Republic of the Philippines

BULACAN AGRICULTURAL STATE COLLEGE

Pinaod, San Ildefonso, Bulacan 3010
PI 100 ( LESSON 9: THE PHILIPPINES A CENTURY
HENCE
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Assess Rizal’s writings.
2. Evaluate the value of understanding the past.
3. Frame arguments based on evidence.

Rizal’s “Filipinas Dentro De Cien Años” (translated

as
“The Philippines within One Hundred Years” or “The
Philippines
A Century Hence”) is an essay meant to forecast the future
of
the country within a hundred years. This essay, published in
La Solidaridad of Madrid, reflected Rizal’s sentiments about
the glorious past of the Philippines, the deterioration of the
Philippine economy, and exposed the foundations of the
native Filipinos’ sufferings under the cruel
Spanish rule. More importantly, Rizal, in
the essay, warned Spain as regards the
catastrophic end of its domination - a
reminder that it was time that Spain realizes that the
circumstances that contributed to the French Revolution
could have a powerful effect for her on the Philippine islands.
Part of the purpose in writing the essay was to promote a
sense nationalism among the Filipinos - to awaken their minds and hearts so
they would fight for their rights

CAUSES OF MISERIES
The essay started by analyzing the various causes of the desolations suffered by the
Filipino people (as enumerated in The Philippines a Century Hence: Summary and
Analysis, n.d.)
1. Spain’s implementation of her military laws
Because of such policies, the Philippine population decreased significantly.
Poverty became more widespread, and farmlands were left to wither. The family as
a unit of society was neglected, and overall, every aspect of the life of the Filipino
was retarded.
2. Deterioration and disappearance of Filipino indigenous culture When Spain
came with the sword and the cross, it began the gradual destruction of the native
Philippine culture. Because of this, the Filipinos started losing confidence in their past
and their heritage, became doubtful of their present lifestyle, and eventually lost hope in
the future and the preservation of their race. The natives began forgetting who they were -
their valued beliefs, religion, songs, poetry, and other forms of customs and traditions.
3. Passivity and submissiveness to the Spanish colonizers
One of the most powerful forces that influenced a culture of silence among the natives
were the Spanish friars. Because of the use of force and intimidation, unfairly using
God’s name, the Filipinos learned to submit themselves to the will of the foreigners.
The question then arises as to what had awakened the hearts and opened
the minds of the Filipino people with regards to their plight. Eventually, the natives
realized that such oppression in their society by foreign colonizers must no longer
be tolerated.
One question that Rizal fosters in this essay is whether or not Spain can
indeed inhibit the growth and development of the Philippines. Despite the abuses,
1
corruption, and deterioration brought by the colonizers, Rizal was optimistic that
there will still be progress for the motherland eventually. For this, he made the
following arguments:

1. Keeping the people uneducated and ignorant had failed. National

consciousness had still awakened, and great Filipino minds still emerged from the
rubble.
2. Keeping he people impoverished also came to no avail. On the contrary,
living a life of eternal destitution had allowed the Filipinos to act on the desire for a
change in their way of life. They began to explore other horizons through which
they could move towards progress.

3. Exterminating the people as an alternative to hindering progress did not work

either. The Filipino race was able to survive amidst wars and famine, and became
even more numerous after such catastrophes. To wipe out the nation altogether
would require the sacrifice of thousands of Spanish soldiers, and this is something
Spain would not
allow.

Rizal concluded therefore, that Spain, had no means to stop the progress of
the country. What needs to be done is to change her colonial policies so that
they would suit the Philippine society and to the rising nationalism of the people.

RIZAL’S FORECAST
What will become of the Philippines within a century? Will they continue to be a
Spanish Colony? Spain was able to colonize the Philippines for 300 years because
the Filipinos remained faithful during this time, giving up their liberty and
independence, sometimes stunned by the attractive promises or by the friendship
offered by the noble and generous people of Spain.
Initially, the Filipinos see them as protectors but sooner, they realize that they
are exploiters and executers. So if this state of affair continues, what will become
of
the Philippines within a century? One, the people will start to awaken and if the
government of Spain does not change its acts, a revolution will occur. But what
exactly is it that the Filipino people like? 1) A Filipino representative in the Spanish
Cortes and freedom of expression to cry out against all the abuses; and 2) To
practice their human rights. If these happen, the Philippines will remain a colony of

Spain, but with more laws and greater liberty. Similarly, the Filipinos will
declare
themselves ’independent’.
Note that Rizal only wanted liberty from Spaniards and not total separation.

In his essay, Rizal urges to put freedom in our land through peaceful
negotiations with the Spanish Government in Spain. Rizal was confident as he
envisioned the awakening of the hearts and
opening of the minds of the Filipino people regarding their plight. He ‘prophesied’
that the Philippines will be successful in its revolution against Spain, winning their
independence sooner or later. Though lacking in weapons and combat skills, the
natives waged war against the colonizers and in 1898, the Americans wrestled with
Spain to win the Philippines.
Years after Rizal’s death, the Philippines attained its long-awaited freedom —
a completion of what he had written in the essay, “History does not record in its
archives any lasting domination by one people over another of different
races, of diverse usages and customs, of opposite and divergent ideas. One
of the two had to yield and succumb.”
Indeed, the essay, The Philippines a Century Hence is as relevant today as it
was when it was written over a century ago. Alongside Noli Me Tangere and El
Filibusterismo, Rizal shares why we must focus on strengthening the most
important
backbone of the country - our values, mindsets,
2 and all the beliefs that had
shaped our sense of national identity.
 Additionally, the essay serves as a reminder that we, Filipinos, are historically
persevering and strong-minded. The lessons learned from those years of
colonization were that all those efforts to keep people uneducated and
impoverished, had failed. Nationalism eventually thrived and many of
the
predictions of Rizal came true. The country became independent after three
centuries of abusive Spanish rule and five decades under the Americans.

CHALLENGES THAT CONFRONT THE FILIPINOS

The question now lies on whether or not we, Filipinos, are truly independent.
Are we really free when there is continuing control of our economy by an elite
oligarchy, not to mention, the widening gap between the rich and the poor? To
quote Rizal in his in El Filibusterismo who said, “Why independence if the slaves
today become the tyrants of tomorrow?” is to have second thoughts about the kind
of independence that we have at present. In addition, there is failure of the family,
the educational system and political leaders in terms of instilling national discipline
and love of country.

A number of analysts have pointed out some flaws in our national character
that hinder our desired visions such as competitiveness. These include mindsets
like
lack of appreciation of importance of adhering to the rule of law and maintaining
high standards of excellence. Prevailing attitudes like “puwede na” or “bahala na”
only foster mediocrity in a global setting where attributes of precision and critical
thinking are needed. As stated by Braid (2017) in her article, “The creeping
autocracy and our inability to exercise full control over our national
sovereignty require public awareness, courage, and a strong sense of
national identity. But being a people divided and fragmented, a great
challenge to governance is being able to help citizens connect with their
communities. There are opportunities lost such as using available
communication technologies - Internet and mobile technology to connect
groups, to inform and educate, to enable all of us citizens to discover the
common ties we share. The delays we have faced in our peace talks are
indicators of our lack of resoluteness in taking risks and meeting challenges of
establishing a more peaceful and stable social order.

