People Asides from the wars and piracy, the depletion of manpower and destruction of resources were also a factor in this. To wrestle control from their rivals the Dutch, especially since their holdings in the Moluccas were growing, the Spanish ordered the creation of larger ships. These were costly for the Philippines as the timber and rowers needed were immense. Padre Fernando de Los Rios Coronel recounts that the timber needed to build these massive ships were nowhere to be found in the forests of the Philippines so they had to be sourced from the most remote areas. Then, to haul all the timber acquired, natives from the surrounding villages were taken, depopulating the villages, which resulted in immense physical labor, costs, and damages to them. This went on for 3 months and during that time period, 3,000 natives worked without being provided food which they had to scavenge for themselves.  Gaspar further supplants this by saying that the constant cutting of timber and labor of the natives to build His Majesty’s ships resulted in them not being able to cultivate their fertile lands. As such, on top of the harsh treatment of the Spanish which led to the depopulation of the local natives, the abandonment of the commerce, industry, and agriculture, further ruined the communities. Spirit-Breaking Cruelty This was made worse by the constant executions, the fleeing natives, mothers and children, that were left to starve on the mountains and deal with dangerous wildlife, and those that were sold into slavery to pay the taxes that were levied on them. Fernando de los Rios Coronel adds to this by mentioning the time when King Philip II reprimanded Bishop Salazar about the mistreatment of the natives, such as being sold into slavery by encomenderos, those flogged to death, and those executed. As well as those forced to starve or eat poisonous herbs in the wild, and those dying to poisonous vermin as they fled and lived in the wild which explains why the population of the Philippines in less that 30 years had been depleted by one-third. Discouragement and demoralizing standards had destroyed the Filipinos as the harsh rule of the Spanish destroyed them all. Who then is to blame for the indolence of the Filipinos? Morga concluded this question by saying that the natives had forgotten all about commerce, industry, and agriculture unlike during their paganist era and most certainly they have forgotten for a long time after being conquered by Spain. FOURTH Slide 1: Cause of the Decline in Filipino Industry and Trade: - The causes that led to the decline of industry and trade in the Philippines were a combination of government policies and the reaction of the governed. - The government’s strict control and mistrust prevented free trade and economic development. - Filipinos were not free to make decisions about their own economic activities, leading to stagnation. Government Responsibility: - The government acted with mistrust and severity toward neighboring nations like Borneo, Siam, Cambodia, and Japan, cutting off trade and communication. - This limited the Philippines' trade to China and Mexico, benefitting only Chinese merchants and a few individuals in Manila. - The restrictive policies led to the cessation of trade with nations that previously consumed Philippine products. Impact on the Local Economy: - Coastwise trade diminished due to Malay pirate attacks, and trade within the islands suffered from administrative restrictions and red tape. - Farmers faced numerous obstacles, needing permission from local officials and priests to access their farms, causing agricultural inefficiency. Labor Exploitation: - Encomenderos exploited Filipinos, forcing them to give up goods at low prices or cheating them through unfair measures. - Filipinos became discouraged by the poor returns from their labor, leading to reduced productivity. Slide 2: Long-Term Consequences: - While encomenderos eventually disappeared, the exploitation and injustice they introduced persisted in different forms. - Despite wars and pirate attacks ending, fraud and corruption remained prevalent. Modern Critique: - A French traveler criticized the colonial administration, noting that government officials prioritized personal enrichment over the development of the country. - The colonial administration stifled industry and commerce, making it difficult for Filipinos to engage in business due to the complex bureaucratic process. Comparison with Other Countries: - The Philippines remained poor despite its fertile land due to the lack of freedom and good governance. - Freer countries like France, England, the United States, and Hong Kong flourished because of their liberty and effective governance. Chinese Trade Impact: - Colonizers in the Philippines prioritized trade with China, neglecting agriculture and industry. - This trade caused wealth to flow out of the Philippines, benefiting neither the colony nor Spain. Slide 3:  Influence of Colonial Elites: - Colonial leaders despised manual labor, instilling the same attitude in the natives. - The native Filipinos emulated these attitudes, resulting in a disdain for work. Religious Influence on Indolence: - Religious teachings discouraged wealth, associating it with troubles like being a "cabeza de barangay" or exploitation by authorities. - Many natives preferred poverty over the risks of being wealthy. Introduction of Gambling: - While cockfighting