Rizal 2000

2000 RIZAL DAY 104th Anniversary of the Martyrdom of Dr. Jose Rizal December 30, 2000

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oday, December 30, 2000, we mark the 104th death anniversary of our national hero, Dr. Jose Rizal. For more than a century now, we have religiously done our task to enrich the memory of the martyrdom of this Filipino patriot who offered his life to safeguard the dignity of our country and people against foreign oppression. Rizal was a living testament to what our race was capable of doing - denouncing injustices in our society and offering non-violent means to attain peace, equality, and freedom for our people. Through the mighty power of his pen, he served as a role model for all generations, inspiring and motivating people to stand up for their rights, and to excel in their chosen fields of endeavor towards the advancement of our country’s interest. On this momentous day, I challenge once again every Filipino, especially the youth, to be the country’s new breed of heroes - daring, caring, dynamic, and patriotic. Itaguyod natin ang ating bansa bilang isang lipunang malaya na pinakikilos ng katarungan at demokrasya. Kung magagawa natin ito, nakatitiyak tayo ng isang magandang bukas para sa ating Inang Bayan. Patuloy nawang maging inspirasyon sa ating lahat, lalong higit sa mga kabataan, ang aral na iniwan niya sa atin na ang kabataan ang pag-asa ng ating bayan. Sa paggunita natin sa araw ng kamatayan ni Gat Jose Rizal, alalahanin at isabuhay natin ang kanyang magagandang halimbawa. Mabuhay ang lahing Pilipino at isang Masaganang Bagong Taon sa inyong lahat!

Joseph Ejercito Estrada President Republic of the Philippines

104th Anniversary of the Martyrdom of Dr. Jose Rizal

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Greetings!

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congratulate the National Historical Institute and the Philippine Information Agency for coming up with this souvenir program that gives us memorable highlights of the 2000 Rizal Day celebration. This brochure will not only stand to benefit students, teachers, and history buffs but also the wider public in general. As a nation coming to terms with the rapid changes brought about by globalization, it is but fitting that our institutions provide avenues that will strengthen our collective memory of our rich history. Rizal, who was one of the brightest persons of his generation carved a very important niche in our past. As such, his life and works and how we pay tribute to them over the years, must forever remain in our hearts and minds as Filipinos. As a great admirer of the national hero, I can see how this publication will be a welcome addition to the wide collection of materials that we have about him. May this outstanding collaboration bear more fruits in the years to come. Best wishes and God bless!

Aquilino Q. Pimentel Jr. President Senate of the Philippines

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he martyrdom of our national hero, the late Dr. Jose P. Rizal, has, for more than a century, continued to be the symbol of patriotism to the elders and youth of the land. His life has become a constant reminder to all of us to fulfill our duties to our country, and to lead in making a better tomorrow for the generations to come. The rough times call for unity once again among all of us Filipinos. Today, Rizal’s message for love of country echoes as loud as during the Revolution of 1898. We must heed his call for patriotism, for only a nation can only depend on its citizens to achieve its goals for the common good. It is heartening to note that the National Historical Institute has consistently taken the lead in remembering our beloved Dr. Jose P. Rizal. For this, I extend my warmest compliments to the National Historical Institute for another job well done. Again, congratulations to the National Historical Institute for a successful and productive year. May you continue to serve our beloved country by being guardians of our heritage, unfailing in keeping the light of patriotism burning over our country.

Arnulfo P. Fuentebella Speaker House of Representatives


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alulugod ang Pambansang Komisyon para sa Kultura at mga Sining na naging bahagi ng Rizal: Tanglaw-Gabay ng Bayan (104th Anniversary of the Martyrdom of Dr. Jose Rizal). Isang malaking karangalan ang maging instrumento sa pagpapakalat ng kaalaman tungkol sa ating pambansang bayani gayundin sa mga aral na pinagsumikapan niyang ipaabot. Sa paglipas ng maraming taon, muling nasakop ng mga dayuhan ang ating bansa. Ngunit dahil sa pagpupunyagi ng ating mga kababayan at sa mga aral na itinuro ng ating pambansang bayani sa kalayaan at pagmamahal sa sariling bayan, muli tayong nakabangon. Nawa ay manatili siyang tanglaw at gabay sa atin upang maging mapagmatyag sa mga maaaring maging hadlang sa pagtatamasa ng kalayaan ng ating bansa. Mabuhay tayong lahat!

Jaime C. Laya Tagapangulo Pambansang Komisyon para sa Kultura at mga Sining

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ur present economic, social, and political climate leaves much to be desired; we have to set our affairs in order or suffer the storm. This task can only be done in the spirit of kapatiran, of the rich helping the poor, the young learning from their seniors, everyone working together for common purposes. The idea of brotherhood is not alien to us; on the contrary, it is an inherent Filipino value. Sometimes, however, circumstances beyond our control or our own human frailty cause us to slide back. So we need to be reminded periodically that we share so much -- a common ethnicity, culture, history, and hope for our nation. Rizal himself had urged Filipinos to always be guided by their innate sense of brotherhood. Some of us wonder why Rizal waited several years to write El Filibusterismo, the sequel to Noli Me Tangere. He set aside his second novel to annotate Morga’s Sucesos de las Islas Filipinas, a comparatively minor piece in his body of nationalist work. He felt it was important. If a Filipino nation was to emerge, the people needed a shared sense of identity. Rizal’s marginal notes reminded Filipinos of their rich precolonial past, of their ancestors’ spiritual society of honest, free men which colonization had momentarily undermined. (Proof that it was not completely lost could be gleaned from the code of ethics written by our revolutionary heroes who advocated a society based on brotherly love.) In another work, Filipinas Dentro de Cien Años, Rizal averred that “common misfortune” and “common abasement” have awakened the national spirit and united Filipinos for a common purpose -- to redeem the “ghost of the civilization of our ancestors”. He called this process of redemption “moral progress”. Big as the idea is, “moral progress” is the need of the hour. It is our only bridge to socio-political peace. But we can only cross it as a united people, as sons and daughters of the Motherland.

Pablo S. Trillana III Chairman National Historical Institute


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NHI lines up activities to mark Rizal Day

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he National Historical Institute is spearheading the activities for the Rizal Day celebration on December 30, 2000 at the Rizal Park. NHI Chairman and Executive Director Dr. Pablo S. Trillana III said the annual celebration starts with a “Millennium Walk” led by the Order of the Knights of Rizal to retrace the last footsteps of the national hero, Dr. Jose Rizal, from Fort Santiago to Luneta Park at 5 a.m. This will be followed by flag-raising and wreathlaying ceremonies led by President Joseph Ejercito Estrada and the First Lady, Dr. Luisa P. Ejercito Estrada. Invited to join the First Couple are Vice President Gloria M. Arroyo, Senate President Aquilino M. Pimentel Jr., House Speaker Arnulfo P. Fuentebella, Chief Justice Hilario G. Davide Jr., NCCA Chairman Jaime C. Laya, DECS Secretary Andrew B. Gonzalez, FSC, Knights of Rizal Supreme Commander Rogelio M. Quiambao, NHI Chairman Pablo S. Trillana III, AFP Chief of Staff Angelo T. Reyes, DOT Secretary Gemma Cruz Araneta, MMDA Chairman Jejomar C. Binay, Manila Mayor Jose L. Atienza Jr., NPDC Executive Director Antonio S. Mercado, and members of the 2000 Rizal Day National Committee.

Other activities to commemorate the death anniversary of Dr. Jose Rizal are: Metro Manila Singing Competition on December 19; “Para sa Mahal na Bayan” Rizal Day Eve Concert, Lagoon Area, Rizal Park, Manila, Dec. 29; and Rizal Day Annual Lecture on Dec. 30 at the Rizal Shrines in Calamba, Laguna; Dapitan City, Zamboanga del Norte and Fort Santiago, Manila with Dr. Maria Luisa T Camagay, UPDiliman, Dr. Luis C. Dery, De La Salle University-Manila, and Rev. Fr. Rolando V. de la Rosa, as speakers, respectively. Capping the day’s activities are patriotic tours to Rizal Shrines in Fort Santiago and Calamba and the National Museum; opening of exhibit on “Hats and History” at the Baluarte de Sta. Barbara, Fort Santiago, Intramuros, Manila; a Light and Sound Tableau at the Rizal Park at 6 p.m. entitled “The Martyrdom of Dr. Jose Rizal: A Light and Sound Presentation”; and a production of Gantimpala Theatre Foundation at the Open Air Auditorium, Rizal Park at 7 p.m. entitled “Kanser” (Noli Me Tangere).

For more information, call Dr. Rey Paular at the National Historical Institute, tel. nos. 5239043, 5258661, and 5257695.


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Rizal death anniversary rites set

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he activities marking the 104th death anniversary of national hero Jose Rizal on December 30 have been finalized. This was according to Dr. Jaime C. Laya, chair of the National Commission for Culture and the Arts and chair of this year’s national executive committee for the celebration. Laya said the flag-raising and wreath-laying ceremonies will be led by President Joseph Estrada, other government officials and the diplomatic corps, as well as relatives and friends of Rizal. A millennium walk to trace Rizal’s footsteps from Fort Santiago to Rizal Park will be made by the Knights of Rizal led by Hon. Rogelio M. Quiambao, Supreme Commander of the Knights of Rizal.

Three grandsons of Dr. Ferdinand Blumentritt and Pastor Karl Ullma, who were Rizal’s close friends, will participate in the wreath-laying ceremony. In Rizal’s birthplace in Calamba, Laguna, a Rizal Day lecture will be given by UP Prof. Ma. Luisa Camagay. At the Rizal Shrine in Dapitan City, a similar lecture will be given by Dr. Luis Dery of De La Salle University. At the Rizal Shrine in Fort Santiago, the Rizal Day lecture will be given by Rev. Fr. Rolando V. de la Rosa, former UST Rector. A tour of the Rizal Shrines in Fort Santiago; Calamba, and the National Museum will be taken by 500 students from Rizal High School. The National Parks Development Committee will stage the play “Noli Me Tangere” at 6 p.m., as well as a light and sound show, “The Martyrdom of Dr. Jose Rizal”. A Rizal Day eve concert by the lagoon entitled “Para sa Mahal na Bayan” has been arranged by the National Parks Development Committee and the 2000 Rizal Day National Committee. The featured artists are Angelina and Alma Climaco, with pianist Lawrence Albert Calderon. This year’s Rizal Day Committee is jointly headed by the NCCA Chair, the Education Secretary, and the Supreme Commander of the Knights of Rizal.

104th Rizal Martyrdom Rites. National Historical Institute Chairman Dr. Pablo S. Trillana III (left), and Order of the Knights of Rizal Supreme Commander Rogelio M. Quiambao, KGCR (second from left), discuss the preparations for the nationwide rites of the 104th martyrdom of national hero Dr. Jose P. Rizal scheduled on Dec. 30 with historian Dr. Luis C. Dery (second from right) of De La Salle University, and Rizal Shrine Curator Tess Pagulayan during a meeting at the Rizal Shrine at Fort Santiago, Intramuros, Manila.

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The vice chair is the National Historical Institute Chairman and Executive Director and the members include the heads of the departments of the interior, public works, national defense, tourism, budget, and foreign affairs, the Armed Forces Chief of Staff, the Office of the Press Secretary-Philippine Information Agency, the Presidential Protocol Office, the Presidential Management Staff, the Metro Manila Development Authority and the mayors of Calamba, Laguna; Manila; and Dapitan City, Zamboanga del Norte.

Ang Kadakilaan ni Rizal sa Hanay ng Kanyang mga Kapatid na Babae ni Ma. Luisa T. Camagay

Introduksyon Isang malaking karangalan na maanyayahan ako bilang panauhing tagapagsalita sa araw ng pagkamatay ng ating dakilang bayani na si Jose P. Rizal. Madalas nating talakayin ang kadakilaan ni Rizal sa buhay ng ating bayan, ngunit ngayong umaga ay ibig kong idako ang ating tingin sa kadakilaang ipinamalas ni Rizal sa kanyang mga kapatid na babae. Hayaan ninyong ibahagi ko sa inyo ang naging ugnayan niya sa kanyang mga kapatid na babae. Si Rizal at ang mga kapatid niyang babae noong kabataan nila Batid natin na si Jose ay pampito sa labingisang anak ng mag-asawang Francisco Mercado at Teodora Alonzo. Sa hanay ng magkakapatid, mayroon siyang limang naunang kapatid na babae at apat na sumunod na kapatid na babae. Masaya ang

mga alaala ni Rizal ng kaniyang kabataan sa piling ng kanyang mga kapatid na babae. Kinatuwaan siya ng kanyang mga kapatid na babae sa pamamagitan ng mga kantiyaw hinggil sa kanyang mga linililok ngunit sinagot ni Rizal ng “Sige pagtawanan ninyo ako ngayon. Ngunit sa oras na ako’y mamatay ay makikita ninyo ang dami ng mga rebultong itatayo para sa akin”.