The growing social and income gaps are symptoms of our inability to
forge a common bond with our brothers and sisters in marginalized
communities. How some of us can possibly endure living in a most unequal
community befuddles neighbors who live in more egalitarian societies! We
have failed to utilize available communication technologies in creating
innovations that would improve dialogue and close gaps between our fellow
citizens and the world outside. Instead, they have been used to create
chaos and spread fake news. If these statements appear to be indictments
of the status quo, it is because we wish to help establish a fairer, kinder
society by reminding fellow citizens that our hope for survival depends on
each of us taking responsibility.”
What now, can you do for the country as a Filipino youth?

OTHER RELATED WRITINGS

Apart from Rizal’s essay on The Philippines: A Century Hence, he had also
penned several other brilliant writings that helped awaken the sense of
patriotism among the early Filipinos, which paved the way for Philippine Revolution.
Discussed briefly below are the two other timeless writings:

SOBRE LA INDOLENCIA DE LOS FILIPINOS

3
(The Indolence of the Filipinos)
This is said to be the longest essay written by Rizal, which was published in
five installments in the La Solidaridad, from July 15 to September 15, 1890. The
essay was described as a defense against the Spaniards who charged that the
Filipinos are inherently lazy or indolent. The Indolence of the Filipinos is said to be
a study of the causes why the people did not, as was said, work hard during the
Spanish regime. Rizal pointed out that long before the coming of the Spaniards, the
Filipinos were industrious and hardworking. The Spanish reign brought about a
decline in economic activities because of the following causes:

1. the establishment of the Galleon Trade cut-off all previous associations

of the Philippines with other countries in Asia and the Middle East. As a
result, business was only conducted with Spain through Mexico. Because of this,
the
small businesses and handicraft industries that flourished during the pre-Spanish
period gradually disappeared.
2, Spain also extinguished the natives’ love of work because of the
implementation of forced labor. Because of the wars between Spain and other
countries in Europe as well as the Muslims in Mindanao, the Filipinos were
compelled
to work in shipyards, roads, and other public works, abandoning agriculture,
industry, and commerce.
3, Spain did not protect the people against foreign invaders and
pirates. With no arms to defend themselves, the natives were killed, their houses
burned, and their lands destroyed. As a result of this, the Filipinos were forced to
become nomads, lost interest in cultivating their lands or in rebuilding the industries
that were shut down, and simply became submissive to the mercy of God.

4, there was a crooked system of education, if it was to be considered

an education. What was being taught in the schools were repetitive prayers and
other things that could not be used by the students to lead the country to
progress. There were no courses in Agriculture, Industry, etc., which were badly
needed by the Philippines during those times.

5, the Spanish rulers were a bad example to despise manual labor. The
officials reported to work at noon and left early, all the while doing nothing in line with
their duties.

The women were seen constantly followed by servants who dressed them and
fanned them - personal things which they ought to have done for themselves.
6. gambling was established and widely propagated during those
times. Almost everyday there were cockfights, and during feast days, the
government officials and friars were the first to engage in all sorts of bets and
gambles.

7, there was a crooked system of religion. The friars taught the naïve
Filipinos that it was easier for a poor man to enter heaven, and so they preferred
not to work and remain poor so that they could easily enter heaven after they
died.
8, the taxes were extremely high, so much so that a huge portion of what
they earned went to the government or to the friars. When the object of their labor
was removed and they were exploited, they were reduced to inaction.

Rizal admitted that the Filipinos did not work so hard because they were wise
enough to adjust themselves to the warm, tropical climate. “An hour’s work under
that burning sun, in the midst of pernicious influences springing from
nature in
activity, is equal to a day’s labor in a temperate climate.” He explained,
“violent work 4 is
not a good thing in tropical countries as it would be parallel to death,
destruction,
annihilation.” It can clearly be deduced from the writing that the cause of the
indolence attributed to our race is Spain: When the Filipinos wanted to study and
learn, there were no schools, and if there were any, they lacked sufficient resources
and did not present more useful knowledge; when the Filipinos wanted to establish
their businesses, there was not enough capital nor protection from the government;
when the Filipinos tried to cultivate their lands and establish various industries, they
were made to pay enormous taxes and were exploited by the foreign rulers.
However, it is also important to note that the indolence of the Filipinos did not
only stem from the many factors related to the Spanish colonizers.

There are, how-ever, other factors attributable to the Filipinos themselves and
these are the following:
1. The feeling of inferiority is very much prevalent among the Filipinos. This
paralyzes all possibilities for growth and development, giving the Filipinos a
tendency to give up without exerting extra effort.

2. With the antiquity of epics and legends in the country, the Filipinos have the
propensity to place all hopes on miracles. This is seen among the Filipinos who lead
a contemplative and lazy life while giving money to the Church in the hope of
miracles and wonderful future ahead.

3. The Filipinos have developed a lack of spirit to pursue lofty purposes. Since
we have been conditioned as an inferior race, Filipinos opt to conform to routine
activities up to the point that they no longer aspire to become greater individuals.

4. There is lack of national sentiment among many of us. Instead of being

proud of what the country has achieved, we sometimes tend to focus more on the
negative situations. As Rizal puts its, “A man in the Philippines is only an
individual; he is not a member of a nation.”

In conclusion to his Essay, Rizal emphasized on the need for good

education and liberty as the main solutions to achieving progress in the
Philippines, and in solving the problem of indolence.
LETTER TO THE YOUNG WOMEN OF MALOLOS

Jose Rizal’s legacy to Filipino women is embodied in his famous essay

entitled,
“To the Young Women of Malolos,” where he addresses all kinds of women -
mothers,
wives, the unmarried, etc. and expresses everything that he wishes them to keep in
mind.
On December 12, 1888, a group of 20 women of Malolos petitioned
Governor-General Weyler for permission to open a night school so that they may
study Spanish under Teodor Sandiko. Fr. Felipe Garcia, a Spanish parish priest in
Malolos objected. But the young women courageously sustained their agitation for
the establishment of the school. They then presented a petition to Governor
Weyler
asking that they should be allowed to open a night school (Capino et al, 1977).
In the end, their request was granted on the condition that Señorita
Guadalupe Reyes should be their teacher. Praising these young women for their
bravery, Marcelo H. del Pilar requested Rizal to write a letter commending them for
their extraordinary courage.
Originally written in Tagalog, Rizal composed this letter on February 22, 1889
when he was in London, in response to the request of del Pilar. We know for a fact
that in the past, young women were uneducated because of the principle that they
would soon be wives and their primary career 5 is to take care of the home and their
children. In this letter, Rizal yearns that women should be granted the same
opportunities given to men in terms of education.

