Rizal in Paete
(by Eric Baet)
On the southern shores of the legendary Laguna de Bai, surrounded by the green foothills of the Sierra Madre, is the town known for its colorful traditions and for the skill of its woodcarvers. If one passes by the main plaza, one will hardly notice, behind a covered stage, a monument made up of a cement base topped by the statues of Mabini, Bonifacio, and Rizal. Though these statues’ coat of paint had faded and though they are covered in dust and surrounded in garbage, they are intimately linked with the town’s rich history.
It is known that the statues were set up in 1903 to honor the three heroes of the Revolution of 1896. The Paete monument is among the earliest monuments to Rizal and other Filipino heroes. The earliest known monument to Rizal, the one erected in Daet in 1898, only predates it by five years.
Dominador Castañeda, the art historian, notes that the Paete sculptors who created the figures were Mariano Madriñan and Jose Caancan. Interestingly, in a recent discovered parish commemorative program, the following were cited as the makers of the monument: Melencio Balan, Gregorio Pagalanan, Candido Caday, Pedro Caguin, Juan Caguin, and Jose Caancan. Absent from this list is the name of Madriñan. It is possible that Castañeda was mistaken in including Madriñan? In deciding this matter more research has to be undertaken. It should be considered, however, that the writers of a local fiesta program would have had to be very careful not to forget anyone in their list since someone in the town could have easily taken offense. In this light, one would have to weigh very carefully the absence of Madriñan’s name. Why would the fiesta program writers omit the name of so famous a town figure as Madriñan?
Data shows that Maestro Madriñan, born in 1882, was one of the illustrious sons of Paete. He received a prestigious award from the King of Spain, Alfonso XII, during the International Exposition at Amsterdam. This was for his statue of the Mater Dolorosa which is now safeguarded by the Quesada family. Castañeda reports that Madriñan was responsible for the Rizal statue in the Paete plaza.
Castañeda further reports that Jose Caancan molded the figure of Mabini from Portland cement even though he did not have any experience on the medium before. Interestingly, Caancan is known to have been a student of Jose Rizal himself. Having heard that the hero had been exiled to Dapitan, the young Caancan ran off to Mindanao to apprentice with Rizal. Rizal is supposed to have taught him carving as well as other subjects.
In a way then, the monument in Paete represents a real connection between the town and the national hero. The monument is a witness to the passing of time, to crisis, and to progress, to calamities, and to other important human movements. This monument was set up not only to honor heroes but also as an important vessel of heritage to be inherited by future generations.
All over Laguna, all over the country, the statues of Rizal at plaza centers, in front of school buildings have many stories to tell. Who commissioned them? Who made them? Why were they made? Many questions await their answers. Many stories await retelling.
Copyright 2002 © National Commission for Culture and the Arts All Rights Reserved.
Tuesday, March 11, 2008
articles
<strong>Josephine Bracken, Jo
Home Sections Dr. Rizal.com Josephine Bracken, Jose Rizal's Widow, Actually Became a Cebuana Josephine Bracken, Jose Rizal's Widow, Actually Became a Cebuana
Written by Dr. Erlinda K. Alburo -
Several delegates to the International Conference on the Philippine Revolution held in Manila in August of 1996 wanted to know what happened to Jose Rizal's widow, Josephine Bracken, who got married to a Spanish mestizo from Cebu.
Thirty-nine years after interviews for the Philippines Free Press with her daughter Dolores and her sister-in-law Ana, we don't know much more about Rizal's dulce estranjera.
(Editors' Notes: “LA DULCE ESTRANJERA” is the original title of this article from a book, “SUMAD: Essays for the Centennial of the Revolution in Cebu,” 1999, by Erlinda K. Alburo. She is the chairperson of the Cebuano Studies Center of the University of San Carlos. This was reprinted in the Yimby.com, the forerunner of mabuhayradio.com in March 2001.)
A diary that Josephine was supposed to have kept for the years 1895-1900 was supposedly lost. But Brendan Lynch, an Irish journalist who came to Cebu three months after the international conference to trace her whereabouts at the time she was reported to be giving those English lessons to the young Sergio Osmeña, thinks there was no such record.
Those among us readers who would play detective will accept the "stranger" in the phrase Rizal used to refer to her in "Mi Ultimo Adios", but the cynics would question the "sweet". Sen. Raul Roco himself, in a keynote lecture at the PEN National Conference in Cebu at the time of Lynch's visit, said that Josephine was a bar girl whose relationship with her foster father was probably far from innocent.
Other questions to ask: Was Josephine's miscarriage due to a fall down the stairs? (The horrible follow-up is: did Rizal push her during one of their quarrels? and inevitably: did they quarrel violently at all?) Was Josephine really buried in a pauper's grave in Hong Kong (a suggestion vehemently denied by her daughter and her husband's family, who could easily afford a decent burial, especially with her brother-in-law Jose also in Hong Kong)? What kind of wife was she to Rizal and to the Cebuano Vicente Abad? What role did she play in the Revolution against Spain? Why did Rizal's sisters, except for Narcisa and possibly Choleng, not like her?
Imagining Josephine Bracken may not be that difficult for women.
Imagining Josephine Bracken (a surname her own daughter would misspell without the "c") may not be that difficult for women. Her return to Dapitan after seeing her foster father off in Manila we can accept as the only alternative to continuing to serve him as his "eyes", which would have been a boring if not stifling way to be. When she made the decision to stay, she was still a teen-ager of 19, and if she were considered flirtatious, it would have been for a natural vivacity.
To recall, Josephine was born in Victoria, Hong Kong on August 9, 1876, the youngest of five children to a British army corporal named James Bracken and the Irish Jane MacBride. Her mother died a few days after giving birth to her, and her father asked her childless godparents, George Taufer and his second wife (a Portuguese), to take her in. Josephine never again saw her father, who had left Hong Kong after retirement and died at the hands of robbers in Australia (according to one source).
At 7, Josephine also lost her godmother (whose name, Leopoldine, was added to her own). Shortly after Taufer got married for the third time, in 1891, Josephine ran away because she couldn't get along with his new wife. She sought shelter in a boarding house run by nuns, but was taken back after two months. From there, we don't know anything about her until the visit to Dapitan in 1895, which must have promised greater stability for her, three years after Rizal had settled there in exile.
The Cebuano Julio Llorente, who knew Rizal in Spain, suggested that Taufer see Rizal about the former's worsening cataracts. Later, Rizal was to say that both eyes were beyond saving. Perhaps it was this news, added to Josephine's intention to stay with Rizal and the marriage in Manila of a daughter by his first wife, that led the desperate Taufer to slash his wrist, and not so much (as suggested) in a fit of jealousy.
Rafael Palma writes that Josephine was not a remarkable beauty, but "had an agreeable countenance because of the childlike expression of her face, her profound blue and dreamy eyes and abundant hair of brilliant gold" (though she has dark hair in the photos). More probably, Rizal needed some consolation (besides that of philosophy). As Nick Joaquin puts it, in line with the thinking of Rizal's biographer Ante Radaic, Josephine was "Rizal's last emotional involvement" that proved him a man at last.
Rizal used Josephine as an inspiration in a plaster statue of her reclining, and the short poem "A Josefina."
Rizal used Josephine as an inspiration in at least two works of art: a plaster statue of her reclining, and the short poem "A Josefina," which reads in translation: "Josephine, / Who to these shores came, / Searching for a home, a nest, / Like the wandering swallows, / If your fate guides you/ To Shanghai, China, or Japan, / Forget not that on these shores/ A heart beats for you." This poem he gave her on their first separation, when she accompanied Taufer to Manila on his way back to Hong Kong.
Rizal also wrote a letter to his mother dated March 14, 1895, introducing Josephine as one whom he was about to marry with, of course, Doña Teodora's consent. He writes: "Our relationship has been broken at her instance, because of the great many difficulties in our way. She is a complete orphan; she has no relatives except very distant ones . . . Please treat Miss Josephine as a person whom I greatly esteem and hold dear and whom I would not wish to see imperiled and abandoned." But it was with Narcisa that Josephine stayed, the rest of Rizal's family being suspicious and suggesting that she was a spy for the Spanish friars.
When Josephine returned to Dapitan after six months, they had Dona Teodora's permission to marry, which they could not do in church without a special dispensation from the Bishop in Cebu. She was Catholic, he was a Mason then, and the dispensation wasn't given. They married, as one account says, by holding hands in the presence of two witnesses. They stayed in an octagonal bamboo house just across Rizal's residence in Talisay, Dapitan. There, Josephine cooked for him and "turned the house into a love nest, stocking the pantry with preserves and pickles." This part we know from letters to Rizal's family that accompanied packages of food "prepared by the woman who lives in my house." The image of the sweet stranger we see in these letters, where Rizal avers that "she is good, obedient, and submissive" and that "when I reprove her she does not talk back."
The quarrels may have come much later, one of which, according to a 1966 article in the Free Press, was violent, leading to her miscarriage. The same article, written by L. Rebomantan, suggests that Rizal's days of consolation with Josephine were over and that his request for assignment to Cuba was also prompted by his unhappiness with her.
Josephine consoled Rizal with her letters during his jail days at Fort Santiago.
Josephine, however, continued to console him with her letters while he was on his way to the new assignment (via Spain) and during his jail days at Fort Santiago. In her letter of August 13, 1896, for example, she writes: "Love, I will love you ever, love, I will leave thee never, ever to me precious to thee, never to part, heart bound to heart, or never to say goodbye." (Quaint English that for a tutor in the language! And if you have viewed the movie Rizal sa Dapitan, that was the letter quoted.) Other letters typically included practical matters like sending his clothing or a hundred sweet santoles, which he loved, as well as cheese and lansones. During these months of waiting, she filled her time with tutoring in English and taking piano lessons from one of her 15 pupils.
As Rizal's widow she easily passed through rebel lines and brought some inspiration to the revolutionaries.
What do we glean of her life after Rizal? As Rizal's widow she easily passed through rebel lines and probably even brought some inspiration to the revolutionaries. Gen. Emilio Aguinaldo was reluctantly persuaded to admit Josephine into the military ranks, providing her with lessons in shooting and horseback riding. It was her suggestion to start a field hospital in the casa hacienda of Tejeros. When San Francisco de Malabon was captured by the Spaniards, Josephine, accompanied by her brother-in-law Gen. Paciano Rizal, left for Bay, Laguna, passing through forests and over mountains, many times barefoot and riding on a carabao. Of that period in her life we may ask: Did she join the Revolution to avenge Rizal's death, or for another personal reason like a sense of adventure that was lacking in her life before?
From Bay, she was summoned by the governor general, Camilo Polavieja. Given the general's ultimatum to leave the country or risk torture, Josephine left in May of 1897 and was once more in Hong Kong. She was not alone for long, though. One of the employees of Tabacalera there, Vicente Abad y Recio of Cebu City, became her second husband. A daughter, Dolores (who married the Ilocano Salvador Mina), was born in Hong Kong on April 17, 1900. When she was a year old, the family moved to the Philippines. Since Josephine died in 1902, Dolores does not have vivid memories of her aside from stories told by Josephine's in-laws, nor of her father Vicente, who died a year later of the same disease that claimed her mother's life, tuberculosis.
Vicente Abad y Recio of Cebu City, became her second husband.
Who is to say what Josephine's life was like after Rizal? Her sister-in-law Ana helps us in our imagining by describing Mrs. Abad as a very religious woman and Mr. and Mrs. Abad as a happy couple. There is a photograph, at least, accompanying a Free Press article of December 30, 1950, of the couple with a dedication at the back "to our dearest and affectionate Papa, from his loving Vincent and Josephine."
Josephine's brief stint as English tutor in both Manila and Cebu (where she taught the young Sergio Osmeña, though his biographer Vicente Albano Pacis doubts that he learned much from her) made it easier for Josephine to get a more stable job as public school teacher at the recommendation of Dr. David Barrows. But her ill health prevented her from working further. She had to go to Hong Kong to seek a cure.
Josephine died on March 15, 1902, where she was born. A small street is named in her memory somewhere in Quezon city, cornering España St. Her life story has yet to be written, in fiction, if nothing else is possible. That should be a challenge.
(Editor’s Note: This piece was first reprinted in the Yimby.com in March 2001, per the permission of Dr. Alburo. This article was also read, discussed and dissected during the March 2001 meeting of the Philippine History Group of Los Angeles (PHGLA). Eventually the PHGLA, in cooperation with Filipino authors like Dr. Alburo and the history departments of several Filipino universities may rewrite, but not reinvent, Filipino history. This piece is a mere eye-opener on a new book about Jose P. Rizal, his life and loves. Readers who are serious students of Filipino history are invited to join this project that may eventually be termed as historic by itself.)
Home Sections Dr. Rizal.com Josephine Bracken, Jose Rizal's Widow, Actually Became a Cebuana Josephine Bracken, Jose Rizal's Widow, Actually Became a Cebuana
Written by Dr. Erlinda K. Alburo -
Several delegates to the International Conference on the Philippine Revolution held in Manila in August of 1996 wanted to know what happened to Jose Rizal's widow, Josephine Bracken, who got married to a Spanish mestizo from Cebu.
Thirty-nine years after interviews for the Philippines Free Press with her daughter Dolores and her sister-in-law Ana, we don't know much more about Rizal's dulce estranjera.
(Editors' Notes: “LA DULCE ESTRANJERA” is the original title of this article from a book, “SUMAD: Essays for the Centennial of the Revolution in Cebu,” 1999, by Erlinda K. Alburo. She is the chairperson of the Cebuano Studies Center of the University of San Carlos. This was reprinted in the Yimby.com, the forerunner of mabuhayradio.com in March 2001.)
A diary that Josephine was supposed to have kept for the years 1895-1900 was supposedly lost. But Brendan Lynch, an Irish journalist who came to Cebu three months after the international conference to trace her whereabouts at the time she was reported to be giving those English lessons to the young Sergio Osmeña, thinks there was no such record.
Those among us readers who would play detective will accept the "stranger" in the phrase Rizal used to refer to her in "Mi Ultimo Adios", but the cynics would question the "sweet". Sen. Raul Roco himself, in a keynote lecture at the PEN National Conference in Cebu at the time of Lynch's visit, said that Josephine was a bar girl whose relationship with her foster father was probably far from innocent.
Other questions to ask: Was Josephine's miscarriage due to a fall down the stairs? (The horrible follow-up is: did Rizal push her during one of their quarrels? and inevitably: did they quarrel violently at all?) Was Josephine really buried in a pauper's grave in Hong Kong (a suggestion vehemently denied by her daughter and her husband's family, who could easily afford a decent burial, especially with her brother-in-law Jose also in Hong Kong)? What kind of wife was she to Rizal and to the Cebuano Vicente Abad? What role did she play in the Revolution against Spain? Why did Rizal's sisters, except for Narcisa and possibly Choleng, not like her?
Imagining Josephine Bracken may not be that difficult for women.
Imagining Josephine Bracken (a surname her own daughter would misspell without the "c") may not be that difficult for women. Her return to Dapitan after seeing her foster father off in Manila we can accept as the only alternative to continuing to serve him as his "eyes", which would have been a boring if not stifling way to be. When she made the decision to stay, she was still a teen-ager of 19, and if she were considered flirtatious, it would have been for a natural vivacity.
To recall, Josephine was born in Victoria, Hong Kong on August 9, 1876, the youngest of five children to a British army corporal named James Bracken and the Irish Jane MacBride. Her mother died a few days after giving birth to her, and her father asked her childless godparents, George Taufer and his second wife (a Portuguese), to take her in. Josephine never again saw her father, who had left Hong Kong after retirement and died at the hands of robbers in Australia (according to one source).
At 7, Josephine also lost her godmother (whose name, Leopoldine, was added to her own). Shortly after Taufer got married for the third time, in 1891, Josephine ran away because she couldn't get along with his new wife. She sought shelter in a boarding house run by nuns, but was taken back after two months. From there, we don't know anything about her until the visit to Dapitan in 1895, which must have promised greater stability for her, three years after Rizal had settled there in exile.
The Cebuano Julio Llorente, who knew Rizal in Spain, suggested that Taufer see Rizal about the former's worsening cataracts. Later, Rizal was to say that both eyes were beyond saving. Perhaps it was this news, added to Josephine's intention to stay with Rizal and the marriage in Manila of a daughter by his first wife, that led the desperate Taufer to slash his wrist, and not so much (as suggested) in a fit of jealousy.
Rafael Palma writes that Josephine was not a remarkable beauty, but "had an agreeable countenance because of the childlike expression of her face, her profound blue and dreamy eyes and abundant hair of brilliant gold" (though she has dark hair in the photos). More probably, Rizal needed some consolation (besides that of philosophy). As Nick Joaquin puts it, in line with the thinking of Rizal's biographer Ante Radaic, Josephine was "Rizal's last emotional involvement" that proved him a man at last.
Rizal used Josephine as an inspiration in a plaster statue of her reclining, and the short poem "A Josefina."
Rizal used Josephine as an inspiration in at least two works of art: a plaster statue of her reclining, and the short poem "A Josefina," which reads in translation: "Josephine, / Who to these shores came, / Searching for a home, a nest, / Like the wandering swallows, / If your fate guides you/ To Shanghai, China, or Japan, / Forget not that on these shores/ A heart beats for you." This poem he gave her on their first separation, when she accompanied Taufer to Manila on his way back to Hong Kong.
Rizal also wrote a letter to his mother dated March 14, 1895, introducing Josephine as one whom he was about to marry with, of course, Doña Teodora's consent. He writes: "Our relationship has been broken at her instance, because of the great many difficulties in our way. She is a complete orphan; she has no relatives except very distant ones . . . Please treat Miss Josephine as a person whom I greatly esteem and hold dear and whom I would not wish to see imperiled and abandoned." But it was with Narcisa that Josephine stayed, the rest of Rizal's family being suspicious and suggesting that she was a spy for the Spanish friars.
