Rizal Law

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Republic Act No. 1425, known as the Rizal Law, mandates all educational institutions in
the Philippines to offer courses about José Rizal. The full name of the law is An Act to Include in
the Curricula of All Public and Private Schools, Colleges and Universities Courses On the Life,
Works and Writings of Jose Rizal, Particularly His Novels Noli Me Tangere and El Filibusterismo,
Authorizing the Printing and Distribution Thereof, and for Other Purposes. The measure was
strongly opposed by the Roman Catholic Church in the Philippines due to the anti-clerical themes
in Noli Me Tángere and El Filibusterismo.
History
Senator Claro M. Recto was the main proponent of the Rizal Bill. He sought to sponsor the bill at
Congress. However, this was met with stiff opposition from the Catholic Church. During the 1955
Senate election, the church charged Recto with being a communist and an anti-Catholic. After
Recto's election, the Church continued to oppose the bill mandating the reading of Rizal's
novels Noli Me Tángere and El Filibusterismo, claiming it would violate freedom of
conscience and religion.[1]
In the campaign to oppose the Rizal bill, the Catholic Church urged its adherents to write to their
congressmen and senators showing their opposition to the bill; later, it organized symposiums. In
one of these symposiums, Fr. Jesus Cavanna argued that the novels belonged to the past and
that teaching them would misrepresent current conditions. Radio commentator Jesus Paredes
also said that Catholics had the right to refuse to read them as it would "endanger their
salvation".[1]
Groups such as Catholic Action of the Philippines, the Congregation of the Mission, the Knights
of Columbus, and the Catholic Teachers Guild organized opposition to the bill; they were
countered by Veteranos de la Revolucion (Spirit of 1896), Alagad in Rizal, the Freemasons, and
the Knights of Rizal. The Senate Committee on Education sponsored a bill co-written by both José
P. Laurel and Recto, with the only opposition coming from Francisco Soc Rodrigo, Mariano Jesús
Cuenco, and Decoroso Rosales.[2][3]
The Archbishop of Manila, Rufino Santos, protested in a pastoral letter that Catholic students
would be affected if compulsory reading of the unexpurgated version were pushed
through.[4] Arsenio Lacson, Manila's mayor, who supported the bill, walked out of Mass when the
priest read a circular from the archbishop denouncing the bill.[5]
Rizal, according to Cuenco, "attack[ed] dogmas, beliefs and practices of the Church. The
assertion that Rizal limited himself to castigating undeserving priests and refrained from criticizing,
ridiculing or putting in doubt dogmas of the Catholic Church, is absolutely gratuitous and
misleading." Cuenco touched on Rizal's denial of the existence of purgatory, as it was not found
in the Bible, and that Moses and Jesus Christ did not mention its existence; Cuenco concluded
that a "majority of the Members of this Chamber, if not all [including] our good friend, the
gentleman from Sulu" believed in purgatory.[3] The senator from Sulu, Domocao Alonto, attacked
Filipinos who proclaimed Rizal as "their national hero but seemed to despise what he had written",
saying that the Indonesians used Rizal's books as their Bible on their independence
movement; Pedro López, who hails from Cebu, Cuenco's province, in his support for the bill,
reasoned out that it was in their province the independence movement started, when Lapu-
Lapu fought Ferdinand Magellan.[4]
Outside the Senate, the Catholic schools threatened to close down if the bill was passed; Recto
countered that if that happened, the schools would be nationalized. Recto did not believe the
threat, stating that the schools were too profitable to be closed.[1] The schools gave up the threat,
but threatened to "punish" legislators in favor of the law in future elections. A compromise was
suggested, to use the expurgated version; Recto, who had supported the required reading of the
unexpurgated version, declared: "The people who would eliminate the books of Rizal from the
schools would blot out from our minds the memory of the national hero. This is not a fight against
Recto but a fight against Rizal", adding that since Rizal is dead, they are attempting to suppress
his memory.[6]
On May 12, 1956, a compromise inserted by Committee on Education chairman Laurel that
accommodated the objections of the Catholic Church was approved unanimously. The bill
specified that only college (university) students would have the option of reading unexpurgated
versions of clerically-contested reading material, such as Noli Me Tángere and El
Filibusterismo.[1][4][6] The bill was enacted on June 12, 1956,[4] Flag Day.
Content
Section 2 mandated that the students were to read the novels as they were written in Spanish,
although a provision ordered that the Board of National Education create rules on how these
should be applied.[3] The last two sections were focused on making Rizal's works accessible to
the general public: the second section mandated the schools to have "an adequate number" of
copies in their libraries, while the third ordered the board to publish the works in major Philippine
languages.[3]
After the bill was enacted into law, there were no recorded instances of students applying for
exemption from reading the novels, and there is no known procedure for such exemptions.[6] In
1994, President Fidel V. Ramos ordered the Department of Education, Culture and Sports to fully
implement the law as there had been reports that it has still not been fully implemented.[7]
The debate during the enactment of the Rizal Law has been compared to the Responsible
Parenthood and Reproductive Health Act of 2012 (RH Law) debate in
2011.[8] Akbayan representative Kaka Bag-ao, one of the proponents of the RH bill, said, quoting
the Catholic hierarchy, that "More than 50 years ago, they said the Rizal Law violates the
Catholic's right to conscience and religion, interestingly, the same line of reasoning they use to
oppose the RH bill."[9]

Citation Republic Act No. 1425

Territorial extent Philippines

Enacted by Congress of the Philippines

Enacted June 12, 1956

 Signed June 12, 1956

Republic Act No. 1425

House Bill No. 5561

Senate Bill No. 438

An Act to Include in the Curricula of All Public and Private Schools, Colleges and Universities
courses on the Life Works and Writings of JOSE RIZAL, particularly his novels NOLI ME
TANGERE and EL FILIBUSTERISMO, Authorizing the Printing and Distribution Thereof, and for
Other Purposes.