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Doña Josefa and Doña Maria (right). (Seated) Doña Teodora Alonzo.

Narcisa and Maria

Madalas utusan ng mga matatandang kapatid na babae si Jose at ginampanan nito ng walang pag-aatubili. Hiling ni Neneng (palayaw ni Saturnina) na kunin ni Jose ang kanyang dedal, ni Sisa (palayaw ni Narcisa) ang kanyang libro, at ni Maria ang isang basong tubig at gagawin ito lahat ni Jose ng hindi nagmamaktol. Ngunit ang lahat ng ito ay salamin ng malaking pagmamahal nila kay Jose. Sa kalaunan, ang pagmamahal na ito ang nagbigkis sa mga magkakapatid hanggang sa huling sandali ng kani-kanilang buhay. Simula’t sapul ay kinilala ng mga kapatid na babae ang di-karaniwang talino ng kanilang kapatid na lalaki at hindi nila ipinagkait ang kanilang tulong, suporta, at kalinga. Ito’y unang ipinamalas nila noong tumigil si Rizal sa Europa upang mag-aral. Sulatan ni Rizal at mga kapatid na babae noong si Rizal ay nasa Europa Batid natin na umalis si Rizal na walang paalam sa kanyang magulang at kapatid na babae noong tumulak siya patungong Europa noong Mayo 3, 1882. Tanging si Paciano lamang at ang kanyang Tio Antonio, ama ni Leonor Rivera ang nakaaalam sa pag-alis ni Rizal. Lumiham si Narcisa at Antonio Lopez na kung sakaling kailangan niya ng pera ay huwag mag-atubiling ipaalam sa kanila. Dagdag ng mag-asawang Lopez na kung nahihiyang humingi si Rizal sa kaniyang

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Paciano

magulang ay bukal sa kanilang loob ang tulungan siya “bunga ng magandang pagsasamahan”. Sinundan ang sulat na ito ng sulat ni Saturnina na nagbabanggit na tuwing hahawak siya ng pluma ay siya’y naiiyak. Ibig ni Saturnina na padalhan siya ng singsing na brilyante upang maisanla sa panahon ng kagipitan. Sinasalamin ng isang liham ni Rizal na bagaman nagpapasalamat siya sa mga padalang pera ng kanyang mga kapatid na babae, nilinaw niya sa kanila na ayaw niyang maging ugat ito ng sama ng loob sa mga kapatid na hindi maaaring magpadala bunga ng kanilang kalagayan sa buhay. Sabi ni Rizal sa isang liham niya: . . . yaong iba cong capatid na hindi macapagpadala sa aquin ay nagdadamdam sa canilang loob dahilan sa canilang calagayan. Cung sacali nama’t pagdadala at tumulad, ay hindi co matatanggap cung di may casamang pait, ala-ala sa iyo’y naguin caculangan sa canilang pamumuhay. Kundi man salapi ang ipinadala ng kanyang mga kapatid ay mga bagay at pagkain naman ang ipinaabot kay Rizal, patibay ng kahiligan ni Rizal kumain. Ipinadala naman ng kapatid na Maria ay mga bilin ni Rizal na halayang bayabas, tamarindo, at halayang mangga. Nagpadala rin si Saturnina ng “sapatillang abaloryo na may

Saturnina

Soledad

Trinidad

calunkutan ang kulay” at susunod ang mga panyo na habi sa Lipa.

cundi pati ang iyong ugali at iyong cabaitan at casipagan sa manga gauang magagaling.

Sa isang liham ipinaabot ni Rizal na natanggap niya ang mga padalang halayang bayabas, dalawang bote ng bagoong, ang bote ng mangga, ang sotanghon, miki, at bihon.

Kasalukuyan noong lumalaki ang angkan sa pagdating ng mga dagdag na pamangkin. Noon lamang taon ng pag-alis ni Rizal patungong Europa, taon 1882 sa madaling sabi, nanganak si Lucia noong Hunyo 6, 1882 ng sanggol na lalaki na pinangalanang Jose; si Saturnina noong Setyembre 15, 1882 ng sanggol na lalaki na pinangalanang Alfredo; si Narcisa noong Hunyo 14, 1882 ng sanggol na babae na pinangalanang Maria Consolacion. Noong sumunod na taon si Olimpia naman ang nagluwal ng kanyang pangalawang anak na si Aristeo; si Lucia ng isang sanggol na babae at ganoon din si Saturnina. Sa walong kapatid na babae ni Rizal na nag-asawa, ang may pinakamaraming anak ay si Narcisa (siyam ang naging anak); sinundan siya ni Lucia (walong anak); at kapwa nagkaroon ng limang anak sina Saturnina, Soledad, at Maria. Si Olimpia ang may pinakakaunting anak: dalawa. Si Olimpia ay namatay kasama ang kanyang pangatlong anak na sanggol noong 1887.

Bagaman malaki ang pagitan ng mga sulat ng mga kapatid ni Rizal sa kanya dahil sa 45 araw bago makarating ang liham mula sa Pilipinas patungong Europa, ang mga liham ay hitik sa mga balita, kaalaman, at payo. Ibinalita ni Rizal ang mga lugar na kanyang binibisita. Halimbawa isinusulat niya na higit na kaayaaya ang lungsod ng Paris kaysa sa Madrid, o di kaya ang hinggil sa kanyang pagaaral ng medisina, o kaya ang pagaaral niya ng wikang Pranses, Italyano, Aleman, at Ingles. Sa hanay naman ng kanyang mga kapatid na babae, laman ng kanilang mga liham ang lumalaking pamilya dahil sa pag-aasawa ng mga kapatid at pagkakaroon ng mga bagong pamangkin. Sa ilang pagkakataon ay pinapangalan rin na Jose gaya ng anak ni Lucia. Sulat ni Lucia kay Rizal ang ganito: . . . ang aquin lamang pinaglilibangan ay ang taenga ni Jose, na caparis ng taenga mo at aquing ibinabalita sayo na totoong caparis at harinangang huwag lamang ang matularan

Kung ang pagluwal ng bagong sanggol ay sinalubong ng kasiyahan, lungkot naman ang bumalot sa dibdib ng mag-anak na Rizal sa tuwinang may namamatay na bata. Ipinamalita kay Rizal ang pagyaon ng mga pamangkin. Si Jose na hangad ni Lucia na maging tulad ng kanyang amain ay sumakabilang-buhay,


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In Paris, during the International Fair

ganoon din ang anak ni Narcisa na si Isabel. Binigyang katuwiran na lamang ng kanyang bayaw na si Mariano Herbosa ang pagpanaw ng kanyang anak sa pamamagitan ng mga katagang “salamat at namatay na si Jose, hindi na maghihirap na caparis nang aming paghihirap”. Sa bahagi ni Lucia ay hinikayat niya si Rizal na umuwi at mag-aral tungkol sa mga sakit ng babae. Dahil sa namulat si Rizal hinggil sa katayuan ng mga babae sa Europa, hindi siya nagkulang ng pangaral sa kanyang mga nakababatang kapatid - sina Josefa, Trinidad, at Soledad. Hinikayat niya sila na mag-aral at magsulat. Ibinalita ni Josefa o “Panggoy” na hindi siya ipinabalik ng kanilang ina sa Maynila dahil sa epidemiko ng kolera na dumaan sa bayan noong 1882. Mga payong kapatid Kung pangaral lamang ang pag-uusapan ay marami ang natanggap ng kanyang mga kapatid na Trining, Josefa, at Soledad. Payo niya kay Trining: Kung gayon kapatid ko: Ipinapayo ko sa iyong magsikap ng mabuti, mag-aral ng Kastila, pagbilang, pagsulat at higit sa lahat ng magandang asal at mabuting pag-uugali, sakaling ito’y itinuturo diyan, gaya ng nararapat ipalagay. Sa daigdig na ito, ang pinakamahalagang bagay ay hindi ang sintas na bughaw, ang sintas na luntian, hindi rin

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ang uri nito.

naman pinakamabuti ang paglalaro sa mga silid-tulugan o paninirang puri o pagkagalit sa mabababa sa atin at pagwiwika ng mga salitang masasakit at nakaruruhap. Ni hindi rin siyang pinakamahalagang kabaitan ang humalik ng kamay ng mga mongha at pari. Hindi magiging masama kung bukod pa sa mga ito’y gumawa ng mabuti, magsabi ng totoo at umiwas sa lahat ng pagmamalabis maging anuman

Ang pagpapakasal ng bunsong si Soledad o Choleng kay Pantaleon Quintero na taga Calamba ay mukhang nagdulot ng sama ng loob sa mag-anak na Rizal. Naipamalas ito ng liham ng pamangkin ni Rizal na si Angelica Lopez. Sabi niya na hindi na siya nagsasadya sa bahay ni Tiya Choleng dahil “ang lahat ng nasa bahay ay ayaw na ako’y lumapit sa kanya. Dinagdagan ni Trining ito sa pamamagitan ng pagbalita na si Choleng ay mag-aasawa na ngunit hindi gusto ang kanilang magiging manugang na lalaki. Ibinalita naman ni Narcisa na nag-asawa na si Choleng ngunit wala sa kanilang angkan ang dumalo sa kasal dahil hindi sila inanyayahan. Bunga ng pangyayaring ito ay nagliham si Rizal na siyam na taon ang tanda kay Choleng ng ganito: Sakaling kayo’y may kasintahan, sa halip ng mga lihim na tipanan at pagniniig na walang ibinubunga kundi pababain ang halaga ng isang babae sa mata ng isang lalaki, pakitunguhan ninyo sila nang marangal at karapat-dapat; at maging marangal at karapat-dapat naman sila at ipakilala nilang isang lalaki at hindi parang magnanakaw o mapagsamantalang nagkukubli’t nagtatago. Dagdag ni Rizal kay Choleng: Ikaw ay hindi na isang batang babae, kayo’y hindi na mga batang babae, ni hindi kayo mangmang; salamat sa ating mga magulang,

may pinag-aralan at pagkatuto kayo. Kinakausap ko kayo bilang mga kapatid kong babae at inuulit ko sa inyo: isaalang-alang ninyo ang katandaan ng mga magulang natin, ang inyong karangalan at ang karangalan natin lahat. Marami kayong mga pamangkin babae; bigyan ninyo sila ng magandang halimbawa at maging karapat-dapat kayo sa inyo na ring sarili. Hinangad ni Rizal na maging mulat ang kanyang mga kapatid. Noon siya ay nasa Hongkong, iniwanan niya si Josefa at Trining na mag-aral ng Ingles doon at natuwa siya na sumusulat si Josefa sa kanya sa wikang Ingles. Ang pag-aaral ng Ingles na ayon kay Rizal ay hindi isang bagay na walang kabuluhan. Hinikayat niya ang dalawang walang asawang kapatid na sa oras na matuto sila ng Ingles ay mababasa na nila ang kaniyang mga aklat at nobelang Ingles. Hindi rin kalabisan ayon kay Rizal kung matuto sila ng Insik at Portugues. Ipinaliwanag ni Rizal na “Ang lahat ng kaalaman ay maaaring pakinabangan”. Noon ibig ni Trining na magbukod, bagay na hindi karaniwan noong panahon na iyon at pinayuhan siya ni Rizal ng ganito: Tayong mga Rizal ay may katangiang mabuhay nang sama-sama o magkakasama mabuti. Mabuti nga na ang bawa’t isa’y magkaroon ng sariling bahay, sakaling ninanais mong magkaroon ng bahay na sarili ay tutulungan kita nang buong makakaya ko sa upa at iba pang gugol. Hindi mabuti sa iyong mamuhay nang hiwalay sa ating mga magulang at dapat mong sikaping magtiis-tiis, sumang-ayon at magbata sapagkat ang mga katangiang ito’y ipinagkakapuri ng isang dalaga . . . Ang isang babaeng namumuhay sa sinapupunan ng isang mag-anak ay nararapat magtiis ng mga kakulangan nito, o sumunod sa puno ng mag-aanak at sakaling hindi siya makasang-ayon sa gayon ay wala siyang ibang paraang magagawa kundi mamuhay ng bukod. Kinakailangang ikaw ay maging mapaghawak sa matuwid at sumang-