When Josephine returned to Dapitan after six months, they had Dona Teodora's permission to marry, which they could not do in church without a special dispensation from the Bishop in Cebu. She was Catholic, he was a Mason then, and the dispensation wasn't given. They married, as one account says, by holding hands in the presence of two witnesses. They stayed in an octagonal bamboo house just across Rizal's residence in Talisay, Dapitan. There, Josephine cooked for him and "turned the house into a love nest, stocking the pantry with preserves and pickles." This part we know from letters to Rizal's family that accompanied packages of food "prepared by the woman who lives in my house." The image of the sweet stranger we see in these letters, where Rizal avers that "she is good, obedient, and submissive" and that "when I reprove her she does not talk back."
The quarrels may have come much later, one of which, according to a 1966 article in the Free Press, was violent, leading to her miscarriage. The same article, written by L. Rebomantan, suggests that Rizal's days of consolation with Josephine were over and that his request for assignment to Cuba was also prompted by his unhappiness with her.
Josephine consoled Rizal with her letters during his jail days at Fort Santiago.
Josephine, however, continued to console him with her letters while he was on his way to the new assignment (via Spain) and during his jail days at Fort Santiago. In her letter of August 13, 1896, for example, she writes: "Love, I will love you ever, love, I will leave thee never, ever to me precious to thee, never to part, heart bound to heart, or never to say goodbye." (Quaint English that for a tutor in the language! And if you have viewed the movie Rizal sa Dapitan, that was the letter quoted.) Other letters typically included practical matters like sending his clothing or a hundred sweet santoles, which he loved, as well as cheese and lansones. During these months of waiting, she filled her time with tutoring in English and taking piano lessons from one of her 15 pupils.
As Rizal's widow she easily passed through rebel lines and brought some inspiration to the revolutionaries.
What do we glean of her life after Rizal? As Rizal's widow she easily passed through rebel lines and probably even brought some inspiration to the revolutionaries. Gen. Emilio Aguinaldo was reluctantly persuaded to admit Josephine into the military ranks, providing her with lessons in shooting and horseback riding. It was her suggestion to start a field hospital in the casa hacienda of Tejeros. When San Francisco de Malabon was captured by the Spaniards, Josephine, accompanied by her brother-in-law Gen. Paciano Rizal, left for Bay, Laguna, passing through forests and over mountains, many times barefoot and riding on a carabao. Of that period in her life we may ask: Did she join the Revolution to avenge Rizal's death, or for another personal reason like a sense of adventure that was lacking in her life before?
From Bay, she was summoned by the governor general, Camilo Polavieja. Given the general's ultimatum to leave the country or risk torture, Josephine left in May of 1897 and was once more in Hong Kong. She was not alone for long, though. One of the employees of Tabacalera there, Vicente Abad y Recio of Cebu City, became her second husband. A daughter, Dolores (who married the Ilocano Salvador Mina), was born in Hong Kong on April 17, 1900. When she was a year old, the family moved to the Philippines. Since Josephine died in 1902, Dolores does not have vivid memories of her aside from stories told by Josephine's in-laws, nor of her father Vicente, who died a year later of the same disease that claimed her mother's life, tuberculosis.
Vicente Abad y Recio of Cebu City, became her second husband.
Who is to say what Josephine's life was like after Rizal? Her sister-in-law Ana helps us in our imagining by describing Mrs. Abad as a very religious woman and Mr. and Mrs. Abad as a happy couple. There is a photograph, at least, accompanying a Free Press article of December 30, 1950, of the couple with a dedication at the back "to our dearest and affectionate Papa, from his loving Vincent and Josephine."
Josephine's brief stint as English tutor in both Manila and Cebu (where she taught the young Sergio Osmeña, though his biographer Vicente Albano Pacis doubts that he learned much from her) made it easier for Josephine to get a more stable job as public school teacher at the recommendation of Dr. David Barrows. But her ill health prevented her from working further. She had to go to Hong Kong to seek a cure.
Josephine died on March 15, 1902, where she was born. A small street is named in her memory somewhere in Quezon city, cornering España St. Her life story has yet to be written, in fiction, if nothing else is possible. That should be a challenge.
(Editor’s Note: This piece was first reprinted in the Yimby.com in March 2001, per the permission of Dr. Alburo. This article was also read, discussed and dissected during the March 2001 meeting of the Philippine History Group of Los Angeles (PHGLA). Eventually the PHGLA, in cooperation with Filipino authors like Dr. Alburo and the history departments of several Filipino universities may rewrite, but not reinvent, Filipino history. This piece is a mere eye-opener on a new book about Jose P. Rizal, his life and loves. Readers who are serious students of Filipino history are invited to join this project that may eventually be termed as historic by itself.)
articles
Rizal had no Chinese blood
By: Manuel L. Morato
If Lozada is trying to send us a subliminal message that Jose Rizal had Chinese blood like him, he is completely wrong.
Parang ang mensaheng nais niyang ihatid sa ating lahat ay “probinsiyanong Intsik” siya tulad ni Jose Rizal. Kaya iginigiit niya na idol raw niya si Jose Rizal para subliminally mai-kumpara natin siya kay Jose Rizal, our hero, the great “Chinoy” like him.
Mag-ingat ka, Lozada. Jose Rizal was not a Chinoy. Maybe you’ve been reading the wrong books. But in the book I published, researched for 20 years by Dr. Jose Baron-Fernandez, a multi-awarded international author and researcher, doctor of medicine, expert on the circulation of the blood, of which he wrote 14 books and taught them as a university professor in Spain and in Mexico, established that Jose Rizal did not have a drop of Chinese blood by the time he was born. Dr. Baron had admired Jose Rizal since he was a 15-year old-student in Spain.
Jose Baron was orphaned at a young age and was brought up by an uncle. His admiration for Jose Rizal started when his uncle received a letter from then Philippine Islands with a stamp of Jose Rizal on it. When Jose Baron asked his uncle who he was, the uncle replied that Jose Rizal was a Filipino hero who the Spaniards in the Philippines unjustly killed.
That must have been on or about 1915, for Dr. Baron was born in 1900, and I bought his manuscript on Jose Rizal �" Filipino Doctor and Patriot in 1977 when he was 77 years old. I also invited him to come to Manila for the first time in 1981 to launch his book which was written in Spanish and translated into English by Dr. Lilia Hidalgo Laurel of UP. I bought the rights to this book from Dr. Baron. I have read many books on Jose Rizal, and as Dr. Onofre Corpuz, an intellectual, secretary of Education in 1981, said: “it is the most accurate, the most authentic and the most complete and the most documented book on Jose Rizal” and promised to make it the official textbook in the schools. Unfortunately, he left the department soon after that.
Without casting aspersion on anyone, the books on Jose Rizal used in schools are based on hearsay like what Lozada is resorting to now. In order for the book to be accepted as textbook in UST and Letran, the Spanish friars then running those institutions insisted on making Rizal a lesser man, babaero, a man who was against the Catholic Church which were lies to simply degrade him. But Jose Rizal was a true Christian until the day he died. He died believing in God. He was only against the bad Spanish friars sent to our shores. Jose Rizal never turned against the Church but was only against those bad friars who represented the Church in this country.
Aren’t we experiencing the same situation as Jose Rizal did during his time?
The only difference, imbes na mga prayleng Kastila na nagwalanghiya sa atin noon, ang mga pumalit na ating kadugo ay mas masahol pa yata. Nagsipagmana sa mga masamang prayle.
Hindi naman lahat. Gaya noong panahon ni Jose Rizal, may masasama at may mababait din namang Spanish Friars.
I printed thousands of copies of Dr. Baron’s books, gave them away to many libraries of public and private schools as my legacy to the Filipino people. That was in the 1980s and 90s.
Some were consigned to National Book Store but were immediately sold out. I’ve also gifted my friends with this wonderful book which I feel all families should have in their homes like the Bible. his book shows how much Jose Rizal loved his country and his family, which I see totally absent in Lozada no matter how much he pretends to be like Jose Rizal.
Far from it. Jose Rizal was not a braggart who wallowed in self-aggrandizement which is Lozada’s cup of tea.
Dr. Jose Baron-Fernandez loved Jose Rizal so much that he even sued the Spanish government to allow him to enter the secret archives to see all the documents on Jose Rizal, which the Spanish government had taken to Spain to “bury” them for life as well as the documents on the Cavite Mutiny of 1872. The law states that no foreigner can enter the secret archives. Baron argued that he was a Spanish national and not a foreigner and as such he must be allowed to enter the secret archives. He won.
I have in my possession all the secret documents on Jose Rizal (and also in the trials of Gomburza), including the document on the assassination attempt on Jose Rizal in Dapitan, when a Recollect priest, Padre Gerardo, paid a certain Florencio Namanan P70 to kill Rizal. Namanan must have been the first hired killer who did not follow the friars’ instruction for love of Rizal.
This came out for the first time in the Jose Rizal book of Dr. Jose Baron-Fernandez, Jose Rizal �" Filipino Doctor and Patriot, which I now own.
As an expert on the circulation of the blood, Dr. Jose Baron-Fernandez categorically stated that Jose Rizal by the time he was born had NO drop of Chinese blood anymore, for though there were intermarriages between Chinese and Filipinos among his ancestors, a hundred years had elapsed when Jose Rizal was born in 1861. According to his studies on the circulation of the blood, blood is purified after a hundred years.
Jose Rizal was a true and pure Malayan, a true and pure Filipino at the time of his birth.
I have more Chinese blood than Jose Rizal, for in blood, I am 50 percent Spanish, 25 percent Filipino, and 25 percent Chinese because on my mother’s side. She was a Filipino-Chinese mestiza surnamed LIM.
For sure, Lozada is more Chinese than me. More Chinese than Filipino.
As the late Dr. Jose Baron-Fernandez told me before he died: “I dedicated my life for the love of Rizal and worked for 20 years writing this book to make amends to the Filipino people for what my race had unjustly done to him.”
To Mr. Jun Lozada: Don’t desecrate the name of Jose Rizal and his memory.
By: Manuel L. Morato
If Lozada is trying to send us a subliminal message that Jose Rizal had Chinese blood like him, he is completely wrong.
Parang ang mensaheng nais niyang ihatid sa ating lahat ay “probinsiyanong Intsik” siya tulad ni Jose Rizal. Kaya iginigiit niya na idol raw niya si Jose Rizal para subliminally mai-kumpara natin siya kay Jose Rizal, our hero, the great “Chinoy” like him.
Mag-ingat ka, Lozada. Jose Rizal was not a Chinoy. Maybe you’ve been reading the wrong books. But in the book I published, researched for 20 years by Dr. Jose Baron-Fernandez, a multi-awarded international author and researcher, doctor of medicine, expert on the circulation of the blood, of which he wrote 14 books and taught them as a university professor in Spain and in Mexico, established that Jose Rizal did not have a drop of Chinese blood by the time he was born. Dr. Baron had admired Jose Rizal since he was a 15-year old-student in Spain.
Jose Baron was orphaned at a young age and was brought up by an uncle. His admiration for Jose Rizal started when his uncle received a letter from then Philippine Islands with a stamp of Jose Rizal on it. When Jose Baron asked his uncle who he was, the uncle replied that Jose Rizal was a Filipino hero who the Spaniards in the Philippines unjustly killed.
That must have been on or about 1915, for Dr. Baron was born in 1900, and I bought his manuscript on Jose Rizal �" Filipino Doctor and Patriot in 1977 when he was 77 years old. I also invited him to come to Manila for the first time in 1981 to launch his book which was written in Spanish and translated into English by Dr. Lilia Hidalgo Laurel of UP. I bought the rights to this book from Dr. Baron. I have read many books on Jose Rizal, and as Dr. Onofre Corpuz, an intellectual, secretary of Education in 1981, said: “it is the most accurate, the most authentic and the most complete and the most documented book on Jose Rizal” and promised to make it the official textbook in the schools. Unfortunately, he left the department soon after that.
Without casting aspersion on anyone, the books on Jose Rizal used in schools are based on hearsay like what Lozada is resorting to now. In order for the book to be accepted as textbook in UST and Letran, the Spanish friars then running those institutions insisted on making Rizal a lesser man, babaero, a man who was against the Catholic Church which were lies to simply degrade him. But Jose Rizal was a true Christian until the day he died. He died believing in God. He was only against the bad Spanish friars sent to our shores. Jose Rizal never turned against the Church but was only against those bad friars who represented the Church in this country.
Aren’t we experiencing the same situation as Jose Rizal did during his time?
The only difference, imbes na mga prayleng Kastila na nagwalanghiya sa atin noon, ang mga pumalit na ating kadugo ay mas masahol pa yata. Nagsipagmana sa mga masamang prayle.
Hindi naman lahat. Gaya noong panahon ni Jose Rizal, may masasama at may mababait din namang Spanish Friars.
I printed thousands of copies of Dr. Baron’s books, gave them away to many libraries of public and private schools as my legacy to the Filipino people. That was in the 1980s and 90s.
Some were consigned to National Book Store but were immediately sold out. I’ve also gifted my friends with this wonderful book which I feel all families should have in their homes like the Bible. his book shows how much Jose Rizal loved his country and his family, which I see totally absent in Lozada no matter how much he pretends to be like Jose Rizal.
Far from it. Jose Rizal was not a braggart who wallowed in self-aggrandizement which is Lozada’s cup of tea.
Dr. Jose Baron-Fernandez loved Jose Rizal so much that he even sued the Spanish government to allow him to enter the secret archives to see all the documents on Jose Rizal, which the Spanish government had taken to Spain to “bury” them for life as well as the documents on the Cavite Mutiny of 1872. The law states that no foreigner can enter the secret archives. Baron argued that he was a Spanish national and not a foreigner and as such he must be allowed to enter the secret archives. He won.
I have in my possession all the secret documents on Jose Rizal (and also in the trials of Gomburza), including the document on the assassination attempt on Jose Rizal in Dapitan, when a Recollect priest, Padre Gerardo, paid a certain Florencio Namanan P70 to kill Rizal. Namanan must have been the first hired killer who did not follow the friars’ instruction for love of Rizal.
This came out for the first time in the Jose Rizal book of Dr. Jose Baron-Fernandez, Jose Rizal �" Filipino Doctor and Patriot, which I now own.
As an expert on the circulation of the blood, Dr. Jose Baron-Fernandez categorically stated that Jose Rizal by the time he was born had NO drop of Chinese blood anymore, for though there were intermarriages between Chinese and Filipinos among his ancestors, a hundred years had elapsed when Jose Rizal was born in 1861. According to his studies on the circulation of the blood, blood is purified after a hundred years.
Jose Rizal was a true and pure Malayan, a true and pure Filipino at the time of his birth.
I have more Chinese blood than Jose Rizal, for in blood, I am 50 percent Spanish, 25 percent Filipino, and 25 percent Chinese because on my mother’s side. She was a Filipino-Chinese mestiza surnamed LIM.
For sure, Lozada is more Chinese than me. More Chinese than Filipino.
As the late Dr. Jose Baron-Fernandez told me before he died: “I dedicated my life for the love of Rizal and worked for 20 years writing this book to make amends to the Filipino people for what my race had unjustly done to him.”
To Mr. Jun Lozada: Don’t desecrate the name of Jose Rizal and his memory.
Saturday, March 8, 2008
articles
Published Articles
Mark Gatela’s Published Work
The Filipino Millennium
In 1521, the Islands Later Known As the Philippines (named after King Pinas of Spain) was discovered by Ferdinand Magellan, a Portuguese serving under Spain because they had better tax shelters.
When Magellan reached the Philippines he was surprised to find that there were people living on the islands, which discouraged him to go nude sunbathing. Also, his attempts to find a wife who would cook and clean his villa in Spain was frowned upon by the Chieftain of Mactan, Escabeche.
Escabeche refused to be converted to Catholicism because he was already a member of Iglesia ni Bathala. He was angry at Magellan because he insisted on sunbathing, flashing his lily-white European bottom. Thus Escabeche had all of Magellan’s luggage stolen and connived with the cab drivers to give Magellan a run-around. Magellan died while trying to break his bill to pay his cab fare. This was the first recorded tourism accident.
Upon hearing of fabulous beaches where one could go nude sunbathing, a bunch of other Spaniards came to the Philippines and stayed for 300 years.
Meanwhile, a dish was named after Escabeche for his heroism against the Europeans. For refusing to be cowed by the foreigners we now have the tasty dish, the sisig, in honor of Escabeche. His heroism, however, failed to inspire his fellow chieftains because frankly, they didn’t want a dish named after them.
Spanish Colonization
Under Spain, the Philippines learned most of its laws, labor practices, customs and of course, religion. Some of these practices are still wide spread in modern society. From the Spaniards, we learned that a message is more effective when delivered by a foreigner (see Stratfor analysis).
The Spaniards party was spoiled when an indio (Spanish word for really annoying person), who studied in Europe and learned that the Spaniards aren’t supposed to be vacationing in the Philippines, wrote two inflammatory novels, the Noli Me Tangere Episode I: The Spanish Menace, and its sequel, Noli Me Tangere II: Simoun Strikes Back. They were inflammatory because the Spaniards found out they made good kindling for burning. The Spaniards banned and burned the books because they objected to the portrayal of the hero Ibarra and Maria Clara, the first recorded love-team, in which they had no song and dance number on the beach.
The indio, Jose Rizal, was put to death via firing squad at the Luneta which would later on be called, Cheap Date Place. The event caused many Filipinos to be upset because they had to close the skating rink for the day.
However, Rizal already had a good following from his writings especially when they serialized it in komiks. One such fan, Andres Bonifacio, president of the Pepe 4 Ever Fan Club, Tondo Chapter turned his group into the Katipunan, a highly successful band. They initially performed at a row of drinking places found along Ateneo, the school which Jose Rizal attended before being sent to Europe. The road was later named after the band.
The Katipunan caused riots whenever they performed since most of their performances were cheap: they must answer “Jose Rizal” to the question “Knock, knock, who’s there?”