Whereas, today, more than other period of our history, there is a need for a re-dedication to the
ideals of freedom and nationalism for which our heroes lived and died.

Whereas, it is meet that in honoring them, particularly the national hero and patriot, Jose Rizal,
we remember with special fondness and devotion their lives and works that have shaped the
national character;

Whereas, the life, works and writings of Jose Rizal particularly his novels Noli Me Tangere and El
Filibusterismo, are a constant and inspiring source of patriotism with which the minds of the youth,
especially during their formative and decisive years in school, should be suffused.

Whereas, all educational institutions are under the supervision of, and subject to regulation by the
State, and all schools are enjoined to develop moral character, personal discipline, civic
conscience, and to teach the duties of citizenship; Now therefore,

Be it enacted by the Senate and House of Representatives of the Philippines in Congress

assembled

SEC.1
Courses on the life, works and writings of Jose Rizal, particularly his novels Noli Me Tangere and
El Filibusterismo, shall be included in the curricula of all schools, colleges and universities, public
or private; Provided, That in the collegiate courses, the original or unexpurgated editions of the
Noli Me Tangere and El Filibusterismo or their English translations shall be used as basic texts.

The Board of National Education is hereby authorized and directed to adopt forthwith measures
to implement and carry out the provisions of this Section, including the writing and printing of
appropriate primers, readers and textbooks. The Board shall, within sixty (60) days from the
effectivity of this Act promulgate rules and regulations, including those of a disciplinary nature, to
carry out and enforce the regulations of this Act. The Board shall promulgate rules and regulations
providing for the exemption of students for reason 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.

SEC.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 expurgated editions of the Noli Me Tangere and El
Filibusterismo, as well as Rizal’s other works and biography. The said unexpurgated editions of
the Noli Me Tangere and El Filibusterismo or their translations in English as well as other writings
of Rizal shall be included in the list of approved books for required reading in all public or private
schools, colleges and universities.

The Board of National Education shall determine the adequacy of the number of books,
depending upon the enrollment of the school, college or university.

SEC.3
The Board of National education shall cause the translation of the Noli Me Tangere and El
Filibusterismo, as well as other writings of Jose Rizal into English, Tagalog and the principal
Philippine dialects; cause them to be printed in cheap, popular editions; and cause them to be
distributed, free of charge, to persons desiring to read them, through the Purok organizations and
the Barrio Councils throughout the country.

SEC.4
Nothing in this Act shall be construed as amending or repealing section nine hundred twenty-
seven of the Administrative Code, prohibiting the discussion of religious doctrines by public school
teachers and other persons engaged in any public school.

SEC.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.

SEC.6
This Act shall take effect upon its approval.
CHAPTER I
JOSE RIZAL AND HIS TIMES (19TH CENTURY)