ayon sa mga pangangailangan ng mga kaanak. Mukha namang sinunod ni Trining ang kanyang kuya at sa isang liham ay binanggit ni Trining ang dahilan ng kanyang hindi pagaasawa. Iginalang ni Rizal ang pananaw sa pamamagitan ng mga sumusunod na salita: “Inaakala kong may katwiran ka sa hindi pagaasawa; ang lalong pinakamapalad na babae ay nararapat magtiis sa kanyang asawa at masuong sa panganib ng kamatayan sa panganganak”. Nagkaroon rin ng pagkakataon na sinikap impluwensiyahan ng mga kapatid na babae ang mga desisyon ni Rizal. Payo ng mga kapatid ni Rizal sa kanya Noong si Rizal ay nagpasiya na bumalik sa Pilipinas pagkatapos nailimbag ang pangalawa niyang nobela, El Filibusterismo, pinayuhan siya ng mga kapatid na huwag bumalik dahil mainit ang mata ng mga Kastila sa kanya. Nataon pa na pumutok ang problemang agraryo sa Calamba. Payo ni Saturnina: “Huag ka munang paririto hanggang ualang cahusayan, totoong perseguido tayo ngayon”. Sinulat ito ni Saturnina noong araw na pinatapon sina Paciano, Antonino, Dandoy, Silvestre, at Teong sa Calapan, Mindoro. Ang hindi bumalik sa Pilipinas ay payo rin ng kanyang bayaw na si Manuel Hidalgo bitiw ang mga salitang “Huwag kang paririto, kami’y lubhang pinag-uusig . . .” Inulit ni Narcisa ang babala: “. . . sa aming palagay ay hindi magiging isang gawaing matino ang ikaw ay umuwi sa mga panahong ito, sa dahilang masusuong ka sa malaking panganib . . .” Ganoon pa man nagpasiya si Rizal na umuwi. Binanggit ni Rizal sa kanyang liham na ang pag-uwi sa Pilipinas ay “putungan ang aking ginawa at saksihan ng aking halimbawa ang lagi kong ipinapangaral. Dagdag in Rizal:


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dahilang isasama ng loob ng mga magulang ang mamalas na ang mga anak nila ay hindi nagkakasundu-sundo. Ang mga payo ni Rizal na alagaan ang mga magulang, ang magkasundu-sundo ang mga magkakapatid, at ang pagpapasensiya sa mga kakulangan ng mga kapatid ay muli niyang inulit sa kanyang huling liham. Namaalam si Rizal sa kanyang mga kapatid na babae at muling idiniin ang mga binanggit sa itaas. Sabi ni Rizal: Nararapat humandang mamatay ang tao alang-alang sa kanyang tungkulin at mga pananalig. Paninindigan ko ang lahat ng mga kaisipang ipinahayag ko hinggil sa katayuan at sa hinaharap ng aking bayan, at dahil sa kanya’y nasisiyahan akong mamatay, higit sa rito’y upang maihanap ko kayo ng katarungan at katahimikan. Sa pamamagitan ng mga pangungusaaap na ito ay handang harapin ni Rizal ang bunga ng kanyang mga ginawa at handang bigyan ng katarungan at katahimikan ang bunga ng kanyang mga ginawa at handang bigyan ng katarungan at katahimikan ang kanyang pamilya. Ang huling paalam sa mga kapatid na babae Sa pamilya at bayan siya nagpaalam noong huling sandali ng kanyang buhay. Naglihim siya sa kanyang mga kapatid na babae noong tumulak siya papuntang Cuba bilang isang doktor. Ganito ang isinaad niya sa kanyang kapatid na babae: Itinatagubilin ko sa inyong alagaan, paglingkuran, at mahalin ang ating mga magulang gaya ng nanaisin ninyong kayo’y alagaan, paglingkuran, at mahalin pagkatapos ng mga anak ninyo kapag kayo’y matanda na. Mamuhay kayong nagkakaisa, at magpatawaran ang isa’t isa ng mga kagulangan ng ugali at maliit na kapintasan ito’y mga tinik na katutubo ng buhay, sa

16


Itinatagubilin ko sa inyong kayo’y magpatawaran sana ng maliliit na bagay sa buhay at sikaping mabuhay nang nagkakaisa sa kapayapaan at mabuting pagkakasundo. Pakisamahan ninyo ang ating matatandang magulang nang gaya ng ninanais ninyong kayo’y pakisamahan ng inyong mga anak, pagkatapos. Mahalin ninyo sila nang taimtim, sa paggunita sa akin. Konklusyon Sa paggunita natin ngayon ng araw ng kamatayan ni Jose Rizal, sariwain din natin ang kadakilaan niya sa hanay ng kanyang pamilya. Kung nagtagumpay si Rizal sa kanyang mithiin para sa ating bayan, ito’y dahil sa matulungin at matatag na pamilya na pinagmulan niya. Liban sa kaisa-isa niyang kapatid na lalaki, na si Paciano, inaruga, minahal at ipinagmalaki siya ng mga kapatid na babae. Sinuklian ito ni Rizal ng pagmamahal at kalinga at humingi siya ng tawad sa dalamhating idinulot niya sa kanila. Patuloy na makabuluhan ang mga pangaral pampamilya ni Rizal sa atin. Patunay ito ng kanyang kadakilaan. Sana’y patuloy nating sariwain at kapulutan ng mga gintong aral ang buhay ng bayaning si Jose Rizal. Magandang umaga po. (Papel na binasa noong Disyembre 30, 2000 sa Calamba, Laguna.)

The relevance of

Dr. Jose P. Rizal: Beyond A.D. 2000 by Luis Camara Dery, Ph.D. Department of History De La Salle University Manila Introduction Various reports about the many indignities and insults done against Filipinos abroad should give us many ideas to think about. According to a news report from Hongkong, “Filipinos and dogs” are not allowed to use the elevator in one high-rise apartment there. Those carrying Philippine passports were singled out abroad, suspected of carrying forged documents. “Domestic helper” is given the meaning “Filipino” in one foreign dictionary. “Japayukis”, “GROs”, “mail-order brides”, and “OCWs” are the other deprecating identities to our women. It appears that the Filipinos have accepted these injuries and insults without vigorously protesting them. Here at home, we do the same things to ourselves and, worst, to our revered national heroes, especially Dr. Jose P. Rizal. There have been sustained efforts to belittle our heroes. Malicious rumors circulate against them. Allegedly, Mabini’s paralysis was due to “venereal disease”; Bonifacio is an “invented hero”; Marcelo H. del Pilar “retracted”, too; and President Emilio Aguinaldo is a “murderer”. The most malignant writings are directed against Dr. Rizal. Foremost of these writings is the one alleging that the Americans “created” him as the national hero of the Filipino people.1 Not a protest was registered against the perpetrator of this blatant fallacy slandering the honor and the memory of no less than the national hero of the Philippines.


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Rizal’s nationalism and his relevance beyond A.D. 2000 So many misleading ideas exist in our history textbooks. There is a pressing need to correct them and expose their falsity in order to end the ongoing damages they have wrought against the Filipino people and their sense of national pride and identity. It is easy to expose these wrong ideas - by going to the basic sources, the documents left behind by these great Filipinos, especially their writings. In so doing, their incomparable patriotism, their greatness and the loftiness of their deeds for our country are highlighted thus contradicting and correcting such misleading ideas. In the process, such corrections would uplift the sense of dignity and pride of our being Filipinos. The historical rule “No document, no history” aptly applies to Dr. Rizal. Being a major Philippine figure, he is inextricably intertwined with the past and the future of the Filipino people. His life and his writings have cast a giant shadow over our country and its inhabitants. Unfortunately, many of his works are not

18


available to many Filipinos particularly those in the provinces. Hence, the ideas that they have about Rizal are largely second-hand. This denies them the opportunity to truly understand and appreciate the real Dr. Jose P. Rizal and not the one pre-digested for them by biased writers. For example, the Noli Me Tangere and the El Filibusterismo were taught and are being taught as nothing but about the ill-fated love story of Ibarra-Simoun and Maria Clara. Many young Filipino males continue to believe that Maria Clara is the ideal Filipina. Thus, one critic wrote that many venerate Rizal without really understanding him and his works.2 Wenceslao Retana, foremost Spanish writer on Rizal described him as “El Verbo de la Revolucion” (the Messiah of the Philippine Revolution) for it was him who articulated and concretized the Filipinos desire to be free leading to their awakening and the end of Spanish dominance over the country. Rizal’s struggles for and in behalf of his countrymen made him the concrete symbol for the Filipino people’s libertarian aspirations. His ideas on human rights, human values, the dignity of

man, and love of country made him the ideal model for the Filipino people. His nationalism or love of one’s country - is unparalleled. The Motherland preoccupied his thoughts throughout his life. “Everything referring to my country”, he wrote Ferdinand Blumentritt, “interests me greatly”. On his last return to the Philippines, he emphasized this again: I shall devote my strength to the Motherland. It does not matter what they may say about me; I have done my duty, I envy no one, I trust in God and in the fate of my country . . . My country lures me . . .3

Rather than enjoy a life of ease and wealth in a foreign land, he preferred to sacrifice his life for his people and country.4 It was his love for his people and country that drove Rizal to embark on a perilous journey that ended at Bagumbayan. He was convinced that it was his duty to do so: I am not repenting for having undertaken this campaign. If I were now in the beginning of my life, I would do the same that I have done, because I am sure that I ought to do it, it was the duty of everyone; and God would ask me, why did you not combat the evil and injustice when you saw them?5

A profound student of history, Rizal saw the sad plight of his countrymen. The centuries of Spanish rule in the Philippines had radically transformed the Filipino people. A once proud, vigorous, superior and industrious people had become apathetic, lazy, inferior, submissive, and backward people. The word “indio” became a degrading label and “Juan Tamad” synonymous with the native inhabitants. Thus Rizal sought to correct these evils through his writings. He sought to reinvigorate his countrymen, to awaken in them of their lost identity and pride as a people. “To foretell the destiny of a nation it is necessary to open the book that tells of her past”, thus Rizal prefaced his endeavors to cure his countrymen from their many “ills of the Filipino soul”, awaken them from their centuries of lethargy and degradation, and uplift their dignity and advancement as a people.

Ferdinand Blumentritt

His Noli Me Tangere fired the first salvo. His letter to Blumentritt on March 21, 1887 explained why he wrote it: The Filipinos will find in it the history of the last ten years. I hope you will note how different are my descriptions from those of other writers. The government and the friars will probably attack the work, refuting my arguments; but I trust in the God of Truth and in the persons who have seen our sufferings at close range. Here I answer all the false concepts which have been formed against us and all the insults which have been intended to belittle us . . .6

In his defense of this book, Marcelo H. del Pilar succinctly stated Rizal’s message: [Rizal] satirizes the social evils among the people as well as in the institutions. Thus, he upbraids the simony and oppression of the religious, the venality of the officials, the theocratic-clerical tutelage imposed on the Filipino government, the abuses of the army. He reproaches, among the common people, their passion for cockfighting; the indolence of family-heads . . .; the mercenariness of the ignorant; in Capitan Tiago, egoism, fanaticism, ambition . . . and more . . .7

Indeed, as Father Faura, one of Rizal’s former friar-professors, told Rizal: “You have not written a novel, you have described the sad condition of our time . . .” His dedication to the Filipino people in his annotated version of Antonio de Morga’s 1606


19

book, Sucesos de las Islas Filipinas and his introduction to his Noli Me Tangere reveal the reasons that motivated him to write such works: In the Noli Me Tangere I began the sketch of the present state of our Native Land. The effect that my attempt produced pointed out to me, before proceeding to unfold the other successive pictures before your eyes, the necessity of first making known to you the past in order that you may be able to judge better the present and to measure the road traversed during three centuries. Born and reared in the ignorance of our Yesterday, like almost all of you, without voice or authority to speak about what we did not see or studied, I considered it necessary to invoke the testimony of an illustrious Spaniard who governed the destinies of the Philippines in the beginning of her new era and witnessed the last moments of our ancient nationality. It is then the shadow of the civilization of our ancestors which the author is now evoking before you . . . If the book succeeds to awaken your consciousness of our past, already effaced from your memory, and to rectify what has been falsified and slandered, then I have not worked in vain, and with this as a basis, however small it may be, we shall be able to study the future. . .8