Their hits: “Anong Pag-Ibig Pa” and “Punitin ang Cedula” were frowned upon by the Spaniards because they were, to quote historian Conito Peninsulares “not radio friendly.” The band was declared subversives by the Spaniards and hunted down in the most Catholic manner of the Inquisition.
Ironically, Andres Bonifacio was not captured by the Spaniards but by fellow native, Emilio Aguinaldo, head of the Magdalo faction of the Katipunan, which was a boy band.
Depending on which historian you read, Aguinaldo had Bonifacio killed in Isabela to quell any resistance loyal to the latter. However new evidence shows that Bonifacio was abducted by aliens and later returned with the technology that gave us the LRT. We’ve immortalized this event by constructing a monument of Bonifacio at the end of the LRT line.
Aguinaldo declared himself the President of the Republic of the Philippines in Cavite on June 12, 1898. The Philippines became the first Republic in Asia to have a veranda on its paper money.
Note that during the Declaration of Independence, the Spaniards were still in the Philippines which confused them to no end and they had to have their tourist visas changed. This posed a problem when they couldn’t find the local Spanish embassy.
The Spanish-American War was raging and the Philippines was caught in the middle, despite being on the other side of the Pacific.
During the Treaty of Paris, Spain gave America the Philippines at a discount and a lifetime pass to the Annual Pamplona Running of the Bulls. America wanted the Philippines because of its sugar, because their Starbucks coffee doesn’t taste much without it. And they also wanted to go nude sunbathing on our beaches.
The American Colonization
The first American teachers were called “Boats” because that’s how they reached the Philippines — on board a boat called the Thomas. From the Americans, the Filipinos taught how to spell ‘apple’ even though they have never seen one all their lives.
Education was the American’s biggest contribution to the development of the Philippines as a nation. While the Spaniards feared that education would turn the Filipinos against them, the Americans saw it wise that their little brown brothers be taught the four r’s: reading, ‘ritin, ‘rithmitic and rap. So we be dope wit rhymin.
Because the Filipinos learned how to write and count, we can now spell “Balangiga Massacre” correctly and count how many people were killed by the Americans in Samar.
America was preparing the Philippines to stand on its own two feet through the Commonwealth Government headed by Spanish Mestizo, Manuel L. Quezon, who was named after the city.
However, before Quezon’s wish that he would like to see the Philippines run like hell by the Filipinos came true, the Second World War broke out.
Mark Gatela’s Published Work
The Filipino Millennium
In 1521, the Islands Later Known As the Philippines (named after King Pinas of Spain) was discovered by Ferdinand Magellan, a Portuguese serving under Spain because they had better tax shelters.
When Magellan reached the Philippines he was surprised to find that there were people living on the islands, which discouraged him to go nude sunbathing. Also, his attempts to find a wife who would cook and clean his villa in Spain was frowned upon by the Chieftain of Mactan, Escabeche.
Escabeche refused to be converted to Catholicism because he was already a member of Iglesia ni Bathala. He was angry at Magellan because he insisted on sunbathing, flashing his lily-white European bottom. Thus Escabeche had all of Magellan’s luggage stolen and connived with the cab drivers to give Magellan a run-around. Magellan died while trying to break his bill to pay his cab fare. This was the first recorded tourism accident.
Upon hearing of fabulous beaches where one could go nude sunbathing, a bunch of other Spaniards came to the Philippines and stayed for 300 years.
Meanwhile, a dish was named after Escabeche for his heroism against the Europeans. For refusing to be cowed by the foreigners we now have the tasty dish, the sisig, in honor of Escabeche. His heroism, however, failed to inspire his fellow chieftains because frankly, they didn’t want a dish named after them.
Spanish Colonization
Under Spain, the Philippines learned most of its laws, labor practices, customs and of course, religion. Some of these practices are still wide spread in modern society. From the Spaniards, we learned that a message is more effective when delivered by a foreigner (see Stratfor analysis).
The Spaniards party was spoiled when an indio (Spanish word for really annoying person), who studied in Europe and learned that the Spaniards aren’t supposed to be vacationing in the Philippines, wrote two inflammatory novels, the Noli Me Tangere Episode I: The Spanish Menace, and its sequel, Noli Me Tangere II: Simoun Strikes Back. They were inflammatory because the Spaniards found out they made good kindling for burning. The Spaniards banned and burned the books because they objected to the portrayal of the hero Ibarra and Maria Clara, the first recorded love-team, in which they had no song and dance number on the beach.
The indio, Jose Rizal, was put to death via firing squad at the Luneta which would later on be called, Cheap Date Place. The event caused many Filipinos to be upset because they had to close the skating rink for the day.
However, Rizal already had a good following from his writings especially when they serialized it in komiks. One such fan, Andres Bonifacio, president of the Pepe 4 Ever Fan Club, Tondo Chapter turned his group into the Katipunan, a highly successful band. They initially performed at a row of drinking places found along Ateneo, the school which Jose Rizal attended before being sent to Europe. The road was later named after the band.
The Katipunan caused riots whenever they performed since most of their performances were cheap: they must answer “Jose Rizal” to the question “Knock, knock, who’s there?”
Their hits: “Anong Pag-Ibig Pa” and “Punitin ang Cedula” were frowned upon by the Spaniards because they were, to quote historian Conito Peninsulares “not radio friendly.” The band was declared subversives by the Spaniards and hunted down in the most Catholic manner of the Inquisition.
Ironically, Andres Bonifacio was not captured by the Spaniards but by fellow native, Emilio Aguinaldo, head of the Magdalo faction of the Katipunan, which was a boy band.
Depending on which historian you read, Aguinaldo had Bonifacio killed in Isabela to quell any resistance loyal to the latter. However new evidence shows that Bonifacio was abducted by aliens and later returned with the technology that gave us the LRT. We’ve immortalized this event by constructing a monument of Bonifacio at the end of the LRT line.
Aguinaldo declared himself the President of the Republic of the Philippines in Cavite on June 12, 1898. The Philippines became the first Republic in Asia to have a veranda on its paper money.
Note that during the Declaration of Independence, the Spaniards were still in the Philippines which confused them to no end and they had to have their tourist visas changed. This posed a problem when they couldn’t find the local Spanish embassy.
The Spanish-American War was raging and the Philippines was caught in the middle, despite being on the other side of the Pacific.
During the Treaty of Paris, Spain gave America the Philippines at a discount and a lifetime pass to the Annual Pamplona Running of the Bulls. America wanted the Philippines because of its sugar, because their Starbucks coffee doesn’t taste much without it. And they also wanted to go nude sunbathing on our beaches.
The American Colonization
The first American teachers were called “Boats” because that’s how they reached the Philippines — on board a boat called the Thomas. From the Americans, the Filipinos taught how to spell ‘apple’ even though they have never seen one all their lives.
Education was the American’s biggest contribution to the development of the Philippines as a nation. While the Spaniards feared that education would turn the Filipinos against them, the Americans saw it wise that their little brown brothers be taught the four r’s: reading, ‘ritin, ‘rithmitic and rap. So we be dope wit rhymin.
Because the Filipinos learned how to write and count, we can now spell “Balangiga Massacre” correctly and count how many people were killed by the Americans in Samar.
America was preparing the Philippines to stand on its own two feet through the Commonwealth Government headed by Spanish Mestizo, Manuel L. Quezon, who was named after the city.
However, before Quezon’s wish that he would like to see the Philippines run like hell by the Filipinos came true, the Second World War broke out.
articles
WHAT BHUTANESE EXPECT FROM INDIA
February 25, 1999
Published in Kathmandu Post (Article No 35)
After the arrest of T. N. Rizal in 1989, the Druk regime started cracking down on innocent Lhotshampa villagers. They fled their homes to evade state terrorism and torture and took shelter in the Garganda tea garden in West Bengal state on the Indo-Bhutan borders. It was from there that Bhutanese people organised the first ever peaceful demonstrations in all southern districts of Bhutan in 1991. India is both the first entry point and the territory of asylum for fleeing Bhutanese. India was fully aware of what is happening in its backyard, Bhutan. It is also aware that all Bhutanese refugees are genuine Bhutanese citizens. However, it is maintaining stoic silence over the issue of repatriation.
India's role
India maintains that Bhutanese refugee problems should be resolved through bilateral talk. Maintaining that posture, Jashwant Singh, the Indian Foreign Minister, the other day was quoted as having said that Nepal and Bhutan should solve the refugee problems bilaterally. However, all are aware that bilateral talk is not progressing. It is also true that India's support to Bhutanese regime is the main reason for Bhutanese intransigence in the bilateral talk. The eighth round of Nepal-Bhutan Ministerial Talk proposed to be held in January, 1999 was not held, as Bhutan did not respond to Nepal's request.
No one can underestimate the important role of India in solving Bhutanese political crisis and repatriation of refugees. Nepal and Bhutan are its friends and it enjoys respects in both countries. Even if India does not want to interfere in the internal affairs of Bhutan by supporting the democratic movement, it can use its 'good office' to persuade Bhutan to agree for repatriation of refugees. It will be an act of humanitarian effort and not an interference in Bhutan's internal affairs. International law, usage and conventions also offer provision of using the 'good office' of a country in "good faith" to help solve the problems of other countries. Various overt/covert instances of this sort are observed in the intricate politics of the Middle-east.
India does not need to be suspicious about the intentions of the leadership of democratic movement. Despite nearly a decade of exile, the democratic movement is far from linked with any anti-India group in the region. Refugee leaders are well aware of India's security concerns. Despite their India-friendly attitude, it is most unfortunate that they have not been heard in New Delhi and have not been given access to its Ministry of External Affairs.
Prospects
Bhutanese refugees will have to return home, as no country could solve its internal problems by driving away its agitating citizens to another country as refugees. The prospects of Bhutanese refugees going home is far better than the Tibetan or Burmese refugees living in various parts of the world.
Similarly, the prospect of the resolution of Bhutanese political crisis is far greater than the Tamil-Sinhala or Kashmir or North-east conflicts in Sri Lanka and India respectively - as they are explicitly a violent secessionist and pro-independence movement based on local or ethnic considerations. On the other hand, Bhutanese people have launched a peaceful movement for establishment of democracy in Bhutan. It is not a separatist, ethnic or a liberation movement.
Democracy is inevitable in Bhutan and cannot be stopped by the regime for long, since the idea of democracy has already been accepted by a large section of Bhutanese people including Sharchhops and ruling Ngalongs.
Expectation
Bhutanese people appeal India to quash extradition proceedings and the criminal cases against Rongthong Kuenley Dorji and allow him the freedom of movement. In April, 1997, Dorji, Chairman of Druk National Congress was arrested by Delhi Police on charges of violating the Indian Foreigners Act and later initiated extradition proceeding against him. Bhutanese and Indian citizens do not require passport or visa in each others country. Dorji is now released on conditional bail that he must not move out of Delhi. Bhutanese citizens are not under the purview of Indian Foreigners Act, while transiting through India. Therefore, India must allow Bhutanese refugees and the democratic activists to transit through its territories to Bhutan without hindrance, which is very much within the scope of the Bhutan-India Treaty of 1949. In the past Indian police arrested the Bhutanese activists. They also deported Bhutanese activists to Nepal borders. The activists should not be arrested by Indian police. Indian police should not accept the Bhutanese citizens forcefully thrown out and deported to India by the Bhutanese police. They should not deport the activists to Panitanki on the Indo-Nepal borders.
Bhutanese refugees also urge India to use its good office to persuade Bhutan to initiate steps for a realistic resolution of Bhutanese refugee issue through the Nepal-Bhutan bilateral talk, without it being directly involved in the bilateral talk on repatriation of Bhutanese refugees. Bhutanese people and the dissidents are also well aware that they require Indian assistance in establishing democratic institutions such as Parliament, independent judiciary, election commission etc., after the dawn of democracy in Bhutan.
Regime's stand
If the movement has done nothing to harm the Indian interest even at the cost of aggravating the sufferings of Bhutanese people for nearly a decade, the Druk regime on the other hand has shown scant respect to Indian sensitivity even under the treaty obligations. It continues to shelter the north-east ULFA/Bodo militants much to the resentment of India. These separatist groups are fighting for separate home lands. They are launching attacks on Indian army and security forces and destroying government properties from their hideouts in Bhutan.
King Jigme reshuffled his cabinet in June, 1998. He appointed Jigmi Thinlay as the head of the new cabinet. Thinlay belongs to the inner-most circle of King Jigme and is the most trusted official and relative of the king. He had been a Royal companion during the childhood of the king.
It is to all former Bhutanese civil servants' knowledge that Mr. Jigmi Thinlay, the new foreign minister and the head of the cabinet is a well known anti-Lhotshampa and belongs to anti-India camp. His appointment is understood by many Bhutanese as king's calculated step to move Bhutan closer to China ostensibly to act as a balancing factor to both political and economic influences from India. Recent China initiatives of Thinlay also validates this. It is now well known that Thinlay has been given a free hand by the king in the conduct of Bhutan's foreign policy.
As a Director of Education Department, Mr. Thinlay implemented a policy which converted the regular services of all Indian teachers on contract service, thus effecting their services. Later he headed the Royal Civil Service Commission (RCSC), which processes the recruitment, promotion, training and scholarship abroad for the Bhutanese civil servants and non-national staff. As head of the RCSC he influenced the government decision in abolishing important posts of Indian Advisors. Having the confidence of the king, he devised strategies to abolish the posts of Manpower Expert, Industrial Advisor, Financial Advisor and Development Advisor in the mid eighties. With the departure of the Indian Police Advisor in December, 1997, Bhutan has abolished practically all the post of Indian advisors. He reduced the number of Indians working in the civil service and converted the services of the regular Indian staff in the civil service on contract. He is also reported to be the most vocal proponent for the removal of the operations of the Indian Border Road Organisation (BRO) from Bhutan. BRO is a strategic outfit of Indian army that constructs border roads and its DANTAK project headed by a Brigadier constructs and maintains all roads in Bhutan. In 1998, Bhutan reportedly requested India to call back DANTAK by handing over the construction and maintenance of roads from DANTAK to its Public Works Department, which was not taken kindly by India. DANTAK is still working in Bhutan.
February 25, 1999
Published in Kathmandu Post (Article No 35)
After the arrest of T. N. Rizal in 1989, the Druk regime started cracking down on innocent Lhotshampa villagers. They fled their homes to evade state terrorism and torture and took shelter in the Garganda tea garden in West Bengal state on the Indo-Bhutan borders. It was from there that Bhutanese people organised the first ever peaceful demonstrations in all southern districts of Bhutan in 1991. India is both the first entry point and the territory of asylum for fleeing Bhutanese. India was fully aware of what is happening in its backyard, Bhutan. It is also aware that all Bhutanese refugees are genuine Bhutanese citizens. However, it is maintaining stoic silence over the issue of repatriation.
India's role
India maintains that Bhutanese refugee problems should be resolved through bilateral talk. Maintaining that posture, Jashwant Singh, the Indian Foreign Minister, the other day was quoted as having said that Nepal and Bhutan should solve the refugee problems bilaterally. However, all are aware that bilateral talk is not progressing. It is also true that India's support to Bhutanese regime is the main reason for Bhutanese intransigence in the bilateral talk. The eighth round of Nepal-Bhutan Ministerial Talk proposed to be held in January, 1999 was not held, as Bhutan did not respond to Nepal's request.
No one can underestimate the important role of India in solving Bhutanese political crisis and repatriation of refugees. Nepal and Bhutan are its friends and it enjoys respects in both countries. Even if India does not want to interfere in the internal affairs of Bhutan by supporting the democratic movement, it can use its 'good office' to persuade Bhutan to agree for repatriation of refugees. It will be an act of humanitarian effort and not an interference in Bhutan's internal affairs. International law, usage and conventions also offer provision of using the 'good office' of a country in "good faith" to help solve the problems of other countries. Various overt/covert instances of this sort are observed in the intricate politics of the Middle-east.
India does not need to be suspicious about the intentions of the leadership of democratic movement. Despite nearly a decade of exile, the democratic movement is far from linked with any anti-India group in the region. Refugee leaders are well aware of India's security concerns. Despite their India-friendly attitude, it is most unfortunate that they have not been heard in New Delhi and have not been given access to its Ministry of External Affairs.
Prospects
Bhutanese refugees will have to return home, as no country could solve its internal problems by driving away its agitating citizens to another country as refugees. The prospects of Bhutanese refugees going home is far better than the Tibetan or Burmese refugees living in various parts of the world.
Similarly, the prospect of the resolution of Bhutanese political crisis is far greater than the Tamil-Sinhala or Kashmir or North-east conflicts in Sri Lanka and India respectively - as they are explicitly a violent secessionist and pro-independence movement based on local or ethnic considerations. On the other hand, Bhutanese people have launched a peaceful movement for establishment of democracy in Bhutan. It is not a separatist, ethnic or a liberation movement.
Democracy is inevitable in Bhutan and cannot be stopped by the regime for long, since the idea of democracy has already been accepted by a large section of Bhutanese people including Sharchhops and ruling Ngalongs.
Expectation
Bhutanese people appeal India to quash extradition proceedings and the criminal cases against Rongthong Kuenley Dorji and allow him the freedom of movement. In April, 1997, Dorji, Chairman of Druk National Congress was arrested by Delhi Police on charges of violating the Indian Foreigners Act and later initiated extradition proceeding against him. Bhutanese and Indian citizens do not require passport or visa in each others country. Dorji is now released on conditional bail that he must not move out of Delhi. Bhutanese citizens are not under the purview of Indian Foreigners Act, while transiting through India. Therefore, India must allow Bhutanese refugees and the democratic activists to transit through its territories to Bhutan without hindrance, which is very much within the scope of the Bhutan-India Treaty of 1949. In the past Indian police arrested the Bhutanese activists. They also deported Bhutanese activists to Nepal borders. The activists should not be arrested by Indian police. Indian police should not accept the Bhutanese citizens forcefully thrown out and deported to India by the Bhutanese police. They should not deport the activists to Panitanki on the Indo-Nepal borders.
