CHAPTER I Why Study RIZAL?

Chapter Description:
The Filipino nation is a project. Deemed “immortal”, yet it has to be nurtured,
refined, and strengthened so it may continue to exist. The responsibility lies in its
members. Every Filipino must imbibe the complete essence of belonging to one nation.
Having a citizenship in title alone is just an entry point. One should imagine his/her role
in the society and be an active participant in the collective endeavor of building the
nation. Studying the life, works, and writings of Jose Rizal may be employed in this
grand scheme.
This chapter will discuss the conceptual framework of the Rizal Course. It is
divided into four lessons which are expected to inculcate awareness and understanding
into the minds of students about the relevance of studying the life, works, and writings of
Jose Rizal.

Chapter Outcomes:
At the end of the chapter, the students can:
1. identify the qualities of a hero;
2. discuss the provisions of the Rizal Law and why it was established ;
And
3. relate the role of symbols and heroism in the process of nation building.

LESSON 1: Republic Act 1425 (Rizal Law)

Lesson Introduction:
Cemented in history as potent symbol of the nation, Rizal’s heroism was
sponsored by the nation through Republic Act 1425 (Rizal Law) of June 12, 1956, with
the younger generations, the “Millennial,” receiving much importance. This lesson
analyzes the Rizal Law to stress the significance of Dr. Jose Rizal, a nation hero and
foremost exemplar of Filipino heroism, in fostering a sense of nationalism, especially to
the fair hopes of the nation – the youth.
Exploration: Role of the “Millennial”
In studying history, it is necessary to find the MEANING (significance) and
FUNCTION (application) behind an OBJECT (facts, details, descriptive information like
names, places, dates, etc.) The Rizal Law is the Object while all provisions explain its
meaning. What then is the function of the Law? That is the youth, the fair hopes of
nation, enter the picture. Rizal envisioned the generation of Filipinos yet to come to be
enlightened and educated. Policy-makers made sure that the words of Rizal will be
materialized through state-sponsored education of his life, works, and writings. All the
powers, hopes, and dreams of the State were given to the youth through the Rizal Law.
The youth, in turn, have the responsibility not just to accept trivial information on Jose
Rizal’s legacies, but more importantly to suffuse them down to every core. Indeed, the
“Millennial” are active participants in the process of nation-building. It is expected that
they would generate new ideas that will affect the society in the future. This activity aims
to increase student’s awareness on their society and to see their potentials in affecting
it.
Lesson Outcomes:
At the end of the lesson, the students can:
1. discuss the democratic process that led to the promulgation of the Rizal Law;
2. examine the goals of the Rizal Law; and
3. interpret the role of the youth as implied in the Rizal Law.

Lesson Discussion:
The Birth of the Rizal Law
Amidst the destruction of building infrastructures, roads, and bridges brought by
World War II, the people saw the need to rebuild the Filipino identity which was equally
affected by war. Nationalist policy-makers did not waste any time and painstakingly
redirected the nation to the essence of History as a foundation of national and pride.
Education became the primary weapon of reorientation while prioritizing the youth as
the bearers of country’s future.
Much attention was apportioned to the ideals of freedom and nationalism of
Filipino heroes. Jose Rizal was an obvious platform from a start since his name
dominates the pantheon of heroes. On April 3, 1956, Senate Bill No. 438m( AN ACT TO
MAKE NOLI ME TANGERE AND EL FILIBUSTERISMO COMPULSORY READING
MATTER IN ALL PUBLIC AND PRIVATE COLLEGE AND UNIVERSITIES AND
OTHER PURPOSES) was submitted to the Senate Committee on Education. Senator
Jose P. Laurel, the chairman of the Committee, sponsored and presented the bill to the
members of the Upper House on April 17, 1956. The main purpose of the bill according
to Senator Laurel was to disseminate the ideas and ideas of Jose Rizal through the
reading of his works, notably his novels Noli Me Tangere and El Filibusterimo. He
stated that:
Noli Me Tangere and El Filibusterismo must be read by all Filipinos. They must be
taken to heart, for in their pages we see ourselves as in a mirror, our defects as well as
our strength, our virtues as well as our vices. Only then would we become conscious as
a people, and so learn to prepare ourselves for painful sacrifices that ultimately lead to
self-reliance, self-respect and freedom (Laurel, Jr., 131).