In annotating Antonio de Morga’s 1606 book, Rizal conclusively proved that the precolonial Filipinos were very active participants in the dynamics of the socio-politico-economic activities then ongoing in Asia and elsewhere. Through documentary evidences, Rizal showed that the precolonial Filipinos had had centuries of trade and other ties with many countries, hundreds of thriving industries, feared and respected by the inhabitants of their neighboring countries, politically advanced, etc. To demonstrate the wealth of our forefathers, Rizal cited the case of the peoples of Lumban, Mahayhay, Liliw, and Nagkarlang of Laguna province: An evidence of this quality and the ancient wealth of the Filipinos was the religious feast that the town of Lumbang (Laguna) celebrated in 1600. They made a rattan lamp covered

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with diamonds and jewels of pure gold that weighed three arrobas (75 pounds) and whose jewels and diamonds belonged to the towns of Mahayhay, Liliw, and Nagkarlang. The litters (andas) also were of rattan whose decorations of gold and precious stones weighed four arrobas. And a triumphal chariot of such magnitude that it moved on 26 wheels, all covered with jewels of extreme value!9

The brilliance reflected by these precious stones was sufficient to light the way for the people during the procession. Independent accounts corroborated Rizal’s findings. The Bikol datus, wrote many friar-chroniclers who recorded the early years of Spanish conquest of Bikolandia, owned as much as four quintals (one quintal equals 101 lbs.) of gold dust. The alleged laziness of the Filipinos was the next fallacy that Rizal demolished. In his essay On the Indolence of the Filipinos, he demonstrated that a combination of factors compelled the Filipinos to become lazy and unproductive. He showed that Spanish conquest, exploitative colonial policies, abuses, misrule, Spain’s foreign wars, and the rebellions that such policies and maltreatments provoke curtailed the native inhabitant’s industries and killed their initiative to be productive. Rizal concluded in this essay: Deprive a man of his dignity, and you not only deprive him of his moral stamina but also you render him useless even to those who want to make use of him. Every being in creation has his spur, his mainspring; man’s is his selfrespect; take it away from him and he becomes a corpse; and he who demands activity from a corpse will find only worms. . .10

Rizal believed that the women of the Philippines are the wellsprings of the nation. “Everybody knows the power and the prudence of the women in the Philippines”, Rizal wrote, “hence they blind them, chain them, weaken their spirit, so sure are they that so long as the mother is a slave, all her children can be enslaved also. This is the reason of the enslavement of Asia; the women in Asia are ignorant and oppressed . . .” Rizal was deeply

aware of the crucial roles that women play in the well being and advancement of a nation. He believed that womanhood is the foundation of nationhood! Seeing what happened to many women in his country, he despaired. “When I wrote the Noli Me Tangere I pondered long on whether or not courage was a common virtue of the young women of our country. Though I searched my memory diligently, though I recalled one by one all the young women I have known since childhood, only a few conformed to the ideal I longed for”, thus Rizal lamented the downfall of the Filipina. But news of what the women of Malolos did when they successfully overcame the town-curate’s opposition to their plan to establish a school for the children of Malolos roused his sagging spirit. In his now famous Message to the Women of Malolos, Rizal described and enumerated the qualities of his ideal Filipina qualities that would enable her to fulfill her crucial role in uplifting the nation and its people. Good conduct, clean conscience, upright thinking, obeys what is reasonable and just, and distinguishes what is right and what is wrong are only some of the characteristics he mentioned that should be possessed by his ideal Filipina. Describing further his ideal Filipina, he wrote:

Consider that a good mother is different from the one created by the friars. Raise your children close to the image of the true God the God who cannot be bribed, the God who is not avaricious, the God who is the father of all, who is not partial, the God who does not fatten on the blood of the poor, who does not rejoice at the plaint of the afflicted, and does not obfuscate the intelligent mind. Awaken and prepare the mind of the child for every good and desirable idea - love for honor, sincere and firm in character, clear mind, clear conduct, noble action, love for one’s fellowmen, respect for God - teach this to your children. And because life is full of sorrows and perils, fortify their character against any difficulty, strengthen their hearts against any danger. The country should not expect honor and prosperity so long as the education of the child is defective, so long as the women who raise the children are enslaved and ignorant . .. If she is a young woman, let the young man love her not only for her beauty or the sweetness of her disposition but also for the firmness of her character, her lofty ideas that invigorate and encourage the weak and timorous man or arouse brilliant ideas. That she may be a young woman of whom the country can be proud of, a young woman who inspires respect . . . When she becomes a wife, she should help her husband in every difficulty, encourage him, share with him all perils, console him, and


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drive away his woes, always bearing in mind that a heroic heart can endure any suffering and no legacy is as bitter as the legacy of infamy and slavery. Teach your children to guard and love their honor, to love their fellowmen, their native land, and to perform their duties. Tell them repeatedly to prefer death with honor to life with dishonor . . .11

Before such descriptions, Maria Clara is a pallid example. How could she be the role model for our women when she is the offspring of an adulterous relations between a married woman and a priest? Unfortunately, many Filipinos emulated her - to the detriment of generations upon generations of our women. Thus the writer Carmen Guerrero Nakpil commented that “the greatest misfortune that has befallen Filipino women in the last one hundred years is Maria Clara”.12 Debased and degraded, the native inhabitants were derisively called “indio”, “brute”, “chonggo” (ape). As a result, the Filipinos during the Spanish era - and thereafter - lost their belief in their own capabilities, they forgot their identity, their capacities to be creative, innovative, and original in ideas. They felt inferior before the foreigners and idolized them until now. This inferiority complex proved fatal to them. They became blind imitators. Worse, they imitated the vices and not the virtues of their colonial masters - mañana habit, belief in chance, slavish adoration of anything foreign, and addiction to gambling and holidays. Rizal bitingly exposed them all. In his novel Noli Me Tangere, Rizal vigorously censured the rottenness of Philippine society. The friars sought to stifle the book’s devastating mes-

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sage to the downtrodden Filipinos by preaching and writing against it “to the extent of promising eighty days’ indulgence” to whoever would obey their counsel.13 Doña Consolacion is a human debris of her former self, one who is identified as the “Muse of the soldiers”, a figurative phrase to mean “prostitute”. Capitan Tiago “is such a dedicated collaborationist that his finer sensibilities have been dulled to the point of indifference to being cuckolded”. Doña Victorina exemplifies the massive colonial mentality that has captured the minds of many Filipinos who slavishly adore all things foreign and despise their native land. She is a hopeless clone of the Spanish model she desperately want to be and is “a social climber” whose “sole purpose is to gain entrance to the exclusive company of the [colonial masters]. And speaking bad Spanish, she goes about exhibiting herself and her sick colonial mentality” through her use of rice powder to whiten her skin resulting only in her appearing horribly grotesque.14 Don Custodio and Señor Pasta are vivid examples of public officials who are spineless, selfish, corrupt, and unprincipled. Of course, the dancer Pepay exemplifies the mistresses of these officials. To demonstrate the devastating effects of religious fanaticism and hypocrisy on the inhabitants, Rizal reproduced them in the characters of the Tertiary Sisters (Manang Rufa, Sepa, Juana, Pute, and Bali) gossipers, tools of the friars, and hypocrites. Sister Bali brought the death of the hapless Juli

who, to preserve her womanhood from the lustful Fray Camorra, chose death by jumping from the convent’s window. By exposing the massive social cancer that had eroded the native society and by highlighting the physical and intellectual stagnation of the Filipinos in their own country, Rizal stressed the idea that there is no future for an enslaved people. Embedded in his two novels, however, are remedies which he suggested and elucidated in the aims of the La Liga Filipina: unity of the people into one compact, vigorous, and homogenous body; mutual protection in every want and necessity; defense against all violence and injustice; encouragement of instruction, agriculture, and commerce; and study and application of reforms.15 His essay The Philippines A Century Hence embodied his vision of a future Philippines. What is significant in this essay is that he issued dire warning to the Spanish colonial authorities both in Manila and Madrid that a revolution in the Philippines was inevitable if Spain shall remain deaf to the Filipino people’s clamor for reforms. Specifically, Rizal expressed such warning: The Philippines . . . either will remain under Spain but with more rights and freedom, or will declare herself independent after staining herself and the Mother Country with her own blood . . . Uprisings and revolutions have always taken place in countries under tyrannical governments, under those

where the mind and the human heart are compelled to keep silent . . . History does not record in its annals any enduring rule of one people over another, who belong to different races, with distinct usages and customs, with adverse or divergent ideals . . .16

As early as 1887, in his June 19 letter to Blumentritt that year, he already made such chillingly accurate forecast: I thank you for your pious thoughts and I will leave for my native country consoled. I assure you that I have no desire to take part in conspiracies which seem to me too premature and risky. But if the government drives us to them, that is to say, when no other hope remains to us but seek our destruction in war, when the Filipinos would prefer to die rather than endure longer their misery, then I will also become a partisan of violent means. The choice of peace or destruction is in the hands of Spain, because it is a clear fact, known to all, that we are patient, excessively patient and peaceful, mild, unfeeling, etc.17

A year later, Rizal’s sentiments were graver and desperate. In his June 23, 1888 letter to Blumentritt he wrote: . . . the majority of the Filipinos have lost already the hope they have pinned on Spain. Now we await our fate from God and from ourselves, but never anymore from any Government!18

Distinct in Rizal’s campaign to uplift his enslaved countrymen was his frequent emphasis on their


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educational advancement. “The education of the people”, he wrote, “is my supreme aspiration”.19 To him, education is the prerequisite for an enslaved people to attain freedom. In fact, he stressed the idea that “universal suffrage is dangerous in a country where the masses are little educated”.20 Reviewing Rizal’s life and works, one is led to conclude that his martyrdom was inevitable. His exemplary nationalism, the ideas and ideals he espoused for his country and people were diametrically opposed to those of the Spaniards who desired the continued rule of Spain over the Philippines. Indeed, the colonial authorities had to execute him in the mistaken belief that it will abort the germination and proliferation of his ideas and ideals among his shackled countrymen. In so doing - that of killing Rizal - the colonial authorities only created a lasting symbol for the Filipino people

to strive more to cut off the colonial yoke. The Spanish scholar Wenceslao Retana aptly described the impact of Rizal on his countrymen: “Rizal, el Verbo de la Revolucion”.21 Up to the last moments on that fateful December 30, 1896 the Spanish civil and religious authorities vainly strived to make Rizal give up his ideas and “his ardent love of his country”. That they failed could be seen from the recurrence, year after year, of the myth that he “retracted”. His “Last Farewell” is the solid testament that he remained firm and unshakeable in his conviction and sentiments for his Motherland. Summing Up Our elders have a saying: “Ang mabungang puno ay laging binabato”. Rizal is a very good

Up to the last moments on that fateful December 30, 1896 the Spanish civil and religious authorities vainly strived to make Rizal give up his ideas and “his ardent love of his country”.

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example of this adage. There have been many attempts to discredit him - mostly coming from his own countrymen! It is very ironic because many foreign nations have idolized him. There are many documentary evidences that expose the falsity of the allegation that the Americans “created” Rizal as the national hero of the Filipino people and that Andres Bonifacio should replace Rizal. No less than the Filipino heroes put up by Rizal’s detractors to replace the latter themselves idolize Rizal. Bonifacio exalted Rizal. Through his proposal, the Katipunan Supreme Council made Rizal the honorary president of the Katipunan. Bonifacio even used the name “Rizal” as the password of the Katipuneros and as the highest rank in the Katipunan hierarchy. Aguinaldo equally esteemed Rizal. He issued a decree on December 20, 1898 setting December 30 of every year as Memorial Day to honor Rizal and the other Filipinos who sacrificed their lives for the Motherland. During the revolution, many towns petitioned President Aguinaldo to rename theirs to that of “Rizal”. There are thousands of streets, buildings, products, places, schools and Filipinos named in honor of Rizal. Even the illiterate and the downtrodden masses established cults venerating him as a saint.22 Foreign admirations complement these local reverence. On August 5, 1996, the Malaysian government sponsored an international conference on Rizal and no less than its Deputy Prime Minister, Anwar Ibrahim, claimed Rizal as his model.23 The city government of Madrid, Spain renamed a major thoroughfare in downtown Madrid into “Avenida de Dr. Jose P. Rizal”. Monuments were erected to honor him -- the latest were those inaugurated in Auckland, New Zealand and Chicago, Illinois. Belittling Rizal and the other Filipino heroes means belittling the Filipino people. Debase

the national model and you debase the people and deprive them of someone to look up to. Destroy the national model and you lead the people astray for they are deprive of an example to guide them. The Filipino people is an inferior people because their national model is a weakling, etc. These are the malicious hidden agenda of those who persist in discrediting Rizal. On the other hand, preserve Rizal as our national model and you foster the unity and sense of pride of the Filipino people. Rizal repeatedly emphasized in all his writings that a people who is not proud of themselves and are ignorant of their past will never know their identity and is a people that could easily be dominated by other peoples and that they could never expect to be respected by other nations. “National dignity and patriotism”, wrote an expatriate in the Philippines, “grow and are sustained by living memories of the nation’s struggle for independence and the sacrifices of a generation to break the chains of colonialism . . . National pride and selfrespect endure when national heroes are honored and their sacrifices, bravery and integrity are imitated”.24 “Japayuki”, “domestic helper”, “GRO”, etc. these are some of the stereotype images of the Filipinos abroad. It is sad to note that these identities will persist in the years to come and that they show that many of our countrymen have failed to understand and imbibe the ideals that Rizal and the rest of our heroes fought and died for - the upholding of the dignity of the Filipino people and pride in themselves as Filipinos. Doña Victorina, Doña Consolacion, Capitan Tiago, etc. continue to exist among us today. These “ills of the Filipino soul”, as one expatriate pointed out, “will never be cured until the Filipinos take pride in being Filipino”.25 The “First Filipino”, Dr. Jose P. Rizal, is a shining example who was proud that he is a Filipino. This is the relevance of Dr. Rizal for us today and for the many years to come. Let us preserve him as our National Hero. Thank you.