The salient points contained in this letter are as follows:

1. The rejection of the spiritual authority of the friars - not all of the priests in
the country that time embodied the true spirit of Christ and His
Church. Most of them were corrupted by worldly desires and used worldly
methods to effect change and force discipline among the people.
2. The defense of private judgment
3. Qualities Filipino mothers need to possess - as evidenced by this portion of
his letter, Rizal is greatly concerned of the welfare of the Filipino children and
the homes they grow up in.
4. Duties and responsibilities of Filipino mothers to their children
5. Duties and responsibilities of a wife to her husband - Rizal states in this
portion of his letter how Filipino women ought to be as wives, in order to
preserve the identity of the race.
6. Counsel to young women on their choice of a lifetime partner

THE RESPONSIBILITIES OF FILIPINO MOTHERS TO THEIR CHILDREN

Rizal stipulates a number of important points in this portion of his letter to the young
women of Malolos. The central idea here, however, is that whatever a mother shows to
her children is what the children will become also. If the mother is always kissing the
hand of the friars in submission, then her children will grow up to be minions and
mindless fools who do nothing but do as they are told, even if the very nature of the task
would violate their rights as individuals.

QUALITIES MOTHERS HAVE TO POSSESS

Rizal enumerates the qualities Filipino mothers have to possess:

1. Be a noble wife - that women must be decent and dignified, submissive,

tender and loving to their respective husband.
2. Rear her children in the service of the state - here Rizal gives reference to
the women of Sparta who embody this quality. Mothers should teach their
children to love God, country and fellowmen.

3. Set standards of behavior for men around her - three things that a wife
must instill in the mind of her husband: activity and industry; noble behavior;
and worthy sentiments. In as much as the wife is the partner of her
husband’s
heart and misfortune, Rizal stressed on the following advices to a married
woman: aid her husband, share his perils, refrain from causing him worry;
and
sweeten his moments of affliction.

RIZAL’S ADVICE TO UNMARRIED MEN AND WOMEN

Jose Rizal points out to unmarried women that they should not be easily
taken
by appearances and looks, because these can be very deceiving. Instead, they
should take heed of men’s firmness of character and lofty ideas. Rizal further adds
that there are three things that a young woman must look for a man she intends to
be her husband:
1. A noble and honored name
2. A manly heart
3. A high spirit incapable of being satisfied with engendering slaves.

SUMMARY
In summary, Rizal’s letter “To the Young Women of Malolos,” centers around
five major points (Zaide &Zaide, 1999): 6
 1. Filipino mothers should teach their children love of God, country and
fellowmen.
2. Filipino mothers should be glad and honored, like Spartan mothers, to
Proceed to pages 101-104 and accomplish Worksheets 20-23offer their sons
in defense of their country.
3. Filipino women should know how to protect their dignity and honor.

4. Filipino women should educate themselves aside from retaining their

good racial values.

5. Faith is not merely reciting prayers and wearing religious pictures. It is

living the real Christian way with good morals and manners.

In recent times, it seems that these qualities are gradually lost in the way
Filipino women conduct themselves. There are oftentimes moments where
mothers forget their roles in rearing their children because of the overriding idea of
having to earn for the family to supplement their husband’s income. Although there
is nothing negative about working hard for the welfare of the family, there must
always be balance in the way people go through life. Failure in the home cannot be
compensated for by any amount of wealth or fame.

7
 Republic of the Philippines
BULACAN AGRICULTURAL STATE COLLEGE
Pinaod, San Ildefonso, Bulacan 3010
PI 100 (JOSE RIZAL AND PHILIPPINE NATIONALISM:
BAYANI AND KABAYANIHAN)

LEARNING OBJECTIVES:

At the end of the lesson, the students should be able to:

1. Interpret views and opinions about bayani and kabayanihan in the context of Philippine
history and society.
2. Assess the concepts of bayani and kabayanihan in the context of Philippine society.
Rizal valued nationalism, patriotism and heroism (kabayanihan). Serving as a role
model and inspiration to every Filipino, he has manifested versatility and flexibility while
sustaining a strong sense of moral uprightness. Indeed, he is our national hero. But
what exactly is the definition of the word, “hero”?

HERO vs. BAYANI

In mythology, a hero is someone who possesses great courage, strength, and is
favored by the gods. The Merriam-Webster Online Dictionary defines "hero" as "a
mythological or legendary figure often of divine descent endowed with great strength or
ability; an illustrious warrior; a person admired for achievements and noble qualities;
one who shows great courage.”
The Filipino counterpart, bayani, has a similar meaning but with some
contextual distinctions. Bayani is someone who fights with his ‘bayan’ or
community. The Vicassan's Dictionary (Santos, 1978) provides the
followingmeanings for bayani:"... hero, patriot ("taong makabayan"), cooperative
endeavor, mutual aid, a person who volunteers or offers free service or labor to a
cooperative endeavor, to prevail, to be victorious, to prevail ("mamayani"), leading man
in play (often referred to as the "bida"--from the Spanish for life, "vida"--who is
contrasted with the villain or "kontrabida" from the Spanish "contra vida", against life)” as
cited in Ocampo, 2016.
UP Diksiyonariyong Filipino (2001) gives three meanings for 'bayani': (1) a person
of extraordinary courage or ability; (2) a person considered to possess extraordinary
talents or someone who did something noble ("dakila"); and (3) a leading man in
a play (Ocampo, 2016).
The Vocabulario de la lengua Tagala by the Jesuits Juan de Noceda and Pedro
de Sanlucar (1755 and1860) lists these meanings for bayani: "someone who is
brave or valiant, someone who works towards a common task or cooperative endeavor
("bayanihan") ( as cited in Ocampo, 2016).
History professor Ambeth Ocampo sees it significant that bayani comes a few
words under bayan, which is also defined as: "the space between here and the
sky." Bayan is also a town, municipality, pueblo, or nation, and can refer to people
and citizens (mamamayan) who live in those communities, or those who originate or
come from the same place (kababayan). Bayan (Ocampo, 2016) also refers to the
day (araw) or a time of a day (malalim ang bayan) or even to the weather, good
or bad (masamang bayan). Ocampo, thus, concludes that "hero" and bayani do
not have the same meaning. Bayani is a richer word than hero because it may be
rooted in bayan as place or in doing something8 great, not for oneself but for a
greater good, for community or nation.