existed pre-Spanish colonization, the government encouraged and perfected it. - Gambling distracted the natives from productive work, promising easy wealth and adding to indolence. Fiestas and Religious Activities: - Frequent religious festivities, masses, and novenas distracted people from productive activities. - Religion often replaced practical solutions to problems (e.g., praying for rain instead of building irrigation). Slide 4: Lack of Government Support: - The colonial government provided little support for agriculture or industry. - Crops were heavily taxed and lacked access to international markets. - Filipino goods (e.g., indigo, fine textiles) were not promoted or protected, leading to the decline of local industries. Monopolization of Land by Religious Orders: - The best lands were owned by religious orders, who kept the population in semi-starvation and ignorance to maintain control. - Towns managed by religious orders were wealthier, but only because they owned the most fertile lands. Education as a Tool of Oppression: - Education for Filipinos was designed to suppress critical thinking and maintain subservience. - Textbooks and teaching methods were controlled by the friars, who opposed higher learning for natives. Decline of Filipino Morale and Industry: - Early accounts praised Filipinos for their intelligence, industry, and skills. - By the 19th century, they were described as lazy, immoral, and intellectually inferior—a result of colonial and religious oppression. Brutalization of the Filipino Spirit: - The combination of poor education, religious oppression, and colonial exploitation crushed the dignity of Filipinos. - Despite the harsh conditions, many Filipinos continued to resist and aspire for a better life. FIFTH Slide 1: Peoples and governments are correlated and complementary: a fatuous government would be an anomaly among righteous people, just as a corrupt people cannot exist under just rulers and wise laws. Slide 2: Two Main Causes of Decline: (1) Defects of Training: - Limited home training and poor education result in stagnation. - Lack of aspiration and a tendency to follow rather than lead. - Indolence arises from a lack of stimulus and vitality. - Modesty and constant depreciation of one’s abilities lead to a lack of ambition. (2) Lack of National Sentiment: - Foreign influences and customs overshadow native traditions. - Lack of national identity and unity weakens collective resistance and initiative. Slide 3: Effects of Poor Education and Training: - A mechanical and passive approach to learning and living. - Stagnation and decadence due to a lack of encouragement to excel. - The example of active individuals sometimes leads to envy rather than inspiration. Influence of Climate and External Factors: - Adverse natural conditions exacerbate indolence and hesitation. - Lack of proper education and freedom hampers personal and societal progress. Lack of National Sentiment Consequences: - Weak opposition to detrimental policies and lack of initiative for communal good. - Absence of a cohesive national identity makes collective efforts difficult. - Inefficiency in leadership due to a lack of educated and motivated individuals. Proposed Solutions and Critique: - Increasing the native's needs and taxes has led to more crime and poverty. - Reforms must involve both education and liberty; merely increasing demands is counterproductive. - Policies should focus on genuine, consistent improvement in education and societal conditions, without ulterior motives. Effective governance should foster both personal and collective progress. THE ECONOMIC BACKGROUND OF RIZAL’S TIME The Three Levels of the Economic Background during Rizal’s Time 1. The World Background 2. The Diminished Empire 3. An Autonomous Economy The World Background The Dominant Theme - Globalization - Whatever globalization may mean in other fields, in economics it has a fairly precise meaning: the convergence of price levels and the integration of economies. - There will be early entrants, usually those that first had their industrial revolutions and liberalized trade (Great Britain), and those that came later (Central Europe, Russia, and Japan). - expansion of markets and the spread of specialization. - Schumpeter has argued that different policies can emanate from the same theoretical basis: In short, economic policy does not always emanate from economic theory During the 19th Century... - the shift of trade from low-bulk high-priced commodities like spices to bulky goods of low unit-value like sugar, coffee, fibers, and oil seeds (Pelzer, 1950) - This shift would have profound effects on Philippine economic and social life. - Shift in the monetary field: the adoption of the gold standard in the 1870s - With decreased demand for silver specie and an increased supply from the new finds in Nevada (the fabled Comstock Lode), the price of silver fell, affecting silver-using countries like the Philippines. - The Diminished Empire The Dominant Theme - Intolerance, Dogmatism, Pride, and Sectarianism - At the level of the Spanish Empire, the dominant theme is sounded by the economic historian Jaime Vicens Vives who said that: intolerance, dogmatism, pride, and sectarianism produced a continuous atmosphere of civil war, which from 1808 to 1876 consumed Spain itself and paralyzed its economic development. - The Carlist wars and almost constant civil dissension