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Endnotes 1

Cited in Esteban de Ocampo, “Who Made Rizal Our Foremost National Hero, and Why?”, in Dr. Sixto Y. Orosa, ed., The Greatness of Dr. Jose Rizal (Manila: Philippine Booklovers Society, 1960), p. 11; Glenn Anthony May, Inventing a Hero: The Posthumous Re-creation of Andres Bonifacio (Quezon City: New Day Publishers, Inc., 1977).

2

Renato Constantino, “Veneration Without Understanding”, Dissent and Counter-Consciousness (Quezon City: Malaya Books, 1969), pp. 125-145.

3

Rizal to Blumentritt, 9 October 1891, in The Rizal-Blumentritt Correspondence (Manila: National Historical Institute, 1992), Vol. 2, p. 418.

4

Rizal to Blumentritt, 20 July 1890, Ibid., p. 373.

5

Rizal to Blumentritt, 29 March 1891, Ibid., p. 395.

6

Rizal to Blumentritt, 21 March 1887, Ibid., Vol. 1, p. 62.

7

Marcelo H. del Pilar, “A Defense of the Noli”, Historical Bulletin (December 1961), p. 4.

8

Antonio de Morga, Historical Events of the Philippine Islands (Mexico: 1969), annotated by Jose Rizal (Manila: National Historical Institute, 1990), p. vii.

9

Ibid.

10

11

Jose Rizal, “The Indolence of the Filipinos”, in Political and Historical Writings (Manila: National Historical Commission, 1972), p. 257.

_____, “Message to the Women of Malolos”, Ibid., pp. 56-66.

12

Carmen Guerrero Nakpil, “Maria Clara”, in Petronilo Bn. Daroy and Dolores Feria, Rizal: Contrary Essays (Quezon City: Guro Books, 1967), p. 85.

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13

Ferdinand Blumentritt, “Critique of the Noli”, Historical Bulletin (December 1961), p. 14.

14

Godofredo Rivera, “Rizal’s Tiago and Victorina”, The Weekly Nation (June 19, 1967), p. 21.

15

Political and Historical Writings, pp. 309-316.

16

Ibid., pp. 130-163.

17

Rizal to Blumentritt, 19 June 1887, The Rizal-Blumentritt Correspondence, Vol. 1, p. 105.

18

Rizal to Blumetritt, 23 June 1888, Ibid., Vol. 1, p. 172.

19

Rizal to Blumentritt, 31 March 1890, Ibid., Vol. 2, p. 344.

20

Blumentritt to Rizal, 22 December 1890, Ibid., Vol. 2, p. 388.

21

Wenceslao Retana, “Kataastaasan Katipunan Nang Manga Anac Nang Bayan - Altisima Sociedad de los Hijos del Pueblo”, La Politica de España en Filipinas (31 de Enero 1897), pp. 44-45.

22

Marcelino A. Foronda, Jr., “Cults Honoring Rizal”, Historical Bulletin (December 1961), pp. 47-144. Foronda mentioned the following cults that venerate Rizal: Sambahang Rizal, Watawat ng Lahi, Bathalismo Inang Mahiwaga, Adarnista, and Iglesia Sagrada Filipina.

23

M. Rajaretnam, ed., Jose Rizal and the Asian Renaissance (Manila: Solidaridad Publishing House, 1996).

24

Fr. Shay Cullen, SSC, “The Erosion of National Pride”, Philippines Daily Inquirer (November 5, 1994), p. 7.

25

Barth Suretsky, “An Interesting Expat’s Observation About the Philippines” (A.D. 2000).


Rizal and Psychology by Dr. Regino P. Paular Chief, Historical Education Division National Historical Institute

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his paper does not propose that Dr. Jose Rizal was a psychologist. Rizal did not undergo professional training in psychology. My intention here is to search for concepts Rizal may have directly or indirectly dealt with in his two novels, Noli Me Tangere and El Filibusterismo, and a major essay, La Curación de los Hechizados (The Treatment of the Possessed), that reflect types of human behavior usually described in psychology textbooks.

terns continue to adhere to Rizal’s “diagnosis” and “prognosis’.

I have set four objectives: To discover in the aforementioned works by Rizal certain concepts that may have theoretical and pragmatic implications to modern psychology and psychiatry; to find out the historical roots of his knowledge in psychology; to evaluate whether or not Rizal’s concepts related to psychology and psychiatry fall under behavioral tenets or psychoanalytic principles; and to examine if some of the present Filipino behavioral pat-

Sisa, whose sad life drives her to madness, is one of two tragic heroines of Noli. Her case exemplifies a female Filipino adult, who has a weak personality, that is, in psychological parlance, very much below the 50th percentile. By contrast, her submissiveness almost reaches the 99th percentile. Her gambler of a husband constantly takes out his anger over his hard luck on his family. It is typical of him to come home, after sustaining heavy losses

My discussion will revolve around the characters in Noli who reappear in Fili or haunt its pages, specifically, Sisa, Pilosopong Tasyo, and Doña Victorina, three colorful literary characters who exhibit classic psychological profiles in the real world. I will touch on the possessed individual as examined in Rizal’s essay.


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at the cockfight, to physically abuse Sisa and their two children, Basilio and Crispin. Outside her home, Sisa is also a victim. Her children, parish altar boys, are wrongly accused of stealing money from the church. To pay for their “crime”, the priest canes Crispin to death and Basilio, who narrowly escapes the same fate, is grazed by a guardia civil’s bullet. Sisa’s misery is exacerbated by the loss of Crispin and the extreme humiliation she suffers at the hands of the Spanish militia. Branded as a mother of thieves and forced to walk to the cuartel under the cruel stare of her neighbors, she breaks down. In Fili, Sisa is resurrected as a disturbing memory. Through Sisa, Rizal attempted to show how the psyche of the Filipino women of his time had been adversely affected by the colonial culture. During the Spanish era, partly due to the hold of medieval Catholicism and the generally accepted idea of women’s inferiority to men, the Filipino woman was brought up to blindly obey the wishes of her parents (especially her father’s) or husband; to never assert her own will; and to fully dedicate her life in the service of God and family. Outside of the church and the home, she had no function. There was no room for her to develop into a mature and independent person in this rigid, limited and sheltered environment. She could be likened to a piece of crystal -- decoratively but extremely fragile. When confronted by a severely threatening or frustrating experience she retreated, or worse, broke down. Such is Sisa’s situation. A dutiful, submissive woman who, when cornered and hurt, loses her grip on reality.

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Pilosopong Tasyo typifies the Filipino who is caught between two disparate cultures, the East and the West. As a young man, he studied philosophy and was a bright student. In fact, too bright for his mother’s comfort. Fearing that Tasyo might become too absorbed in his studies and, therefore, forget God, his mother told him to make a choice: be a priest or leave school. He chose the latter, being an obedient son, and also because he was in love. He got married but was, unfortunately, widowed and orphaned in less than a year. Frustration, loneliness, and perhaps disenchantment with the colonial establishment he previously embraced drove him to seek solace in his books, in the cockpits, and in a life of sheer idleness. Eventually, although born wealthy, his fortunes dwindled. An old man when we meet him in Noli, he is touched with benign lunacy. But while the people of San Diego make fun of his odd ideas, such as his theories on the doctrine of Purgatory, there is method to his madness. Rizal attempted to show us that reciprocal inhibition or sublimation or resorting to other activities to forget unpleasant experiences is the common refuge of intelligent people. Repressing his personal problems through reading was the only way Tasyo could preserve the appearance of sanity and blend in with the “normal” world. The irony is, the more learned he was, the farther he moved away from what is perceived to be sane. Doña Victorina is one of Rizal’s most colorful characters. She is a monument to selfdeception. A Filipino by blood, she styles

herself as European. She wears overly accessorized gowns; she covers her face with rice powder to hide her brown skin and her age. And although she speaks bad Spanish, she is “more Spanish than Agustina de Zaragosa”, a symbol of Spanish patriotism. Naturally, her prime ambition is to marry the Spaniard. However, no Spaniard seemed interested. Not until Tiburcio de Espadaña shows up in her middle age, when her luxuriant hair has thinned out, wrinkles lined her face and “her teeth started to loosen”. Her Spaniard, on the other hand, is lame, bald, toothless, speaks with a stutter, and is of low birth. Theirs is a perfect marriage of compromise. In Doña Victorina, Rizal has drawn a picture of the Filipino woman who has a distorted view of herself. Rejecting her own kind as inferior and admiring everything foreign, especially Hispanic, she reinvents herself. She alters her physical appearance through artificial means - by using cosmetics that lighten the color of her skin and by hiding her Asian frame inside voluminous European dresses. However, in the process she creates a misfit shunned by Europeans as a freak and derided by her own people as a caricature. In the end, Doña Victorina becomes entrapped in her own deception; she is ill at ease in both her own and borrowed world. Doña Victorina’s self-delusion finds further explanation in Rizal’s essay, “La Curación de los Hechizados,” written in 1895. Here he dwells on kulam, or sorcery, and the modern concept of auto-suggestion or self-hypnosis as the underlying cause of so-called posses-

sion. Rizal argues that if a person believes he is being subjected to kulam and then behaves as if possessed, he becomes a slave to his own thoughts. This is a classic case of autosuggestion or selfhypnosis. His condition, which affects him both physically and mentally, is not a result of demonic possession, but rather the power of the mind.

Rizal’s background in psychology Rizal was introduced to the field of psychology when he was studying for his bachillerato or high school diploma at the Ateneo de Manila in the 1870s. The subject, however, was taught only as a part of philosophy. Later, as a freshman medical student at the Universidad de Santo Tomas and, later, at the Universidad Central de Madrid, he learned more about ailments that affect the mind. Even then, however, psychology/ psychiatry was not offered as a distinct branch of medicine, but it was incorporated into medical books. Therefore, concepts relevant to insanity -- its causes, effects, and recommended therapy -- were studied and discussed. Rizal’s medical training also exposed him to the European understanding of mental illness and its cure. His travels in France and Germany gave him the opportunity to observe new trends in the treatment of the disease. In addition, he must have read books on human behavior by two noted 19th century French doctors, Jean-Marie Charcot (1825-1893) and Joseph Breuer (18421925). Charcot, a psychiatrist, was a recog-


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nized authority on mental disorders while Breuer was an advocate of the practice of mesmerism in the treatment of mental illness. Sigmund Freud’s (1856-1939) association with the two doctors helped him develop his now famous psychoanalytic theories and treatment.

conduct herself within the norms taught her as child. Unable to mature psychologically, she is not prepared to cope with extreme frustrations or debilitating experiences. Overpowered by an abusive husband and later by the death of a son, her ultimate defense is madness.

All told, Rizal’s academic background, personal experiences and exposure to various social milieus gave him firsthand knowledge of the probable causes and effects of human behavior. Moreover, he was a keen observer of people and their idiosyncracies, a gift palpable in his works.