Objectives
At the end of this topic, the students are expected to:
1. Understand social context of Rizal’s time both in the global and local levels,
2. Know the socio-political factors that contributed to the growth of national consciousness during
Rizal’s time,
3. Identify the sources of discontent of the Filipinos against the Spaniards and friars during the
19thcentury,
4. Appreciate the influence of the social context to the life and writings of Dr. Jose Rizal
5. Answer the guide questions correctly and apply the key concepts in the exercises of the
chapter.
Key Concepts
Industrial Revolution French Revolution
American Revolution Suez Canal Frailocracy
Influx of Liberal Ideas Twilight of Spanish Rule in 19th Century
Tribute Encomienda Polo Racial Discrimination
Content
It is difficult to say when Filipinos began to think of themselves as Filipinos and not simply
as Tagalogs, Ilokanos or Visayans. Probably the preliminary stage in the development of national
consciousness was reached when indios realized that they have something in common, that is, a
common grievance against the Spaniards (De la Costa 1965: 213). Our national hero, Dr. Jose
Rizal, was the first to think the indios as one nation when he first used the word “Filipino” to refer
to all inhabitants in the country whether they are of Spanish or Filipino blood. During the Spanish
period, the native inhabitants were called “Indios” while only the inhabitants with Spanish blood
(peninsulares,insulares or mestizos) were regarded as Filipinos. Rizal could not have thought of
one people and one nation which include all people in archipelago without the influence of the
social milieu of his time. Rizal was born and grew up in the 19th century, a period of massive
changes in Europe, Spain and in the Philippines. During this era, the glory and power of Spain
had waned both in her colonies and in the world.
THE GLOBAL CONTEXT: THE THREE GREAT REVOLUTIONS
Conversely, one cannot fully understand Rizal’s thought without understanding the social
and political context of the 19thcentury. Social scientists marked the 19th century as the birth of
modern life as well as the birth of many nation-states around the world. The birth of modernity
was precipitated by three great revolutions around the world: the Industrial revolution in England,
the French Revolution in France and the American Revolution.
Industrial Revolution
The industrial revolution is basically an economic revolution which started with the
invention of steam engine and resulted to the use of machinery in the manufacturing sector in the
cities of Europe. It has changed the economy of Europe from feudalism—an economic system
which relied on land and agriculture--to capitalism which relied on machinery and wage labor. The
merchants of Europe who became rich through trade became the early capitalists of this emerging
economy. Farmers from rural areas migrated to the cities and became industrial workers while
their wives remained as housekeepers at home in what Karl Marx’s characterized as the first
instance of the domestication of women.
The Industrial Revolution that started in Europe had repercussions to the Philippine
economy. A radical transformation of the economy took place between the middle of the
eighteenth century and the middle of the nineteenth; something that might almost be called an
agricultural revolution, with a concomitant development of agricultural industries and domestic as
well as foreign trade (De la Costa 1965: 159). The economic opportunities created by the
Industrial Revolution had encouraged Spain in 1834 to open the Philippine economy to world
commerce. As a result, new cities and ports were built. Foreign firms increased rapidly. Foreigners
were allowed to engage in manufacturing and agriculture. Merchant banks and financial
institutions were also established. The British and Americans improved agricultural machinery for
sugar milling and rice hulling and introduced new methods of farming. The presence of these
foreign traders stimulated agricultural production, particularly sugar, rice, hemp, and—once the
government monopoly was removed in 1882—tobacco. Indeed, the abolition of restrictions on
foreign trade has produced a balanced and dynamic economy of the Philippines during the
19th century (Maguigad & Muhi 2001: 46; Schumacher 1997: 17).
Furthermore, the fast tempo of economic progress in the Philippines during the
19th century facilitated by Industrial Revolution resulted to the rise to a new breed of rich and
influential Filipino middle class. Non-existent in previous centuries, this class, composed of
Spanish and Chinese mestizosrose to a position of power in the Filipino community and
eventually became leaders in finance and education (Agoncillo 1990: 129-130). This class
included the ilustrados who belonged to the landed gentry and who were highly respected in their
respective pueblos or towns, though regarded asfilibusteros or rebels by the friars. The relative
prosperity of the period has enabled them to send their sons to Spain and Europe for higher
studies. Most of them later became members of freemasonry and active in the Propaganda
Movement. Some of them sensed the failure of reformism and turned to radicalism, and looked
up to Rizal as their leader (PES 1993:239)
Lastly, safer, faster and more comfortable means of transportation such as railways and
steamships were constructed. The construction of steel bridges and the opening of Suez Canal
opened shorter routes to commerce. Faster means of communications enable people to have
better contacts for business and trade. This resulted to closer communication between the
Philippines and Spain and to the rest of the world in the 19th century (Romero 1978: 16).
The French Revolution
If the Industrial Revolution changed the economic landscape of Europe and of the
Philippines, another great Revolution changed their political tone of the period—the French
Revolution. The French revolution (1789-1799) started a political revolution in Europe and in
some parts of the world. This revolution is a period of political and social upheaval and radical
change in the history of France during which the French governmental structure was transformed
from absolute monarchy with feudal privileges for the rich and clergy to a more democratic
government form based on the principles of citizenship and inalienable rights. With the overthrow
of monarchial rule, democratic principles of Liberty, Equality and Fraternity--the battle cry of the
French Revolution--started to spread in Europe and around the world.
Not all democratic principles were spread as a result of the French Revolution. The
anarchy or political disturbance caused by the revolution had reached not only in neighboring
countries of France, it has also reached Spain in the 19th century. Spain experienced a turbulent
century of political disturbances during this era which included numerous changes in parliaments
and constitutions, the Peninsular War, the loss of Spanish America, and the struggle between
liberals and conservatives (De la Costa 1965: 159). Moreover, radical shifts in government
structure were introduced by liberals in the motherland. From 1834 to 1862, for instance, a brief
span of only 28 years, Spain had four constitutions, 28 parliaments, and 529 ministers with
portfolio (Zaide 1999: 203). All these political changes in Spain had their repercussions in the
Philippines, cracking the fabric of the old colonial system and introducing through cracks perilous
possibilities of reform, of equality and even emancipation” (De la Costa 1965: 159).
Because of this political turmoil in the motherland, the global power of the “Siglo de Oro
of Spain in the sixteenth century as the mistress of the world with extensive territories had waned
abroad in the nineteenth century. Her colonies had gained momentum for independence owing
to the cracks in political leadership in the motherland. In fact, Cuba, a colony of Spain, was waging
a revolution against Spain when Rizal volunteered to discontinue his exile in Dapitan to work as
volunteer doctor there in order for him to observe the revolution. The divided power of Spain was
triggered by successive change of regimes due to the democratic aspiration created by the French
Revolution. This aspiration had inspired colonies under Spain and Portugal to revolt in order to
gain independence from their colonial masters in the 19th century.
The American Revolution
Finally, the American Revolution, though not directly affecting the local economy and
politics of the Philippines in the nineteenth century, had important repercussions to democratic