during much of the 19th century reduced Spain’s already limited ability to buy Philippine exports and also severely limited its capacity to participate in the Philippine import trade until fairly late in the century 1808 Napoleon’s invasion of Spain and the captivity of its successive monarchs. - The Cortes Generales (or Spanish legislative assembly) met in Cadiz (one of the few Spanish cities not under French occupation), rejected Napoleon’s rule (through his brother Joseph), assumed national sovereignty, and declared Ferdinand VII the only legitimate monarch December 8, 1811 From the start, it was agreed to have representatives from America and the Philippines, considered overseas provinces. - The Philippine delegate was the Manila merchant Ventura de los Reyes, a septuagenarian who traveled to Spain with his large family and was sworn into office on December 8, 1811 *The Cortes of Cadiz were of great historical importance, but for this survey we must limit ourselves to two items of Philippine relevance. September 14 1813 First Effect: the suppression of the galleon trade, pushed by de los Reyes until its approval on 14 September 1813 - He also presented three proposals for the benefit of agriculture, commerce, and navigation in the Philippines - The suppression of the galleon trade, which took effect when the last galleon returned to Manila in 1815, was not the end of trade with Mexico but rather marked its privatization. - Cargoes would now be carried to the ports of Acapulco and San Blas, or Sonsonate in Central America, on private vessels, not the state galleon. This manifested the increasing confidence and assertiveness of a small but growing class of private businessmen. 1815 Second Effect: the Sarrat revolt of 1815 - The Cadiz constitution of 1812, published in the Philippines in 1814, led some to believe (despite official explanations to the contrary) that they were now exempted from paying tribute and rendering statute labor - In Ilocos they demanded that, like the aristocracy (principales), the ordinary people be relieved of statute labor. - The revolt was suppressed because the people of the other towns did not join the rebellion and remained under the control of the principales *The incident is remarkable because it was not an uprising against Spanish rule—the rebels even asked the Augustinian parish priest for his blessing—but against the local aristocracy Restoration of Ferdinand VII - For the ungrateful Ferdinand VII, once he was restored to the throne with Napoleon’s downfall, nullified all the actions of the Cortes of Cadiz, and there followed a long period of struggle between constitutional and absolutist elements. The Spanish Empire in continental Americas - the Spanish empire in the continental Americas had crumbled. From the Grito de Dolores in Mexico in 1810 to the great final battle at Ayacucho in Peru in 1824, the independence movement had been led by Creoles, ethnic Europeans born in the colonies who resented peninsular officials. Only the island possessions were retained by Spain The Effect of the Independence Movement of the Creoles to the Philippines - The Creole efforts in the Americas resonated in the Philippines. - In 1821 the Bayot conspiracy in Manila was uncovered, and Governor Folgueras immediately sent to Spain for peninsular officers to replace the Creoles and Mexicans who until then formed a majority of the officers. (For example, the governor of the Fort of Zamboanga, Juan de San Martin, was a brother of the liberator of Argentina.) - Discontent among the troops led to the mutiny by Captain Andrés Novales, a Creole or Mexican, on July 1, 1823. They killed outgoing Governor Folgueras but missed the new one, Martinez Alcovendas y Varela, who organized a counterattack with loyal Pampango troops - Novales, imitating Iturbide in Mexico, was proclaimed “Emperor of the Philippines.” He was executed at the end of the one-day revolt. In the previous Philippine uprisings - Previous Philippine uprisings had arisen largely from local grievances and lacked any clear idea of nationalism or independence - Bayot and Novales were the first rebels, according to Mexican historian Rafael Bernal, to be motivated by the notion of Philippine independence. - There is a small street in Intramuros today that bears the name of Novales who led what was arguably the last of the Latin American revolutions. - The Creoles were too few to prevail, but once the idea of independence had been launched it would take 50-70 years to develop a national consciousness. The new Cortes of 1820 - In Spain itself, liberal army officers forced a return to constitutional government, with the Philippines again represented in the new Cortes of 1820. - But this ended in 1823 with the intervention by a French army that restored Ferdinand VII’s absolute power. - Conservative elements in the north that believed in local fueros or rights, and where the peasants enjoyed a relative independence, began to gather in the Carlist movement - Carlist Movement = Carlos (Ferdinand’s brother who’s supposed to succeed him but a daughter, Isabel, was born to Ferdinand in 1830 and became queen upon his death in 1833, under the regency of her mother, Maria Cristina.) The First Carlist War - The first Carlist war broke out in the north, while ferocious anticlericalism burst out in the major cities stemming from obscure popular resentments and demagogic propaganda by radical liberals (including a rumor that a cholera epidemic was caused by friars poisoning the water). - In 1834 and 1835 many convents were burned and sacked, their occupants persecuted and even killed (80 on a hot day in July) the Royal Statute of 1834 - A liberal government was formed under the Royal Statute of 1834, which had the support of the wealthy middle class. From this period, two events have Philippine relevance. 