THE CHANGING FORMS AND DEFINITIONS OF BAYANI AND KABAYANIHAN

Anchored on the definitions given by old dictionaries, mga bayani may historically
(and profoundly) refer to those who contributed to the birth of a nation. In the early
times, heroes are the warriors and generals who serve their cause with sword, distilling
blood and tears; they are those, for the Filipinos, who served their cause with a pen,
demonstrating that the pen is as mighty as the sword to redeem a people from their
political slavery.
However, the modern-day bayani may refer to someone who contributes to a
nation in a global world. In modern definitions, a Hero is: someone who has distinguished
courage and ability, someone who do good deeds for the greater good of others, and
mostly works alone. One case in point is our Overseas Filipino Workers ( OFWs) —
Filipinos who are working in foreign countries who basically travel abroad in pursuit of
better employment to provide for the needs of their respective families in the Philippines.
The OFWs’ sacrifices play a vital role in the progress of the Philippines’ economic
status — by remitting their savings back to the country, they help the government in
pulling up the economy through the overall dollar reserve. The money that they send
provides the much-needed hard currency, saving the country from defaulting debt
obligations. Aside from this, they also help stabilize the Philippine Peso in relation to
peso-dollar exchange, which in turn, contributes to the country’s Gross National Product
(GNP) growth. Truly, when they work abroad, they are taking risks (pakikipagsapalaran)
and in recognition of their sacrifices, they are named Bagong Bayani or “Modern-Day
Heroes”, acknowledging their contributions every December as the Month of Overseas
Filipino Workers.
Many Filipino bayani have fought and died for the Philippines, some of which
are Jose Rizal, Andres Bonifacio, Apolinario Mabini, and many more. They can be
considered as traditional Bayani, someone who fought for the people of his
community and for their greater good, and died in exchange. But in our modern
world, does our country need a bayani who will sacrifice his/her life for the country?
Without a doubt, the concept of bayani and kabayanihan have evolved
through the years. To better understand this evolution, let us compare the notion
of OFWs as modern-day heroes to the early definitions of bayani. Its etymology is
explained in an online article entitled, “Ang Salitang Bayani sa Pilipinas” (n.d.).
“Ang salitang “bayani” ay isang Austronesian na salita na dinala ng ating
mga katutubo sa ating bayan. Ang mga bayani ay ang mga mandirigma kung
saan sila ay nangunguna sa pagtatanggol ng pamayanan laban sa mga
kinakaharap na mga kaaway at panganib. Ang ilan sa mga diribatibo ng salitang
bayani ay bajani, majani, bagabnim, bahani.
Sa kultura nating mga Pilipino, ang pagiging bayani ay nasusukat sa katapangan at
sa bilang ng napapatay na kaaway. May iba’t-iba itong antas. Ang mga antas na
ito ay kinikilala bilang: 1) Maniklad, ang pinakamababang uri ng bayani na
nakapatay ng isa o dalawang kaaway, karaniwang siya ay nakasuot ng putong
na pula at dilaw; 2) Hanagan naman kung tawagin ang nasa ikalawang antas,
siya ay sumasailalim sa ritwal na kung saan ay dapat siyang sapian ni Tagbusawa,
ang diyos ng pakikidigma at kainin ang atay at puso ng mga kaaway. Karaniwang
nagsusuot ang mga ito ng pulang putong; 93) Kinaboan naman kung tawagin ang
makakapatay ng dalawampu hanggang dalawampu’t pito at karaniwang nakasuot
ng pulang pantalaon; 4) Luto naman kung tawagin ang makakapatay ng limampu
hanggang 100 na kaaway at karaniwang nagsusuot ng pulang jacket; 5)
Lunugum naman ang pinakapaborito ng diyos na si Tagbusaw dahil dito
maipapakita niya ang kanyang katapangan sa pakikipagdigma kung saan napatay
niya ang kanyang

kaaway sa sarili nitong tahanan. Itim ang karaniwang suot

ng mga ito.
Father of New Philippine Historiography and Pantayong Pananaw (For-
Us-From-Us Perspective) Proponent, Dr. Zeus A.
Salazar gives a different definition of the term bayani. In fact, he
believes that bayani is different from “heroes.” For him, “ang mga
bayani ay mga taong naglalakbay at bumabalik sa bayan… ang mga
bayani ay lumalaban ng may kooperasyon [samantalang] ang mga
hero (western concept) ay lumalaban mag-isa… Ang bayani ay
hindi kailangang mamatay upang maging bayani... Kailangan niya
lang gumawa ng magagandang impluwensya at

mga gawain sa bayan upang tawaging bayani (Ang Salitang

Bayani sa Pilipinas, n.d.). This definition gives us hope that anyone of us can be a bayani,
too, in our respective communities.

Thus, we should now realize that a modern bayani can be anyone who
sacrifices even the littlest of things for the benefit of others. A good example for a
modern bayani is Efren Peñaflorida, who sacrificed his time and effort just to teach
out-of-school youths in a simple pushcart classroom. He may not have died for the
country, but he responded to the needs of others - education.

10
11
 Efren Peñaflorida and his Pushcart Classroom
“Each person has a hidden hero within, you just have to look inside you and search it in
your heart, and be the hero to the next one in need.”
- Efren Peñaflorida

Today, anyone can be a bayani. A bayani who can sacrifice the simplest of
things like: time, effort, and knowledge for those who are in need. We do not need
to die like our traditional heroes, rather, a simple act of kindness can be worth a lot
to someone. So,how can you be a Bayani of your time?

WHY IS RIZAL OUR GREATEST HERO?

In an article entitled, “Who Made Rizal Our Foremost National Hero and
Why?,” the author, Esteban A. de Ocampo, denies the claim that Rizal is a made-to-order
national hero manufactured by the Americans, mainly by Civil Governor William Howard
Taft.
Instead, he defended Rizal as the country’s foremost hero. This was done,
allegedly, in the following manner: "And now, gentlemen, you must have a national hero".
These were supposed to be the words addressed by Gov. Taft to Mssrs. Pardo deTavera,
Legarda and Luzurriaga.
Filipino members of the Philippine Commission, of which Taft was
the chairman. It was further reported that "in the
subsequent discussion in which the rival merits of the
revolutionary heroes (Marcelo H. del Pilar, Graciano
Lopez Jaena, Gen. Antonio Luna, Emilio Jacinto were
considered, the final choice—now universally acclaimed
wise one - was Rizal. And so history was made." Esteban
A. de Oca De Ocampo’s justification is founded on the
definition of the term “hero,” which he took from the
Webster’s New International Dictionary of the English Language, that a hero is
"a prominent or central personage taking admirable part in any remarkable
action or event". Also, "a person of distinguished valor or enterprise in
danger". And finally, he is a man "honored after death by public worship,
because of exceptional service to 12 mankind".
 Why is Rizal a hero, more correctly, our foremost national hero? It was said in
the article that he is our greatest hero because he took an “admirable part” in the
Propaganda Campaign from 1882-1896. His Noli Me Tangere (Berlin, 1887)
contributed tremendously to the formation of Filipino nationality and was said to be
far superior than those published by Pedro Paterno’s Ninay in Madrid in 1885;
Marcelo H. del Pilar’s La Soberania Monacal in Barcelona in 1889, Graciano Lopez
Jaena’s Discursos y Articulos Varios, also in Barcelona in 1891; and Antonio Luna’s
Impresiones in Madrid in 1893. This claim was evident in the comments that Rizal
received from Antonio Ma. Regidor and Professor. Ferdinand Blumentritt. Regidor, a
Filipino exile of 1872 in London, said that "the book was superior" and that if "don
Quixote has made its author immortal because he exposed to the world the sufferings
of Spain, your Noli Me Tangere will bring you equal glory…"
Blumentritt, on the other hand, after reading Rizal’s Noli, wrote and
congratulated its author, saying among other things: "Your work, as we Germans say,
has been written w/ the blood of the heart... Your work has exceeded my hopes and I
consider myself happy to have been honored by your friendship. Not only I, but also your
country, may feel happy for having in you a patriotic and loyal son. If you continue so,
you will be to your people one of those great men who will exercise a determinative
influence over the progress of their spiritual life."
While Rizal’s friends and admirers praised him and his Noli with justifiable pride,
his enemies were equally loud and bitter in attacking and condemning the same.
Perhaps no other work has, up to this day, aroused as much hostile and spiteful argument
not only among our people but also among reactionary foreigners as the Noli of Rizal. In
the Philippines alone, De Ocampo shared in his article that Rizal’s novel was attacked and
condemned by a faculty committee of a Manila university (UST) and by the permanent
censorship commission in 1887 because the committee found the book "heretical,
impious, and scandalous to the religious order, and unpatriotic and subversive to the
public order, libelous to the government of Spain and to its political policies in these
islands", while the commission recommended that "the Importation, reproduction, and
circulation of this pernicious book in the islands be absolutely prohibited

