COLLEGE OF ARTS AND SCIENCES
SAINT THERESA COLLEGE OF TANDAG, INC.
GENERAL EDUCATION AREA
Semesters, A.Y.
TEACHING-LEARNING MODULE
Course Code
Course Title
Class Schedule
Room No.
Professor
E-mail Address
Consultation Hours
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GE 9
Life and Works of Rizal
Maria Satthia Q. Luna/Moises U. Palomo
lunasatsat@gmail.com
A. Course Description
This course covers the significant life of Rizal his works and writings. It further discusses and critics
how his writings meanly affect the rise of Filipino people before and emulate some of his plans and actions for our
youth of the 20th century. The study of Dr. Jose P. Rizal’s life, works and writings has been mandated by Republic
Act no. 1425 known as the Rizal law, enacted on June 12, 1956 and took effect on August 16, 1956. The law
mandates that a course on the life of Dr. Jose Rizal should be included in the curricula in all schools.Furthermore,
it analyzes the works and life of Rizal and how this contributes to our freedom and democracy. This course is
essential for the students to understand and the historical contribution of Rizal to the present.
B. Course Outcomes (CMO): At the end of the course, the students should be able to:
1. Understand Rizal Law in the context of maintaining Filipino values.
2. Explain how the life and works of Rizal affects students on the role of nation building.
3. Understand Rizal’s contribution to Philippine History and the present.
C. Course Requirements:
The course will focus on practicing the student’s ability to introspect and relate the contribution of historical
events to modern-day Philippines and acknowledge its input on the lives of youths today. The life and works of
Jose Rizal subject aims to bring Philippine education closer to what is needed and expected in the twenty-first
century and makes the students realize the relevance of turning the Rizal Bill into Law.
Page 1 of 72
MODULE 1 LESSON 1
UNDERSTANDING THE RIZAL LAW, NATION AND NATIONALISM
Lesson Introduction:
As an introduction to the life and works of Jose Rizal, you will study RA 1425 within its context,
look into major issues and debates surrounding the bill and its passage into law, and reflect on the impact
and relevance of this legislation throughout history and the present time. One of the major reasons behind
the passage of the Rizal Law was the strong intent to instill nationalism in the hearts and minds of the
Filipino youth. Wani-Obias, R et al. (2018)
DAY 1
LESSON NO.
LESSON TITLE
DURATION/HOURS
Specific Learning Outcomes:
1
Understanding the Rizal Law, Nation and Nationalism
3 1/2 Hours
During the students' learning engagements, they will be able to:
 Determine the issues and interests at stake in the
debate over Rizal Bill and relate the issues to the
present-day Philippines.
 Define nationalism in relation to the concepts of nation,
state, and nation-state.
 Appreciate the development of nationalism in the
country and explain its relevance to nation-building at
present.
TEACHING LEARNING ACTIVITIES
OPENING GUIDE QUESTIONS (5-minute Free Form formative assessment)
1. Why is there a need to make the Rizal Bill into Law?
2. How does a nation-state affect or influence a nation?
Engaging Activity 1: Analysis (15-20 minutes)
(LO 1: Determine the issues and interests at stake in the debate over Rizal Bill and relate the issues to the
present-day Philippines).
Instructions: Read the following excerpts from the statement of the legislators who supported and opposed the
passage of the Rizal law in 1956. Then, answer the questions that follow.
FOR
"Noli Me Tångere and El Filibusterismo must be
read by all Filipinos. They must be taken to heart,
for in their pages we see ourselves as in a mirror,
our defects as well as our strength, our virtues as
well as our vices. Only then would we become
conscious as a people and so learn to prepare
ourselves for painful sacrifices that ultimately lead
to self-reliance, self-respect, and freedom." —
Senator Jose P. Laurel "Rizal did not pretend to
teach religion when he wrote those books. He
aimed at inculcating civic consciousness in the
Filipinos, national dignity, personal pride, and
patriotism and if references were made by him in
the course of his narration to certain religious
practices in the Philippines in those days, and to
the conduct and behavior of erring ministers of the
church, it was because he portrayed faithfully the
general situation in the Philippines as it then
existed." —Senator Claro M. Recto
AGAINST
"A vast majority of our people are, at the same
time, Catholic and Filipino citizens. As such, they
have two great loves: their country and their faith.
These two loves are not conflicting loves. They
are harmonious affections, like the love for his
father and for his mother. This is the basis of my
stand. Let us not create a conflict between
nationalism and religion, between the government
and the church." —Senator Francisco "Soc"
Rodrigo
1. What was the major argument raised by Senator Francisco “Soc” Rodrigo against the passage of the Rizal
Bill?
_________________________________________________________________________________________
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_________________________________________________________________________________________
_________________________________________________________________________________________
2. What were the major arguments raised by Senators Jose P. Laurel and Claro M. Recto in support of the
passage of the Rizal Bill?
_________________________________________________________________________________________
_________________________________________________________________________________________
_________________________________________________________________________________________
3. Are there points of convergence between the supporters and the opposers of the Rizal Bill based on these
statements?