1. One was the convocation of the Cortes that drafted the constitution of 1837. Rizal’s senior friend, the brilliant theorist Francisco Pí y Margall (born 1824, a translator of the French socialist Proudhon), regarded this as a retrogression from the Enlightenment-inspired Cadiz constitution of 1812 a. It provided for a bicameral legislature and gave the power of absolute veto to the monarch. b. Worse, the overseas territories in America and Asia, considered provinces whose inhabitants enjoyed the rights of Spanish citizenship equally with those of the Peninsula, were deprived of their representation in the Cortes and were to be governed by special laws. From overseas provinces they became colonies. Representation of the Philippines in the Cortes Representation depended on population, and in the earlier Cortes the Philippines had been entitled to between 32 and 34 delegates, although only between two and four had actually served - In the 1830s this was calculated at 60, and the question raised was whether that many qualified delegates could be found and if travel and other costs were affordable. - Rizal and his colleagues in the Propaganda Movement, particularly Marcelo H. del Pilar, would try vainly to have Philippine representation in the Cortes restored 2. The exclaustración by Prime Minister José Álvarez Mendizábal in 1836 a. providing for the suppression of religious orders and the confiscation of their properties by the state for sale to private parties. (not really an agrarian reform project but a fiscal measure) b. The government had expenditures of 894 million reales and revenues of only 759 reales, or a deficit of about 135 million reales, which had to be covered. Anticlerical ideas plus fiscal necessity led to the confiscation of monastic properties i. Payment could be made by installments in cash or in government debt paper whose value had fallen markedly Governor Pedro Antonio Salazar on 26 January 1837 earnestly recommended that advantage be taken of the dissolution of monasteries in Spain to send 200 friars to the Philippines so as to avoid giving parishes to local priests. - Manila “is now the refuge of swarms of friars who have been expelled [from] the mother country” - William W. Wood (American Businessman) - Previously there was some selectivity, as those who were sent overseas were those who showed some dedication to and aptitude for mission work. With the wholesale and indiscriminate dumping of homeless friars on the Philippines, the selectivity was gone The point is brought up to reconcile disparate historical facts. There were many worthy men of the cloth: Benavides, the founder of Asia’s oldest university; Blanco the botanist, the philologists who wrote the grammars of 17 indigenous languages; Fr. Julián Bermejo who organized the defense of Boljoon in Cebu against Moro slave raiders [Montero 1894:407-408]; Fr. Pedro Espallaraga who invented the blade for stripping abaca [Owen 1984:32]; and numerous  others. As against them we have the despicable Salví and the overbearing Dámaso in Rizal’s novels. They may have been fictional, but nobody has claimed them to be unrealistic. In the William Howard Taft papers in the Library of Congress in Washington, DC, there is a communication from Filipino sources giving the names of some erring friars and their women An Autonomous Economy First slide: Economic Background of rizal’s time 1. Trade and competition - competition among Anglo-Saxon traders prevented trade monopolies, particularly in exports. 2. Impact of globalization - The 19th-century Philippines was able to navigate the challenges of globalization due to the moderate concentration of trade. When Britain shifted its sugar imports, the Philippines was able to maintain export levels by selling to other Asian markets. 3. Growth of foreign Trade and the Social and Geographical Effects of Trade - There was a consistent upward trend in Philippine foreign trade throughout the 19th century. The period before 1850 saw explosive growth, followed by more moderate growth rates afterward. - the social and geographical effects of international commerce, including the decline of the native textile industry due to imported cotton goods and the rise of tenancy due to a lack of capital. 4. Communications, Finance, Infrastructure, and, industry development - The second half of the 19th century witnessed advancements in communications, finance, and infrastructure. Steam navigation, banking, and the construction of bridges and canals facilitated economic activity and integration. - The latter part of the 19th century saw the development of various infrastructure and industries, including railroads, tramways, a brewery, and electric lighting, often financed by both domestic and foreign investors. 5. Abolition of the Tobacco Monopoly - the tobacco monopoly's abolition in 1882 was a significant change in the free market system. It led to a restructuring of public finances and the introduction of new taxes. 