." Coming down to our time, during the congressional discus-sions and hearings on the
Rizal (Noili-Fili) in 1956, the proponents and opponents of the bill also engaged
themselves in a bitter and long drawn-out debate that finally resulted in the enactment of
a compromise measure, now known as RA 1425.

In the Spanish capital, attacks on Rizal’s Noli were also staged - Senator Vida,
Deputy (and ex-general) Luis de Pando and Premier Praxedes Mateo Sagasta
were among those who unjustly lambasted and criticized Rizal and his Noli in the two
chambers of the Spanish Cortes in 1888 and 1889.

But it was comforting to learn that 13 years later, Cong. Henry Allen Cooper
of Wisconsin delivered a eulogy of Rizal and even recited the martyr’s Ultimo
Pensamiento on the floor of the U. S. House of Representatives in order to prove the
capacity of the Filipinos for self- government. He said in part: "It has been said that, if
American institutions had done nothing else to furnish to the world the character of
George Washington, that alone would entitle them to the respect of mankind. So Sir, I
say
to all those who denounces the Filipinos 13indiscriminately as barbarians and savages,
with-
out possibility of a civilized future, that this despised race proved itself entitled to their
respect and to the respect of mankind when it furnished to the world the character of
Jose
Rizal." The result of this appeal was the approval of what is popularly known as the
Philippine Bill of 1902. The preceding paragraphs, De Ocampo claimed, have
shown that by the Noli alone Rizal, among his contemporaries, had become the
most prominent/ the central figure of the Propaganda Movement.
Ask again, why did Rizal, become The Bicolano Dr. Tomas Arejola wrote Rizal in
Madrid on February 9, 1891, saying: "Your moral influence over us is indisputable."
And Guillermo Puatu of Bulacan wrote this tribute to Rizal, saying: "Vd. a quien se le
puede (llamar) con razon, cabeza tutelary de los Filipinos, aunque la comparacion
parezca algo ridicula, porque posee la virtud la atraer consigo enconadas voluntades,
zanjar las discordias y enemistades renorosasnreuniren fiestas a hombres que no
querian verse ni en la calle…”
Among the foreigners who recognized Rizal as the leading Filipino of his time
were Blumentritt, Napoleon M. Kheil, Dr. Rheinhold Rost, and Vicente Barrantes. Prof.
Blumentritt told Dr. Maximo Viola in May 1887 that "Rizal was the greatest product of
the Philippines and that his coming to the world was like the appearance of a rare
comet,
whose rare brilliance appears only every other century."
Napoleon Kheil of Prague, Austria, wrote to Rizal and said: "admiro en Vd. a un
noble representante de la España colonial." Dr. Rost, distinguished Malayologist and
librarian of the India office of London, called Rizal "una perla hombre" , while don
Vicente Barrantes had to admit that Rizal was “the first among the Filipinos."
Even before the outbreak of the revolution against Spain in 1896, many instances
can be cited to prove that his country here and abroad recognized Rizal’s leadership.
In the early part of 1899 he was unanimously elected by the Filipinos in Barcelona
and Madrid as Honorary President of La Solidaridad. Some months later in
Paris, he organized and became Chief of the Indios Bravos. In January 1891,
Rizal was again unanimously chosen Responsable (chief) of the Spanish-Filipino
Association. He was also the founder and moving spirit in the founding of La Liga
Filipina on Manila in July 3, 1892.

History tells us that the revolutionary society known as Katipunan likewise

acknowledged Rizal’s leadership and greatness by making him its honorary
President and by using his family name Rizalas the password for the third-degree
members. A year after Rizal’s execution, Gen. Emilio Aguinaldo and the other
revolutionary chiefs exiled to Hong Kong held a commemorative program on
December 29, 1897 on the occasion of the First Anniversary of the hero’s execution and
martyrdom.
Of utmost significance in the public’s appreciation for Rizal’s patriotic labors
in behalf of his people were the tributes paid by the revolutionary government to
his memory. In his opening address at the congress assembled at Malolos, Bulacan
on September 15, 1898, Pres. Aguinaldo invoked the spirits of the departed heroes
of the fatherland, thus: “Illustrious spirits of
14 RIZAL, Lopez Jaena, of Marcelo del Pilar!
August shades of Burgos, Pelaez and Panganiban! Warlike geniuses of
Aguinaldo!
(Crispulo---O.), and Tirona, of Natividad and Evangelista! Arise a moment from your
un-
known graves!
Then on December 20, 1898 at the revolutionary capital of Malolos, Pres.
Aguinaldo issued the first official proclamation making December 30 of that year as
"Rizal Day". The same proclamation ordered the hoisting the Filipino flags at
half-mast "from 12:00 noon on December 30, 1898" and the closing of "all offices of
the government" during the whole day of December 30. Actually, the impressive
Rizal Day program, sponsored by the Club Filipino, was held in Manila on December
30,1898.
Two of the greatest of Filipino poets in the Spanish language paid glowing tributes to
the martyr of Bagumbayan in acknowledgement of the hero’s labors and
sacrifices for his people. Fernando Ma. Guerrero wrote on September 25, 1898,
thus: "No has muerto, no. La Gloria es tu destino; tu corona los fuegos de la aurora,
y tu
inviolable altar nuestra conciencia." Cecilio Apostol, on December 30 of the same
year, wrote these lines:

"!Duerme en paz las sombras de la nada,

Redentor de una Patria esclavizada!
!No llores de la tumba en el misterio

Del español el triunfo momentaneo:

Que si Una bala destrozo tu craneo,
Tambien tu idea destrozo un emperio!
The Filipinos were not alone in grieving the untimely death of their hero and idol,
for the intellectual and scientific circles of the world felt keenly the loss of Rizal, who was
their esteemed colleague and friend. Dr. Camilo Osias and Wenceslao E. Retaña both
spoke of the universal homage accorded to Rizal immediately after his death.
Among the scientific necrological services held especially to honor Rizal, the
one sponsored by the Anthropological Society of Berlin in November 20, 1897 at
the initiative of Dr. Rudolph Virchow, its president, was the most important and
significant.
Dr. Ed Seler recited the German translation of Rizal’s "My Last Farewell" on that
occasion. The newspapers, magazines, and other periodicals throughout the civilized
world - in Germany, Austria, France, Holland, London, the US, Japan, Hong Kong
and Macao, Singapore, Switzerland, and in Latin American countries — published
accounts of Rizal’s martyrdom in order to render homage to his greatness (De
Ocampo, n.d.).