Bhutanese refugees also urge India to use its good office to persuade Bhutan to initiate steps for a realistic resolution of Bhutanese refugee issue through the Nepal-Bhutan bilateral talk, without it being directly involved in the bilateral talk on repatriation of Bhutanese refugees. Bhutanese people and the dissidents are also well aware that they require Indian assistance in establishing democratic institutions such as Parliament, independent judiciary, election commission etc., after the dawn of democracy in Bhutan.
Regime's stand
If the movement has done nothing to harm the Indian interest even at the cost of aggravating the sufferings of Bhutanese people for nearly a decade, the Druk regime on the other hand has shown scant respect to Indian sensitivity even under the treaty obligations. It continues to shelter the north-east ULFA/Bodo militants much to the resentment of India. These separatist groups are fighting for separate home lands. They are launching attacks on Indian army and security forces and destroying government properties from their hideouts in Bhutan.
King Jigme reshuffled his cabinet in June, 1998. He appointed Jigmi Thinlay as the head of the new cabinet. Thinlay belongs to the inner-most circle of King Jigme and is the most trusted official and relative of the king. He had been a Royal companion during the childhood of the king.
It is to all former Bhutanese civil servants' knowledge that Mr. Jigmi Thinlay, the new foreign minister and the head of the cabinet is a well known anti-Lhotshampa and belongs to anti-India camp. His appointment is understood by many Bhutanese as king's calculated step to move Bhutan closer to China ostensibly to act as a balancing factor to both political and economic influences from India. Recent China initiatives of Thinlay also validates this. It is now well known that Thinlay has been given a free hand by the king in the conduct of Bhutan's foreign policy.
As a Director of Education Department, Mr. Thinlay implemented a policy which converted the regular services of all Indian teachers on contract service, thus effecting their services. Later he headed the Royal Civil Service Commission (RCSC), which processes the recruitment, promotion, training and scholarship abroad for the Bhutanese civil servants and non-national staff. As head of the RCSC he influenced the government decision in abolishing important posts of Indian Advisors. Having the confidence of the king, he devised strategies to abolish the posts of Manpower Expert, Industrial Advisor, Financial Advisor and Development Advisor in the mid eighties. With the departure of the Indian Police Advisor in December, 1997, Bhutan has abolished practically all the post of Indian advisors. He reduced the number of Indians working in the civil service and converted the services of the regular Indian staff in the civil service on contract. He is also reported to be the most vocal proponent for the removal of the operations of the Indian Border Road Organisation (BRO) from Bhutan. BRO is a strategic outfit of Indian army that constructs border roads and its DANTAK project headed by a Brigadier constructs and maintains all roads in Bhutan. In 1998, Bhutan reportedly requested India to call back DANTAK by handing over the construction and maintenance of roads from DANTAK to its Public Works Department, which was not taken kindly by India. DANTAK is still working in Bhutan.
articles
Jose Rizal, The Social Historian
‘Had his death by musketry not prevented it, Dr. Rizal would have contributed greatly to the field of Philippine history and culture. Dr. Rizal was certainly the finest and most distinguished social historian our race has ever produced.’
By Serafin D. Quiason
One of the great questions which has bewildered men for centuries is whether history makes men, men make history, or whether the forces of both are inextricably linked in their interactions. In the case of Dr. Jose Rizal, our national hero, it was the combination of both forces which shaped and determined his fate as a cultured “indio.”
No Filipino belonging to the last quarter of the 19th century had studied Philippine history with more meticulous care and genuine devotion than Dr. Rizal. In his historical essay, Filipinas Dentro de Cien Años (The Philippines a Century Hence), published in series in La Solidaridad from September 30,1889 to February 1,1890, Dr. Rizal impressed scholars with his comprehensive and precise knowledge, not only of Philippine history, but also of the history of Europe. He was at home in Spanish history and was equally knowledgeable in the expansion of Europe in Asia and Africa and the growth and development of the American Republic. Endowed with great industry, encyclopedic knowledge, and an elegant Spanish style, he wrote, aside from his immortal novels, several popular and scholarly essays. A sampling of his publications which includes poetry, drama and folklore reflects his historical views and nationalistic sentiments. These are The Indolence of the Filipinos, The Specimen of Tagal Folklore, The Eastern Fables, the Truth for All, Sa Aking Mga Kabataan, Mi Ultimo Adios, and Junto al Pasig.
What is perhaps more remarkable is that Dr. Rizal managed to turn his cascading energies to scholarship by not confining himself to any singular specialty or area of Philippine history. He was equally at home in poetry, drama, cultural anthropology, and lingusitics. He exemplified expertise in these multidisciplinary areas of learning.
Dr. Rizal was an earnest seeker of truth for truth’s sake and this marked him as a historian. It is known how intently he sought the truth. His research took him to the British Museum, The India Office Library (which was housed then at the Foreign Office Building in London), the Bibliotheque Nationale in Paris and other similar institutions in Germany, reading and thoroughly studying the sources on Philippine history and culture.
A great mission lay just ahead. He then decided to undertake the annotation of Antonio de Morga’s Sucesos de las Islas Filipinas published in Mexico in 1609, sufficient to occupy many months of full time work for most scholars. His personal friendship with Ferdinand Blumentritt provided the inspiration for doing a new edition of Morga’s Sucesos. He did it without handsome scholarship from foundations. Devoting four months to research and writing and almost a year to get his manuscript published in Paris in 1890, his extensive annotations of Morga’s work number “no less than 639 items or almost two annotations for every page.” In the Prologue, Blumentritt had this to say:
With this reprinting you have erected a monumentum aere perenius (a perennial monument) to the name of Rizal.
In this particular work, he left behind him a historical monument -- a monument that has for years cast its long shadow across our historical landscape which he surveyed well, explored, and embellished with such devotion and passion. In Dr. Rizal’s dedication of this work, he explained, among other things, the purpose in the new edition of Morga’s Sucesos:
If the book succeeds in awakening in you the consciousness of our past which has been obliterated from memory and in rectifying what has been falsified and calumniated, I shall not have labored in vain, and on such basis, little though it may be, we can all devote ourselves to studying the future.
Like other professional historians, Rizal also subscribed to the old dictum: the past shapes the present and the present, the future. To be able to foretell the future, one must have a correct perceptive reading of the past and a proper understanding of the present.
As essential sources for reconstructing the history of our people, he made full use of rare printed materials. Hence, his impressive readings in Philippine history, to mention but a few, include the following” B.L. Argensola’s Conquista de las Islas Molucas; Gaspar San Agustin’s Conquistas...(1609); Antonio de Pigafetta’s Primo Viaggo in Torno Al Globo Terraqueo (Milano, 1800); Pedro Chirino’s Relacion de las Islas Filipinas; Francisco Colin’s Labor Evangelica (Madrid, 1663); Francisco de Placencia’s Los Cstumbres de los Tagalogs; Diego de Aduarte’s Historia de la Provincia del Santo Rosario de la Orden de Predicadores (Zaragoza, 1693); Hernando de Rios’ Memoria y Relacion para S.M. Madrid (1621); Martin de Rada’s report to the Spanish King on the Abuses of the Encomenderos; Sinibaldo de Mas, Informe Sobre de Estado de las Islas Filipinas en 1842 (Madrid,1842); Francis Drakes’s Voyage Around the World; Thomas Cavendish’s Voyage...; and Navarette’s Coleccion de los Viejos y Descubrimientos. He also consulted the works of other authors like T.H. Pardo de Tavera, I. de los Reyes, Lord Stanley, and P.A. Paterno. Very few Filipinos of Dr. Rizal’s generation tapped these sources and demonstrated their crucial value for an authoritative picture of the Filipinos’ past history.
Dr. Rizal’s historical essays and his copious annotations of Morga reveal his personal debt to history. In his school days, he acquired this enthusiasm for the discipline. This was particularly demonstrated when he persuaded his father to gift him with a a set of Cantu’s Universal History. As he grew to manhood, he developed an unusual sense of history. He believed that the discipline could not only illumine the mind, but could also edify the human spirit. Thus, in the second paragraph of his historical essay on Filipinas Dentro de Cien Años, he aptly stated:
To foretell the destiny of a nation, it is necessary to open the book that tells the past.
Whether it was a matter of the poet’s craft, the scientific man’s thought or the historian’s task, he had a firm grasp of the relevant analytical tools and a wealth of knowledge.
In Europe, Dr. Rizal came in contact with Rainhold Rost of the India Office Library, Alfred Meyer, Feodor Jagor, Rudolph Virchow, Ferdinand Blumentritt, Otto Becker, and Louis de Wecker. These great men shared his interest in the study of Philippine culture and history. In his contacts, he invariably displayed remarkable breadth and depth of learning as well as human warmth and understanding.
In his historical essay, which includes the narration of Philippine colonial history, punctuated as it was with incidences of agony, tensions, tragedies and prolonged periods of suffering that many of the people had been subjected to, reflects a thorough grasp of the sources and a scholarly balance in his judgements. He correctly observed that as a colony of Spain, “the Philippines was depopulated, impoverished, and retarded, astounded by the metamorphosis, with no confidence in her past, still without faith in her present and without any faltering hope in the future.”
He went on to say:
...little by little, they (Filipinos) lost their old traditions, the mementoes of their past; they gave up their writing, their songs, their poems, their laws, in order to learn by rote other doctrines which they did not understand, another morality, another aesthetics, different from those inspired by their climate and their manner of thinking. They declined,degrading themselves in their own eyes. They became ashamed of what was their own; they began to admire and praise whatever was foreign and incomprehensible; their spirit was damaged and it surrendered.
In another passage, he said:
The country is poor, it is going through a great financial crisis, and everybody points with their fingers to the persons who are causing the evil and yet no one dares to lay their hands on them.
These points of Dr. Rizal are worth pondering now.
His fluency and ease at classical history reveal an early training as well as a literary talent of high order. Under Spain, there was practically no solid program for education and social development. The Spaniards gave the Philippine colony little affection and understanding. Dr. Rizal spoke with vigor against the subjugation of one nation by another. He hated imperialism and heartily disliked censorship of the press. His formula for change was either violent if it should be led by the masses or peaceful, if by the elite in society.
There were, however, a few historical slips.
According to Dr. Rizal, “Every one, friend or foe alike, admits that every Filipino, even before the arrival of the Spaniards knew how to read or write.” In saying this, it seems like he was a victim of his heavy reliance on the early Spanish sources. He seemed to be under the impression that the Philippine colony did not take advantage of the disintegration of the Spanish Empire. Therefore, the colony remained loyal to Spain during the War of Independence in Spanish America. In reality, there were several attempts to topple the Spanish colonial order in the 1810s and 1820s, as evidenced by the Novales uprising and the Bayot and Palmero conspiracies.
As a student of history, he asked questions as well as answered them in his essay on Filipinas Dentro de Cien Años. He succeeded in maintaining a high level of factual accuracy which can be relied on. But in a historical essay that moves so rapidly over time and space, it is also easy to find certain blunders. Is it not always easy to find mistakes or historical slips?
To cite another instance, he calls attention to the fact that the English penetrated Spain’s private presence in the Pacific and launched a successful invasion of the Philippines during the Seven years’ War in Europe. Profit, of course, was one of the many motives. Actually, England, through the East India Company, took possession of the Philippines for some years, only to relinquish it by virtue of the Treaty of Paris in 1763. At the same time, Manila capitulated to the combined forces of the East India Company and the British navy and army. The Preliminaries of Peace was already being negotiated by the diplomatic agents of France and England. The British diplomats were not aware of the capture of Manila by William Draper and Admiral Samuel Cornish.
In so far as Germany’s lack of imperial design on any part of Asia in the 1880s was concerned, Dr. Rizal’s observation was correct in the sense that Bismarck generally counselled patience. He told his close associates he knew how to wait. He was still very much occupied then with the strengthening of the newly unified German state because the “will to democracy, like the will to federate” was not strong enough. But in time, in the words of William Gladstone, Bismark had made “Germany larger and the German smaller.” Had Dr. Rizal lived just a little longer, he would have witnessed the “mock” Battle of Manila Bay with Admiral Von Diedrich and his fleet waiting in the wings.
With all its limitations and slips, Dr. Rizal’s essay has a genuine astuteness of historical analysis. Those concerned with the history of the Filipino people up to the 1880s will find this quite useful. One may also find Dr. Rizal’s speculation on “Mai and Tawalisi” particularly illuminating. He puts into sharp relief his knowledge about our pre-history that was based upon the use of historiographic techniques.
He touched on many familiar landmarks in the complex topography of our past ranging from the galleon trade -- the lifeblood of the colony, the decline of Philippine population due to periodic wars and forced labor incident to ship construction, the external threats coming from the Dutch and the English, the assassination of Gomez Dasmariñas, the institution of the residencia, the censorship of the press, the “liberal” regime of De la Torre in contrast with that of Izquierdo, the Muslim problem, Gaspar de San Agustin. O.S.A. and the Jesuit Velarde -- the arch critics of the Filipinos and the Spanish Cortez, to mention but a few.
One may also find worthwhile nuggets of information in his historical essay. For instance, not every student of Philippine history is familiar with many heroic figures in their past, such as the Magalats of Cagayan, and the descendants of Gat Pulintang and Gat Salakab of Batangas. He had a good eye for an interesting aspect of Chinese attitude of superiority vis-a-vis the Westerners. The Chinese called the Europeans Fan Kuei or foreign red devils, a detail which can easily escape the undiscerning eye of a non-student of Asian history.
One particular interesting observation of Dr. Rizal runs as follows:
Today, we see that the most humble families make enormous sacrifices so that their children can obtain a little education, even going to the extent of letting them become servants in order to learn Spanish at least.
Again he declares:
The Filipinos accept comfort and maintain contacts with all people and can live in all climes.
Nothing can be farther from the truth than the applicability of these statements in our contemporary Philippine society.
Lastly, he forecast things to come. He read accurately Japan’s natural path for expansion, that is, toward Korea. He added that “it is easy (for Japan) to take her.” We know for a fact that by 1912, Japanese seizure of Korea became a reality. They withdrew from the peninsula in 1945. He had a good inkling of what would happen to China vis-a-vis the Western powers. He even anticipated “the slicing of the Chinese melon” into European spheres of influence by a decade. But the “scramble for concessions” as we all know was halted by the Secretary of State Hay’s “Open Door Policy.”
His reading of American “Manifest Destiny” was a perceptive one. “The great American Republic,” he said, “with interest in the pacific and without share in the partition of Africa may one day think of acquiring possessions beyond the seas.” His words were quite prophetic. The Philippine Revolution broke out. The Americans came and nipped the newly independent Republic in the bud. The Filipinos fought the Yankees “at the cost of so much blood and sacrifice.”
His historical essays draw their power not only from his diverse readings and research, but from his ability to identify issues, and his skillful perception of atmosphere and motive. Their final distinction came, perhaps, from the manner that these qualities were ordered in his eloquent literary style and evident craftsmanship. It is hard, sometimes, to know how a man trained as an eye specialist could have developed a characteristic style which was at once incisive, evocative and definitely arresting.
By the time Dr. Rizal moved from one city to another in Western Europe, he had produced all types of literary works and articles which were published occasionally. His stay in Europe gave him time for further research. This culminated in the writing and publication of his two immortal works -- Noli Me Tangere and El Filibusterismo. His years were cut unreasonably short, but in them were compressed many lifetimes of creativity, hard work and dedication.
Had his death by musketry not prevented it, Dr. Rizal would have contributed greatly to the field of Philippine history and culture. Dr. Rizal was certainly the finest and most distinguished social historian our race has ever produced. That Dr. Rizal well-deserved the honor is evident from his scholarly thoroughness and his monumental literary and historical works.
(Serafin D. Quiason is the former director of the National Library and chairman of the National Historical Institute in the Philippines. The foregoing article was originally published in “Solidarity,” a Manila-based publication edited and published by F. Sionil Jose.)
articles
The Former Philippines thru Foreign Eyes
By Fedor Jagor et al
Among the many wrongs done the Filipinos by Spaniards, to be charged against their undeniably large debt to Spain, one of the greatest, if not the most frequently mentioned, was taking from them their good name.
Spanish writers have never been noted for modesty or historical accuracy. Back in 1589 the printer of the English translation of Padre Juan Gonzalez de Mendoza’s “History of the Great and Mighty Kingdom of China” felt it necessary to prefix this warning: * * * the Spaniards (following their ambitious affections) do usually in all their writings extoll their own actions, even to the setting forth of many untruthes and incredible things, as in their descriptions of the conquistes of the east and west Indies, etc., doth more at large appeare.
Of early Spanish historians Doctor Antonio de Morga seems the single exception, and perhaps even some of his credit comes by contrast, but in later years the rule apparently has proved invariable. As the conditions in the successive periods of Spanish influence were recognized to be indicative of little progress, if not actually retrogressive, the practice grew up of correspondingly lowering the current estimates of the capacity of the Filipinos of the conquest, so that always an apparent advance appeared. This in the closing period, in order to fabricate a sufficient showing for over three centuries of pretended progress, led to the practical denial of human attributes to the Filipinos found here by Legaspi.
Against this denial to his countrymen of virtues as well as rights, Doctor Rizal opposed two briefs whose English titles are “The Philippines A Century Hence” and “The Indolence of the Filipino.” Almost every page therein shows the influence of the young student’s early reading of the hereinafter-printed studies by the German scientist Jagor, friend and counsellor in his maturer years, and the liberal Spaniard Comyn. Even his acquaintance with Morga, which eventually led to Rizal’s republication of the 1609 history long lost to Spaniards, probably was owing to Jagor, although the life-long resolution for that action can be traced to hearing of Sir John Bowring’s visit to his uncle’s home and the proposed Hakluyt Society English translation then mentioned.
The present value and interest of these now rare books has suggested their republication, to make available to Filipino students a course of study which their national hero found profitable as well as to correct the myriad misconceptions of things Philippine in the minds of those who have taken the accepted Spanish accounts as gospel truths.
