Life, Works and Writings of Rizal

RIZAL LECTURE 4 – A NATION ABORTED BY FLORO QUIBUYEN

I. Background of the Author

A. BA Philosophy, UP Diliman
B. MA Anthropology, University of Hawaii, Manoa
C. PhD Political Science, University of Hawaii, Manoa
D. Taught in UP, University of Hawaii, and UST
E. Designed BA Behavioral Studies in UP College of Arts and Sciences
F. Introduced courses at the UP Asian Center such as The Philippines and the Global Futures, The
Philippines and the Asia-Pacific Region, Visual Anthropology, and Filipino Perspectives on
Development
II. Background of the Book
A. PhD Dissertation in the University of Hawaii
B. Synopsis:
1. Rizal have a concept of nation
2. Nation as a cultural and ethical community (informed by Herder and Medieval dictum “Vox
Populi, Vox Dei”)
3. Rizal made the historic bloc (i.e. nationalist movement) by combining the Pasyon narrative and
Enlightenment tradition
4. Rizal became the centerpiece of this bloc after his martyrdom
5. American colonialism aborted this by physically crashing the Third Republic and appropriating
Rizal as assimilationist
6. Triumph of hegemony is reflected in the critiques of Agoncillo and Constantino to Rizal
III. Chapter by Chapter Summary (From Prologue to Chapter 2)
A. Prologue: Rereading and Revisioning Philippine Nationalism
1. Chapter 1&2: Critique to the orthodox view of Rizal as reformist/assimilationist or counter-
revolutionary spearheaded by Agoncillo and Constantino
1.1. Chapter 1 discusses the process of Rizal's radicalization and his departure from La
Solidaridad
1.2. Chapter 2 discusses important texts on Rizal's view of Revolution (1896 Manifesto and
testimonies of Valenzuela) and the revolutionaries' view of Rizal (Katipunan, Josephine,
Ultimo Adios)
2. Chapter 3: Critique to Anderson's view of Rizal as patriot
3. Chapter 4: Short biography of Rizal through his writings and its location in the context of
Philippine nationalism
4. Chapter 5: Establishing a high view of precolonial past through the Morga
5. Chapter 6: Rizal's concept of nation as influence by Herder, Latin dictum Vox Populi Vox Dei, and
the Pasyon tradition
6. Chapter 7: Critiques on colonialism through Morga (response to de los Reyes and Barrantes),
Sobre la Indolencia de los Filipinos, and Filipinas Dentro de Cien Anos
7. Chapter 8: Rizal and the Philippine Revolution in the context of the Pasyon narrative
 Life, Works and Writings of Rizal

8. Chapter 9: The abortion of the nation through Aguinaldo and American colonialism (emergence
of new narrative - America as liberator)
9. Chapter 10: Fabrication of new narrative of Philippine nationalism through the American
appropriation of Rizal
10. Chapter 11: Evolution of Japan's and America's image in the lens of nationalist consciousness
11. Epilogue: Summary; Rizal's idea of nation, his application of this in Dapitan, and his place among
international great men
B. Chapter 1: Towards a Radical Rizal
1. Orthodox View on Rizal
1.1. Agoncillo (Revolt of the Masses): disjunction between Reform and Revolution
1.2. Constantino (Veneration Without Understanding): ilustrados gave ideological framework to
masses, but the former repudiated the Revolution of the latter (example is Rizal)
1.3. Ileto (Pasyon and Revolution): Enlightenment tradition of the ilustrados (wherein Rizal
belonged) and Pasyon narrative of the masses
2. Periodization of Rizal’s Life and Works
2.1. 1861-1882: Formative Years
2.2. 1882-1887: European Sojourn; Noli Me Tangere
2.3. 1887-1888: Hacienda Calamba Case
2.4. 1888-1892: Radicalization of Rizal; El Fili; Morga; break with del Pilar
2.5. 1892-1896: Return to Philippines; La Liga; Dapitan; trial and martyrdom
3. Early Hints of Rizal’s Radical View Prior to Hacienda Calamba Case through His Correspondence
3.1. “The Filipinos had long wished for Hispanization and they were wrong in aspiring it” - Rizal
to Blumentritt, 1887 Feb 21
3.2. “A peaceful struggle shall always be a dream, for Spain will never learn the lesson of her
South American colonies. Spain cannot learn what England and the United States have
learned. But under the present circumstances, we do not want separation from Spain.”
- Rizal to Blumentritt, 1887 Jan 26
3.3. “I can assure you that I have no desire to take part in conspiracies which seem to me
premature and risky in the extreme. But if the government drives us to it, that is to say,
when there remain no to us no other hope than to seek our ruin in war, when Filipinos shall
prefer to die rather than to endure their miseries any longer, then I too shall advocate
violent means. It is Spain who must choose between peace and ruin” - Rizal to Blumentritt,
1887 June 19 (the issue is not the principle but the timing of the revolution)
4. Hints of Rizal being Radical in his Correspondence after the Hacienda Calamba
4.1. “The propaganda for assimilation is necessary but separatist propaganda should be even
more active . . . I shall go, then, to Manila and in all my acts keep ever in mind my duty as a
separatist” - Rizal to Antonio Luna, Jan 1892
4.2. Reaction of Rizal against the response of the Spanish government to the gobernadorcillos
who petitioned the expulsion of friars (believed to have been influenced by Rizal's Noli):
 Life, Works and Writings of Rizal