aspirations of the Filipino reformist led by Rizal during this period. The American Revolution refers
to the political upheaval during the last half of the 18th century in which the 13 colonies of North
America overthrew the rule of the British Empire and rejected the British monarchy to make the
United States of American a sovereign nation. In this period the colonies first rejected the authority
British Parliament to govern without representation, and formed self-governing independent
states. The American revolution had given the world in the 19thcentury the idea that colonized
people can gain their independence from their colonizers. The Americans were able to overthrow
their British colonial masters to gain independence and the status of one free nation-state. This
significant event had reverberated in Europe and around the world and inspired others to follow.
Indirectly, the American Revolution had in a way inspired
Filipino reformists like Rizal to aspire for freedom and independence. When the Philippines was
opened by Spain to world trade in the 19th century, liberal ideas from America borne by ships and
men from foreign ports began to reach the country and influenced the ilustrados. These ideas,
contained in books and newspapers, were ideologies of the American and French Revolutions
and the thoughts of Montesquieu, Rousseau, Voltaire, Locke, Jefferson, and other political
philosophers (Zaide 1999: 214)
THE RISE OF SOCIAL SCIENCES
Aside from the three great revolutions in Europe, the birth of social sciences such as
sociology, history and anthropology, also had a significant influence to the intellectual tradition of
the 19thcentury. The reliance on human reason and science rather on dogmas of the Catholic
Church has its roots in the intellectual movement called The Enlightenment. The Age of
Enlightenment or simply The Enlightenment is a term used to describe a time in Western
philosophy and cultural life centered upon the eighteenth century, in which reason was advocated
as the primary source and legitimacy for authority.
Enlightenment philosophers such Michel de Montaigne, believed that human reason could
be used to combat ignorance, superstition, and tyranny and to build a better world. Their principal
targets were religion (embodied in France in the Catholic Church) and the domination of society
by a hereditary aristocracy.
The reliance on human reason rather on faith and religion has paved the way to the birth
of social sciences in the 19th century to study scientifically the changes and conditions of Europe
during this period. The massive changes in society brought about by the three great revolutions
has resulted to dissatisfaction
THE CHURCH IN THE 19TH CENTURY
In addition to the three great revolutions, the weakening of the grip of the Catholic Church
of the growing secularalized society of Europe and Spain has implications to the
Philippines.Conversely, the Catholic Church in Europe was a most powerful institution in Europe.
The union of Church State has identified the Church with the monarchy and aristocracy since the
Middles Ages. Since it upheld the status quo and favored the monarchy, the Church in the
nineteenth century had been considered an adversary to the new Republican states and the
recently unified countries. The French saw the Church as a threat to the newly formed republican
state and Bismarck of Germany also saw it as a threat to the unified German Empire. In Spain,
the liberals considered the Church as an enemy of reforms. Thus they sought to curtail to influence
of the Church in political life and education. This movement against the Catholic Church called
anti-clericalism had gained strength in the nineteenth century not only for political reasons but
also of the materialistic preferences of the people generated by the economic prosperity of the
period (Romero et al 1978: 17-18).
The declining influence of the Catholic Church in Europe and Spain has little effect,
however, to the control and power of the local Church in the Philippines. Despite the anti-
clericalism in Spain, the power of the friars in the Philippines in the 19thcentury did not decline;
instead, it became consolidated after the weakening of civil authority owing to constant change in
political leadership. This means that Filipinos turned more and more to the friars for moral and
political guidance as Spanish civil officials in the colony became more corrupt and immoral. The
union of the Church and State and the so-called “rule of the friars” or “frailocracy” continued during
this period. In the last decades of the 19th century, the Spanish friars were so influential and
powerful that they practically ruled the whole archipelago. The Spanish civil authorities as well as
patriotic Filipinos feared them. In every Christian town in the country, for instance, the friar is the
real ruler, not the electedgobernadorcillo. He was the supervisor of local elections, the inspector
of the schools, the arbiter of morals, and the censor of books and stage shows. He could order
the arrest of or exile to distant land any filibustero (traitor) or anti-friar Filipino who disobeyed him
or refused to kiss his hands (Zaide 1999: 209).
One of the aims of Dr. Rizal and the propagandists in order to prepare the Filipino people
for revolution and independence was to discredit the friars. Exposing the abuses and immoralities
of the friars is one way to downplay their power and influence among the people and thus can
shift the allegiance of the Indiosfrom the friars to the Filipino reformists and leaders. The
strengthening power of the friars in the 19th century has encouraged the nationalists to double
their efforts to win the people to their side.
OTHER FACTORS FACILITATING THE GROWTH OF NATIONALISM
The Opening of the Suez Canal
Aside from these three great revolutions and the declining influence of the Church during
this period, there were also other factors that facilitated the growth of nationalistic aspirations of
Dr. Jose Rizal and other Filipino ilustrados. Foremost among them is the opening of the Suez
Canal to international shipping on November 17, 1869. This canal is 103 miles long and connects
the Mediterranean with the Gulf of Suez and hence with the Red Sea and the Indian Ocean. Its
significance could not be underestimated. With the opening of this canal, the distance of travel
between Europe and the Philippines was significantly shortened and brought the country closer
to Spain. In previous years, a steamer from Barcelona had to sail around the Cape of Good Hope,
and reached Manila after a hazardous voyage of more than three months. With this canal, the trip
was reduced to only 32 days (Zaide 1999: 215).
The opening of the Suez Canal facilitated the importation of books, magazines and
newspapers with liberal ideas from Europe and America which eventually influenced the minds of
Jose Rizal and other Filipino reformists. Political thoughts of liberal thinkers like Jean Jacques
Rousseau (Social Contract), John Locke (/two Treatises of Government), Thomas Paine (ommon
Sense) and others entered the country (Maguigad & Muhi 2001; 62). Moreover, the shortened
route encouraged more and more Spaniards and Europeans with liberal ideas to come to the
Philippines and interact with Filipino reformists.The opening of this canal in 1869 further
stimulated the local economy which give rise—as already mentioned above--to the creation of the
middle class of mestizos and ilustrados in the 19th century.
The shortened route has also encouraged the ilustrados led by Rizal to pursue higher
studies abroad and learn liberal and scientific ideas in the universities of Europe. Their social
interaction with liberals in foreign lands has influenced their thinking on politics and nationhood.
The Democractic Rule of Gov. Gen. Dela Torre
The first-hand experience of what it is to be liberal came from the role modeling of the first
liberal governor general in the Philippines—Governor General Carlos Ma. Carlos Dela Torre. Why
Govenor Dela Torre was able to rule in the Philippines has a long story. The political instability in
Spain had caused frequent changes of Spanish officials in the Philippines which caused further
confusion and increased social as well as political discontent in the country. But when the liberals
deposed Queen Isabela II in 1868 mutiny, a provisional government was set up and the new
government extended to the colonies the reforms they adopted in Spain. These reforms include
the grant of universal suffrage and recognition of freedom and conscience, the press, association
and public assembly. General Carlos Ma. De la Torre was appointed by the provisional
government in Spain as Governor General of the Philippines (Romero et al 1978: 21).