Dr. L. V. Schweibs, of Berlin, made the hundreds of corrections, many reversing the meanings of former readings, which almost justify calling the revised Jagor translation a new one. Numerous hitherto-untranslated passages likewise appear. There have been left out the illustrations, from crude drawings obsolete since photographic pictures have familiarized the scenes and objects, and also the consequently superfluous references to these. No other omission has been allowed, for if one author leaned far to one side in certain debatable questions the other has been equally partisan for the opposite side, except a cerement on religion in general and discussion of the world-wide social evil were eliminated as having no particular Philippine bearing to excuse their appearance in a popular work.
The early American quotations of course are for comparison with the numerous American comments of today, and the two magazine extracts give English accounts a century apart. Virchow’s matured views have been substituted for the pioneer opinions he furnished Professor Jagor thirty years earlier, and if Rizal’s patron in the scientific world fails at times in his facts his method for research is a safe guide.
Finally, three points should constantly be borne in mind: (1) allowance must be made for the lessening Spanish influence, surely more foreign to this seafaring people than the present modified Anglo-Saxon education, and so more artificial, i.e., less assimilable, as well as for the removal of the unfavorable environment, before attempting to from an opinion of the present-day Filipino from his prototype pictured in those pages; (2) foreign observers are apt to emphasize what is strange to them in describing other lands than their own and to leave unnoted points of resemblance which may be much more numerous; (3) Rizal’s judgment that his countrymen were more like backward Europeans than Orientals was based on scientific studies of Europe’s rural districts and Philippine provincial conditions as well as of oriental country life, so that it is entitled to more weight than the commoner opinion to the contrary which though more popular has been less carefully formed.
By Fedor Jagor et al
Among the many wrongs done the Filipinos by Spaniards, to be charged against their undeniably large debt to Spain, one of the greatest, if not the most frequently mentioned, was taking from them their good name.
Spanish writers have never been noted for modesty or historical accuracy. Back in 1589 the printer of the English translation of Padre Juan Gonzalez de Mendoza’s “History of the Great and Mighty Kingdom of China” felt it necessary to prefix this warning: * * * the Spaniards (following their ambitious affections) do usually in all their writings extoll their own actions, even to the setting forth of many untruthes and incredible things, as in their descriptions of the conquistes of the east and west Indies, etc., doth more at large appeare.
Of early Spanish historians Doctor Antonio de Morga seems the single exception, and perhaps even some of his credit comes by contrast, but in later years the rule apparently has proved invariable. As the conditions in the successive periods of Spanish influence were recognized to be indicative of little progress, if not actually retrogressive, the practice grew up of correspondingly lowering the current estimates of the capacity of the Filipinos of the conquest, so that always an apparent advance appeared. This in the closing period, in order to fabricate a sufficient showing for over three centuries of pretended progress, led to the practical denial of human attributes to the Filipinos found here by Legaspi.
Against this denial to his countrymen of virtues as well as rights, Doctor Rizal opposed two briefs whose English titles are “The Philippines A Century Hence” and “The Indolence of the Filipino.” Almost every page therein shows the influence of the young student’s early reading of the hereinafter-printed studies by the German scientist Jagor, friend and counsellor in his maturer years, and the liberal Spaniard Comyn. Even his acquaintance with Morga, which eventually led to Rizal’s republication of the 1609 history long lost to Spaniards, probably was owing to Jagor, although the life-long resolution for that action can be traced to hearing of Sir John Bowring’s visit to his uncle’s home and the proposed Hakluyt Society English translation then mentioned.
The present value and interest of these now rare books has suggested their republication, to make available to Filipino students a course of study which their national hero found profitable as well as to correct the myriad misconceptions of things Philippine in the minds of those who have taken the accepted Spanish accounts as gospel truths.
Dr. L. V. Schweibs, of Berlin, made the hundreds of corrections, many reversing the meanings of former readings, which almost justify calling the revised Jagor translation a new one. Numerous hitherto-untranslated passages likewise appear. There have been left out the illustrations, from crude drawings obsolete since photographic pictures have familiarized the scenes and objects, and also the consequently superfluous references to these. No other omission has been allowed, for if one author leaned far to one side in certain debatable questions the other has been equally partisan for the opposite side, except a cerement on religion in general and discussion of the world-wide social evil were eliminated as having no particular Philippine bearing to excuse their appearance in a popular work.
The early American quotations of course are for comparison with the numerous American comments of today, and the two magazine extracts give English accounts a century apart. Virchow’s matured views have been substituted for the pioneer opinions he furnished Professor Jagor thirty years earlier, and if Rizal’s patron in the scientific world fails at times in his facts his method for research is a safe guide.
Finally, three points should constantly be borne in mind: (1) allowance must be made for the lessening Spanish influence, surely more foreign to this seafaring people than the present modified Anglo-Saxon education, and so more artificial, i.e., less assimilable, as well as for the removal of the unfavorable environment, before attempting to from an opinion of the present-day Filipino from his prototype pictured in those pages; (2) foreign observers are apt to emphasize what is strange to them in describing other lands than their own and to leave unnoted points of resemblance which may be much more numerous; (3) Rizal’s judgment that his countrymen were more like backward Europeans than Orientals was based on scientific studies of Europe’s rural districts and Philippine provincial conditions as well as of oriental country life, so that it is entitled to more weight than the commoner opinion to the contrary which though more popular has been less carefully formed.
articles
Jose Rizal: First Pinoy Darwinist
Much has been written about Jose Rizal to the extent that Rizal historian Ambeth Ocampo has achieved a sort of historiographic megastardom (All of my Ambeth books are autographed by him!). Ambeth has written many popular essays on the national hero. But very little has been written about the history of science in the Philippines. Rizal figures in the history of Philippine science as children are taught. Textbooks say he is an inventor,naturalist, psychologist etc. Some authors would even concoct titles for Rizal as the first "hydraulic engineer" for making an irrigation system in Dapitan! (Didn't the Ifugao have a headstart on that?)
But none would say that he was probably the first Pinoy to have read Charles Darwin's "Origin of Species" and "Descent of Man". Darwin's books revolutionized our understanding of biology and laid forth the idea that a Creator God isn't needed for the diversification of life. This idea made the two works more heretical than Rizal's novels. It is unlikely that the books were imported into the Philippines in the original English or in Spanish translation. The books were first translated into Spanish within Rizal's lifetime in 1877. It is likely Rizal read the books in Europe (most likely in English) as the evidence that we have he read the books is actually in El Filibusterismo.
Rizal writes in the chapter entitled "Consequences of the Posters"
"“Paulita complied with the law discovered by Darwin, unconsciously but rigorously: the female surrendering herself to the fitter male, to the one who adapts himself to the environment in which he lives.”[Soledad Lacson translation]
Rizal subscribes to Darwin’s hypothesis that human females actively choose their mates and the basis of sexual ornamentation. In the novel Isagani’s fiancé dumps him to marry Juanito, a hunchback but who was rich. Contemporary sexual selection theory in humans proposes that cultural traits such as wealth and social status as possible “ornaments” for mate choice.
Rizal correctly interprets Darwin. This is still our theory to explain sexual selection.
In his letter to Father Pastells Rizal places the idea of ”survival of the fittest” and natural selection in the context of social conditions of the time in a likely allusion to Karl Marx. Rizal may have read Marx while he was in London.
Rizal the science literate Pinoy knew that the claims of the friars on their superiority had no basis. Even they shared a lowly origin with the rest of nature.
Rizal the science literate Pinoy believed that reason was enough to know the truth about the universe.
If Rizal were alive today what would he make off the Da Vinci Code brouhaha? Scarcely a year ago, we had this UST based Dominican Pinoy friar leading a book burning of this work of fiction.
I wonder what he would comment about Pinays marrying foreigners. Will his reading of sexual selection be verified once more? If he wrote about this how funny would it be?
Rizal had the wit and satire to write devastatingly. We don't know how his understanding of Darwinian theory would have affected the development of his analysis of Pinoy colonial society. Perhaps a scholar can tease this out of Noli Me Tangere and El Filibusterismo. What we know is his indictment of the state of science education in the Fili still rings true today.
by blackshama
Much has been written about Jose Rizal to the extent that Rizal historian Ambeth Ocampo has achieved a sort of historiographic megastardom (All of my Ambeth books are autographed by him!). Ambeth has written many popular essays on the national hero. But very little has been written about the history of science in the Philippines. Rizal figures in the history of Philippine science as children are taught. Textbooks say he is an inventor,naturalist, psychologist etc. Some authors would even concoct titles for Rizal as the first "hydraulic engineer" for making an irrigation system in Dapitan! (Didn't the Ifugao have a headstart on that?)
But none would say that he was probably the first Pinoy to have read Charles Darwin's "Origin of Species" and "Descent of Man". Darwin's books revolutionized our understanding of biology and laid forth the idea that a Creator God isn't needed for the diversification of life. This idea made the two works more heretical than Rizal's novels. It is unlikely that the books were imported into the Philippines in the original English or in Spanish translation. The books were first translated into Spanish within Rizal's lifetime in 1877. It is likely Rizal read the books in Europe (most likely in English) as the evidence that we have he read the books is actually in El Filibusterismo.
Rizal writes in the chapter entitled "Consequences of the Posters"
"“Paulita complied with the law discovered by Darwin, unconsciously but rigorously: the female surrendering herself to the fitter male, to the one who adapts himself to the environment in which he lives.”[Soledad Lacson translation]
Rizal subscribes to Darwin’s hypothesis that human females actively choose their mates and the basis of sexual ornamentation. In the novel Isagani’s fiancé dumps him to marry Juanito, a hunchback but who was rich. Contemporary sexual selection theory in humans proposes that cultural traits such as wealth and social status as possible “ornaments” for mate choice.
Rizal correctly interprets Darwin. This is still our theory to explain sexual selection.
In his letter to Father Pastells Rizal places the idea of ”survival of the fittest” and natural selection in the context of social conditions of the time in a likely allusion to Karl Marx. Rizal may have read Marx while he was in London.
Rizal the science literate Pinoy knew that the claims of the friars on their superiority had no basis. Even they shared a lowly origin with the rest of nature.
Rizal the science literate Pinoy believed that reason was enough to know the truth about the universe.
If Rizal were alive today what would he make off the Da Vinci Code brouhaha? Scarcely a year ago, we had this UST based Dominican Pinoy friar leading a book burning of this work of fiction.
I wonder what he would comment about Pinays marrying foreigners. Will his reading of sexual selection be verified once more? If he wrote about this how funny would it be?
Rizal had the wit and satire to write devastatingly. We don't know how his understanding of Darwinian theory would have affected the development of his analysis of Pinoy colonial society. Perhaps a scholar can tease this out of Noli Me Tangere and El Filibusterismo. What we know is his indictment of the state of science education in the Fili still rings true today.
by blackshama
articles
Proud of Our Filipino Domestic Helpers
By Jerick T. Aguilar
I have this one photo album where I place a picture of a country, territory, or autonomous region I’ve visited and it is usually of me with its famous landmark as the background – Bagan in Myanmar, Petra in Jordan, Djenné in Mali, Statue Square in Hong Kong. Yup, you read it right – an unassuming square in the island of Hong Kong which is not at all historical or was once eventful.
As a matter of fact, my friend from college with whom I travelled there had to confirm and reconfirm, while we were still in the hotel, that I wanted a photograph taken of that place. And when we got there, she finally understood why.
Statue Square is where thousands of our domestic helpers congregate during their day off from work (well, not all of them at the same time).
It was like a fiesta over there! Our “kababayans” transformed the concrete pavement into a grassy park – they were lying on either a piece of cloth or “banig” they brought with them from the Philippines and fanning themselves either with a newspaper or “pamaypay” (that went with the “banig”) while exchanging stories of how their week went, “tsismis” concerning their “amo” (i.e. employer gossip), and how their loved ones are in their respective hometowns.
My friend and I also saw family pictures strewn on the ground and, being away from my mother and siblings myself, it struck a chord when I saw them proudly showing off these photos to each other such as their children in toga, the tricycle a husband just bought, a newly-built house (with the husband and children as the background), etc., etc.
It was also very grounding to hear different Philippine dialects spoken in just one place. I only know Tagalog but my friend who is from Mindanao understood what some of our “kababayans” were talking about.
Of course I wasn’t only there for a photo opportunity. I instantly became an interviewer and asked my recently found “entourage” questions such as where they were from, how long they had stayed in Hong Kong, how old they were, and what their occupations were in the Philippines.
Their response to the first question was like listening to the jingle of “Eat Bulaga” – “mula Aparri hanggang Jolo”, since they came from everywhere in our country. There was also a huge contrast between those who had been working there for decades and the ones who had just started at the young age of 18. And among their previous professions, most were, as common knowledge, teachers; some worked as food servers; and there were a few who were homemakers.
But whether or not they have a college degree, I find these Filipino domestic helpers, not just in Hong Kong but around the world, to be intelligent and resourceful. I mean, I for one who did doctoral research did not even know that I had to separate white from colored clothes in the washing machine until a Filipino domestic helper in Singapore pointed this out to me.
Somebody I met in Qatar told me to simply gather the rubbish from a trash can with one pull of the plastic bag without having to empty and then clean the bin each time.
Our Filipino domestic helpers can also be feisty, if need be. A number, unfortunately not all, of them know when they have to argue with their employer about a pressing matter and how to do it.
I came across someone in Syria who only finished her elementary education but can speak in straight and perfect English every time she has a verbal argument with her boss. And there is another one in Tunisia who talks diplomatically to her boss’ mother when she has a complaint about her boss’ wife. The mother then discusses the matter with her son who then tells his wife what not to do or what to say next time to their “kasambahay”.
If rich people outside the country have their Jaguars instead of Kias, they also have their domestic helpers from the Philippines rather than from anywhere else in the world. In England, for instance, there are celebrities, royalty, and millionaire-businessmen who have Filipinos in their households. Mind you, they are really well-paid because the British know that they have to spend a lot on quality.
In Italy, our Filipino domestic helpers tell, not ask, their future employer the salary they prefer to receive. In some instances, they even tell their bosses when they want to go on vacation. And in Greece, it is a status symbol to have a Filipino domestic helper. A Greek family is considered middle-class if the household help is from Albania, for example. This is sadly not the case in most countries where there are Filipino domestic helpers (go Europe!), but it is great to know that some of them are being recognized and rewarded for their decent work.
With the relatively high salary they earn in countries such as these, they and their families get to live a good life in the Philippines. It is both amusing and ironic that they work as domestic helpers overseas but they simultaneously hire their own domestic helpers locally in their homes. And I like the way some of the people I asked view this irony. They said they did the same household chores in our country anyway so it’s better that they get paid to do them overseas! They also said they don’t want their husband and children (and/or mothers) to do the housework while they’re away so they hire someone else to do it provided they can afford this additional household expense.
A few months back, there was an article published in a magazine about the author’s brief summer vacation abroad in which she mentioned being on a plane with Filipino domestic helpers. She was trying to be funny and witty at the same time by recounting how their cheap colognes had overpowered the scent of her expensive and exclusive fragrance, among other things. But the readers weren’t laughing. Amazingly, almost everybody reacted negatively and passionately to her article in defense of our “kababayans.” They adamantly asked her to apologize and so she did.
But she actually forgot to thank these Filipino domestic helpers for her international trip. Were it not for the billions of foreign currency remittances that they, along with the rest of our OFWs, regularly send to the Philippines, the instability and depreciation of the peso-dollar exchange rate would’ve made the dollar costlier in peso terms. In short, the value of the dollar would be much higher so airfares that are quoted in US currency would be much more expensive in Philippine pesos – probably prohibiting her from traveling abroad and from writing about it in the first place.
It is sad that there are overseas Filipinos who have to work as domestic helpers, but it is the reality. It is much sadder that some people look down on them because they don’t consider it a professional job. What they probably fail to realize is that it is a demanding and difficult occupation nonetheless, like any other work in the office. Yes, it is manual labor but it also entails intellectual thinking and a common sense of basic things a white-collar worker like me doesn’t even know of. From the point of view of our Filipino domestic helpers (and mine), their job is a noble one – providing valuable household help to their employer and employer’s family overseas while giving more valuable financial aid to their own families at home in the Philippines. This is why I have always looked up to them and believe that they deserve not only our respect but also our appreciation and praise. So to all our Filipino domestic helpers out there – keep up the good work! You definitely make us proud!
ARTICLES
THE RESEARCHER-AUTHOR-PUBLISHER
In the middle of 1995, when I called by long distance my brother Perfecto in Washington, D.C., telling him that I am doing a research about the Philippines, the life of our national hero Dr. Jose P. Rizal, the first Filipino and the Brussels history. I had a lengthy conversation touching on all the details pertinent to my works, including the manner in which the publication of the book could be expeditiously carried out.
My brother "Perfecto" admired my ideas, courage, and God given talents. Indeed he was so very supportive of my research and he even invites me to come to the US. In the same year I stayed 3-week in the United States, but most of my time were consumed visiting libraries in Washington D.C.
When I wrote "Born to be a Hero, the history of the Philippines, the national heroes, and the Brussels history. I had in mind the Filipinos in Europe. The Filipino organization leaders suggested to me that I write this book. They said many Filipino children born in Europe have never come to the Philippines and are studying the European history and the lives of European heroes but have no knowledge of the Philippine history and the Filipino heroes. Of course, I realize the great necessity of this, so I decided to write this book which would be beneficial not only to them, but also to our countrymen in the Philippines. I wrote this book in English and some introduction in French language so that the reader will find no difficulty in understanding it. It is my aim and hope that this will enlighten our people and foreigners as well.
This book was written from the point of view of the Filipinos and not of the Spaniards and the Americans. Even so, facts are not twisted to accommodate national prejudices. The facts are allowed to stand as facts, but their interpretations are my responsibility. Consequently, while l discussed the evils of the Spanish administration, I also discussed the good that Spain had done in the Philippines. The same may be said of my treatment of the American period: the good as well as the bad are placed side by side for all to see. This is the essence of impartiality in history. There is no deliberate twisting of facts in order to accommodate friends or to drag down enemies.