“I believe that it is already late; the majority of the Filipinos have already lost the hope they
have pinned on Spain! Now, we await our fate from God and from ourselves, but never any
more from the Government” - Rizal to Blumentritt, 23 June 1888
4.3. The strategy is separation, the tactic is reform: “Parliamentary representation will be a
burden on the Philippines for a long time. If our countrymen felt otherwise than they do, we
should reject any offer of such representation but, the way we are, with our countrymen
indifferent, representation is good.” - Rizal to del Pilar, April 1890
4.4. Concerning the 1888 wave of arrest and alluding to 1872 Cavite execution of GomBurZa:
“Though we must regret this as a private misfortune, we must applaud it as a general good.
Without 1872, there would not be any Plaridel or Jaena . . . nor would the valiant and
generous Filipino colonies in Europe; without 1872, Rizal would now be a Jesuit, and instead
of writing the Noli me Tangere, would have written to the contrary . . . Good! Let them
commit abuses, let there be arrests, exiles, executions, good! Let Destiny be fulfilled! The
day on which they inflict martyrdom on our innocent families for our fault, farewell, pro-
friar government, and perhaps, farewell Spanish Government!” - Rizal to Mariano Ponce, 18
April 1889
5. Hacienda Calamba Case
5.1. Non-issuance of receipt, irregular fees, yearly increase in rent, increase in rent despite of
bad harvest (worldwide decrease in the price of sugar in 1880s)
5.2. The government, wondering why the Dominican Order's revenue was stable despite the
increase of their estate, asked the Calamba council to investigate the case, which consequently
offered Rizal the role of leading the case
5.3. Result of investigation: P40 increased to P900 in just few years; additional fees on every
change like replacing the bamboo fence with stone, fee on bamboo grove that naturally grows;
they do not issue receipt because they can’t produce a proof of ownership of the land
5.4. Rizal advised the tenants to stop paying. Dominicans threatened to evict them. Peace Court
of Calamba ruled in favor of the tenants. Manila Supreme Court ruled in favor of the
Dominicans. Madrid Supreme Court ruled in favor of Dominicans. Valeriano Weyler evicted the
tenants
5.5. Rizal family vanished to Bohol (Herbosa) and Mindoro (Francisco and Paciano), and Teodora
Alonso forced to travel from Manila to Laguna (because of not using Realonda Rizal)
Suspected that the tenants lost because of affiliation with Rizal
6. Effects to Rizal
6.1. Rizal lost faith in the government
6.2. Differences in Noli and El Fili (satire of the former vs. seriousness of the latter; literary
genius of the former vs. political orientation of the latter; anti-friar sentiment of the former vs.
anti-colonial establishment of the latter; reform of the former vs. revolution of the latter)
6.3. Rizal break away from La Solidaridad headed by reformist del Pilar (young separatist
Rizalistas vs. old conservative Pilaristas); a battle of ideology and not personality
6.4. Rizal exclaimed in his letter that the battleground is in the Philippines (he went to Hongkong
then to Philippines)
7. Dichotomizing and Essentializing (or Generalizing) Problem of Agoncillo and Constantino
 Life, Works and Writings of Rizal