Perhaps the following quotation from the late William Cameron Forbes, an
ardent admirer of Rizal and the governor-general of the Philippines during the
construction of the Rizal Mausoleum on the Luneta, is appropriate at this point. He
said:
“It is eminently proper that Rizal should have become the acknowledged national
hero of the Philippine people. The American 15administration has lent every assistance to
this recognition, setting aside the anniversary of his death to be a day of his observance,
placing his picture on the postage stamp most commonly used in the Islands, and on
the
currency, cooperating with the Filipinos in making the site of his school in Dapitan a
national park, and encouraging the erection by public subscription of a monument in
his
honor on the Luneta in Manila near the place where he met his death. One of the
longest
and most important street in Manila has been named in his memory—Rizal Avenue.
The
Filipinos in many cities and towns have erected monuments to his name, and
throughout
the Islands the public schools teach the young Filipinos to revere his memory as the
greatest of Filipino patriots.”

We are all aware of some Filipinos who, every now and then, argue that
Andres Bonifacio, and not Jose Rizal, deserves to be acknowledged and
canonized as our first national hero. They maintain that Rizal never held a gun, a
rifle, or a sword in fighting for the liberty and independence of our country in the
battlefield. They further assert that while the foremost national heroes of other
countries are soldier-generals, like George Washington of US, Napoleon I and Joan
of Arc of France, simon Bolivar of Venezuela, Jose de San Martin of Argentina,
Bernardo O’Higgins of Chile, Jimmu Tenno of Japan, etc., our greatest hero was a
pacifist and a civilian whose weapon was his quill. However, our people in
exercising their good sense, independent judgment, and unusual discernment, have
not followed the examples of other nations in selecting and acknowledging a military
leader for their greatest hero. Rafael Palma has very well stated the case of Rizal versus
Bonifacio in these words:

“It should be a source of pride and satisfaction to the Filipinos to have among
their
national heroes one of such excellent qualities and merits which may be equaled but
not
surpassed by any other man. Whereas generally the heroes of occidental nations are
warriors and generals who serve their cause with the sword, distilling blood and tears,
the hero of the Filipinos served his cause with the pen, demonstrating that the pen is as
mighty as the sword to redeem a people from their political slavery. It is true that in our
case the sword of Bonifacio was after all needed to shake off the yoke of a foreign
power; but the revolution prepared by Bonifacio was only the effect, the consequence of
the spiritual redemption wrought by the pen of Rizal. Hence not only in the chronological
order but also in the point of importance the previous works of Rizal seems to us
superior to that of Bonifacio, because although that of Bonifacio was of immediate
results, that of Rizal will have more durable and permanent effects.
In the preceding discussions, we have tried to establish that Rizal was not
only a great hero, but the greatest among the Filipinos.
In summary, Prof. Blumentritt judged him as "the most prominent man of his own
people" and "the greatest man the Malayan race has produced"; during his lifetime,
Rizal was already acclaimed by both Filipinos and foreigners as the foremost leader of
his people and that this admiration for him has increased with the passing of time since
his dramatic death at Luneta that fateful morning of December 30, 1896. Likewise, we

16
attempted to disprove the claim made by some quarters that Rizal is an American-made
hero, and we also tried to explain why Rizal is greater than any other Filipino hero,
including Andres Bonifacio.

The question now is, who made Rizal the foremost hero of the Philippines? De
Ocampo (n.d.) writes, “no single person or groups of persons were responsible for
making the Greatest Malayan the No. 1 Hero of his people. Rizal himself, his
own people, and the foreigners all together contributed to make him the greatest
hero and martyr of his people. No amount of adulation and canonization by both
Filipinos and foreigners could convert Rizal into a great hero if he did not
possess in himself what Palma calls "excellent qualities and merits" or what
Retaña calls "la finura exquisite de su espiritu,…la nobleza quijotesca de su
corazon,… su psicologia toda, romantica, soñadora, buena, adorable, psicologia
que sintetizo todos los entimientos y aspiraciones de un pueblo que sufria,
viendose victima de su regimen oprobioso…."

17
 Republic of the Philippines
BULACAN AGRICULTURAL STATE COLLEGE
Pinaod, San Ildefonso, Bulacan 3010

PI 100: LESSON 11 (NATIONAL SYMBOLS)

LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Examine the values highlighted by the various representations of Rizal as a
national symbol.
2. Advocate the values Rizal’s life encapsulates.
According to the National Commission for Culture and the Arts (NCCA),
official national symbols of the Philippines represent the country’s traditions and
ideals and convey the principles of Philippine sovereignty and national solidarity.
Some of these symbols are stated in the Flag and Heraldic Code of the
Philippines, which is also known as Republic Act 8491. The national language of the
Philippines is Filipino as stated in the Constitution of the Philippines. Aside from
those stated symbols in the Constitution and in Republic Act 8491, there are only
five official national symbols of the Philippines enacted through law,
namely 1) sampaguita as national flower, 2) narra as national tree,
3) the Philippine eagle as national bird, 4) Philippine pearl as national gem and 5) arnis
as national sport.
There are symbols such as the carabao (national animal), mango (national
fruit) and anahaw (national leaf) that are widely known as national symbols but
have no laws recognizing them as official national symbols. Even Jose Rizal, who is
widely considered as a national hero, has not been declared officially as a
national hero in any existing Philippine law according to historical experts. Although
in 2003, Benigno Aquino, Jr. was officially declared by the President Gloria
Macapagal-Arroyo as a national hero by an executive order. On the other hand,
a National Artist of the Philippines is a rank or a title given to a Filipino citizen in
recognition to the recipient's contributions to Philippine arts and letters and they
are not considered as a national symbol that represents traditions and ideals.
On February 17, 2014, Bohol First District Representative Rene
Relampagos filed a bill at the Philippine House of Representatives that seeks to
declare or re-declare and to recognize a number of national symbols. The
proposed bill, House Bill 3926 or the "Philippine National Symbols Act of 2014", aims
also to encourage nationalism and unity; to guarantee respect, preservation and
promotion of national symbols; and to correct the "unofficial" status of the
symbols. Among the proposed national symbols listed in the measure are Jose Rizal
as the only historical Filipino to be recognized as national hero, adobo as national
food and jeepney as national vehicle. It also includes the previously mentioned
national symbols.
During the Commonwealth Era in 1934, it was Governor-General Frank Murphy
who declared sampaguita and narra as national flower and national tree,
respectively, through Proclamation No. 652. Philippine President Fidel
Ramos proclaimed the Philippine eagle as the national bird in 1995 through
Proclamation No. 615. Ramos also declared the South Sea Pearl or Philippine Pearl
as the national gem in 1996 through Proclamation No. 905. In 2009, President
Gloria Macapagal-Arroyo declared arnis as the national sport and martial art through
Republic Act 9850.
In February 2013, the Philippine Senate passed a bill declaring waling
waling(Vandasanderiana) as the national flower alongside sampaguita. A similar bill in
the House of Representatives had already been passed in 2012.
Normally, the bill would become law after being signed by the President however, it
was vetoed by President Benigno Aquino III. The veto has left the waling-waling as an
unofficial national symbol
MAKING A NATIONAL SYMBOL OFFICIAL
A Philippine national symbol will be considered official once it is declared
through a law or a proclamation. National symbols such as the cariñosa, carabao,
18
bangus (milkfish), and anahaw (footstool palm) that are circulating through various
sources have no official status and have not established by law. According to
Nestor Castro, a Filipino cultural anthropologist, most of these unofficial symbols