The rule of the first liberal governor general in the person of General de la Torre became
significant in the birth of national consciousness in the 19th century. De la Torre’s liberal and pro-
people governance had given Rizal and the Filipinos during this period a foretaste of a democratic
rule and way of life. De la Torre put into practice his liberal and democratic ways by avoiding
luxury and living a simple life. During his two-year term, Governor De la Torre had many
significant achievements. He encouraged freedom and abolished censorship (Maguigad & Muhi
2001: 63). He recognized the freedom of speech and of the press, which were guaranteed by the
Spanish Constitution. Because of his tolerant policy, Father Jose Burgos and other Filipino priests
were encouraged to pursue their dream of replacing the friars with the Filipino clergy as parish
priests in the country (Zaide 1999: 217).
Governor De la Torre’s greatest achievement was the peaceful solution to the land
problem in Cavite. This province has been the center of agrarian unrest in the country since the
18thcentury because the Filipino tenants who lost their land had been oppressed by Spanish
landlords. Agrarian uprisings led by the local hero, Eduardo Camerino, erupted several times in
Cavite. This agrarian problem was only solved without bloodshed when Governor De la Torre
himself went to Cavite and had a conference with the rebel leader. He pardoned the latter and his
followers, provided them with decent livelihood and appointed them as members of the police
force with Camerino as captain (Ibid).
The Cavite Mutiny and the Martyrdom of GOMBURZA
Two historical events in the late 19th century that hastened the growth of nationalism in
the minds of Rizal, reformists and the Filipino people is the Cavite Mutiny and the martyrdom of
Fathers Gomez, Burgos, and Zamora or popularly known as GOMBURZA. The Cavite Mutiny is
a failed uprising against the Spaniards due to miscommunication. On the night of January 20,
1872, a group of about 200 soldiers and workers led by Lamadrid, a Filipino sergeant, took over
by force the Cavite arsenal and fort. Before this, there was an agreement between Lamadrid and
his men and Filipino soldiers in Manila that they would join forces to stage a revolt against the
Spaniards, with firing of rockets from the city walls of Manila on that night as the signal of the
uprising. Unfortunately, the suburbs of Manila celebrated its fiesta on that very night with a display
of fireworks. The Cavite plotters, thinking that the fighting had been started by Manila soldiers,
killed their Spanish officers and took control of the fort. On the following morning, government
troops rushed to the Cavite arsenal and killed many mutineers including Lamadrid. The survivors
were subdued, taken prisoners and brought to Manila (Zaide 1999: 218-220).
This unfortunate incidence in Cavite became an opportunity, however, for the Spaniards
to implicate the three Filipino priests who had been campaigning for Filipino rights, particularly
the right of Filipino priests to become parish priests or “Filipinization” of the parishes in the country.
These three priests, especially Father Jose Burgos, the youngest and the most intelligent,
championed the rights of the Filipino priests and were critical of Spanish policies. The Spanish
government then wanted them to be placed behind bars or executed. To do this, it magnified the
event and made it appear as a “revolt” against the government. Thus, after the mutineers were
imprisoned, Fathers Mariano Gomez, Jose Burgos, and Jacinto Zamora (GOMBURZA) were
arrested and charged falsely with treason and mutiny under a military court. To implicate them,
the government bribed Francisco Zaldua, a former soldier, as the star witness. With a farcical trial,
a biased court, and a weak defense from their government-hired lawyers, the three priests were
convicted of a crime they did not commit. Governor Izquierdo approved their death sentence and
at sunrise of February 17, 1872, Fathers Gomez, Burgos and Zamora were escorted under heavy
guard to Luneta and were executed by garrote (strangulation machine) before a vast crowd of
Filipinos and foreigners (Ibid.).
The execution of GOMBURZA had hastened not only the downfall of the Spanish
government but also the growth of Philippine nationalism. The Filipino people resented the
execution of the three priests because they knew that they were innocent and were executed
because they championed Filipino rights. Among those in the crowd who resented the execution
was Paciano, the older brother of Jose Rizal, who inspired the national hero to follow the cause
of the three priests. Rizal dedicated his novel Noli Me Tangere to GOMBURZA to show his
appreciation to the latter’s courage, dedication to Filipino rights, and sense of nationalism.
Discontent with Spanish Institutions
Spain introduced into the country mechanisms or institutions to enable the colonial government
in the country to comply with its obligations of supporting the Church’s mission of Christianizing
the natives and to contribute to the Spanish King’s economic welfare. These institutions include
the encomienda, the polo or forced labor and the tributo or tribute. The tribute consisted of direct
(personal tribute and income tax) and indirect (customs duties and the bandala), taxes,
monopolies (rentas estancadas) of special crops and items as spirituous liquors (1712-1864),
betel nut (1764), tobacco (1782-1882), explosives (1805-1864), and opium (1847) (Agoncillo
1990: 81). These colonial systems also became the major sources of discontent of
many indios during the Spanish period. Because of the oppressive nature of these systems, many
revolts and uprisings erupted in various parts of the country which contribute tod the weakening
of the Spanish rule in the 19thcentury.
The Tribute or Tributo
As a sign of vassalage to Spain, the Filipino paid tribute to the colonial government in the
island (Zaide 1999: 107). In July 26, 1523, King Charles V decreed that Indians who had been
pacified should contribute a “moderate amount” in recognition of their vassalage (Cushner 1979:
101). In theory the tribute or tax was collected from the natives in order to defray the costs of
colonization and to recognize their vassalage to the king of Spain (Ibid). From the point of view of
the Catholic Church, tribute could be extracted from the natives only if it was used primarily for
the work of Christianization like the building of churches in the colony, support for missionaries,
and so on. But from the point of view of the natives, the payment of the tribute was, however,
seen as a symbol of acceptance of their vassalage to Spain.
Miguel Lopez de Legazpi was first to order the payment of tribute, both in the Visayas and
Luzon. His successors followed this practice. As mentioned above, the buwis (tribute) during this
period consisted of two types: the direct taxes which came from personal tribute and income tax,
and indirect taxes which were collected from customs duties and bandala taxes, monopolies
(rentas escantadas) of special crops and items (Agoncillo 1990: 81).
 The tribute or buwis was collected from the natives both in specie (gold or money) and
kind (e.g. rice, cloth, chicken, coconut oil, abaca, etc.). The King of Spain preferred the payment
of gold but the natives paid largely in kind. That was why King Philip II was annoyed upon knowing
that most of the tributes in the colony was paid in kind (Cushner 1979: 104). In the 1570s, the
tribute was fixed at eight reales (1 real=121/2 centavos) or in kind of “gold, blankets, cotton, rice,
bells” and raised to fifteen reales till the end of the Spanish period. Until the mid-nineteenth
century, the Filipinos were required to pay the tribute of 10 reales; 1 real diezmos
prediales (tithes), 1 real town community chest, 3 reales of sanctorum tax for church support or a
total of 15 reales (Agoncillo 1990: 1-82).
In addition, a special tax called bandala was also collected from the natives. Coming the
word mandala ( a round stack of rice stalks to be threshed), bandala is an annual enforced sale
or requisitioning of goods, particularly of rice or coconut oil, in the case of Tayabas. If not paid,
outright confiscation of goods or crops if this tax is not paid or paid only in promissory notes. This
type of tax is so oppressive that it sparked a revolt in 1660-61. In November 1782, bandala was
abolished in provinces of Tondo, Bulacan, Pampanga, Laguna, Batangas, Tayabas and Cavite
since natives refused to plant rice and other crops because of this tax (Agoncillo 1990: 82).