Pilosopong Tasyo’s extreme retreat into books and new knowledge is a form of reciprocal inhibition, that is, blocking negative behavior with positive behavior. Tasyo’s sorrow over

Psychoanalytic or behavioral? Rizal’s portrayal of Sisa, Pilosopong Tasyo, Doña Victorina, and the possessed individual could be interpreted either through psychoanalysis or behavioral psychology. Psychoanalysis claims that human actions are influenced by hidden conflicts while behavioral psychology puts emphasis on the environment or reward system as a determinant of how an individual conducts himself. I believe that Rizal’s exposition on the four personalities under discussion leans more toward behavioral rather than psychoanalysis. Sisa’s weak personality stems from upbringing. She learns to assume the role of a softspoken girl/lady, because her actuations leading to this role, are always met by social, verbal or material reinforcements at home and in the community. Behavior, whether normal or abnormal, could be molded by a reward system. Even as an adult, Sisa continues to

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the death of his wife and mother could have destroyed him had he not found an alternate reality in books. Doña Victorina’s obnoxious behavior could be the result of a complicated respondent or operant conditioning. Passing herself off as a European and intruding in other people’s business, though her ideas are askew, if not mediocre, are manifestations of what the experimental psychologist B.F. Skinner calls “superstitious behavior”. Her actions go unrewarded because none of them is worth rewarding. Be that as it may, her pretensions and meddling are ceaseless. People endure her appearance and senseless talk out of politeness, a response she interprets as social approval. As explained by Rizal, the case of a person supposedly under the power a mangkukulam could be the result of auto-suggestion or selfhypnosis. In modern psychology/psychiatry, such a person can be compared to an individual who, under hypnosis, believes or does whatever is suggested to him.

As can be gleaned from the characters of Sisa, Tasyo, and Doña Victorina as well as from his article on sorcery, Rizal’s concepts, both implied and symbolic, are relevant to the contemporary field of psychology or psychiatry. His observations may be summarized as follows. Extreme frustration could drive a person to insanity, especially if the subject has low self-esteem or a low level of endurance. Bad behavior like gambling could be inhibited through environmental manipulation or reciprocal inhibition, that is, by indulging in productive activities like reading, thereby neglecting maladaptive or bad behavior. Physical or mental pretensions could persist if the behavioral idiosyncracies of a subject are rewarded socially, verbally, or materially even if they are abnormal or maladaptive, or if they are allowed to thrive as “superstitious behaviors”. Belief in sorcery could be explained in terms of auto-suggestion or self-hypnosis.

Past versus present Praised for their timelessness, Rizal’s novels offer proof that Filipino society has not changed much since his day. There are countless Sisas roaming our streets. Newspapers and police blotters are filled with stories of women who are victims of domestic violence and neglect and who eventually end up as drug addicts, prostitutes, or suicides. Children of broken homes tell the same sad tales. Unlike in Rizal’s time, however, abused women today can turn to NGOs who look after their well-being and rights. Pilosopong Tasyo lives in contemporary Filipino intellectuals sequestered in ivory towers. They know the world only in the abstract and regard it with disdain. They are critical of government but refuse to do something to make it better, such as exercising their right to vote or running for public office. They are observers, never participants, preferring the safe world of ideas to the more challenging world of action.

Today’s Doña Victorina moves around the elite’s social circle. Her many incarnations include the patroness of the arts, the belle of the ball, the champion of the poor. More often than not, her titles have been acquired through image, not substance. Her male counterparts, the Don Victorinos, are no less ugly and ignoble. As to Rizal’s possessed individuals, the victims of self-hypnosis or auto-suggestion, their malady has spread to half of the present labor force. In search of a better life, many Filipino men and women have mesmerized themselves into believing that they would strike gold as contract workers overseas. Some of them do. But some end up with their dreams shattered by loneliness and a harsh work environment.

Conclusion Rizal’s contribution to psychology and psychiatry is both diagnostic and prognostic. His portrayal of colonial Filipinos has both historical and psychological bases. Hispanic influences diluted the Filipino’s indigenous oriental culture, thereby changing his person and later, his society. Much of these changes, unfortunately, had given rise to conflicting values. What are Sisa, Pilosopong Tasyo, and Doña Victorina if not the products of Hispanooriental cultural cross-breeding? You can see in them the mingling or warring positive or negative traits, both indigenous and hispanic. Rizal’s Sisa, Pilosopong Tasyo and Doña Victorina as symbols of the stagnation and deterioration of Filipino values will remain in our cultural mainstream until we retool our society into something more akin to the purer precolonial society. Although Rizal was not formally trained as a psychologist, his portrayal of Filipino behavioral paterns and his analysis of their effects of the individual and society show that he had a firm grasp of the psychology of the human mind and the psychology of human nature.


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Freedom of Conscience An Important Legacy of Dr. Jose Rizal by Rolando V. de la Rosa, OP

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he word conscience has, perhaps, never been as popular as it is today in the Philippines. In the massmedia, it is almost synonymous with integrity, honesty, and credibility. Protagonists on both sides of the ongoing impeachment trial invoke their conscience as they testify in court. “My conscience is clean”, both the accuser and the accused would say. There is reason to fear, however, that the word conscience, even if it is often invoked, has somehow suffered a depreciation of meaning and value. We live at a time when many words have been watered down to the point of meaninglessness. For instance, hope used to be a theological virtue. Now it is the name of a cigarette. Charity is invariably associated with sweepstakes. Redemption is applied to centers where one claims a lottery prize. A miracle is anything unusual, like miracle rice and miracle drug. During weddings, I used to tell the groom: “Put your trust in her”. Not anymore. Trust is now the name of a contraceptive. When words are devalued, the power and influence of the reality they symbolize are also diminished, at least, in our consciousness.

What conscience is Our catechism tells us that conscience is a judgment of reason whereby the human person recognizes the moral quality of an action that he will perform, that he is performing, or has already

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done. If an act is good, conscience motivates him to do it, affirms him while he does it, and gives him the feeling of satisfaction or achievement after he has done it. If an act is bad, conscience warns him to avoid it; disturbs him while he is doing it; and gives him the feeling of guilt after he has done it. Conscience gives rise to a sense of responsibility. But it is possible to mute its voice, or we may refuse to listen to it. As John Henry Newman wrote: “Conscience has rights because it has duties. But in this age, conscience has been superseded by a counterfeit: the right of self-will”. Newman’s words remind us that we often underestimate our capacity to deceive ourselves. We tend to equate what we want with the urgings of conscience. This tendency is somehow worsened by the media’s reliance on surveys as the sole standard of right and wrong and modern psychology’s absolutization of choice. Surveys condition our minds into believing that number determines what is good and bad. All you have to do when you break a law or commit a sin is to look at the statistics to know how many are doing what you are doing. Kidnapers look for other kidnapers, thieves for other thieves. Perverts unite with other perverts to create the

illusion of strength, and because of their overwhelming number, they make people believe that it is the normal people who are abnormal.

and God’s mercy.

Conscience needs to be educated

Also, his Spanish critics still valued the postReformation belief in cuius regio, eius religio which made it incumbent on the Church to insure religious unity within its territorial jurisdiction by promoting Catholic doctrine and discipline, eradicating all errors, and persecuting its proponents. This belief tended to identify God’s salvific work with the visible Catholic Church. Rizal rightly saw (even before Vatican II expressed it in no uncertain terms) that God’s grace extends beyond the visible manifestations of the Church. He had to see it that way, because the Catholic Church that he grew up with did not seem to measure up with his conscientious search for truth.

A well-formed conscience tells us that right is right even if nobody is right; wrong is wrong even if everybody is wrong. But before conscience can speak, it must have been informed by a moral conviction arising from our natural capacity to know right from wrong, or from instruction by competent moral authority. The proper education of conscience is therefore a must. When moral education is lacking, it is naïve to assume that when faced with two options, one requiring sacrifice, and the other coinciding with his personal inclinations, a person will decide objectively. Only a person with a mature conscience can decide in difficult situations with integrity. But the proper formation of conscience does not happen in a vacuum. It develops through our experience, through our reading of the signs of the times, by our prudent application of self-evident moral principles, the teachings of competent authorities, and God’s inspiration.

If ever Rizal emphasized freedom of conscience, it was because he was impelled by his intellectual honesty to look beyond what the visible Catholic Church could offer him as ways to truth and salvation. Freedom of conscience is not the license to believe what one wants to believe. For Rizal, it is the deep conviction that both faith and reason are at the service of a higher value, which is truth. In one of his letters to Pastells, he wrote: “I believe that I am in the hands of God, that everything that I have and everything that happens to me is his holy will. Someone would say it is the devil’s will, but I do not think so, for it has been my custom since I was a child to ask that his will be done. So I am content and resigned”. What better words to describe the journey which Rizal took in search for truth? For him, the object of his quest was not an idea. For Rizal, truth is a Person whose will he always tried to discern and obey.

Psychologists, on the other hand, want us to believe that a sin or a crime is a mere mistake or deviancy owing to wrong choices occasioned by external forces. This somehow shifts responsibility from personal human decision to other exigencies. As a result, although there is a deafening clamor for respect for individual choice, very few would like to take personal and collective accountability when such a choice proves to be wrong.

As evident in his writings, Rizal did not swallow everything that the philosophes’ taught. He sifted through their ideas, appropriating those which he considered valid, and discarding those which he found outrageous or unreasonable. It is unfortunate that his Spanish critics viewed his link with the philosophes from their peculiar idea of Catholic apologetics which seemed to be premised on the paranoid fear of the autonomy of reason, the dangers posed by the rejection of Church’s authority, and the damage caused by human pride. They failed to see in Rizal a human being sincerely searching for ways to affirm the dialectical unity of faith and reason, grace and free will, man’s misery

Freedom of Conscience One controversial issue related to Rizal’s character and conviction is his idea of freedom of conscience. It is often said that Rizal invoked this freedom to justify his break with the Catholic Church. Simply put, he seemed to have said: “I would rather follow my conscience, rather than the teachings of the Catholic Church”. We have to recognize the fact that, if ever Rizal questioned and even parodied many Catholic beliefs and doctrines, this was in connection with his political and reformist pursuits. When he embarked on the socio-political and cultural transformation of the Filipino people, he found


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what he believed was a solid ideological basis in the ideas of the 19th century philosophes. As Fr. Raul Bonoan, S.J. aptly puts it: “Rizal’s incursions into religious questions were impelled by his preoccupation with the dignity of the individual, the progress and redemption of his people, the need to foster the sentimiento nacional or the sense of nationhood, the task of forming the whole archipelago into a compact body, vigorous and homogeneous”. In other words, the philosophes’ ideas gave him sufficient intellectual basis for his fight for reforms and his own personal search for truth. Here we see a sublime feature of Rizal’s character: his intellectual honesty. He knew that reformist sentiments, without any firm rational basis, would simply melt into sentimentality. He therefore studied and analyzed the philosophes’ ideas, not in a manner by which politicians or ideologues shop for ideas to justify their crackpot policies, but in a manner befitting a philosopher: a lover of truth. Rizal firmly believed that fidelity to truth gives a person a certain invincibility. This made him fearless in fighting for his convictions. In his letter to his mother, he somehow affirms what many theologians always taught, namely, reason and faith need not be seen as contradictory: “What I believe now, I believe through reason because my conscience can admit only what is compatible with the principles of thought . . . For me, religion is most sacred, most pure, most sublime, which shuns all human adulterations; and I believe that I would fail in my duty as a rational being were I to prostitute my reason and accept an absurdity. I believe that God would not punish me if in approaching him, I were to use his most precious gift of reason and intelligence. I believe that the best way for me to honor him is to present myself before him making use of the best things that he has given me . . .”

Rizal’s idea of conscience It is unfortunate that Rizal’s character and belief have often been judged in terms of how the Spaniards and nationalists looked at him. His person, convictions, and even his heroism, appear to have been presented to modern Filipinos in terms of such conflicting views. Our

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idea of Rizal and his work is either based on what the Spaniards wished to correct or destroy, or what nationalists think are Rizal’s patriotic sentiments or views. The result is, our knowledge of Rizal is often a caricature: either he is a free thinker and a stubborn proponent of the absolute autonomy of reason, or a firm believer who never wavered in his faith. Like other heroes, Rizal does not possess a one-dimensional character. Besides, it is a mistake to look at heroes in this way. They are not flawless characters. A hero is a product of his circumstances, the challenges he faced, the principles and convictions that molded his unique response to such challenges. A hero does not cease to be a hero simply because he is not the saint we want him to be. He is a creature of time, of piece-meal intellectual and emotional progression. Dr. Jose Rizal believed that God himself equipped each person with the “lamp” of intelligence as his moral guide. The person may have recourse to the opinion or judgment of others, to extrinsic authority, but, in the end, the decision rests on judgment made in the light of one’s own God-given conscience. “It is up to my conscience afterwards to decide whether to follow it or not, for in this matter, one has to bear the responsibility for his own actions”. For Dr. Rizal, conscience is consequent to his belief in God. He wrote in one of his letters: “How can I doubt God’s existence when I am so convinced of my own? Whoever recognizes the effect recognizes the cause. To doubt God’s existence would be to doubt one’s own conscience and consequently everything else. But then, would life have any meaning at all?” This remark is significant, considering what many historians often call as Rizal’s “wreckage of faith”. If we sift through what is often labeled as Rizal’s rationalist rhetoric, we see elements that are unmistakably Catholic: the primacy of conscience, firm belief in God, boundless trust in divine providence, the profound experience of God as loving father, sense of mission, strength of conviction, daily recourse to prayer, and an openness to dialogue.