Debates for the bill in aid of legislation ensued next, albeit not smooth sailing.
Opponents, mostly rabid Catholic senators, contented that the proposed bill was too
controversial. Their arguments were as follows:
1. The bill was an attempt to discredit the Catholic religion.
2. Inimical to the tenets of the faith to which 170 lines in Noli Me Tangereand lines
in El Filibusterismo were offensive to the Church doctrine.
3. The bill might divide the nation.
4. Compulsion to read something against one’s faith impaired freedom of speech
and religious freedom.
Heated exchange continued as part of the democratic process. Opposition to the
bill Senator Francisco “Soc” Rodrigo stood up and delivered his speech:
A vast majority of our people are at the same time Catholics and Filipino citizens.
As such, they have two great loves: their country and their faith. These two loves are no
conflicting loved. They are harmonious affections, like the love of a child for his father
and for his mother. This is the basis of my stand. Let us not create a conflict between
nationalism and religion; the government and the church (Laurel, Jr., 132).
 Vehemently refuting the arguments of opposition, Senator Claro M. Recto
exclaimed that the novels have no intensions of discrediting the Church. More so, he
said that the bill only aims to contextualize Rizal’s heroism in the face of Spanish
tyranny. He then uttered these words:
Rizal did not pretend to teach religion or theology when he wrote the books. He
aimed at inculcating civic consciousness in the Filipinos, national dignity, personal pride,
and patriotism… but while he criticized and ridiculed the unworthy behavior of certain
ministers of the church, he made exceptions in favor of the worthy ones, like the
Dominican friar, Padre Fernandez, and the virtuous native priest, Padre Florentine, and
the Jesuits in general (Laurel, Jr., 132-133).
Meanwhile, a similar bill ( House Bill No. 5561) was filed by Congressman Jacobo
Z. Gonzales in the House of Representatives. As expected, the bill was welcomed by
dissenting opinions. Different face but same stance, the bill was attacked based on its
constitutionality and religiosity. With this setback both in the Upper House and the
Lower House, it seemed hopeless for the bill to pass into law in the latter part of April
1956.
It was in this context that Senator Laurel proposed a substitute bill. The inclusion of all
works and writings of Jose Rizal, not just the two novels, was the main feature of this
bill. He then stressed removal of the term “compulsion” to appease the opposition.
However, Senator Laurel asserted the importance of reading the original and
unexpurgated edition of Rizal’s novels because the true purpose of studying these will
be defeated if not followed. To add a more conciliating clause, the last amendment was
proposed – the provisions regarding the “exemption” of students from reading the two
novels on certain conditions. With this, on May 12, 1956, Senate Bill No. 438 was
unanimously approved on second reading. The Lower House imitated the Senate and
on May 14, 1956, the bill was approved unanimously in the House of Representatives.
The trial of the Rizal Law in Congress (Senate and House of Representatives) is clearly
a triumph of democracy. On one hand, the role of the opponents should not be
overlooked because their dissenting opinions broadened the scope of democratic
processes. On the other hand, the proponents had perfected their bill because of the
criticism they received. On June 12, 1956, President Ramon Magsaysay signed the bill
to make it a law, thus giving to Republic Act 1425 also known as the Rizal Law. Below is
a copy of the law.