6. Public Finances and Taxation - The abolition of the tobacco monopoly led to the search for new revenue sources, resulting in the implementation of new taxes such as the urban property tax and the industrial tax. 7. Educational Advances - There were significant advancements in education, with both the Church and the Spanish government contributing to the establishment of public education and higher education institutions. 8. Philippine Revolution and Ilustrados - the Philippine Revolution was driven by the illustrados, a class of educated Filipinos with rising aspirations who sought reforms and modernization. 9. Economic Progress and Perception of Indolence - Despite the economic progress, there was a perception of "indolence" among Filipinos, which the document suggests was unfounded, given the substantial rise in economic output. 10. Autonomous Economy - The Philippines enjoyed a period of near-independence economically, with foreign trade dominated by British and American merchants rather than Spain. This period was characterized by a rise in exports and imports, and the integration of the Philippines into global trade. LA LIGA FILIPINA AND THE INSTITUTIONAL CHANGE (All of Us) Introduction Rizal had held a meeting in a house within Tondo owned by Doroteo Ongjunco. The meeting was to discuss the formation of a society by the Filipino people and for the Filipino people, the La Liga Filipina The meeting was attended by 30 people, some were businessmen like Ongjungco and Ambrosio Salvador. Others were future revolutionaries like Deodato Arellano and Andres Bonifacio. However, on July 6, 1892, Rizal was arrested and a week later, on July 15, was deported to Dapitan on a ship called Cebu. The spirit of La Liga had died with him. It was confusing to try and understand the true purpose of the La Liga Filipina. Was it a socio-economic civil association meant to develop the Filipino people? Or a precursor to what would inevitably lead to a revolution and an all out war for the Philippine's independence. La Liga as a Revolution Historian O.D. Corpuz and Rizal’s biographer Leon Guerrero both held the hypothesis that the true intent of the La Liga Filipina’s formation was to begin a revolution. Corpuz says that La Liga Filipina and its statutes created for a people council made up of pueblos or districts. Guerrero says that its constitution seemed to form a quasi-government such as formation of a defence and protection, development of agriculture, education, and commerce, acquire money and men, etc. A form of imperium in imperio or in english a government in government. La Liga as a Means to Peace Others like Rizal’s British biographer, Austin Coates, says that La Liga Filipina served peaceful purposes such as being the continuation of the reforms seeked by the propaganda movement La Solidaridad. Despite the confusion, one thing is for sure, and will be the aim of this paper, is that La Liga Filipina was Jose Rizal’s first and biggest attempt at institutional reform in both the economic and political sphere. It aimed to make the Philippines and its people rich so that it may lead to better liberties and lifestyle for the Filipino. Institutions and their effects on economic performance What is an Institution Institution can be defined as a set of rules, the enforcement of said rules, and a set of norms in behavior that facilitate human interactions. Institutions remove uncertainty as they already outline and structure the normal everyday behaviors in life. However, there is a difference between an institution and an organization. An organization is where individuals congregate due to common interests and characteristics to work towards a common goal. Using sport as an analogy, institutions are like the rules of the game while organizations are like the players of the game. There is also a difference between formal and informal institutions. Formal institutions are founded upon meticulous structuring of humans, where constitutions and written laws are created. Informal institutions, however, are instead founded upon human conventions and a norm of behavior, where it is characterized by customs, traditions, taboo, etc. Institutions & The Economy Institutions, overall, is a collection of social factors that outline and indoctrinate into people a certain regularity in their behavior, using norms, rules, beliefs, and organization to do so. This becomes more evident when belief is added to the mixture when forming institutions as beliefs compel humans to follow rules and eventually influence their behavior. Institutions affect economic performance in different ways. In an economy made up of a small number of agents, there is no need for contracts. This is because face-to-face meetings are the norm. It is characterized by being enforced due to the credible commitment, repeated transactions, and close ties they have to one another. However, as economies grow more complex, this informal and uncertain means of transaction can no longer be used. This is because you can no longer rely on the intimate relationships of agents as this can no longer deter cheating, shirking, and other opportunistic behaviors. As such, to check these behaviors, institutions establish the rule of law such as the protection of property rights, enforcement of contracts, etc. Institutions and their overall development can be traced to their historical experiences. Overtime, western institutions have grown to form societies of affluence, development, advancement, etc. The Oppressive Institutions While it is unsure why the Philippines got such debilitating and oppressive institutions, despite being colonized by a western power, they could not experience an influx of western developments. But there may be reasons that could explain why. In 1876, there were a total of only 20,000 Spaniards out of the 6,175,000 people within the Philippines. That is only about 0.32% of the population, saying that there were not enough western people that could facilitate the formation of western institutions.  