Conclusion While Rizal might have reflected the Enlightenment’s boundless confidence in reason, it was not to be seen as detrimental to development of his mature faith in God. In fact, with his firm belief that the truth of reason cannot contradict the truth of faith, he gave us a model of a man who lives according to his conscience. It is often said that a just man is a law unto himself. Or, as St. Augustine puts it: “Love and do what you will”. A well-informed conscience, like that of Dr. Jose Rizal, sees that the divine and moral law have one common element: respect, or better yet, reverence. Justice and love, the basic virtues that regulate human relationship and society, are basically founded on respect. While justice demands that we respect the other as other, love requires that we respect the other as one like us. Justice makes us aware of the necessary distance which we must not trespass lest we violate the rights of others; love or charity allows us to see such distance, far from being alienating, as creating the space which makes possible human communication and friendship. It is ironic that the very people who wanted to make Rizal “listen to his conscience” seemed to be the very ones who deprived him the respect he deserved. As Fr. Bonoan writes: “Distracted by Rizal’s unorthodox remarks, (Fr. Pablo) Pastells (S.J.) was blind to the basic catholicity of Rizal’s view on conscience and paid, at most, scant attention to Rizal’s own testimonies of admirable inner disposition, fidelity to conscience, and honest desire to do what was right in God’s eyes”. He adds: “In lieu of Pastells’ society where repression was the rule, the Church today urges the usages of freedom, which ‘require that the freedom of man be respected as far as possible and curtailed only when and insofar as necessary’”. In fairness to Pastells and those who share his position, we can say that just as Rizal’s thoughts on conscience cannot be divorced from his reformist’s stance, the unrelenting desire of Pastells to “convert” Rizal is inseparable from his pro-Spanish bias. As Fr. Bonoan himself admits: “Their strong belief, shared by the rest of the Spanish clergy was that the

good of the Philippine colony would best be served by the indefinite prolongation of Spanish rule in an alliance of throne and altar. For all his kindness and pastoral concern, Pastells could not appreciate the politics of this Jesuit alumnus, who was now struggling to lay the foundations of the emergent nation. The failure of Pastells’ apologetics must be blamed, ultimately, on the closedness of Pastells, the Jesuits, and in fact the Church, to the legitimate aspiration of Rizal and his people”. Viewed in the light of Rizal’s idea of freedom of conscience and his unrelenting struggle to defend this, his retraction could perhaps be best understood the way Nick Joaquin did when he writes: “It seems clear now that he did retract, that he went to confession, heard mass, received communion, and was married to Josephine, on the eve of his death - but our minds resist the picture of so principled a man as Rizal renouncing the liberal and libertarian ideas by which he lived. The fact is: he did not renounce them, and he did not have to renounce them, to make a retraction. . . . In short, a retraction in no way demanded a surrender of the intellect, only a renewal of the heart”. In our age of compromise, dishonesty, and deterioration of our moral and religious values, contemporary Filipinos, especially government leaders, would do well to learn from Rizal’s sublime example of intellectual honesty and freedom of conscience.

Suggested Readings Bonoan, Raul, S.J., The Rizal-Pastells Correspondence, Ateneo de Manila University Press, 1994. Joaquin, Nick, Rizal in Saga, Philippine National Centennial Commission, 1996. Villaroel, Fidel, O.P., Jose Rizal and the University of Santo Tomas, UST Press, 1984. Rizal, Jose, One Hundred Letters of Jose Rizal to his Parents, Brother, Sisters, and Relatives, Philippine National Historical Society, 1959. Kalaw, Teodoro, Epistolario Rizalino, 5 vols. Bureau of Printing, 1930-1938.


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Malacañang Manila

By the President of the Philippines

ADMINISTRATIVE ORDER NO. 138 RECONSTITUTING THE MEMBERSHIP OF THE RIZAL DAY NATIONAL COMMITTEE IN CONNECTION WITH THE OBSERVANCE OF THE 104th ANNIVERSARY OF THE MARTYRDOM OF DR. JOSE P. RIZAL ON DECEMBER 30, 2000 I, JOSEPH EJERCITO ESTRADA, President of the Republic of the Philippines, by virtue of the powers vested in me by law, do hereby reconstitute the membership of the Rizal Day National Committee in connection with the observance of the 104th death anniversary of Dr. Jose P. Rizal on December 30, 2000, as follows: The Chairman, National Commission for Culture and the Arts The Secretary, Department of Education, Culture and Sports The Supreme Commander, Knights of Rizal The Chairman & Executive Director, National Historical Institute The Secretary, Department of the Interior and Local Government The Secretary, Department of Public Works and Highways The Secretary, Department of National Defense The Secretary, Department of Tourism The Secretary, Department of Budget and Management The Secretary, Department of Foreign Affairs The Chief of Staff, Armed Forces of the Philippines The Director-General, Philippine National Police The Secretary, Office of the Press Secretary The Chief, Presidential Protocol Office The Head, Presidential Management Staff The Chairman, Metropolitan Manila Development Authority The Executive Director, National Parks Development Committee The Mayor, City of Manila The Mayor, Municipality of Calamba, Laguna The Mayor, City of Dapitan, Zamboanga del Norte The President, Kababaihang Rizalista

-

Chairman Co-Chairman Co-Chairman Vice-Chairman Member Member Member Member Member Member Member Member Member Member Member Member Member Member Member Member Member

To fittingly commemorate and properly disseminate nationwide the 104th anniversary of the death of Dr. Jose P. Rizal, I do hereby authorize the Department of Budget and Management to release the amount of THREE MILLION PESOS (3,000,000.00) from the President’s Contingent Fund to defray expenses for the year 2000 activities commemorating the martyrdom of Dr. Rizal. This Administrative Order shall take effect immediately. Done in the City of Manila this 4th day of October in the year of our Lord, two thousand.

By the President:

Ronaldo B. Zamora Executive Secretary

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In commemoration of the 104th Anniversary of the Martyrdom of Dr. Jose Rizal “Rizal: Tanglaw-Gabay ng Bayan” December 30, 2000, Rizal National Monument Rizal Park, Manila

Schedule of Activities 5:00 a.m.

Assembly, Order of the Knights of Rizal Fort Santiago, Intramuros, Manila

5:30 a.m.

Millennium Walk to retrace the last footsteps of Dr. Jose Rizal from Fort Santiago to Luneta Order of the Knights of Rizal

6:30 a.m.

Assembly, Guests and the General Public Rizal National Monument, Rizal Park, Manila

6:55 a.m.

Arrival Honors for His Excellency Joseph Ejercito Estrada President, Republic of the Philippines

7:00 a.m.

Flag-Raising and Wreath-Laying Ceremonies Led by: His Excellency JOSEPH EJERCITO ESTRADA President, Republic of the Philippines and First Lady DR. LUISA P. EJERCITO ESTRADA Assisted by: Honorable GLORIA MACAPAGAL-ARROYO Vice-President, Republic of the Philippines Honorable AQUILINO Q. PIMENTEL JR. President, Senate of the Philippines Honorable ARNULFO P. FUENTEBELLA Speaker, House of Representatives Honorable HILARIO G. DAVIDE JR. Chief Justice, Supreme Court of the Philippines Honorable JAIME C. LAYA Chairman, National Commission for Culture and the Arts and 2000 Rizal Day National Committee


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Honorable ANDREW B. GONZALEZ, FSC Secretary, Department of Education, Culture and Sports Co-Chairman, 2000 Rizal Day National Committee Honorable ROGELIO M. QUIAMBAO Supreme Commander, Order of the Knights of Rizal Co-Chairman, 2000 Rizal Day National Committee Honorable PABLO S. TRILLANA III Chairman, National Historical Institute Vice-Chairman, 2000 Rizal Day National Committee General ANGELO T. REYES Chief of Staff, Armed Forces of the Philippines Member, 2000 Rizal Day National Committee Honorable GEMMA CRUZ-ARANETA Secretary, Department of Tourism Member, 2000 Rizal Day National Committee Honorable JEJOMAR C. BINAY Chairman, Metropolitan Manila Development Authority Member, 2000 Rizal Day National Committee Honorable JOSE L. ATIENZA JR. Mayor, City of Manila Member, 2000 Rizal Day National Committee Honorable ANTONIO S. MERCADO Director, National Parks Development Committee Member, 2000 Rizal Day National Committee Members of the 2000 Rizal Day National Committee Departure Honors Traditional Rizal Day Breakfast (by invitation) 7:20 a.m.

Other Floral Offerings Other Rizal Day Activities

December 19, 2000 Metro Manila Singing Competition December 29, 2000 6:00 p.m.

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“Para sa Mahal na Bayan” Rizal Day Eve Concert Lagoon Area, Rizal Park, Manila


December 30, 2000 7:00 a.m.

Rizal Day Annual Lecture Venue: Rizal Shrine, Calamba, Laguna Speaker: Dr. Maria Luisa T. Camagay University of the Philippines - Diliman Rizal Day Annual Lecture Venue: Rizal Shrine, Dapitan City, Zamboanga del Norte Speaker: Dr. Luis C. Dery De La Salle University - Manila Patriotic Tour • Rizal Shrine, Fort Santiago, Manila • Rizal Shrine, Calamba • National Museum

4:00 p.m.

Rizal Day Annual Lecture Venue: Rizal Shrine, Fort Santiago, Intramuros, Manila Speaker: Rev. Fr. Rolando V. de la Rosa Prior, St. Thomas Aquinas Priory Former Rector, University of Santo Tomas Opening of Exhibit on “Hats and History” Baluarte de Sta. Barbara, Fort Santiago, Intramuros, Manila

6:00 p.m.

“The Martyrdom of Dr. Jose Rizal: A Light and Sound Presentation” Light & Sound Tableau, Rizal Park, Manila

7:00 p.m.

“Kanser” (Noli Me Tangere) A production of Gantimpala Theatre Foundation Open Air Auditorium, Rizal Park, Manila

Sponsor: 2000 Rizal Day National Committee


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Guests are requested to be at the Rizal National Monument, Rizal Park, Manila by 6:30 a.m. With His Excellency Joseph Ejercito Estrada President, Republic of the Philippines as Guest of Honor The 2000 Rizal Day National Committee requests the honor of your presence at the Flag Raising and Wreath-Laying Rites in commemoration of the 104th Anniversary of the Martyrdom of Dr. Jose Rizal National Hero of the Philippines Saturday, 30 December 2000, 7:00 a.m. Rizal National Monument, Rizal Park, Manila

RSVP: 525-8661/523-9043 (National Historical Institute)

Attire: National or Formal

With Rev. Fr. Rolando V. de la Rosa, O.P. Prior, St. Thomas Aquinas Priory and Former Rector, University of Santo Tomas As Guest of Honor and Speaker The National Historical Institute requests the honor of your presence at the RIZAL DAY ANNUAL LECTURE in commemoration of the 104th Anniversary of the Martyrdom of Dr. Jose Rizal National Hero of the Philippines Saturday - 30 December 2000 - 4:00 p.m. Rizal Shrine, Fort Santiago Intramuros, Manila

RSVP: 525-8661/523-9043 (NHI)

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Attire: National Dress or as appropriate

Order of the Knights of Rizal Dapitan City Chapter National Historical Institute City of Government of Dapitan and the Kababaihang Rizalista - Dapitan cordially invite you to the COMMEMORATIVE PROGRAM on the occasion of the 104th Anniversary of the Martyrdom of DR. JOSE P. RIZAL Philippine National Hero with Dr. Luis C. Dery Guest Lecturer Saturday, 30 December 2000, 7:30 a.m. Rizal Shrine, Dapitan City

General Program of Activities December 29, 2000 4:20 p.m.