I am aware that some aspects of Rizal's biography will prove to be controversial; it is not a hagiography but the story of a human being who, being human, was afflicted with "the headache and the thousand natural shocks that flesh is heir to". Rizal was not perfect, he was not always right, but I trust that those who read this story of his life will perceive that his humanity is precisely the secret of his greatness.
Sir Lino Wy Paras, KGO
In the middle of 1995, when I called by long distance my brother Perfecto in Washington, D.C., telling him that I am doing a research about the Philippines, the life of our national hero Dr. Jose P. Rizal, the first Filipino and the Brussels history. I had a lengthy conversation touching on all the details pertinent to my works, including the manner in which the publication of the book could be expeditiously carried out.
My brother "Perfecto" admired my ideas, courage, and God given talents. Indeed he was so very supportive of my research and he even invites me to come to the US. In the same year I stayed 3-week in the United States, but most of my time were consumed visiting libraries in Washington D.C.
When I wrote "Born to be a Hero, the history of the Philippines, the national heroes, and the Brussels history. I had in mind the Filipinos in Europe. The Filipino organization leaders suggested to me that I write this book. They said many Filipino children born in Europe have never come to the Philippines and are studying the European history and the lives of European heroes but have no knowledge of the Philippine history and the Filipino heroes. Of course, I realize the great necessity of this, so I decided to write this book which would be beneficial not only to them, but also to our countrymen in the Philippines. I wrote this book in English and some introduction in French language so that the reader will find no difficulty in understanding it. It is my aim and hope that this will enlighten our people and foreigners as well.
This book was written from the point of view of the Filipinos and not of the Spaniards and the Americans. Even so, facts are not twisted to accommodate national prejudices. The facts are allowed to stand as facts, but their interpretations are my responsibility. Consequently, while l discussed the evils of the Spanish administration, I also discussed the good that Spain had done in the Philippines. The same may be said of my treatment of the American period: the good as well as the bad are placed side by side for all to see. This is the essence of impartiality in history. There is no deliberate twisting of facts in order to accommodate friends or to drag down enemies.
I am aware that some aspects of Rizal's biography will prove to be controversial; it is not a hagiography but the story of a human being who, being human, was afflicted with "the headache and the thousand natural shocks that flesh is heir to". Rizal was not perfect, he was not always right, but I trust that those who read this story of his life will perceive that his humanity is precisely the secret of his greatness.
Sir Lino Wy Paras, KGO
ARTICLES
Dr. Jose Rizal
By StephDavidson
Many reading this will think to themselves, "what does Jose Rizal have to do with traveling?" Granted, I am writing this because I just happened to read his life and selected works while here in the Philippines, but he was also an avid adventurer and even wrote essays on the importance of travel to one's education. AND, it seems that everywhere I go in the Philippines, there are roads, parks, buildings, and monuments named after and dedicated to him. This is why this piece is so fitting in a travel journal!
I have now read Noli Me Tangere (Touch Me Not), El Filibusterismo, The Council of Gods, and one of his biographies. Rizal, one the Philippines’ national heroes, was conversational in roughly 20 languages, a world-renown optomologist, philanthropist, historian, and author among other things. He wrote the Noli to bring light to the abuses that the Philippine people suffered under Spanish rule – topics which no one dared talk about openly, hence the title. In fact, he was tried and killed for it when he was only 35.
photos
Almost the exact spot where Rizal was executed by firing squad, right infront of the historic Malete Church. The Statue was erected as a memorial to Rizal. (If I am wrong and somebody reading this knows it, please correct me!)
View more photos >
Despite the serious topic, it was written as a satire and is so much fun to read! Rizal used his characters to illustrate the ills and excesses of Philippine society at that time, and are so extreme that they are at times laughable. However, when the Spanish authorities charged that Rizal exaggerated the situation, Rizal countered that every situation he wrote about in the book were real situations, and that most of the characters are some friends and family members. It was a novel, but very must based in reality.
While the Noli was written to highlight the social problems Rizal wanted to fight, the Fili attempts to suggest solutions. Both touch on philosophical questions that deal with patriotism, the nature of patriotism, and freedom. Both were written when many in the Philippines called for independence from Spain, so I cannot help but think about the United States’ own history. I think it would benefit American students to read atleast the Noli, because of the way it deals with philosophical questions of state, but also because it is one of the best-written books I've ever read. Rizal is truly one of the most amazing human beings that ever lived.StephDavidson
By StephDavidson
Many reading this will think to themselves, "what does Jose Rizal have to do with traveling?" Granted, I am writing this because I just happened to read his life and selected works while here in the Philippines, but he was also an avid adventurer and even wrote essays on the importance of travel to one's education. AND, it seems that everywhere I go in the Philippines, there are roads, parks, buildings, and monuments named after and dedicated to him. This is why this piece is so fitting in a travel journal!
I have now read Noli Me Tangere (Touch Me Not), El Filibusterismo, The Council of Gods, and one of his biographies. Rizal, one the Philippines’ national heroes, was conversational in roughly 20 languages, a world-renown optomologist, philanthropist, historian, and author among other things. He wrote the Noli to bring light to the abuses that the Philippine people suffered under Spanish rule – topics which no one dared talk about openly, hence the title. In fact, he was tried and killed for it when he was only 35.
photos
Almost the exact spot where Rizal was executed by firing squad, right infront of the historic Malete Church. The Statue was erected as a memorial to Rizal. (If I am wrong and somebody reading this knows it, please correct me!)
View more photos >
Despite the serious topic, it was written as a satire and is so much fun to read! Rizal used his characters to illustrate the ills and excesses of Philippine society at that time, and are so extreme that they are at times laughable. However, when the Spanish authorities charged that Rizal exaggerated the situation, Rizal countered that every situation he wrote about in the book were real situations, and that most of the characters are some friends and family members. It was a novel, but very must based in reality.
While the Noli was written to highlight the social problems Rizal wanted to fight, the Fili attempts to suggest solutions. Both touch on philosophical questions that deal with patriotism, the nature of patriotism, and freedom. Both were written when many in the Philippines called for independence from Spain, so I cannot help but think about the United States’ own history. I think it would benefit American students to read atleast the Noli, because of the way it deals with philosophical questions of state, but also because it is one of the best-written books I've ever read. Rizal is truly one of the most amazing human beings that ever lived.StephDavidson
articles
How Can You Make Yourself Become Great and Famous Like Dr. Jose Rizal
By Moises Reconalla
In the history of great men, you will be amaze and surprise on what makes them great and known in the pages of history. As a young man and a young Historian, sometimes it comes- up in my mind the following questions: What are the secret of these great individuals, why they became so famous in the history of mankind? And what are the other reasons that motivated them to became a great men of excellence and valor?
In this article, I would like to share with you dear readers, the secret of what makes Dr. Jose Rizal famous as well as well-known in the pages in history of mankind.
On the night Dr. Jose Rizal was born, other were born in his hometown Calamba, Laguna and hundreds of other children were also born all over the Philippines. But why is it that of all these children, only one boy Jose Rizal rose to fame and greatness?
In the lives of all men there are influences which cause some to be great and others not. Dr. Gregorio and Dr. Sonia Zaide, explained in their book entitled “Jose Rizal: Life, Works, and Writings of Genius, Writer, Scientist and National Hero” on what makes Dr. Rizal became famous and great than other Filipino people. Dr. Gregorio and Dr. Sonia exclaimed that, “In the case of Rizal, he had all favorable influences, few other children in his time enjoyed.” They continued and proved their statements by giving the following reasons on what influences makes him to become a great man of excellence and valor.
1. Hereditary influence. According to biological science, there are inherent qualities which a person inherits from his ancestors and parents. Dr. Rizal through his Chinese ancestors, he derived his serious nature, frugality, patience, and love for children. From his Spanish ancestors, he got his elegance of bearing, sensitivity to insult, and gallantry to ladies. From his father, he inherited a profound sense of self-respect, the love for work, and the habit of independent thinking. And from his mother, he inherited his religious nature, the spirit of self-sacrifice, and the passion for arts and literature.
2. Environmental Influence. According to psychologists, environment, as well as heredity, affects the nature of a person. Environmental influence includes places, associates, and events. The scenic beauties of Calamba and the beautiful garden of the Rizal family stimulated the inborn artistic and literary talents of Jose Rizal. The religious atmosphere at his home fortified his religious nature. His brother, Paciano, instilled in his mind the love for freedom and justice. From his sisters, he learned to be a courteous and kind to women. His three uncles, brothers of his mother, exerted a good influence on him. Tio (Uncle) Jose Alberto, who had studied for eleven years in British school in Calcutta, India, and had traveled in Europe inspired him to develop his artistic ability. Tio (Uncle) Manuel, a husky and athletic man, encouraged him to develop his frail body by means of physical exercises, including horse riding, walking, and wrestling. And Tio Gregorio, a book lover, intensified his voracious reading of good books.
Father Leoncio Lopez, the old and learned parish priest of Calamba, fostered Rizal’s love for scholarship and intellectual honesty.
3. Aid of Divine Providence. Greater than heredity and environment in the fate of a man is the aid of Divine Providence. A person may have everything in life brains, wealth, and power but, without the aid of Divine Providence, he cannot attain greatness in the annals of the nation. Rizal was providentially destined to be the pride and glory of his nation. God had endowed him with the versatile gifts of a genius, the vibrant spirit of a nationalist, and the valiant heart to sacrifice for a noble cause.
How about you? Also want to become famous and great man in the future like Dr. Jose Rizal? If your answer is yes, I encouraged you, starting today promise to yourself that you will only socialize to the group of wise people, those people who has a good visions and plans for the future. Avoid the negative, toxic people who are only fun of talking, criticizing, mocking the mistakes of other people, instead of improving themselves and doing a valuable works for self-improvement.
The word of God reminds you dear readers, “Do not be misled: ‘Bad Company corrupts good character” (1 Corinthians 15:33 NIV). And Word of God added, He walks with wise grows wise, but a companion of fools suffers harm” (Proverbs 13:20 NIV).
Before I will conclude my article, I would like to encourage you once again; Do your best and God will do the rest!
Always remember this, The Future Belongs to Those Who Believes in the Beauty of Their Dreams!
Wish you many Blessings to come as well as God Bless!
By Moises Reconalla
In the history of great men, you will be amaze and surprise on what makes them great and known in the pages of history. As a young man and a young Historian, sometimes it comes- up in my mind the following questions: What are the secret of these great individuals, why they became so famous in the history of mankind? And what are the other reasons that motivated them to became a great men of excellence and valor?
In this article, I would like to share with you dear readers, the secret of what makes Dr. Jose Rizal famous as well as well-known in the pages in history of mankind.
On the night Dr. Jose Rizal was born, other were born in his hometown Calamba, Laguna and hundreds of other children were also born all over the Philippines. But why is it that of all these children, only one boy Jose Rizal rose to fame and greatness?
In the lives of all men there are influences which cause some to be great and others not. Dr. Gregorio and Dr. Sonia Zaide, explained in their book entitled “Jose Rizal: Life, Works, and Writings of Genius, Writer, Scientist and National Hero” on what makes Dr. Rizal became famous and great than other Filipino people. Dr. Gregorio and Dr. Sonia exclaimed that, “In the case of Rizal, he had all favorable influences, few other children in his time enjoyed.” They continued and proved their statements by giving the following reasons on what influences makes him to become a great man of excellence and valor.
1. Hereditary influence. According to biological science, there are inherent qualities which a person inherits from his ancestors and parents. Dr. Rizal through his Chinese ancestors, he derived his serious nature, frugality, patience, and love for children. From his Spanish ancestors, he got his elegance of bearing, sensitivity to insult, and gallantry to ladies. From his father, he inherited a profound sense of self-respect, the love for work, and the habit of independent thinking. And from his mother, he inherited his religious nature, the spirit of self-sacrifice, and the passion for arts and literature.
2. Environmental Influence. According to psychologists, environment, as well as heredity, affects the nature of a person. Environmental influence includes places, associates, and events. The scenic beauties of Calamba and the beautiful garden of the Rizal family stimulated the inborn artistic and literary talents of Jose Rizal. The religious atmosphere at his home fortified his religious nature. His brother, Paciano, instilled in his mind the love for freedom and justice. From his sisters, he learned to be a courteous and kind to women. His three uncles, brothers of his mother, exerted a good influence on him. Tio (Uncle) Jose Alberto, who had studied for eleven years in British school in Calcutta, India, and had traveled in Europe inspired him to develop his artistic ability. Tio (Uncle) Manuel, a husky and athletic man, encouraged him to develop his frail body by means of physical exercises, including horse riding, walking, and wrestling. And Tio Gregorio, a book lover, intensified his voracious reading of good books.
Father Leoncio Lopez, the old and learned parish priest of Calamba, fostered Rizal’s love for scholarship and intellectual honesty.
3. Aid of Divine Providence. Greater than heredity and environment in the fate of a man is the aid of Divine Providence. A person may have everything in life brains, wealth, and power but, without the aid of Divine Providence, he cannot attain greatness in the annals of the nation. Rizal was providentially destined to be the pride and glory of his nation. God had endowed him with the versatile gifts of a genius, the vibrant spirit of a nationalist, and the valiant heart to sacrifice for a noble cause.
How about you? Also want to become famous and great man in the future like Dr. Jose Rizal? If your answer is yes, I encouraged you, starting today promise to yourself that you will only socialize to the group of wise people, those people who has a good visions and plans for the future. Avoid the negative, toxic people who are only fun of talking, criticizing, mocking the mistakes of other people, instead of improving themselves and doing a valuable works for self-improvement.
The word of God reminds you dear readers, “Do not be misled: ‘Bad Company corrupts good character” (1 Corinthians 15:33 NIV). And Word of God added, He walks with wise grows wise, but a companion of fools suffers harm” (Proverbs 13:20 NIV).
Before I will conclude my article, I would like to encourage you once again; Do your best and God will do the rest!
Always remember this, The Future Belongs to Those Who Believes in the Beauty of Their Dreams!
Wish you many Blessings to come as well as God Bless!
articles
Jose Rizal: Veneration Without UnderstandingThe “Limited” Filipinos
But the appropriation of this term was not the end of the historic struggle for national identity. While for Rizal’s time this was a signal victory, it was in truth a limited victory for us. For the users of the term were themselves limited Filipinos based on education and property. Sincethis term was applied to those who spoke in the name of the people but were not really of the people, the next stage for this growing concept should be the recognition of the masses as the real nation and their transformation into real Filipinos. However, the Filipino of today must undergo a process of de-colonization before he can become a true Filipino. The de-colonized Filipino is the real goal for our time just as the Hispanized Filipino was once the goal of the reformists.
Though Rizal was able to win for his countrymen the name Filipino, it was still as ilustrado that he conceived of this term. As ilustrado he was speaking in behalf of all the indios though he was separated by culture and even by property from the masses. His ilustrado orientation manifests itself in his novels. [p. 138] Though they are supposed to represent 19th century Philippine society in microcosm, all the principal characters belonged to the principalia. His hero, Ibarra, was a Spanish mestizo. The Spaniards, the creole, the mestizo, and the wealthy Chinese - these were characters he could portray with mastery because they were within his milieu and class. But there are only very hazy description of characters who belonged to the masses. His class position, his upbringing, and his foreign education were profound influences which constituted a limitation on his understanding of his countrymen.
Rizal, therefore, was an ilustrado hero whose life’s mission corresponded in a general way to the wishes and aspirations of the people. He died for his people, yet his repudiation of the Revolution was an act against the people. There seems to be a contradiction between the two acts; there is actually none. Both acts were in character; Rizal was acting from patriotic motives in both instances.
He condemned the Revolution because as an ilustrado he instinctively underestimated the power and the talents of the people. He believed in freedom not so much as a national right but as something to be deserved, like a medal for good behavior. Moreover, he did not equate liberty with independence. Since his idea of liberty was essentially the demand for those rights which the elite needed in order to prosper economically. Rizal did not consider political independence as a prerequisite to freedom. Fearful of the violence of people’s action, he did not want us to fight for our independence. Rather, he wanted us to wait for the time when Spain, acting in her own best interests, would abandon us. He expressed himself clearly on these points in the following passage from a letter which he wrote in his cell on December 12, 1896, for the use of his defense counsel.
….. many have have interpreted my phrase to have liberties as to have independence, which are two different things. A people can be free without being independent, and a people can be independent without being free. I have always desired liberties for the Philippines and I have said so. Others who testify that I said independence either have put the cart before the horse or they lie.
He had expressed much the same opinion earlier in his El Filibusterismo when Father Florentino said:
I do not mean to say that our liberty will be secured at the sword’s point, for the sword plays but little part in modern affairs, but that we must secure it by making ourselves worthy of it, by exalting the intelligence and the dignity of the individual, by loving justice, right and greatness, even to the extent of dying for them - and when a people reaches that height God will provide a weapon, the idols will be shattered, the tyranny will crumble like a house of cards and liberty will shine out like the first dawn.
Yet the people revered him because, though he was not with them, he died for certain principles which they believed in. He was their martyr; they recognized his labors although they knew that he was already behind them in their forward march.
In line with their avowed policy of preparing us for eventual self-government, the Americans projected Rizal as the model of an educated citizen. His name was invoked whenever the incapacity of the masses for self-government was pointed out as a justification for American tutelage. Rizal’s preoccupation with education served to further the impression that the majority of the Filipinos were unlettered and therefore needed tutelage before they could be ready for independence. A book, Rizal, Educator and Economist, used in certain Philippine schools, supports this thesis by quoting a portion of Rizal’s manifesto of December 15, 1896 which states:
…..I am one most anxious for liberties in our country and I am still desirous of them. But I placed as a prior condition the education of the people that by means of instruction and industry our country may have an individuality of its own and make itself worthy of these liberties.