By 1884, the tribute was replaced by the cedula personal or personal identity paper which
resembles with the present community or residence tax today. Everyone, whether Filipino or other
nationalities, over eighteen years of age, was required to pay this kind of tax (Ibid.: 83).
The intended effect of the tribute was primarily to advance the Christianization of the
natives in the archipelago. The unintended effect however was exploitation of the natives at the
hands of some abusive Spaniards in the collection of this tribute. Due to its lack of uniformity and
fixed policy in collecting tribute in the beginning, many natives complained of paying taxes beyond
legal prescription. Says Renato Constantino, “The tribute-collectors—alcaldes,
mayors, encomenderos, gobernadorcillos, and cabezas—often abused their offices by collecting
more than the law required and appropriating the difference” (Constantino 1975: 51).
The Encomienda
Another colonial system that is intimately connected with the tribute is
the encomienda system. The word “encomienda” comes from the Spanish “encomendar” which
means “to entrust.” The ecomienda is a grant of inhabitants living in particular conquered territory
which Spain gave to Spanish colonizer as a reward for his services (Zaide 1987: 76). It is given
by the king of Spain as gesture of gratitude to those who assisted him in colonizing the Indies. In
the strict sense, it is not a land grant but a grant to exercise control over a specific place including
its inhabitants. This includes the right for the encomendero (owner of encomienda) to impose
tribute or taxes according to the limit and kind set by higher authorities (Agoncillo 1990: 84). In
exchange for this right, the encomendero is duty-bound by law to (1) defend his encomienda from
external incursions, (2) to keep peace and order, and (3) to assist the missionaries in evangelizing
the natives within his territory (Ibid).
The encomiendas during the Spanish period were of two kinds—the royal and private.
The royal encomiendas which consisted of big cities, seaports, and inhabitants of regions rich in
natural resources were owned by the king. The private encomiendas were owned by private
individuals or charitable institutions such as the College of Santa Potenciana and the Hospital of
San Juan de Dios (Zaide 1987:76). By 1591, a total of 257encomiendas with a total population of
over 600,000 were created by the Spanish king in the Philippines (31 royal and 236 private).
The encomienda system lasted a little longer and finally ended in the first decade of the
19th century (Zaide 1987: 77).
Like the tribute, the encomienda system is one of the major sources of discontent of the
natives against the Spanish rule. This system has empowered the Spanish encomiendero to
collect tribute or taxes according to his whim or desire. Because there was no systematic taxation
system in the colony, the encomiendero has the option to collect the tribute in gold, cash, or kind.
When gold was abundant and money was scarce, he demanded cash or reales;
when reales were plentiful and there was scarcity of gold, they asked for gold, even when the
poor Filipinos were coerced to buy them. During bumper harvests, he demanded products like
rice, tobacco or even all of the Filipino possessions, and they were forced “to travel great
distances” to try to buy them at high rates. The encomiendero has indeed become abusive
because of his discretionary power to collect taxes within his jurisdiction. Filipinos who resisted
his power were publicly flogged, tortured or jailed. These unjust collections of taxes within
the encomienda system became one of the causes of intermittent uprisings in the Philippines
during the Spanish period (Agoncillo 1990: 84-85).
The Polo or Forced Labor
In addition to the tribute, the Polo or forced labor is another Spanish that had created
discontent among the indios during the Spanish times. The word “polo” is actually a corruption of
the Tagalog pulong, originally meaning “meeting of persons and things” or “community
labor”. Drafted laborers were either Filipino or Chinese male mestizos who were obligated to give
personal service to community projects, like construction and repair of infrastructure, church
construction, or cutting logs in forests, for forty days. All able-body males, from 16 to 60 years of
old, except chieftains and their elder sons, were required to render labor for these various projects
in the colony. This was instituted in 1580 and reduced to 15 days per year in 1884 (Constantino
1975: 51).
There were laws that regulate polo. For instance, the polista (the person who renders
forced labor) will be paid a daily wage of ¼ real plus rice. Moreover, the polista was not supposed
to be brought from a distant place nor required to work during planting and harvesting seasons
(Ibid: 52). Despite restrictions, polo resulted to the disastrous consequences. It resulted to the
ruining of communities the men left behind. The promised wage was not given exactly as
promised that led to starvation or even death to some polistas and their families. Moreover,
the polohad affected the village economy negatively. The labor drafts coincided with the planting
and harvesting seasons; forced separation from the family and relocation to different places,
sometimes outside the Philippines; and reduction of male population as they were compelled at
times, to escape to the mountains instead of working in the labor pool (Agoncillo 1990: 83).
UNION OF CHURCH AND STATE
During the Spanish period, there was a union of Church and State. The Catholic religion
became the State religion. Both civil and ecclesiastical authorities served God and king. Thus,
the functions of the government officials oftentimes overlapped with those of the clergy in the
Church. Under the arrangements between the Pope and the Spanish King called the Patronato
Real de las Indias, civil and Church authorities must coordinate to Christianize the natives in the
colony. Since evangelization of the natives is the only reason, according to the Church, that gave
Spain the right to colonize the Philippines and to extract tribute, civil authorities should support
the material needs of the missionaries in building Churches and catechizing the inhabitants. Thus,
the government provided salaries to the Spanish missionaries and the clergy, making them
technically government officials.
The union of Church and State also implies the non-payment of all forms of tribute or
taxes by the Catholic Church and members of its clergy. The Church did not pay any personal or
income tax to the government. Instead, the government contributed a huge amount of the taxes
or duties collected from the colony went to the Church for its evangelization work. Owing to this
union, the clergy and friars enjoyed political influence in the country. In the town, for instance, the
parish priest holds immense power compared to the gobernadorcillo or town mayor. He
represented the Spanish King in his area of responsibility. He supervised local elections,
education, charities, morals and taxation. Until 1762, members of the Church hierarchy like
bishops and archbishops acted as governors generals in case of vacancy in the gubernatorial
office. Among them were: Archbishop Francisco Francisco de la Cuesta (1719-21), Bishop Juan
de Arrechederra (1745-50), Bsihop Lino de Espeleta (1759-61) and Archbishop Manuel Antonio
Rojo (1761-62) (Zaide 1999: 111).
With today’s doctrine of Separation of Church and State introduced by the Americans, it
is unthinkable for bishops and priests to hold public office or exercise government power owing
to the ban imposed by the Pope to the clergy. With vast powers both spiritual and political in their
hands, Spanish friars and the clergy held absolute powers in the colony during the Spanish period.
This had attracted the attention of the reformists and ilustrados led by Jose Rizal that resulted to
a nationalist desire for reforms in the country and eventually independence from Spain.
Abuses and Immoralities of the Friars
Although not all friars are bad, abusive and immoral friars became a source cause of
people’s disenchantment with the Spanish rule. The Filipino reformists led by Dr. Rizal hated the
abusive friars and wanted them to be expelled from the country as attested by their “Anti-Friars
Manifesto of 1888”:
The bad friars were portrayed by Rizal in his two novels Noli Me Tangere and El
Filibusterismo and by Graciano Lopez Jaena as Fray Botod (Zaide 1999:211). These bad friars
were arrogant, abusive and immoral. They impregnated native women and sire illegitimate
children.
The reformist Marcelo H. Del Pilar parodied the Ten Commandments to ridicule the friars:

1. Thou shalt worship and love the friars above all.

2. Thou shalt not cheat them of their stipends.
3. Thou shalt sanctify the friar, Sundays or holidays.
4. Thou shalt pawn thyself to pay for the burial of thy father and mother.
5. Thou shouldst not die if thou hast not the money to pay for thine interment.
6. Thou shalt not covet his wife.
7. Thou shalt not steal with him.
8. Thou shalt not accuse him even if thou be called a liar.
9. Thou not refuse him your wife.
10. Thou shalt not deny him your property (Del Pilar in Agoncillo 1990:136-137).
Racial Discrimination
Another area of animosities between Filipinos and Spaniards that led to discontent of the
Spanish rule is racial discrimination. Racial discrimination is a form of social exclusion where
people are prevented from having access to public goods by virtue of their physical traits. It is an
abusive behavior of one race against another. In colonization, the white colonizers who are
Caucasians often down on their colonized people or natives as inferior by virtue of their skin,
height, nose, or physical traits. In the Philippines, the Spanish authorities regarded the brown
Filipino as an inferior people and derisively called them “Indios” or Indians. This racial prejudice
against native Filipinos existed in the government offices, in the armed forces, in the universities
and colleges, in courts of justice, and in high society (Zaide 1999: 211). Although the laws applied
in the colony recognized no difference between various races, documentary evidence on racism
in the Philippines is abundant. A description of Pardo de Tavera illustrates this racial
discrimination in social etiquette:
The townspeople were obliged to remove their hats when a Spaniard passed, and this
was especially the case if he occupied some official position; if the Spaniard happened to be a
priest; in addition to the removal of the hat the native was obliged to kiss his hat. No Indian
[i.e.,Filipino] was allowed to sit at the same table with a Spaniard, even though the Spaniard was
a guest in the Indian’s house. The Spaniards addressed the Filipinos [i.e., Spaniards born in the
Philippines] by the pronoun “thou”, and although many of the Spaniards married pure blood native
women, the wives were always looked down on in society as belonging to an inferior class (de
Tavera in Agoncillo 1990: 121).
The friars and some Spanish writers the Filipino race in their writings. They maligned
the indios and degraded them as “neither a merchant nor an industrial, neither a farmer nor a
philosopher”. The Franciscan Fr. Miguel Lucio y Bustamante opined in his Si Tandang Basio
Macunat (Manila, 1885) that the Filipino could never learn the Spanish language or be civilized:
“The Spaniards will always be a Spaniard, and the indio will always be an indio…The monkey will
always be a monkey however you dress him with shirt and trousers, and will always be a monkey
and not human” (Ibid).
To prove that indios were not inferior people, some talented and intelligent Filipinos
excelled in their chosen fields. Juan Luna excelled in painting. Fr. Jose Burgos in Theology
and Canon Law. Jose Rizal, by surpassing the Spanish writers in literary contests and winning
fame as a physician, man-of-letters, scholar, and a scientist, proved that a brown man could be
as great or even greater than a white man (Zaide 1999:211).
The decline of the Spanish rule in the 19th century and the popularity of Rizal and his
reform agenda were products of an interplay of various economic, social, political and cultural
forces both in the global and local scale. The three great revolutions, namely: Industrial, French
and American as well the birth of the social sciences and liberal ideas had gradually secularized
societies in the 19th century and thereby weakened the influence of religion in people’s mind,
especially the well-educated reformists and ilustrados. The political turmoil in Spain caused by
the rapid change of leadership and struggle between conservatives and liberals had also
weakened the Spanish administration in the Philippines. Although the influence of the Catholic
Church in the 19th century led by the friars had not diminished, the liberal and progressive ideas
of Rizal and the reformists had already awakened the nationalist sentiment of the natives that
soon became the catalyst for political change in the late 19th century.
REVIEW QUESTIONS