7.1. Corollary of dichotomizing is essentializing; as if differences inside one group does not
exist
7.2. The case of Bonifacio, Mabini, and Aguinaldo
7.3. The first members of Katipunan came from La Liga, and are relatively rich and educated
(e.g. Pio Valenzuela, Ladislao Diwa, Emilio Jacinto, Restituto Javier)
7.4. Some ilustrados became leaders of the Revolution (e.g. Edilberto Evangelista, Antonio
Luna, Apolinario Mabini, Paciano Rizal, and also sisters of Rizal)
7.5. Reformist/anti-revolutionary tendency is not inherent to middle class, since it is also the
middle class that inspired and led the revolutions in Latin America
C. Chapter 2: Rizal and the Revolution
1. Early Proponents of Rizal’s Image as Assimilationist
1.1. Wenceslao Retana's interview with Trinidad Pardo de Tavera, used in Vida y Escritos
1.2. Charles Derbyshire in his introduction of The Social Cancer
1.3. Austin Craig in Lineage, Life and Labors of Jose Rizal
1.4. Identification of Rizal with Ibarra (falsified by Rizal in his La Solidaridad polemic against
Barrantes as well as letter to Jose Alejandrino)
2. Zaide vs. Manuel
2.1. Zaide as early proponent of Rizal as revolutionary
2.2. Used Pio Valenzuela's 1914 account
2.3. Countered by E. Arsenio Manuel who used 1896 prison testimony of Pio Valenzuela,
1896 Manifesto of Rizal, testimonies of Rizal submitted to Andrade for his defense, and
testimony of Jose Dizon
2.4. Manuel argues that memoirs must be doubted
2.5. Manuel's article becomes the basis of Agoncillo and Constantino's arguments
2.6. Constantino argues that Rizal repudiated the Revolution twice: when he attempted to
apply as medical doctor in Cuba, and in December 1896 Manifesto
3. Testimonies of Pio Valenzuela: 1896 Prison Testimony vs. 1914 Memoir
3.1. 1917 sworn testimony of Valenzuela for his defense of Vicente Sotto against Jose
Turiano Santiago
3.2. In his interview with Zaide, Valenzuela said that his statements in 1896 prison
testimonies aims to protect Rizal who is undergoing trial during that time
3.3. He is pressured because he is under duress
3.4. Prison testimonies are not reliable (e.g. Antonio Luna)
3.5. Trying to mislead the Spaniards
4. 1896 Manifesto
4.1. Tactic of Rizal to win in the trial
4.2. The Spanish judge did not published the Manifesto
4.3. Rizal did not repudiate the Revolution in principle, he just repudiate the timing and
improbability of winning of it
4.4. “His manifesto can be condensed into these words: 'Faced with the proofs of defeat, lay
down your arms, my countrymen; I shall lead you to the Promised Land on a later
day.'” - Leon Ma. Guerero
 Life, Works and Writings of Rizal

4.5. The 1896 Manifesto is not his last will and testament, the Ultimo Adios is
5. Ultimo Adios
Sa pakikidigma at pamimiyapis
ang alay ng iba'y ang buhay na kipkip
walang agam-agam, maluwag sa dibdib
matamis sa puso at di ikahapis

Saan man mautas ay di kailangan

cipress o laurel, lirio ma'y putungan
pakikipaghamok at ang bibitayan
yaon ay gaon din kung hiling ng Bayan

5.1. Revolution and martyrdom are not exclusive acts: both are done for country (hence,
Rizal is not against Revolution)
5.2. Why did Rizal not joined the Revolution if he is for it? Why did he not escape through
the help of Moros? Rizal chose martyrdom.
5.3. His poem was chanted by revolutionaries (contrast with the Manifesto which was not
circulated nor published)
5.4. Rizal was seen as the Tagalog Christ
6. The Meaning of Josephine Bracken
6.1. The day after the execution of Rizal, Josephine with Rizal's sisters went to Cavite and
gave a copy of Ultimo Adios to Bonifacio
6.2. Quibuyen countered the view of Constantino that Josephine was without choice but to
join the revolution and it is improbable that she fought (because there was scarcity of
guns during those time)
6.3. Josephine fought like Gregoria de Jesus
6.4. Revolutionaries revered Josephine because they revered Rizal
6.5. Can it be that Josephine became revolutionary and her fiancé is not?
6.6. The entrance of Josephine signifies the Rizal's blessing of the Revolution
7. Denigration Without Understanding
7.1. Why is the nationalist Left determined to denigrate Rizal? Because they see it as their
only way of countering the American appropriation of Rizal
7.2. The move of the left is dangerous: it gives more power to American hegemony, and it
leaves a vacuum in the mythological terrain of Philippine nationalism
7.3. Even our foremost nationalists are infected by American hegemony
7.4. According to Setsuho Ikehata, Constantino committed the modernist fallacy: trying to
explain the 19th century consciousness of the masses through the modern Marxist
perspective on class struggle
IV. Commendations and Criticisms
A. Commendations
1. Do not used new sources, but was able to offer new perspective
2. Deconstructed orthodox view and established new way of seeing Rizal
3. A good guide on textual criticism
 Life, Works and Writings of Rizal

4. Able to save Rizal from critical scholars

B. Criticisms
1. Apologist of Rizal
2. Insufficient evidence on the influence of Herder to Rizal
3. Have a bias in selecting sources (e.g. selected 1914 Valenzuela Memoir as a proof of Rizal
being revolutionary, contrast this with Soledad Buehler who used 1896 prison testimony to
prove that the first cry occurred in Balintawak)
V. Overall Thesis of the Book and the Image of Rizal
A. Rizal is still the First Filipino
B. Rizal as revolutionary/radical
C. Rizal as among international great men: Tagore, Gandhi, Sun Yat Sen, Sukarno, Fanon, Marti,
Cabral
D. Rizal as carrier of a utopian idea of nation
E. Rizal as a critique against colonialism and nationalism
F. Rizal as solution to present problem of the nation-state