The authors of this book then make the following comment:
Rizal intentionally avoided the use of the term independence, perhaps because he honestly believed that independence in its true, real, and strict sense should not be granted us until we were educated enough to appreciate its importance, and its blessings, and until we were economically self-reliant.
This statement not only supports the American line but is also an example of how our admiration for Rizal may be used to beguile us into accepting reactionary beliefs, the products of colonial mentality.
A people have every right to be free. Tutelage in the art of government as an excuse for colonialism is a discredited alibi. People learn and educate themselves in the process of struggling for freedom and liberty. They attain their highest potential only when they are masters of their own destiny. Colonialism is the only agency still trying to sell the idea that freedom is a diploma to be granted by a superior people to an inferior one after years of apprenticeship.
But the appropriation of this term was not the end of the historic struggle for national identity. While for Rizal’s time this was a signal victory, it was in truth a limited victory for us. For the users of the term were themselves limited Filipinos based on education and property. Sincethis term was applied to those who spoke in the name of the people but were not really of the people, the next stage for this growing concept should be the recognition of the masses as the real nation and their transformation into real Filipinos. However, the Filipino of today must undergo a process of de-colonization before he can become a true Filipino. The de-colonized Filipino is the real goal for our time just as the Hispanized Filipino was once the goal of the reformists.
Though Rizal was able to win for his countrymen the name Filipino, it was still as ilustrado that he conceived of this term. As ilustrado he was speaking in behalf of all the indios though he was separated by culture and even by property from the masses. His ilustrado orientation manifests itself in his novels. [p. 138] Though they are supposed to represent 19th century Philippine society in microcosm, all the principal characters belonged to the principalia. His hero, Ibarra, was a Spanish mestizo. The Spaniards, the creole, the mestizo, and the wealthy Chinese - these were characters he could portray with mastery because they were within his milieu and class. But there are only very hazy description of characters who belonged to the masses. His class position, his upbringing, and his foreign education were profound influences which constituted a limitation on his understanding of his countrymen.
Rizal, therefore, was an ilustrado hero whose life’s mission corresponded in a general way to the wishes and aspirations of the people. He died for his people, yet his repudiation of the Revolution was an act against the people. There seems to be a contradiction between the two acts; there is actually none. Both acts were in character; Rizal was acting from patriotic motives in both instances.
He condemned the Revolution because as an ilustrado he instinctively underestimated the power and the talents of the people. He believed in freedom not so much as a national right but as something to be deserved, like a medal for good behavior. Moreover, he did not equate liberty with independence. Since his idea of liberty was essentially the demand for those rights which the elite needed in order to prosper economically. Rizal did not consider political independence as a prerequisite to freedom. Fearful of the violence of people’s action, he did not want us to fight for our independence. Rather, he wanted us to wait for the time when Spain, acting in her own best interests, would abandon us. He expressed himself clearly on these points in the following passage from a letter which he wrote in his cell on December 12, 1896, for the use of his defense counsel.
….. many have have interpreted my phrase to have liberties as to have independence, which are two different things. A people can be free without being independent, and a people can be independent without being free. I have always desired liberties for the Philippines and I have said so. Others who testify that I said independence either have put the cart before the horse or they lie.
He had expressed much the same opinion earlier in his El Filibusterismo when Father Florentino said:
I do not mean to say that our liberty will be secured at the sword’s point, for the sword plays but little part in modern affairs, but that we must secure it by making ourselves worthy of it, by exalting the intelligence and the dignity of the individual, by loving justice, right and greatness, even to the extent of dying for them - and when a people reaches that height God will provide a weapon, the idols will be shattered, the tyranny will crumble like a house of cards and liberty will shine out like the first dawn.
Yet the people revered him because, though he was not with them, he died for certain principles which they believed in. He was their martyr; they recognized his labors although they knew that he was already behind them in their forward march.
In line with their avowed policy of preparing us for eventual self-government, the Americans projected Rizal as the model of an educated citizen. His name was invoked whenever the incapacity of the masses for self-government was pointed out as a justification for American tutelage. Rizal’s preoccupation with education served to further the impression that the majority of the Filipinos were unlettered and therefore needed tutelage before they could be ready for independence. A book, Rizal, Educator and Economist, used in certain Philippine schools, supports this thesis by quoting a portion of Rizal’s manifesto of December 15, 1896 which states:
…..I am one most anxious for liberties in our country and I am still desirous of them. But I placed as a prior condition the education of the people that by means of instruction and industry our country may have an individuality of its own and make itself worthy of these liberties.
The authors of this book then make the following comment:
Rizal intentionally avoided the use of the term independence, perhaps because he honestly believed that independence in its true, real, and strict sense should not be granted us until we were educated enough to appreciate its importance, and its blessings, and until we were economically self-reliant.
This statement not only supports the American line but is also an example of how our admiration for Rizal may be used to beguile us into accepting reactionary beliefs, the products of colonial mentality.
A people have every right to be free. Tutelage in the art of government as an excuse for colonialism is a discredited alibi. People learn and educate themselves in the process of struggling for freedom and liberty. They attain their highest potential only when they are masters of their own destiny. Colonialism is the only agency still trying to sell the idea that freedom is a diploma to be granted by a superior people to an inferior one after years of apprenticeship.
articles
Dr. Jose Rizal: The Foremost Filipino Deist
published by: joemar.ct
There are so many things that ordinary Filipinos do not know about their national hero. Even if his two novels (Noli Me Tangere and El Filibusterismo) is being studied in high school and his life and works in college as part of the curriculum, many things have been left out of importance. Many details in the novels have been omitted and some aspects of Rizal’s life have been neglected if not concealed for some reasons.
For instance, it is little known that Rizal was actually a deist. He had a firm belief in God but he rejected revealed religion. When we say revealed religion, it refers to a religion that bases its teachings on a supposed revelation from God contained in “holy books” and/or traditions handed down from generations to generations. One can read Rizal’s exposition on this subject in his correspondence with a Jesuit priest, Fr. Pablo Pastells, who was actually his spiritual director during his youthful years in Ateneo. The exchange occurred when Rizal was in an exile in Dapitan and when Fr. Pastells was already the Superior of the Philippine Mission of the Society of Jesus.
In his third letter to Pastells, our national hero explained:
“Through reasoning and by necessity, rather than through faith, do I firmly believe in the existence of a creative Being. Who is he? I do not know. What human sounds, what accents are we to use in pronouncing the name of this Being whose works overwhelm the imagination? Can anyone give him an adequate name, when a small creature on this earth with power so fleeting carries two or three names, three or four surnames, and many more titles and designations? We call him Dios but this only comes from the Latin dues and ultimately from the Greek Zeus. What kind of being is he? I would attribute to him, to an infinite degree, all the beautiful and holy qualities my mind can think of, but the fear of my ignorance constrains me. Someone has said that everyone conjures up his own God in his own image and likeness. And if my memory serves me right, it was Anacreon who said that if a bull could form an image of God, it would imagine with horns and mooing in a superlative degree. Even so I venture to think of him as infinitely wise, mighty, good (my idea of the infinite is imperfect and confused), when I behold the wonders of his works, the order that reigns over the universe, the magnificence and expanse of creation, and the goodness that shines in all.”
“Unable to pass judgement on what surpasses my powers, I settle for studying God in his creatures like myself and in the voice of my conscience, which only can have come from him. I strive to read and find his will in all that surrounds me and in the mysterious sentiment speaking from within me, which I strive to purify above all else.”
Thus, Rizal’s belief in a Deity was based on reasonable reflection of nature as well as from conscience and not on faith or divine revelation. On the same letter, Rizal expressed his disbelief on the teachings of ancient sacred books. He writes:
“The various religions claim to have God’s will condensed and written in books and dogmas; but apart from the many contradictions, conflicting interpretations of words, and many obscure and untenable points I find in them, my conscience, my reason cannot admit that he who like a wise father had provided his creatures with everything necessary for this life, proceeded to bury what was necessary for eternal life in the obscurities of a language unknown to the rest of the world and hide it behind metaphors and deeds that go against the very laws of nature. Is it possible that he who makes the sun rise for all and the air to blow everywhere to give life, he who has endowed everyone with intelligence and reason for life here on earth, has also hidden from us what is most necessary for our eternal life? What shall we say of a father who heaps candies and toys on his children, but gives food only to one of them, educates and rears him alone? And what if it so happens that this chosen one refuses to eat while the others die looking for food?”
But Rizal goes to qualify his denial of revelation. He only denied special revelation that came through ancient books or traditions. He pointed it out in his fourth letter to Fr. Pastells that:
“I believe in revelation, but in the living revelation of nature which surrounds us everywhere, in the voice speaking out through nature – powerful, eternal, incorruptible, clear, distinct, and universal as the Being from which it comes. It is this revelation that I believe in, which speaks to us and penetrates our being from the day we are born to the day we die. Can any other books reveal to us more faithfully God’s work, his goodness, his love, his providence, his eternity, his glory, his wisdom? ‘The heavens tell the glory of the Lord, and the firmament proclaims his handiwork. Ps 19:1’ Must humanity look for other gospels in order to love God? Do you not believe that men did wrong when they looked for God’d will in scrolls and temples instead of the wonders of nature under the majestic canopy of the skies? Instead of interpreting obscure passages or phrases which provoked hatreds, wars, and dissensions, would it not have been preferable to interpret the facts of nature the better to shape our lives according to its inviolable laws and utilize its resources for our perfection?”
It is then obvious that Rizal was neither Catholic nor Protestant or any other religion you know. He just came to the conclusion that God exists through reasoning and through studying nature and not from any suspicious and contradictory revelation. I advise you get hold of these exchanges with Fr. Pastells. You can also read the honest and equally intelligent replies of Fr. Pastells, which makes their exchange mentally stimulating and really interesting. But in the end, Rizal remained unmoved. He was not convinced by the priest’s arguments as was clearly expressed in his last letter.
Therefore, our national hero, who was incontestably intelligent and no doubt studied these matters carefully, came to arrive at a very simple religious philosophy that was attuned to be one of the foundations of the Filipino nation; attuned to his aspirations of independence, academic and religious freedom for our country.
published by: joemar.ct
There are so many things that ordinary Filipinos do not know about their national hero. Even if his two novels (Noli Me Tangere and El Filibusterismo) is being studied in high school and his life and works in college as part of the curriculum, many things have been left out of importance. Many details in the novels have been omitted and some aspects of Rizal’s life have been neglected if not concealed for some reasons.
For instance, it is little known that Rizal was actually a deist. He had a firm belief in God but he rejected revealed religion. When we say revealed religion, it refers to a religion that bases its teachings on a supposed revelation from God contained in “holy books” and/or traditions handed down from generations to generations. One can read Rizal’s exposition on this subject in his correspondence with a Jesuit priest, Fr. Pablo Pastells, who was actually his spiritual director during his youthful years in Ateneo. The exchange occurred when Rizal was in an exile in Dapitan and when Fr. Pastells was already the Superior of the Philippine Mission of the Society of Jesus.
In his third letter to Pastells, our national hero explained:
“Through reasoning and by necessity, rather than through faith, do I firmly believe in the existence of a creative Being. Who is he? I do not know. What human sounds, what accents are we to use in pronouncing the name of this Being whose works overwhelm the imagination? Can anyone give him an adequate name, when a small creature on this earth with power so fleeting carries two or three names, three or four surnames, and many more titles and designations? We call him Dios but this only comes from the Latin dues and ultimately from the Greek Zeus. What kind of being is he? I would attribute to him, to an infinite degree, all the beautiful and holy qualities my mind can think of, but the fear of my ignorance constrains me. Someone has said that everyone conjures up his own God in his own image and likeness. And if my memory serves me right, it was Anacreon who said that if a bull could form an image of God, it would imagine with horns and mooing in a superlative degree. Even so I venture to think of him as infinitely wise, mighty, good (my idea of the infinite is imperfect and confused), when I behold the wonders of his works, the order that reigns over the universe, the magnificence and expanse of creation, and the goodness that shines in all.”
“Unable to pass judgement on what surpasses my powers, I settle for studying God in his creatures like myself and in the voice of my conscience, which only can have come from him. I strive to read and find his will in all that surrounds me and in the mysterious sentiment speaking from within me, which I strive to purify above all else.”
Thus, Rizal’s belief in a Deity was based on reasonable reflection of nature as well as from conscience and not on faith or divine revelation. On the same letter, Rizal expressed his disbelief on the teachings of ancient sacred books. He writes:
“The various religions claim to have God’s will condensed and written in books and dogmas; but apart from the many contradictions, conflicting interpretations of words, and many obscure and untenable points I find in them, my conscience, my reason cannot admit that he who like a wise father had provided his creatures with everything necessary for this life, proceeded to bury what was necessary for eternal life in the obscurities of a language unknown to the rest of the world and hide it behind metaphors and deeds that go against the very laws of nature. Is it possible that he who makes the sun rise for all and the air to blow everywhere to give life, he who has endowed everyone with intelligence and reason for life here on earth, has also hidden from us what is most necessary for our eternal life? What shall we say of a father who heaps candies and toys on his children, but gives food only to one of them, educates and rears him alone? And what if it so happens that this chosen one refuses to eat while the others die looking for food?”
But Rizal goes to qualify his denial of revelation. He only denied special revelation that came through ancient books or traditions. He pointed it out in his fourth letter to Fr. Pastells that:
“I believe in revelation, but in the living revelation of nature which surrounds us everywhere, in the voice speaking out through nature – powerful, eternal, incorruptible, clear, distinct, and universal as the Being from which it comes. It is this revelation that I believe in, which speaks to us and penetrates our being from the day we are born to the day we die. Can any other books reveal to us more faithfully God’s work, his goodness, his love, his providence, his eternity, his glory, his wisdom? ‘The heavens tell the glory of the Lord, and the firmament proclaims his handiwork. Ps 19:1’ Must humanity look for other gospels in order to love God? Do you not believe that men did wrong when they looked for God’d will in scrolls and temples instead of the wonders of nature under the majestic canopy of the skies? Instead of interpreting obscure passages or phrases which provoked hatreds, wars, and dissensions, would it not have been preferable to interpret the facts of nature the better to shape our lives according to its inviolable laws and utilize its resources for our perfection?”
It is then obvious that Rizal was neither Catholic nor Protestant or any other religion you know. He just came to the conclusion that God exists through reasoning and through studying nature and not from any suspicious and contradictory revelation. I advise you get hold of these exchanges with Fr. Pastells. You can also read the honest and equally intelligent replies of Fr. Pastells, which makes their exchange mentally stimulating and really interesting. But in the end, Rizal remained unmoved. He was not convinced by the priest’s arguments as was clearly expressed in his last letter.
Therefore, our national hero, who was incontestably intelligent and no doubt studied these matters carefully, came to arrive at a very simple religious philosophy that was attuned to be one of the foundations of the Filipino nation; attuned to his aspirations of independence, academic and religious freedom for our country.
articles
Jose Rizal Hong Kong Historical Trail
Unknown to many Filipinos, Jose Rizal left Europe in 1891, with newly-published El Filibusterismo (published in Ghent, Belgium with the financial aid of Valentin Ventura. In the same note, Maximo Viola financed the publication of Rizal's first novel Noli me Tangere in Berlin) and his annotation of Dr. Antonio de Morga's "Sucesos delas Islas Filipinas," to live and practice medicine (opthalmology) in Hong Kong until 1892.
Rizal requested his family, persecuted and driven out of their home in Calamba by the Spanish friars aided by the guardia civil, to join him in Hong Kong.
Rizal's business card (right)on display at Rizal Shrine, Fort Santiago, Intramuros, Manila
these pictures of places where Rizal lived and held clinic officially marked by The Antiquities Authority of Hong Kong
Marker of Rizal's residence on Rednaxela Terrace (Rednaxela is Alexander spelled backwards attributed to a Chinese street sign painter who couldn't read English)
Written on the marker: "Dr. Jose P. Rizal (1861-1896) National hero of the Philippines Lived in this area with his family from December 1891 to June 1892."
Looking down on the granite steps where Rizal used to pass on his way to his clinic unaided by the escalators. (Try also to look for Health Cafe and Deli at 10 Shelley St. downstairs for healthy, organic treats)
the view of the present place upwards with the Central Mid-level escalators, the longest outdoor covered escalator in the world, in view plus the nearby Orange Tree Restaurant
the granite steps near Lyndhurst Terrace and marker #13 of the Sun Yat-Sen Historical Trail. The old buildings are gone but these are almost the same granite steps hurdled by Rizal more than a hundred years ago.
It is noteworthy that when Rizal was living in Hong Kong, Sun Yat-sen (孫逸仙), instrumental in the eventual overthrow of the Qing Dynasty and acknowledged as the father of modern China, was studying medicine at the nearby Hong Kong College of Medicine for Chinese.
Rizal and Sun Yat-sen might have crossed paths in Hong Kong!
Going down from Rednaxela Terrace, passing through Shelley street, and Hollywood Road going to D'Aguilar Street, you'll see the marker (above) on Century Square, where Rizal's clinic used to stand.
marker states:
"Dr. Jose P. Rizal (1861-1896)
Philippine physician, poet, author and patriot practised medicine in 1891-92 in a clinic which once stood on this site"
A view of D'Aguilar environs. Modern Hong Kong does it's usual business in a hurried pace.
With thousands of Filipinos living and working in Hong Kong, it's a shame if they just pass by the marker oblivious of the man who once practiced medicine there.
Tutubi would love to thank ms. Isabel Escoda, a Hong Kong-based writer and Inquirer contributor, for guiding him in Hong Kong to these historical markers.
How to go to there:
The Mid-level escalators that pass through Rednaxela terrace can be reached via MTR at Central station Exit C. The marker on Rednaxela is near Orange Tree Restaurant whose location map on their website will guide you there. The former clinic location is near Lan Kwai Fong.