were passed on as tradition in schools every start of the school year when students
were asked to buy posters containing the supposed national symbols. While official
national symbols are declared through law, Castro and National Historical
Commission of the Philippines (NHCP) Section Chief Teodoro Atienza
considered that the public must be consulted first before declaration of national
symbol.

FILIPINOS AS NATIONAL SYMBOL

According to the NHCP Section Chief Teodoro Atienza, and Filipino
historian Ambeth Ocampo, there is no Filipino historical figure officially declared
national hero through law or executive order, although there were laws and
proclamations honoring Filipino heroes. In the Rizal Law principally sponsored
by Claro M. Recto and enacted in 1956, Jose Rizal is mentioned as a national
hero in the "whereas" clause of the law. Although, "whereas" clauses function as
a preamble or introduction and it is not part of the provisions. On November 15, 1995, the
Technical Committee of the National Heroes Committee, created through
Executive Order No. 5 by former President Fidel Ramos, recommended nine Filipino
historical figures to be National Heroes: Jose Rizal, Andres Bonifacio, Emilio
Aguinaldo, Apolinario Mabini, Marcelo H. del Pilar, Sultan Dipatuan Kudarat, Juan Luna,
Melchora Aquino, and Gabriela Silang. No action has been taken for these
recommended National Heroes until it was revisited in one of the proceedings of the
14th Congress in 2009.
On 3 August 2009, shortly after the death of former President Corazon
Aquino, widow of Benigno Aquino, Jr., legislative measures have been filed calling
for her official recognition as a national hero. Congresswoman Liwayway
Vinzons-Chato filed a house resolution declaring Corazon Aquino a national
hero. Although, a week after she filed the resolution, she realized that there is no
Filipino historical figure declared through law. On August 10, 2009, she cited on
her privilege speech in Congress the nine Filipino heroes recommended by National
Heroes Committee in 1995. She then urge the Congress to sign the resolutions
declaring the nine Filipinos recommended by the National Heroes Committee plus
Benigno Aquino, Jr. and Corazon Aquino as national heroes. Congressman
Salvador Escudero interpellated Vinzons-Chato's speech and stated that heroes are
made in the hearts and minds of people and not through legislation. After the
interpellation, it was moved by House of Representatives to refer the privilege speech of
Vinzons-Chato to the Committee of Basic Education and Culture. Up to now, these
resolutions have not been acted upon.
As mentioned earlier, in a measure filed by Congressman Relampagos from Bohol
in February 2014, he sought to declare Jose Rizal as the sole Filipino national hero.
According to the bill, he was a nationalist and well known for his Philippine reforms
advocacy during the Spanish colonial era.

RIZAL AS A NATIONAL SYMBOL

It was shown in the previous lesson how Rizal was recognized as our national
hero. Granting that he belongs to the unofficial national symbols, it cannot be denied
that Rizal’s name and memory have long been representing the principles of
sovereignty and national solidarity, symbolizing our country.
Even in the international arena, Rizal’s name elicits the name of our country. In
places where he had been and where his books [and the books about him] are
found in foreign libraries, the name Philippines is necessarily indicated. Indeed, Ri-
zal is unquestionably the greatest hero and martyr of our nation. Borrowing the
words of De Ocampo:
“The day of his birth and the day of his execution are fittingly commemorated
by all classes of our people throughout the length and breadth of this country and
even by Filipinos and their friends abroad.
19 His name is a byword in every Filipino
home while his picture adorns the postage stamp and paper money of widest
circulation. No other Filipino hero can surpass Rizal in the number of towns,
barrios, and streets named after him; in the number of educational institutions,
societies, and trade names that bear his name; in the number of persons, both
Filipinos and foreigners, who were named "Rizal" or "Rizalina" because of their
parents’ admiration for the Great Malayan; and in the number of laws, Executive

Orders and Proclamations of the Chief Executive, and bulletins, memoranda, and
circulars of both the bureaus of public and private schools. Who is the Filipino writer
and thinker whose teachings and noble thoughts have been frequently invoked and
quoted by authors and public speakers on almost all occasions? None but Rizal.
And why is this so? Because as biographer Rafael Palma said, "The doctrines of
Rizal are not for one epoch but for all epochs. They are as valid today as they were
yesterday. It cannot be said that because the political ideals of Rizal have
been achieved, because of the change in the institutions, the wisdom of his
counsels or the value of his doctrines have ceased to be opportune. They have
not."

VALUES DERIVED FROM RIZAL’S LIFE

From the various representations of Rizal as a national symbol, one may learn
significant ideals and principles that may be of good use in everyday life. By
studying Rizal’s life and works, the following values may be captured (as adopted from
Mañebog et. Al, 2018):

1. Nationalism and Patriotism

Nationalism involves the desire to attain freedom and political independence,
especially by a country under a foreign power. Jose Rizal’s life, works and writings,
especially his novels, radiate this value.
2. Patriotism
Patriotism denotes proud devotion and loyalty to one’s nation. Rizal’s visions and
proposals on how the people of our country could be on the road to progress are
commendable. The aim, of course, is so that the Filipinos could enjoy the fullness of
nationhood, especially politically, culturally, and economically, under the mantle of
national solidarity.
3. Faith in God
When Rizal was studying in Madrid, Spain, he assured his mother, through his
letter, of his faith in God. When his sister Olympia died of childbirth in 1887, Rizal
pronounced, “I console myself saying that it was the will of God and what He
does must be the best.”
4. Love of Fellowmen
Rizal advocated thinking well of our fellowmen. His life exemplified the principle
that love of neighbor entails involvement in his or her behalf. Rizal’s thought on love for
our fellowmen is biblical and timeless.
5. Love of Parents
Rizal’s love for his parents is great and very admirable. He studied medicine
and ophthalmology just to cure his mother’s failing eyesight. Rizal also adored his
father. In 1881, he made a clay bust of his father. About six years later, he carved
a life-size wood sculpture of Don Francisco as an expression of his love for him. In
his novels, Noli and El Fili, the character of Ibarra has also shown his love for his
father.
6. Devotion to Truth
Rizal is a believer of revealing the truth. He believed that it was not good to
hide the truth. Rizal’s persevering search for truth in serving his country was a
motivating virtue. Wishing to get a t the cause of his people’s backwardness, Rizal
did intensive studies and carried out broad observations on the progress of other
nations.
7. Purity and idealism
20
Rizal was a person guided not only by practical considerations but also by ideals.
Extraordinary also was his insistence on purity of thoughts.
8. Noble Thought and Conduct
Rizal’s works and writings promoted good conduct, clean conscience, and
upright thinking. In his writings, for instance, he advised mothers to awaken the mind
of the children and prepare them for every good and desirable thought and deed.
9. Charity
Rizal seemed to feel happy when he could give joy to somebody. All his sacrifices
for his country were charitable acts for his fellowmen.