REPUBLIC ACT NO. 1425

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

WHEREAS, today, more than any other period of our history, there is a need for a
rededication to the ideals of freedom and nationalism for which our heroes lived and
died;
WHEREAS, it is meet that in honoring them, particularly the national hero and patriot,
Jose Rizal, we remember with special fondness and devotion their lives and works that
have shaped the national character;
WHEREAS, the life, works and writing of Jose Rizal, particularly his novels Noli Me
Tangere and El Filibusterismo, are a constant and inspiring source of patriotism with
which the minds of the youth, especially during their formative and decisive years in
school, should be suffused;
WHEREAS, all educational institutions are under the supervisions of, and subject
to regulation by the State, and all schools are enjoined to develop moral character,
personal discipline, civic conscience and to teach the duties of citizenship; Now,
therefore,
Be it enacted by the Senate and House of Representatives of the Philippines in
Congress assembled:
Section 1. Courses on the life, works and writings of Jose Rizal, particularly his novel
Noli Me Tangere and El Filibusterismo, shall be included in the curricula off all schools,
colleges and universities, public or private: Provide, That in the collegiate courses, the
original or unexpurgated editions of the Noli Me Tangereand El Filibusterismoor their
English translation shall be used as basics texts.
The board of Nation Education is hereby authorized and directed to adopt forthwith
measures to implement and carry out the provisions of the Sections, including the
writing and printing of appropriate primers, readers and textbooks. The Board shall,
within sixty (60) days from the effectivity of this Act, promulgate rules and regulations,
including those of a disciplinary nature, to carry out and enforce the provisions of this
Act. The Board shall promulgate rules and regulations providing for the exemption of
students for reasons of religious belief stated in a sworn written statement, from the
requirement of the provision contained in the second part of the first paragraph of this
section; but not from taking the course provided for in the first part of said paragraph.
Said rules and regulations shall take effect thirty (30) days after their publication in the
Official Gazette.
Section 2. It shall be obligatory on all schools, colleges and universities to keep in their
libraries an adequate number of copies of the original and unexpurgated editions of the
Noli Me Tangereand El Filibusterism, as well as Rizal’s other work and biography. The
said unexpurgated editions of the Noli Me Tangere andFilibusterismo or their
translations in English as well as other writings of Rizal shall be included in the list of
approved books for required reading in a public or private schools, colleges and
universities.
The Board of National Education shall determine the adequacy of the number of
books, depending upon the enrollment of the school, college and university.
Section 3. The of National Education shall cause the translation of the Noli Me Tangere
and El Filibusterismo, as well as other writings of Jose Rizal into English, Tagalog and
the principal Philippine dialects; cause them to be printed and cheap, popular editions;
and cause them to be distributed, free of charge, to persons desiring to read them,
through the Purok organizations and Barrio Councils throughout the country.
Section 4. Nothing in this Act shall be construed as amendment or repealing section
nine hundred twenty-seven of the Administrative Code, prohibiting the discussions of
religious doctrines by public school teachers and other person engaged in any public
school.
Section 5. The sum of three hundred thousand pesos is hereby authorized to be
appropriated out of any fund not otherwise appropriated in the National Treasury to
carry out the purposes of this Act.
Section 6. This Act shall take effect upon its approval.

Approved: June 12, 1956

ASSESSMENT:

In the spaces below, answer these questions in two to three sentences. (5points each)
1. Who sponsored the Rizal Bill in Congress? What are their arguments in support of
the bill?
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2. What are the arguments of the position of the bill?

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3. What is the importance of having dissenting opinions in democratic legislation
processes?
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4. What are the amendments made in the original Rizal Bill in order to perfect it?
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STUDENT’S JOURNAL: (20points)
Reflect on the importance of law in a democratic society. As a law-abiding citizen,
what can you do to uphold the rule of law? What are the implications when the rule of
law is eradicated?
LESSON 2 : Concept of Hero

Pre-Discussion:
People tend to misconstrue the title “hero” as an award given to dead people. Doing
great things is likewise misinterpreted as something only heroes, like Rizal, can
achieve. Worse, as the popular Filipino adage “Mahirap magpakabayani. Ang bayani ay
binabaril sa Luneta” implies, people became individualistic, devoid of care for others.
Such views, unfortunately, hinder their sights on the various possibilities they can do for
the country. This lesson traces the concept of hero in the Filipino culture and history to
assess whether its traditional sense is confined only to the likes of Rizal, on one hand,
or may be applied to normal people, like the “millennial,” on the other hand.
Exploration: Youth Empowerment
Through the mandate of State vested upon the Rizal Law, the youth became
empowered to generate ideas that can change and improve the society. With this in
mind, the youth can actually select their new sets of heroes. These heroes may not
necessarily be dead. Ordinary or common people may be chosen.

Lesson Outcomes:
At the end of the lesson, the students can:
1. trace the Filipino concept oh hero/ bayani through times;
2. analyze the criteria set by the nation in recognizing heroes; and
3. assess the heroism of Rizal using the definitions and criteria oh heroes.