Unknown to many Filipinos, Jose Rizal left Europe in 1891, with newly-published El Filibusterismo (published in Ghent, Belgium with the financial aid of Valentin Ventura. In the same note, Maximo Viola financed the publication of Rizal's first novel Noli me Tangere in Berlin) and his annotation of Dr. Antonio de Morga's "Sucesos delas Islas Filipinas," to live and practice medicine (opthalmology) in Hong Kong until 1892.
Rizal requested his family, persecuted and driven out of their home in Calamba by the Spanish friars aided by the guardia civil, to join him in Hong Kong.
Rizal's business card (right)on display at Rizal Shrine, Fort Santiago, Intramuros, Manila
these pictures of places where Rizal lived and held clinic officially marked by The Antiquities Authority of Hong Kong
Marker of Rizal's residence on Rednaxela Terrace (Rednaxela is Alexander spelled backwards attributed to a Chinese street sign painter who couldn't read English)
Written on the marker: "Dr. Jose P. Rizal (1861-1896) National hero of the Philippines Lived in this area with his family from December 1891 to June 1892."
Looking down on the granite steps where Rizal used to pass on his way to his clinic unaided by the escalators. (Try also to look for Health Cafe and Deli at 10 Shelley St. downstairs for healthy, organic treats)
the view of the present place upwards with the Central Mid-level escalators, the longest outdoor covered escalator in the world, in view plus the nearby Orange Tree Restaurant
the granite steps near Lyndhurst Terrace and marker #13 of the Sun Yat-Sen Historical Trail. The old buildings are gone but these are almost the same granite steps hurdled by Rizal more than a hundred years ago.
It is noteworthy that when Rizal was living in Hong Kong, Sun Yat-sen (孫逸仙), instrumental in the eventual overthrow of the Qing Dynasty and acknowledged as the father of modern China, was studying medicine at the nearby Hong Kong College of Medicine for Chinese.
Rizal and Sun Yat-sen might have crossed paths in Hong Kong!
Going down from Rednaxela Terrace, passing through Shelley street, and Hollywood Road going to D'Aguilar Street, you'll see the marker (above) on Century Square, where Rizal's clinic used to stand.
marker states:
"Dr. Jose P. Rizal (1861-1896)
Philippine physician, poet, author and patriot practised medicine in 1891-92 in a clinic which once stood on this site"
A view of D'Aguilar environs. Modern Hong Kong does it's usual business in a hurried pace.
With thousands of Filipinos living and working in Hong Kong, it's a shame if they just pass by the marker oblivious of the man who once practiced medicine there.
Tutubi would love to thank ms. Isabel Escoda, a Hong Kong-based writer and Inquirer contributor, for guiding him in Hong Kong to these historical markers.
How to go to there:
The Mid-level escalators that pass through Rednaxela terrace can be reached via MTR at Central station Exit C. The marker on Rednaxela is near Orange Tree Restaurant whose location map on their website will guide you there. The former clinic location is near Lan Kwai Fong.
articles
The Great Malay
TODAY in the Philippines, December 30, we celebrate the 111th anniversary of the martyrdom of the Filipino People's National Hero, Dr. Jose Protacio Mercado Rizal Alonso y Realonda or simply and internationally known as Jose Rizal. No other 19th Century Filipino whose works, life and times has been chronicled and placed in a lofty pedestal than that of Dr. Rizal. A hero, poet, medical doctor, mason, scientist, inventor, a novelist, journalist, playwright, literary genius, sculptor, painter, an excellent student, polymath, linguist, a political figure, visionary, and above all, a Filipino, Dr. Rizal championed the emancipation of the Philippines from oppressive Western colonization. His works, Noli Me Tangere (Touch Me Not) and El Filibusterismo (The Filibuster) not only changed the course of Philippine history which catapulted our nation to become the First Republic in Asia but also changed the fate of the Filipino as a people. His name is immortalized in monuments around the world, in Philippine currency, places, University names, various products, history books and award-winning films. His life is also chronicled not only by Filipino authors but also by Western and Asian authors alike.
Just as Dr. Rizal is often portrayed as the "little brown Filipino in velvet suit and cloak", so does the mystery of his life has as yet to be unveiled. In the mountains of Rizal province, Quezon and Batangas, religious cults and sects revere him as a minor "god", even giving him the title of "The Brown Christ." I had that rare chance to live with these religious sects and observed and studied how they worshipped him.
Among my favorite poems written by Dr. Rizal are Mi Ultimo Adios (The Final Farewell) and A La Juventud Filipina (To The Filipino Youth). In Mi Ultimo, Dr. Rizal beautifully described the Philippines as a "region del sol querida, Perla del Mar de Oriente" (region of the sun caressed, Pearl of the Orient Sea). In his poem A La Juventud, Dr. Rizal called out to the Filipino youth - "Alza su tersa frente!" (Unfold, oh timid flower!). His prose and verses still bring tears to my eyes. As a child touring a museum, I was struck by his obra maestra (masterpiece) sculpture entitled as "The Triumph of Science Over Death."
A deity or not, mysterious or not, I still view Dr. Rizal as a Great Humanist. His passion for travel across Asia, Europe and the United States, his appreciation of the different cultures of the world and his love for the arts made him a true cosmopolitan man. As in the words of Dr. Mahatir of Malaysia, Dr. Jose Rizal is "The Greatest Malay" the world has ever produced.
Mabuhay ka, o Bayaning immortal!
By Jake Tornado
TODAY in the Philippines, December 30, we celebrate the 111th anniversary of the martyrdom of the Filipino People's National Hero, Dr. Jose Protacio Mercado Rizal Alonso y Realonda or simply and internationally known as Jose Rizal. No other 19th Century Filipino whose works, life and times has been chronicled and placed in a lofty pedestal than that of Dr. Rizal. A hero, poet, medical doctor, mason, scientist, inventor, a novelist, journalist, playwright, literary genius, sculptor, painter, an excellent student, polymath, linguist, a political figure, visionary, and above all, a Filipino, Dr. Rizal championed the emancipation of the Philippines from oppressive Western colonization. His works, Noli Me Tangere (Touch Me Not) and El Filibusterismo (The Filibuster) not only changed the course of Philippine history which catapulted our nation to become the First Republic in Asia but also changed the fate of the Filipino as a people. His name is immortalized in monuments around the world, in Philippine currency, places, University names, various products, history books and award-winning films. His life is also chronicled not only by Filipino authors but also by Western and Asian authors alike.
Just as Dr. Rizal is often portrayed as the "little brown Filipino in velvet suit and cloak", so does the mystery of his life has as yet to be unveiled. In the mountains of Rizal province, Quezon and Batangas, religious cults and sects revere him as a minor "god", even giving him the title of "The Brown Christ." I had that rare chance to live with these religious sects and observed and studied how they worshipped him.
Among my favorite poems written by Dr. Rizal are Mi Ultimo Adios (The Final Farewell) and A La Juventud Filipina (To The Filipino Youth). In Mi Ultimo, Dr. Rizal beautifully described the Philippines as a "region del sol querida, Perla del Mar de Oriente" (region of the sun caressed, Pearl of the Orient Sea). In his poem A La Juventud, Dr. Rizal called out to the Filipino youth - "Alza su tersa frente!" (Unfold, oh timid flower!). His prose and verses still bring tears to my eyes. As a child touring a museum, I was struck by his obra maestra (masterpiece) sculpture entitled as "The Triumph of Science Over Death."
A deity or not, mysterious or not, I still view Dr. Rizal as a Great Humanist. His passion for travel across Asia, Europe and the United States, his appreciation of the different cultures of the world and his love for the arts made him a true cosmopolitan man. As in the words of Dr. Mahatir of Malaysia, Dr. Jose Rizal is "The Greatest Malay" the world has ever produced.
Mabuhay ka, o Bayaning immortal!
By Jake Tornado
neva's noli
Plot summary
Having completed his studies in Europe, young Juan Crisostomo Ibarra comes back to his motherland after a 7-year absence. In his honor, Capitan Tiago (Don Santiago de los Santos) throws a get-together party, which is attended by Father Dámaso, Fray Sibyla, Lieutenant Guevarra, Doña Victorina, and other prominent figures. In an unfortunate incident, Father Dámaso, former curate of San Diego, belittles and slanders the young man. But the ever-gracious and diplomatic Ibarra brushes off the insult and takes no offense; he instead politely excuses himself and leaves the party because of an allegedly important task. Ibarra's sweetheart, Maria Clara, an extraordinarily beautiful lady is known as the daughter of Capitan Tiago, an affluent resident of Binondo. The day after the humbling party, Ibarra goes to see Maria Clara. Their long-standing love is clearly manifested in this meeting, and Maria Clara cannot help but reread the letters her sweetheart had written her before he went to Europe. Before Ibarra left for San Diego, Lieutenant Guevarra (a Guardia Civil), reveals to him the incidents preceding the death of his father Don Rafael. Don Rafael was a rich haciendero of the town.
According to the Lieutenant, Don Rafael was unjustly accused of being a heretic, in addition to being a filibuster--an allegation brought forth by Father Dámaso because of Don Rafael's non-participation in confession and mass rites. Father Dámaso's animosity against Ibarra's father is aggravated by another incident. Once Don Rafael saw a tax collector and a student fighting. Out of compassion, he helped the child. The tax collector was greatly irked and picked a fight with Don Rafael. Unfortunately, the Spanish tax collector fell, hit his head against a rock, and died. The collector's death was blamed on Don Rafael, and he was arrested. Suddenly, all of those who thought ill of him surfaced with additional complaints. He was imprisoned, and just when the matter was almost settled, he got sick and died in jail. Still not content with what he had done, Father Dámaso arranged for Don Rafael's corpse to be dug up and transferred from the Catholic cemetery to the Chinese cemetery, because he thought it inappropriate to allow a heretic such as Don Rafael a Catholic burial ground. Unfortunately, it was raining and because of the bothersome weight of the cadaver, the men in charge of the burial decided to throw the corpse into the river.
Revenge was not in Ibarra's plans; instead he carries through his father's plan of putting up a school, since he believes that education would pave the way to his country's liberation.
During the inauguration of the school, Ibarra would have been killed in a sabotage had Elias not saved him. Instead the hired killer met an unfortunate incident and died. The sequence of events proved to be too traumatic for Maria Clara who got seriously ill but was luckily cured by the medicine Ibarra sent her.
After the inauguration, Ibarra hosts a luncheon during which Father Dámaso again insults him. Ibarra ignores the priest's insolence, but when the latter slanders the memory of his dead father, he is no longer able to restrain himself and lunges at Father Dámaso, prepared to stab the latter for his impudence. His beloved Maria Clara stops him just in time.
As a consequence, the Archbishop of the Roman Catholic Church excommunicates Ibarra. Father Dámaso takes this opportunity to persuade the already-hesitant father of Maria Clara to forbid his daughter from marrying Ibarra. The priest wishes Maria Clara to marry a Spanish named Linares who just arrived from Spain.
With the help of the Captain General, Ibarra's excommunication is nullified and the Archbishop decides to accept him as a member of the Roman Catholic Church once again. But, as fate would have it, some incident of which Ibarra had known nothing about is blamed on him, and he is wrongly arrested and imprisoned. But the accusation against him is overruled because during the litigation that followed, nobody could testify that he was indeed involved. Unfortunately, his letter to Maria Clara somehow gets into the hands of the jury and is manipulated such that it then becomes evidence against him.
Meanwhile, in Capitan Tiago's residence, a party is being held to announce the upcoming wedding of Maria Clara and Linares. Ibarra, with the help of Elias, takes this opportunity and escapes from prison. But before leaving, Ibarra talks to Maria Clara and accuses her of betraying him, thinking that she gave the letter he wrote her to the jury. Maria Clara explains to Ibarra that she will never conspire against him but that she was forced to surrender Ibarra's letter to her in exchange for the letters written by her mother even before she, Maria Clara, was born. The letters were from her mother, Pia Alba, to Father Dámaso alluding to their unborn child; and that she, Maria Clara, is therefore not the daughter of Capitan Tiago, but of Father Dámaso.
Afterwards, Ibarra and Elias board a boat and flee the place. Elias instructs Ibarra to lie down and the former covers the latter with grass to conceal the latter's presence. As luck would have it, they are spotted by their enemies. Elias thinks he could outsmart them and jumps into the water. The guards rain shots on the person in the water, all the while not knowing that they are aiming at the wrong man.
Maria Clara, thinking that Ibarra has been killed in the shooting incident, is greatly overcome with grief. Robbed of hope and severely disillusioned, she asks Father Dámaso to confine her into a nunnery. Father Dámaso reluctantly agrees when Maria Clara threatens to take her own life: the nunnery or death!
Unbeknownst to her, Ibarra is still alive and able to escape. It was Elias who has taken the shots.
It is Christmas Eve when Elias arrives at the Ibarra forest, gravely wounded and barely alive. It is in this forest that Elias finds Basilio and his lifeless mother, Sisa. Elias dies without having seen the liberation of his country.
Having completed his studies in Europe, young Juan Crisostomo Ibarra comes back to his motherland after a 7-year absence. In his honor, Capitan Tiago (Don Santiago de los Santos) throws a get-together party, which is attended by Father Dámaso, Fray Sibyla, Lieutenant Guevarra, Doña Victorina, and other prominent figures. In an unfortunate incident, Father Dámaso, former curate of San Diego, belittles and slanders the young man. But the ever-gracious and diplomatic Ibarra brushes off the insult and takes no offense; he instead politely excuses himself and leaves the party because of an allegedly important task. Ibarra's sweetheart, Maria Clara, an extraordinarily beautiful lady is known as the daughter of Capitan Tiago, an affluent resident of Binondo. The day after the humbling party, Ibarra goes to see Maria Clara. Their long-standing love is clearly manifested in this meeting, and Maria Clara cannot help but reread the letters her sweetheart had written her before he went to Europe. Before Ibarra left for San Diego, Lieutenant Guevarra (a Guardia Civil), reveals to him the incidents preceding the death of his father Don Rafael. Don Rafael was a rich haciendero of the town.
According to the Lieutenant, Don Rafael was unjustly accused of being a heretic, in addition to being a filibuster--an allegation brought forth by Father Dámaso because of Don Rafael's non-participation in confession and mass rites. Father Dámaso's animosity against Ibarra's father is aggravated by another incident. Once Don Rafael saw a tax collector and a student fighting. Out of compassion, he helped the child. The tax collector was greatly irked and picked a fight with Don Rafael. Unfortunately, the Spanish tax collector fell, hit his head against a rock, and died. The collector's death was blamed on Don Rafael, and he was arrested. Suddenly, all of those who thought ill of him surfaced with additional complaints. He was imprisoned, and just when the matter was almost settled, he got sick and died in jail. Still not content with what he had done, Father Dámaso arranged for Don Rafael's corpse to be dug up and transferred from the Catholic cemetery to the Chinese cemetery, because he thought it inappropriate to allow a heretic such as Don Rafael a Catholic burial ground. Unfortunately, it was raining and because of the bothersome weight of the cadaver, the men in charge of the burial decided to throw the corpse into the river.
Revenge was not in Ibarra's plans; instead he carries through his father's plan of putting up a school, since he believes that education would pave the way to his country's liberation.
During the inauguration of the school, Ibarra would have been killed in a sabotage had Elias not saved him. Instead the hired killer met an unfortunate incident and died. The sequence of events proved to be too traumatic for Maria Clara who got seriously ill but was luckily cured by the medicine Ibarra sent her.
After the inauguration, Ibarra hosts a luncheon during which Father Dámaso again insults him. Ibarra ignores the priest's insolence, but when the latter slanders the memory of his dead father, he is no longer able to restrain himself and lunges at Father Dámaso, prepared to stab the latter for his impudence. His beloved Maria Clara stops him just in time.
As a consequence, the Archbishop of the Roman Catholic Church excommunicates Ibarra. Father Dámaso takes this opportunity to persuade the already-hesitant father of Maria Clara to forbid his daughter from marrying Ibarra. The priest wishes Maria Clara to marry a Spanish named Linares who just arrived from Spain.
With the help of the Captain General, Ibarra's excommunication is nullified and the Archbishop decides to accept him as a member of the Roman Catholic Church once again. But, as fate would have it, some incident of which Ibarra had known nothing about is blamed on him, and he is wrongly arrested and imprisoned. But the accusation against him is overruled because during the litigation that followed, nobody could testify that he was indeed involved. Unfortunately, his letter to Maria Clara somehow gets into the hands of the jury and is manipulated such that it then becomes evidence against him.
Meanwhile, in Capitan Tiago's residence, a party is being held to announce the upcoming wedding of Maria Clara and Linares. Ibarra, with the help of Elias, takes this opportunity and escapes from prison. But before leaving, Ibarra talks to Maria Clara and accuses her of betraying him, thinking that she gave the letter he wrote her to the jury. Maria Clara explains to Ibarra that she will never conspire against him but that she was forced to surrender Ibarra's letter to her in exchange for the letters written by her mother even before she, Maria Clara, was born. The letters were from her mother, Pia Alba, to Father Dámaso alluding to their unborn child; and that she, Maria Clara, is therefore not the daughter of Capitan Tiago, but of Father Dámaso.
Afterwards, Ibarra and Elias board a boat and flee the place. Elias instructs Ibarra to lie down and the former covers the latter with grass to conceal the latter's presence. As luck would have it, they are spotted by their enemies. Elias thinks he could outsmart them and jumps into the water. The guards rain shots on the person in the water, all the while not knowing that they are aiming at the wrong man.
Maria Clara, thinking that Ibarra has been killed in the shooting incident, is greatly overcome with grief. Robbed of hope and severely disillusioned, she asks Father Dámaso to confine her into a nunnery. Father Dámaso reluctantly agrees when Maria Clara threatens to take her own life: the nunnery or death!
Unbeknownst to her, Ibarra is still alive and able to escape. It was Elias who has taken the shots.
It is Christmas Eve when Elias arrives at the Ibarra forest, gravely wounded and barely alive. It is in this forest that Elias finds Basilio and his lifeless mother, Sisa. Elias dies without having seen the liberation of his country.
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