10. Dedication to Duty

Dedication to one’s duty was another splendid virtue of Rizal. He virtually
dedicated his whole life in securing freedom for his country and happiness for his
people, a commitment historically unequaled in the history of his country.
11. Moral Courage
Rizal’s courage in working for the betterment of his country, despite all odds, is a
virtue that is so essential even today. His moral courage to do the best for his people is
worth imitating by our present leaders.
12. Willpower
Willpower is the ability to control or restrain oneself. Although the Spanish
colonizers instilled in Rizal’s generation inferiority complex and the idea that locals were
better governed by the Spaniards, Rizal worked on the opposite idea that his people
could be great and deserved freedom.
13. Integrity
Integrity refers to the quality of being honest and having strong moral
principles. In many aspects, Rizal is a model of moral uprightness and honesty.
These virtues he held were the result of his constant love and search for the truth.
14. Sincerity
Sincerity is essentially linked to humility as it makes us know the truth about
ourselves, to accept the truth whatever it may be, and live according to it. Rizal’s
sincerity is manifested in his acceptance that whatever he possessed, he owed them to
God who had planned a duty he had to carry out.

15. Self-Denial
Rizal gave up his personal desires for a better cause, that is, working for the
welfare of his country. His self-denial involved self-sacrifice and altruism.
16. Perseverance
It refers to the steadfastness in doing something despite difficulty or delay in
achieving success. In serving his country, Rizal showed mental and moral strength in
meeting and enduring pain, adversity and peril.
17. Discipline and Self-Control
Discipline is the suppression of base desires, and is typically understood to be
synonymous with self-restraint and control. In many instances, Rizal used reason to
determine the best course of action regardless of his desires. In fact, he deprived
himself of many unsound pleasures.
18. Initiative
Initiative is the ability to assess and initiate things independently. Patriotic as
he was, Rizal manifested the power to act or take charge before others do, especially in
nationalistic pursuits.
19. Prudence
Prudence is care, caution and good judgment, as well as wisdom in looking
ahead. Rizal showed prudence in choosing the best means of accomplishing things.
He had the habit of selecting the most courteous and profitable course of action.
20. Chivalry, Courtesy and Politeness
Chivalry is the combination of qualities expected of an ideal gentleman, especially
courtesy and readiness to help the weak or women. Rizal’s sense of chivalry prompted
him to challenge Antonio Luna to a duel when the intoxicated Luna made negative
21
comments against a woman. Nellie Boustead. Being well-bred, Rizal was courteous
as he was gracious and considerate towards others.
21. Frugality
Rizal was careful about spending money and any other resources and in using
thing when he did not need to. He practice frugality when he was a student Madrid; he
would have his shoes repaired instead of buying new ones. To economize in the printing
of his Noli, Rizal deleted the chapter “Elias and Salome,” which was supposed to be
Chapter 25.

22. Love for Justice

Justice refers to fairness in the way people are dealt with. Having a good
conscience, Rizal found joy in being just and in fighting for justice. He died fighting for
justice not only for himself and his family but also for his people.

CRITERIA FOR NATIONAL HEROES

The concept of officially recognizing heroes began in the Philippines in 1900
when the Philippine Commission (Pardo de Tavera, Legarda, Luzurriaga (Filipino
members) and headed by William Howard Taft) approved Act No. 137 combining the
districts of Morong and Manila to be named as “Province of Rizal,” in honor of the most
illustrious Filipino. From that time on, heroes were celebrated here and there, hearing
their names in many speeches, declaring holidays, naming streets, constructing
monuments, and many more, in their honor. It was until one day that the need to
evaluate the situation was proposed,
realizing that there were so many names that were acknowledged as heroes. During
Ferdinand Marcos’ presidency, he tasked the National Heroes Commission to come
up with the criteria for national hero. On March 28, 1993, thru the President’s
Executive Order No. 75 under the former President Fidel V. Ramos, the National Heroes
Committee (NHC) was created. They were commissioned to study, evaluate and
recommend historical figures to be declared as national heroes. The
Committee composed of worthy members , with a series of discussions came up with
the new criteria.
The criteria is composed of 10 standards and they are as follows:
Adopted from Galang (2012):

1. The extent of a person’s sacrifices for the welfare of the country

2. The motive and methods employed in the attainment of the ideal (Was his ideal purely
for the welfare of the country and without any taint of self-interested motives, most of all the
method of attainment should be morally valid)
3. The moral character of the person concerned (the person should not have
any immorality issue that affected his ideal)
4. The influence of the person concerned on his age and or the succeeding age.
5. Heroes are those who have a concept of nation and thereafter aspire and struggle for
the nation’s freedom (they must have desired the country’s freedom in any situation
especially when there’s a threat of invasion in any form).
6. Heroes are those who define and contribute to a system of life of freedom and order for
a nation (one who helps in the orderliness and betterment of the country).
7. Heroes are those who contribute to the quality of life and destiny of a nation.
8. A hero is part of the people’s expression (the citizen must have recognized and
acknowledged the person as a hero).
9. A hero thinks of the future, especially the future generations, his concern for the future
generations must be seen in his decisions and ideals).
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.

As discussed earlier, no law, executive order, or proclamation has been

officially enacted or issued proclaiming any Filipino historical figure as a national
hero. But of course, there were laws enacted and proclamations issued to honor
some names because of their substantial roles in the process of nation-building and
contributions to history. 22
 Nevertheless, our national heroes remain admired and revered for their roles in
the country’s history. Heroes, according to historians, should not be legislated. Their
appreciation should be better left to academics. Acclamation for heroes, they felt, would
be recognition enough.
For many, Rizal holds the status of being a universally-acclaimed Philippine national
hero as acknowledgement of his contribution t the major social transformations
that took place in the Philippines. In spite of the fact that Rizal did not participate in
an actual revolution, the late journalist Armando Malay expressed this:
“The field from which a national hero would spring is not limited to the field
of revolution. Maybe, in some new African nation, the national hero would be
the one who invents a vaccine that would forever banish a debilitating disease
(as cited in De Ocampo,
n.d.).”

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