Lesson Discussion:
Concept of Hero in Filipino Culture and History
One may notice the limited approach in the definition of the word “hero” in
tradition western dictionaries. Hero is normally defined here as in illustrious man, often
of divine descent, or with distinguished valor or enterprise in danger, and fortitude in
suffering, who is supposed to be exalted after death. Being an extraordinary person and
individuals is apparent. This may be seen in the synonym of hero in Microsoft word
–“Superman.”
The Filipino concept of hero, on the other hand, is a much broader concept, albeit
stripped of grandeur. Known as Bayani, Bagani, Magani, or Wani in various Filipino
ethno –linguistic groups, a hero in early Philippine societies was just a normal warrior of
the community. His simple tasks were based on daily needs of the village.
Pangangayaw or raiding into unallied territory is an example of this. According to
William Henry Scott, pangangayaw was done because of four reasons, namely: 1) to
secure resources, ranging from the occasional use goods or bounty to human slaves; 2)
to avenge a personal affront or family honor; 3) to fulfill mourning requirements to which
the life of enemies must be sacrificed; and lastly 4) for personal prominence or a
mercenary reward. It is important to point out that a Bayani does not work alone; he or
she always exerts efforts together with his/her comrades in the community. Hence, the
root word of Bayani is bayan (community/town/nation). When pangangayaw is done, the
group of Bayani returns home; thus, fulfilling what Zeus Salazar said about the bayani
as a person who leaves his/her town and then returns. The tattoo, used as the
protection of kaluluwa (soul) of a bayani, his kris / kampilan (weapon), his putong (head
gear), and other garments colored red are his iconic physical features.
It is noteworthy to mention, however, that the early Filipino heroes were neither
savages nor blood-thirsty killing machines. A bayani is more often than not a true
kawani or lingcod bayan (community servant) who renders his or her help to those in
need in the community without counting the cost. His/Her ultimate goal is to maintain
peace and order. The concept of bayanihan (cooperation) and the word ipabayani (free
labor offered to by/someone) semantic essence of bayani.
The characteristics of early Filipino heroes are worth emulating. The Boxer Codex
(1590), an ancient document about the early Philippine societies, defines a Bayani as
person with a high status and dignity. Pedro Serrano Laktaw, in his dictionary,
elaborates the personality of a Bayani: a person who fears no one (walangtakot)
courageous (matapang), firm (matibay), bold (mapangahas), but quiet (tahimik), and
calm (mahinahon). Qulaities of the main characters of Philippines epics, like Lam Ang,
LabawDonggon, Tuwaang, etc., on the other hand, represent the actual Bayani. All
these qualities are clearly represented in a living human. The concept of a Filipino Hero
in early Philippine societies, therefore, is not a posthumous award given to dead people,
but rather an honorific role and title in the society.
Nevertheless, changes occurred when the Spaniards conquered the Philippines.
Instead of living role models, the Spaniards had introduced the image of obedience of
saints and disciples whom the Filipinos had to imitate in order to become good
colonials. Vida Sancti, or the lives of [dead] saints became the foundation of good
qualities of life. Doctrina Cristiana or prayer and doctrine books became a textbook of
faith.
The Americans, on the other hand, propagated a secular view on heroes. Hero-
worshipping of American soldiers who died during the Philippine-American War (then
dubbed as Philippine Insurrection) like Gen. Henry w. Lawton, Col. John M.
Stotsenburg, and Col. Harry Egbert, was promoted through monuments and annual
commemoration rituals to justify the need for American tutelage in the Philippines.
Filipinos heroes were also venerated during this period. Jose Rizal, who was executed
by the Spaniards, became the leading national hero. Mabini, Luna, and Del Pilar also
became household names. The problem to the new approach was that it coincides with
the thrust of Americans to instill to the minds of Filipinos the American culture. This was
done through the study of American heroes and past presidents like George
Washington, Abraham Lincoln, and Benjamin Franklin.
A modern-day concept of the indigenous Bayani still exists today. The Filipino Workers
(OFW) is considered Bagong Bayani (new heroes). Their work abroad is said to be a
continuation of the culture of pangangayaw. The word namayani, meaning to prevail or
triumph, has become well-known. The concept of the Filipino Bayani is indeed
embedded in the blueprint of Filipino well-being.
Criteria for Recognizing Heroes
A hero is a social construct. Since that is the nature of the process, recognizing heroes
is always subjective. To bridge the gap, the National Historical Commission of the
Philippines (NHCP) released some of criteria for recognizing heroes, through their