Secondly, these 20,000 Spaniards were the lazy, dissolute, ignorant rascals of the Spanish Empire, as Rizal called to be. This means that not only were there a few Spanish within the Philippines, they were also the destructive, oppressive, unqualified ones incapable of bringing to the Philippines the western institutions we needed. Third, the land endowments in the Philippines could’ve also been a problem. Lands were given to the elite landowners who amassed wealth and power leading to disproportionate conditions between them, leading to the formation of inequality-inducing institutions. La Liga as a response to existing institutions Slide 1: There were five purposes for which the Liga was established: (a) To unite the whole Archipelago into one compact, vigorous, and homogeneous body (b) Mutual protection in every case of trouble and need (c) Defense against every violence and injustice (magkasama b and c) (d) Development of education, agriculture, and commerce (e) Study and implementation of reforms Slide 2: (a) To unite the whole Archipelago into one compact, vigorous, and homogeneous body Slide 3: Nationalism - a condition of mind, feeling, or sentiment of a group of people living in a well-defined geographical area, speaking a common language, possessing a literature in which the aspirations of the nation have been expressed, attached to common traditions and common customs, venerating its own heroes, and, in some cases, having a common religion. Slide 4: Nationalism requires a shared understanding of a nation, but this was difficult in the Philippines due to: - Over 100 Philippine languages. - More than 20 major and minor ethnic groups with unique traditions, customs, and heroes. - Geographic isolation of islands, lack of infrastructure, and communication challenges. Slide 5: Challenges to Unification: - The division among Filipinos hindered unity against Spanish colonizers for over 300 years. - Sporadic revolts occurred, often aided by Filipinos themselves in quelling uprisings. Social Cohesion and Economic Performance: - Social cohesion is vital for strong institutions and economic growth. - It helps citizens trust government reforms and resist bad policies. - Strong social ties help societies respond better to economic shocks and avoid conflicts that disrupt economic activity. - Social cohesiveness facilitates collective action, which is essential for projects like infrastructure and economic reforms. Collective Action and Economic Growth: - Rapid economic growth depends on the community's ability to work together for common goals. - Strong collective action is needed for long-term projects, property rights protection, rule of law, and contract enforcement. - Rizal recognized that the Filipinos' lack of collective action was a significant barrier to economic prosperity, as many preferred to look after their own interests and let others handle national issues. Kin-based Relationships and Weak Institutions: - Rizal noted that Filipinos were more loyal to kin-based institutions (family, clan) than national interests due to weak formal institutions. - Kin-based relationships persisted because government institutions were ineffective in reaching the majority of Filipinos. Importance of a Free Press: - A free press is crucial for accountability, disseminating information, and rallying national sentiment. - Rizal argued that a free press was needed in the Philippines to expose injustices and push for political change. - The press could elevate local issues into national concerns and create unified movements. Historical Examples of Unity: - Rizal's emphasis on unity was later reflected in significant collective victories in Philippine history, such as the EDSA revolutions. Slide 1 (e) Study and implementation of reforms Slide 2 Rizal's Vision Beyond Old Demands - Rizal shifted focus from demands for representation in the Cortes and equality of rights to building civic structures for a just and lawful society post-independence. North Borneo Colonization Project - Rizal's ideas for reforms can be seen in his draft contract with the British North Borneo Company, proposing colonization by displaced Calamba families. Liberty for Economic Progress - Rizal emphasized the importance of peace and liberty for economic growth, rejecting slavery and compulsory labor, while guaranteeing freedom of religion, the press, and public assembly. Incentives for Investment and Infrastructure - Rizal proposed no duties on machines, factories, or infrastructure built within the colony. Slide 3 Belief in Democracy - The colony would elect a governor and council members, with regular elections every three years. Credible Dispute Resolution - Rizal advocated for a justice of the peace and the use of a jury when needed. Disputes with non-colony members would go to the Supreme Court of the State. Peace and Order - Rizal proposed organizing a police force to maintain order in the colony. Modern Living Environment - The cities of the colony would be built according to modern life standards and hygiene laws. Forward-Looking Reforms - These reforms were ahead of their time and mirrored those sought by colonies after gaining independence post-World War II. RIZAL ON EDUCATION Rizal Concept of Education Rizal Educational Background ○ 1861-1870 - Homeschooled by his mother Teodora Alonso Realonda, and was later taught by private tutors ○ 1872-1877 - Secondary Schooling at Ateneo Municipal ○ 1877-1882 - Land surveying degree in Ateneo Municipal, Ophthalmology in University of Santo Tomas (Not Completed) ○ 1885-1887 - Licentiate Degree in Medicine at Universidad Central de Madrid and eye specialization courses in Paris & Germany ○ 1892 - Rizal cured his mother’s eye Rizal's Educational Philosophy Education as a remedy for Colonial Philippines' issues ○ Education free from political and religious influence Importance of intelligence and critical thinking in facing life's challenges Spanish colonial education as oppressive, limiting critical thinking and ingrained a sense of racial inferiority Rizal's Educational Vision a modern and liberal education system ○ with a wide range of subjects from sciences to languages and arts practical, participatory learning that stimulated thinking rather than rote memorization Equality with no racial discrimination in student admission Implementation of Rizal's Educational Ideas School in Dapitan during his exile ○ 50 years ahead of its time importance of teacher-student relationships, physical education, and practical skills alongside academic subjects The Schoolmaster’s Predicament: Rizal’s Dialogue on Education Romantic Setting Depicts an idealized or nostalgic view of a past era. Reflects the false narrative of harmony under Spanish colonization, which masked the underlying oppression of Filipinos. Implication in Rizal's Era: Rizal’s works often criticized this illusion of peace  and instead portrayed the harsh realities of colonial rule. This chapter likely reflects a backdrop of nostalgia or an idealized view of the past, portraying a time when societal or educational frameworks in the Philippines were influenced by romantic ideals. During the Spanish colonial era, romanticism often seeped into how Filipino life was represented or governed, particularly through the lens of the colonizers. This setting may symbolize the tension between tradition and progress, which was a significant theme in Rizal’s time. Additionally, Rizal was deeply critical of the Spanish colonial system, and this romanticism could reflect the illusion of harmony that the colonizers promoted. Rizal challenged this narrative by showing the harsh realities under colonial rule in his novels like Noli Me Tangere and El Filibusterismo. The First Two Principles Effective teaching is best conducted in a place where the learning process can be done without disturbance or distraction. In short, a decent classroom is needed. To be effective, a teacher should have his students' respect. “To be effective, a teacher must not only be respected by the students; he must also respect his students.” This analysis discusses the foundational principles for education or leadership under colonial rule. In the context of Rizal's time, these principles might reflect the priorities of the Spanish colonizers—such as the preservation of Spanish language and culture and the reinforcement of Catholic doctrine. Additionally, Rizal himself believed in education as a tool for liberation but was critical of how the Spaniards controlled it to maintain their power over the Filipinos. Therefore, the two principles could represent the contrast between the oppressive methods of colonial education and Rizal’s advocacy for enlightenment and intellectual freedom. Teaching a Language Dynamics of teaching the Spanish language in the Philippines. Division between those who could speak Spanish and those who could not, with language as a tool of power. This explores the methods or challenges of teaching the Spanish language to Filipinos during the Spanish era. However, language was considered a powerful tool during colonization—because those who could speak Spanish held more power and influence, while those who couldn't were often marginalized. Rizal understood the importance of language in both unifying and dividing a people. The Spanish authorities used language as a means of control, while Rizal himself advocated for Filipinos to learn Spanish so that they could access knowledge and defend their rights. At the same time, he also promoted the use of the native languages to preserve Filipino identity. Interview With The Friar Represents the imbalance between the Filipino and the clergy. Reflects the friars’ dominant role in both religious and civic affairs during Spanish rule. Friars as a key figure in the oppression of Filipinos. Friars held immense power in the Philippines during Spanish rule, and they often served as the administrators of both religious and civil life. At the same time, friars were central figures in Rizal’s criticisms of Spanish rule, particularly in Noli Me Tangere. In Noli they were often described as corrupt and oppressive, manipulating religion to maintain control over the population. Rizal’s portrayal of friars in his work often highlighted their hypocrisy and their role