I. CONCEPT RECALL. Write on the blank the letter of the word or phrase that best fits
the given statement.
______ 1. This refers to the period in the 16th century when Spain became the most powerful
country in the world.
A. Siglo de Oro B) Golden Era C) Glorious Years D) Jubilee Year
______ 2. These were not considered Filipinos during the Spanish period.
A. Insulares B. Peninsulares C. Indios D. Mestizos
______ 3. This is an economic revolution that changed the economy of Europe in the 19th
century from feudalism to capitalism.
A. American B. French C. Industrial D. Socialism
______ 4. This political revolution that started in France changed the political landscape in
Europe from monarchy to democracy.
A. American B. French C. Industrial D. Socialism
_______ 5. This refers to the political upheaval during the last half of the 18th century in which
the 13 colonies overthrew the rule of the British Empire and rejected the British
monarchy.
A. French Revolution B. British revolution
C. American Revolution D. Industrial revolution
_______6. This refers to a time in Western philosophy and cultural life in 18th century in which
reason was advocated as the primary source and legitimacy for authority.
A. Thomism B. Enlightenment C. Secularism D. Existentialism
_______ 7. This term refers to the rule of the friars during the Spanish regime.
A. Frailocracy B. Friarcracy C. Friarocracy D. Friarlocracy
_______ 8. With the opening of this canal, the distance of travel between Europe and the
Philippines was significantly shortened and brought the country closer to Spain.
A. Panama B. Suez C. Granada D. Cadiz
_______ 9. He was the first liberal and democratic governor general during the Spanish period.
A. Nozaleda B. Polavieja C. De la Torre D. Corcuerca
_______ 10. He was the leader of the 200 soldiers who staged the Cavite Mutiny.
A. Procupio B. Madrid C. Burgos D. Lamadrid

II. DISCRIMINATION. Write the letter of the item that does not belong to the group.
________ 1. A. Burgos B. Pelaez C. Gomez D. Zamora
________ 2. A. Polo B. Encomienda C. Tribute D. Abuses
________ 3. A. French B. Industrial C. Spanish D. American
________ 4. A. Sociology B. Anthropology C. Biology D. History
________ 5. A. Montesquieu B. Rousseau C. Plato D. Jefferson

III. FREE-FORM. Answer the following essay questions briefly.

Discuss how the significance of the following revolution to the world and to the Philippines in the
19th century:
A. Industrial Revolution
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
_________________________________________
B. French Revolution
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
_________________________________________
C. American
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
__________________________________
Discuss how the following problems and institutions contributed to the growth of Filipino
nationalism and weakening of the Spanish rule:
A. Opening of the Suez Canal
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
__________________________________
B. Discontent with Spanish Institutions
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________
C. Abuses and Immoralities of the Friars
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
___________________________
D. Racial Discrimination
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
___________________________
APPLICATION
I. Reflection Paper
Write a two-page, double-spaced, word-processed reflection paper on relevance of Rizal’s
nationalism to the present political problems of the country answering the following guide
questions:
1. Is Rizal’s nationalist ideal still applicable to the Philippine situation today? Why or why not?
2. Like Rizal during 19th century, what would you do today to address our country’s problem on
corruption and abuse of power?
II. Short Video/Slide Production
Form a small group of 4 or 5 members and make a short one (1) to two (2) minutes video or slide
production which promotes Jose Rizal’s nationalist aspirations especially for the youth. You can
edit it using a moviemaker editing software. This will be presented in class.
Criteria for Grading:
Originality - - - - - - - 20 %
Message - - - - - - - - - 30 %
Creativity - - - - - - - - 30%
Audience Impact - - - - - - 20%
____________ 100%
References
Agoncillo, Teodoro A. (1990). History of the Filipino People. Quezon City: Garotech
Publishing.
De la Costa, Horacio (1965). Readings in Philippine History. Manila: Bookmark.
Maguigad, Rogelio and Muhi, Estrellita (2001). Brief History of the Filipino People. Manila: V.
Valencia Enterprise.
Romero, Ma. Corona ( 1978). Rizal and the Development of National Consciousness. Quezon
City: JMC Press, Inc.
Schumacher, John N. (1997). The Propaganda Movement 1880-1895. Quezon City: Ateneo de
Manila University Press.
_________ (1993) Philippine Encyclopedia of the Social Sciences. Quezon City: Philippine
Social Science Council.
Zaide, Sonia M. (1999). The Philippines, a Unique Nation.Quezon City: All-Nations Publishing
Co., Inc.