Project Saysay. The criteria are listed below:
 1. the extent of a person’s sacrifice for the welfare of the country ( Teodoro A.
Agoncillo 1965);
2. the motive and methods employed in the attainment of the ideal (welfare of the
country) ( Teodoro A. Agoncillo);
3. the moral character of the person concerned (Teodoro A. Agoncillo 1965);
4. the influence of the person concerned on his/her age and or the succeeding
age (Teodoro A, Agoncilli 1965);
5. those who have a concept of nation and thereafter aspire and struggle for the
nation’s freedom (Onofre D. Corpuz 1993);
6. those who define and contribute to a system of life of freedom and order for a
nation (Onofre D. Corpuz 1993);
7. those who contribute to the quality of life and destiny of a nation (Onofre D.
Corpuz 1993);
8. a part of the people’s expression (Alfredo Lagmay 1995);
9. person who thinks in the future, especially the future generations (Alfredo
Lagmay 1995); and
10. the choice of a hero involves not only the recounting of an episode or events in
history, but of the entire process that made this particular person a hero ( Alfredo
Lagmay 1995);
Rizal as a Filipino Hero
Jose Rizal as a Filipino hero is state-sponsored through the Republic Act 1425
(Rizal Law). His heroism, however, is not a post-World War II phenomenon. Two years
after Rizal’s death, the first commemoration was held on December 30, 1898 when the
then President of the First Philippine Republic, Emilio Aguinaldo, declared in Malolos,
Bulacan, a day of National Mourning. Various provinces like Tayabas and Batangas
were reported to observe the solemn commemoration in front of Rizal’s portrait. But this
was not the start of the long years of veneration. It is documented that during the
meetings of the Katipunan, a portrait of Rizal was hanging in the room where members
were made to believe that Rizal was an honorary member of the secret society.
The Americans, realizing the possibilities of a Rizal cult in their colonial agenda,
seized the opportunity and made Rizal the “national” hero of the Philippines. Among the
choice they had, three criteria were used in the selection: 1) a hero who is not violent
and militant, and if possible, preferred peaceful means like education; 2) a hero who
had no qualms on American imperialism; and 3) a hero who is already dead. It is
obvious here that Del Pilar, Mabini, Bonifacio, and Aguinaldo were not qualified as
heroes. It is a no-brainer that the Americans would pick Rizal ahead of others. In 1901,
William H. Taft, President of the Second Philippine Commission, had appointed Rizal to
embody the brand of nationalism propagated by the American colonial government.
However, there was no actual law during the American Regime that explicitly
declared Rizal the official hero of the country. Three steps, instead, were made by the
American colonial government to promote his heroism, namely: 1) the creation of Rizal
Province; 2) the erection of Rizal Monument; and 3) the declaration of Rizal Day on
December 30 as a public holiday. Since then, Rizal’s image as a hero of the Philippines
has become a viable enterprise for stamp, chart, post card makers, and other printed
materials. This was heightened when in 1956 , the Rizal Law was conceived, since
books, textbooks, and modules were necessary for educational purposes.
In 1995, amidst the preparation of the nation for the upcoming centennial
celebration of Philippine Revolution and Philippine Independence Day, the National
Heroes Committee created by President Fidel V. Ramos released a list of
recommended national heroes. These were as follows:
1. Jose Rizal 6. Sultan
DipatuanKudarat
2. Andres Bonifacio 7. Juan
Luna
3. Emilio Aguinaldo 8.
Melchora Aquino
4. ApolinarioMabini 9.
Gabriela Silang
5. Marcelo H. Del Pilar

The aforementioned list is not yet approved. The website of the National
Commission on the Culture and Arts states that “this might trigger a flood of requests for
proclamations” and might “trigger bitter debates involving historical controversies about
the heroes.” Various laws honoring/ commemorating Filipino historical figures were
instead passed into law.
Today, there are four major national celebrations with Rizal as an important
subject: June 12 (Independence Day), June 19 (Birth Anniversary), last week of August
(National Heroes Week), and December 30 (Rizal Day).

ASSESSMENT:
In the blank space below, answer the following question in two to three sentences.
(5points each)
1. What are the differences of the Western concept of Hero and Filipino concept of
Bayani?
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2. Enumerate the criteria in recognizing heroes. Explain their meaning.

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3. What are the steps done by the colonial and post-colonial Philippines in promoting
the heroism of Rizal?
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STUDENT’S JOURNAL: (20points)

Reflect on the Filipino concept of a hero. Now that the nature of the concept of
“hero” has been clarified as not to be posthumous award, how can a student like you
become a bayani in your own way?