in the subjugation of the Filipinos. The Issue of Spanish Filipinos being prohibited to learn spanish language Women of Malolos (1888) Spanish as the language of Politics and Society Exploitation, Social inequality, and Unjust Colonial Policies. Foreign language = equal footing with the rest of the world. The issue of Spanish rule was the systematic oppression of the Filipino people. Rizal wrote extensively about these injustices, advocating for reforms through peaceful means and exposing the abuses of power that the Spanish officials and clergy perpetuated. It serves as an allegory or reflection of the challenges Filipinos faced during the Spanish colonization, particularly how education, religion, and language were used as tools for both control and resistance back then. The Friar's Power Absolute Authority: The friar held ultimate power in the town, controlling moral, political, and civil matters. The friar was shielded by his religious order, making him untouchable by government officials. The friar's wealth and connections gave him significant influence over the community. The friar was feared and respected by everyone, including government officials. The Teacher's Limited Options Economic Dependence: The teacher's salary depended on the friar's signature, making him financially vulnerable. Speaking out against the friar could lead to job loss and a ruined career. Challenging the friar would result in social condemnation and accusations of being arrogant, rebellious, or anti-Spanish. The teacher believed that standing up to the friar would harm his students rather  than benefit them. Geography The Schoolmaster's Innovation Beyond the Books: The schoolmaster sought to expand the students' knowledge beyond the textbook content. He aimed to introduce students to the outside world, despite the lack of geography textbooks and maps. The schoolmaster created a rough map of the province on the ground to provide a visual representation of their surroundings. inspiration for the later creation of the Mindanao relief map by Rizal and Father Sanchez. Abolishing The Whip Abolition of Corporal Punishment: The schoolmaster replaced traditional beatings with other incentives to encourage learning. Focus on Positive Reinforcement The Schoolmaster's Arguments Against Corporal Punishment The schoolmaster believed that fear and terror caused by beatings hindered learning and clear thinking. Corporal punishment desensitized students to suffering and destroyed their sense of empathy. Administering beatings could lead to sadistic tendencies in teachers. Emulation Alternative to Corporal Punishment The schoolmaster emphasized the importance of making lessons interesting to students. Incentives and Competition The Emulation System was a competitive learning approach used at the Ateneo de Manila, a Jesuit school where Rizal studied. This system was designed to motivate students through friendly competition and rewards for academic excellence. The Impact of the Emulation System The competitive environment fostered self-confidence in students. Desire to Learn and Excel The system helped students develop a strong sense of personal dignity.  Arousing Interest The schoolmaster aimed to make learning enjoyable and engaging for students. Fostering Curiosity Disillusionment And Fulfillment Obstacles to Educational Reform The prevailing educational system relied on outdated and ineffective methods. The schoolmaster faced challenges due to lack of support and resources. Ibarra's Optimism and Disillusionment Ibarra believed in the possibility of educational reform and had plans for a new school. However, he eventually faced disillusionment as he encountered the obstacles to change. Rizal's Practical Application of Educational Ideas Rizal established a school in Dapitan that reflected his progressive educational philosophy. He emphasized practical skills and experiential learning, combining academic studies with vocational training. Community Development He encouraged his students to learn foreign languages to broaden their horizons and connect with the global community. Key learnings from the Dialogues Essential insights Education serves as an instrument for empowerment. Education serves as a form of resistance to oppression. Advocacy for reforms and intellectual growth Education should embrace inclusivity. True education paves the way to freedom. Importance of Positive Reinforcement Engaging and Relevant Curriculum Hands-On Learning Community-Focused Education Global Perspective Teacher Empowerment Positive Impact on Students Current Educational System/Application Philippine Education in Modern Times Article XIV, Section 1 of the 1987 Philippine Constitution- “The State shall protect and promote the right of all citizens to quality education at all levels and shall take appropriate steps to make such education accessible to all” Major advances and reforms have occurred in education since Rizal's era. The modern educational curriculum has become diversified and comprehensive, integrating multiple disciplines. Challenges and Issues in the Philippine Educational System Poor Access and Inequality in Education - A significant gap exists in educational quality between urban and rural regions, with urban students gaining more access to resources. - Disparities in facilities, teachers, and learning environments. - Lack of resources The Struggles of Filipino Teachers in the 21st Century