-

ETA of the Guest Lecturer (Dipolog Airport)

4:30 p.m.

-

Departure from Dipolog Airport of the Guest Lecturer and Welcoming Party for Dapitan

4:45 p.m.

-

ETA at the Dapitan City Resort Hotel

7:30 p.m.

-

Regular Meeting and Fraternas Dinner of the Dapitan Knights of Rizal

December 30, 2000 5:00 a.m.

-

“DAYA-NA” by the Executive Band

6:00 a.m.

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The Holy Eucharist at the St. James Church, to be heard by all government officials and employees, both national and local


41

7:03 a.m.

-

Volley of Fire by the Dapitan PNP

7:30 a.m.

-

Commemorative Program

10:00 a.m.

-

Pilgrimage to the Rizal Shrine - Dapitan

4:30 p.m.

-

Departure of the Guest Lecturer and Send Off Party for the Dipolog Airport

5:00 p.m.

-

ETD of the Guest Lecturer for Manila

Commemorative Program Saturday, December 30, 2000 7:30 a.m., City Plaza, Dapitan Invocation

-

Monsignor Wilson P. Cadano, V.F. Parish Priest, St. James Apostles Parish

The Philippine National Anthem Dapitan Hymn

-

The Executive Band Mr. Carlito I.Oledan Leading with the Dapitan Executive Band

Welcome Remarks

-

Atty. Joseph Cederick O. Ruiz Mayor, Dapitan City

Contribution Number

-

Jose Rizal Memorial Institute

Introduction of the Guest Lecturer

-

Sir Gabriel M. Cad, KCR Curator, NHI Rizal Shrine - Dapitan Commander, Dapitan Knights of Rizal

Lecture “The Relevance of Dr. Jose P. Rizal: Beyond A.D. 2000” -

Dr. Luis C. Dery De La Salle University - Manila

Contribution Number

-

Jose Rizal Memorial State College

Closing Remarks and Acknowledgement

-

Sir Manuel P. Abad, KCR Deputy Commander Dapitan Knights of Rizal

Floral offering Sir Nemesio L. Ecubanas, KCR Master of Ceremonies

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In Commemoration of the 104th Anniversary of the Martyrdom of Dr. Jose Rizal the National Historical Institute requests the honor of your presence at the Rizal Day Annual Lecture to be delivered by Rev. Fr. Rolando V. de la Rosa, O.P. Prior, St. Thomas Aquinas Priory and Former Rector, University of Santo Tomas Saturday, 30 December 2000, 4:00 p.m. Rizal Shrine, Fort Santiago Intramuros, Manila

PROGRAMME Part I 4:00 - 4:30 p.m. Baluarte de Sta. Barbara Fort Santiago, Intramuros, Manila Opening of Exhibit “Hats and History” by Dr. Pablo S. Trillana III Chairman and Executive Director National Historical Institute and Rev. Fr. Rolando V. de la Rosa, O.P. Prior, St. Thomas Aquinas Priory and Former Rector, University of Santo Tomas Awarding of Prizes Bonifacio Art Competition for Fine Arts Students


43

Part II 4:35 - 5:00 p.m. Rizal Shrine, Fort Santiago Intramuros, Manila Invocation

-

Monsignor Hernando M. Coronel Rector, Manila Cathedral

National Anthem

-

Banda ng Maynila

Welcome Remarks

-

Dr. Pablo S. Trillana III Chairman and Executive Director National Historical Institute

Intermission Number

-

Ramon Magsaysay Cubao High School Quartet First Prize Winner NHI Paligsahan sa Makabayang Pag-awit 2000

Introduction of the Guest of Honor and Speaker

-

Dr. Noemi A. Medina Chair, Department of Social Sciences Philippine Normal University

Lecture “Freedom of Conscience: Rizal’s Legacy”

-

Rev. Fr. Rolando V. de la Roza, O.P. Prior, St. Thomas Aquinas Priory and Former Rector, University of Santo Tomas

Intermission Number

-

MMDA Chorale First Prize Winner MMDA Singing Contest 2000

Recessional

-

Banda ng Maynila

Master of Ceremonies Dr. Regino P. Paular Chief, Historical Education Division National Historical Institute

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NATIONAL HISTORICAL INSTITUTE Board Members Dr. Pablo S. Trillana III Chairman

Dir. Adoracion B. Mendoza Dr. Serafin D. Quiason

Prof. Ambeth R. Ocampo Fr. Gabriel S. Casal

Emelita V. Almosara Deputy Executive Director

Division Chiefs Julieta M. Dizon Dr. Regino P. Paular Reynaldo A. Inovero Veronica A. Dado Prof. Augusto V. de Viana

Administrative Historical Education Historic Preservation Monuments & Heraldry Research and Publications


45

Ang 2000 Rizal Day National Committee Pambansang Suriang Pangkasaysayan Order of the Knights of Rizal, Calamba Chapter at ang Bayan ng Calamba ay nag-aanyaya sa inyong pagdalo sa paggunita ng 104 na taong kabayanihan ni

DR. JOSE RIZAL Pambansang Bayani sa Sabado, ika 30 ng Disyembre 2000 sa ganap na ikapito ng umaga sa Pambansang Dambana ni Rizal Calamba, Laguna

—————————————————————— (Paanyaya)

Palatuntunan Oras ng Pagtitipon: 6:00 – 6:30 n.u. Unang Bahagi – ika-7:00 n.u. Patyo ng Pamahalaang Bayan

Paghihip ng Sirena

-

Kagawaran ng Pamatay-Sunog Sangay ng Calamba

Pagtataas ng Watawat

-

Kagawaran ng Pulisya Calamba Police Station

Panalangin

-

SPO1 Juliet Magpantay

Pambansang Awit

-

SPO3 Monina Castillo

Panunumpa sa Watawat

-

SPO3 Hilda Magtagad

Pag-aalay ng bulaklak sa mga Bantayog at Dambana ni Gat Jose Rizal

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Ikalawang Bahagi ika-8:00 n.u. Pambansang Dambana ni Gat Jose Rizal

Panalangin

-

Sir Johnny M. Javier, KOR Pursuivant, Order of the Knights of Rizal

Pambansang Awit

-

Calamba West District Choir

Pambungad na Pananalita

-

Kgg. Severino J. Lajara Punong Bayan, Calamba, Laguna

Mensahe

-

Kgg. Joaquin M. Chipeco, Jr. Kinatawan, Ikalawang Distrito ng Laguna

Mga Natatanging Bilang

-

Kapayapaan National High School (Bagong Pinoy), Calamba West District

Mensahe

-

Kgg. Jose D. Lina, Jr. Puno, Lalawigan ng Laguna

Pagpapakilala sa Panauhing Pandangal

-

Kgg. Dennis R. Lanzanas Pangalawng Punong Bayan, Calamba, Laguna

Panayam “Si Rizal at ang mga Kapatid na Babae”

-

Dr. Ma. Luisa T. Camagay Propesor, Departamento ng Kasaysayan Unibersidad ng Pilipinas - Diliman

Paggawad ng Plake sa Panauhing Pandangal Tutulungan nina

-

Kgg. Severino J. Lajara Kgg. Joaquin M. Chipeco, Jr. Kgg. Jose D. Lina, Jr.

Pampasiglang Bilang

-

Kapayapaan National High School

Bating Pangwakas

-

Sir Steve T. Castillo, KCR Deputy Chapter Commander Order of the Knights of Rizal Calamba West District

Guro ng Palatuntunan Sir Demetrio L. Hilberio, KGCR Order of the Knights of Rizal Maraming salamat po sa lahat ng mga nakiisa at tumulong.


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Espesyal na Edisyon Paco Park Presents Para Sa Mahal Na Bayan (Sa paggunita ng ika-104 na anibersaryo ng pagpapakabayani ni Gat Jose Rizal) Isang espesyal na handog ng National Parks Development Committee at ng 2000 Rizal Day National Committee Tampok sina: Angelica Climaco, mang-aawit Alona Climaco, mang-aawit Laurence Albert Calderon, piyanista Louie Kristi, plutista Boy de Ocampo, bahista

PROGRAMME Bayan Ko Isang Lahi Isang Dugo, Isang Lahi, Isang Musika Panunumpa Kapantay ay Langit Ikaw Ang Tangi kong Pag-ibig Dahil sa Iyo Maalala Mo Kaya Magkaisa Ako’y Pilipino Handog ng Pilipino sa Mundo Pilipinas kong Mahal Ikaw, Ako, Tayong Lahat, Magkakapatid Ako’y Isang Pinoy Kay Ganda ng ating Musika/ Magandang Gabi/Salamat Musika Dakilang Lahi - Isinaayos ni Paolo Tirol

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“Mga bala’y sinagupa, kamatayan ay hinamak Pilipino’y nagbangon, umasa sa sariling lakas. Nagkaisa’t nagtulungan, sa labanang malaganap; Luzon, Bisaya’t Mindanao, naging isang Pilipinas.

Kaya naman, Pilipino taas noo mong pagmasdan Ang bandila ng lahi mo, dugo’t buhay binuwisan. Kabataan, itaas mo dalawang kamay at kamao Buong lakas na isigaw, “Magiting ka, Pilipino!”

Kilos na kabataan, magandang bukas likhain mo! Puhunan mo’y kalayaan, bayani ang tagapayo. Sa angking talino mo’y tagumpay tiyak matatamo Ikarangal mo Pilipino, Magiting ang lahi mo!”

Mula sa “Ikarangal mo, Pilipino. . . Magiting ang Lahi mo!”

- Serge Custodio at Archie Organo


49

Programa 1004, Biyernes, Disyembre 29, 2000, 6:00 n.g. Central Lagoon, sa likod ng Monumento, Rizal Park, Maynila Paco Park Presents ay ipinalalabas tuwing Martes 11:00 n.g. - 12:00 m.a. sa PTV-4

Susunod sa Paco Park Presents January 5

-

“Schumann’s Best” Nenen Espina, soprano Najib Ismail, piano Eugene de los Santos, tenor

Paco Park Presents Isang paglilingkod bayan ng National Parks Development Committee 2000 Rizal Day National Committee National Historical Institute People’s Television Network (PTV-4) Philippine Tourism Authority

Antonio S. Mercado Punong Tagapamahala Minette Padilla Taga-ulat

50


(Counterclockwise) NHI Chairman and Executive Director Dr. Pablo S. Trillana III gives the welcome remarks; Dr. Trillana presents NHI publications to Rev. Rolando V. de la Rosa, OP, with PHA Executive Director Gloria M. Santos looking on; the Ramon Magsaysay-Cubao High School Quartet delivers a patriotic song; and the MMDA Chorale, first prize winner in the 2000 MMDA singing competition gives a lilting rendition.


51

NCCA Chairman Jaime C. Laya and Dr. Trillana welcome Senator Blas Ople during the traditional breakfast at the Manila Hotel.

Guests include Senate President Aquilino Pimentel Jr. (above); Ms. Yulo, a descendant of Rizal, AFP Chief of Staff Angelo Reyes, and Senator Blas Ople (right).

52


Foreign dignitaries (above and below) are welcomed by NHI employees and by Dr. Trillana.

Mayor Lito Atienza of Manila and Gen. Benjamin Defensor grace the occasion (above).


53

NCCA Chairman Jaime C. Laya discusses an important point with Education Secretary Andrew Gonzales.

NHI ushers and usherettes give their all for posterity.

Guests also included members of the diplomatic corps.

Visitors view the different kinds of hats that had evolved through the years.

54


Dr. Jaime Laya (second from right) shares the table with (L to R) Lulay de Vera, Rosario Villar, Fe Hidalgo, Betty Lou Peñera, Emelita Almosara, and Protocol Office Undersecretary Daniel Victoria.

Tourism Secretary Gemma Cruz Araneta flanked by members of the NHI (above).

Members of the Philippine Historical Association (L to R) Dean Gloria Santos, Dr. Estrellita Muhi, Juanito Fernandez, Prof. Evelyn Songco, Prof. Flaviano Maso, and Prof. Jun delos Reyes.


55

Tourism Secretary Gemma Cruz-Araneta, Dr. Pablo S. Trillana III, and Knights of Rizal Supreme Commander Rogelio Quiambao wait for the arrival of President Joseph Ejercito Estrada.

Main activities include flag-raising and wreath-laying ceremonies at the Rizal monument with President Joseph Ejercito Estrada as main guest.

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December 30, 2000

Rizal Day Celebration

2000 Rizal Day National Committee Philippine Information Agency

Rizal 2000

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