_________________________________________________________________________________________
_________________________________________________________________________________________
_________________________________________________________________________________________
Activity Processing:
1. How do you find the activity?
2. Does the activity help you understand our topic? How?
Engaging Activity 2: Infographic (20 minutes)
(LO 2: Define nationalism in relation to the concepts of nation, state, and nation-state).
Instruction: Create an Infographic summarizing:
 The major roots of the theory of nation.
 The definitions of nation and nationalism, and their relationship to state and nation-state.
 The development of explanatory models of the origins of state and nation-state.
The Context of the Rizal Bill
How a Bill Becomes a Law: The Legislative Process
The Senate and the House of Representatives follow the same Legislative procedure. Proposals emanate
from a number of sources. They may be authored by the members of the Senate or House as part of their
advocacies and agenda; produced through the lobbying from various sectors; or initiated by the executive
branch of the government with the President's legislative agenda. Once a legislative proposal, like a bill, is
ready, it will go through the steps discussed below.
Step 1: Bill is filed in the Senate Office of the Secretary. It is given a number and is calendared for first reading.
Step 2: First Reading. The bill’s title, number, and author(s) are read on the floor. Afterwards, it is referred to the appropriate committee.
Step 3: Committee Hearings. The bill is discussed within the committee and a period of consultation is held. The committee can approve or reject. After
the committee submits the committee report, the bill is calendared for second reading.
Step 4: Second Reading. The bill is read and discussed on the floor; the author delivers a sponsorship speech. Other members of the Senate may
engage in discussions regarding the bill and a period of debates will pursue. Amendments may be suggested.
Step 5: Voting on Second Reading. The senators vote on whether to approve or reject the bill. If approved, the bill is calendared for third reading
Step 6: Voting on Third Reading. Copies of the final versions of the bill are distributed to the members of the Senate who will vote for its approval or
rejection.
Step 7: Consolidation of Versions from the House. The similar steps are followed by the House of Representatives. If there are differences between the
Senate and House versions, a bicameral conference committee is called to reconcile the two. After this, both chambers approve the consolidated
version.
Step 8: Transmittal of Final Versions to Malacanan. The bill is then submitted to the President for signing. The president can either sign the bill into a
law or veto and return it to Congress.
From the Rizal Bill to the Rizal Law
On April 3, 1956, Senate Bill No. 438 was filed by the Senate Committee on Education. On April 17, 1956,
then Senate Committee on Education Chair Jose P. Laurel sponsored the bill and began delivering speeches
for the proposed legislation. Soon after, the bill became controversial as the powerful Catholic Church began
to express opposition against its passage. As the influence of the Church was felt with members of the
Senate voicing their opposition to the bill, its main author, Claro M. Recto, and his all ies in the Senate
entered into a fierce battle arguing for the passage of SB 438. Debates started on April 23, 1956. The
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debates on the Rizal Bill also ensued in the House of Representatives. House Bill No. 5561, an identical
version of SB 438, was filed by Representative Jacobo Z. Gonzales on April 19, 1956. The House Committee
on Education approved the bill without amendments on May 2, 1956 and the debates commenced on May 9,
1956. A major point of the debates was whether the compulsory reading of the tex ts.
Noli Me Tångere and El Filibusterismo appropriated in the bill was constitutional. The call to read the
unexpurgated versions was also challenged. As the country was soon engaged in the debate, it seemed that
an impasse was reached. To move the procedure to the next step, Senator Jose P. Laurel proposed
amendments to the bill on May 9, 1956. In particular, he removed the compulsory reading of Rizal's novels
and added that Rizal's other works must also be included in the subject. He, however, remained adaman t in
his stand that the unexpurgated versions of the novels be read. On May 14, 1956, similar amendments were
adopted to the House version. The amended version of the bills was also subjected to scrutiny but seemed
more palatable to the members of Congress. The passage, however, was almost hijacked by technicality
since the House of Representatives was about to adjourn in a few days and President Ramon Magsaysay
did not certify the bills as priority. The allies in the House skillfully avoided the insertion of any other
amendment to prevent the need to reprint new copies (which would take time). They also asked the Bureau
of Printing to use the same templates for the Senate version in printing the House version; Thus, on May 17,
1956, the Senate and House versions were approved. The approved versions were then transmitted to
Malacanan and on June 12, 1956, President Magsaysay signed the bill into law which became Republic Act
No. 1425. Wani-Obias, R et al. (2018)
REPUBLIC ACT NO. 1425 AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND PRIVATE
SCHOOLS, COLLEGES AND UNIVERSITIES COURSES ON THE LIFE, WORKS AND WRITINGS OF
JOSE RIZAL, PARTICULARLY HIS NOVELS NOLI ME TANGERE AND EL FILIBUSTERISMO,
AUTHORIZING THE PRINTING AND DISTRIBUTION THEREOF, AND FOR OTHER PURPOSES
WHEREAS, today, more than any other period of our history, there is a need for a re-dedication to the ideals of freedom and nationalism for
which our heroes lived and died;
WHEREAS, it is meet that in honoring them, particularly the national hero and patriot, Jose Rizal, we remember with special f ondness and
devotion their lives and works that have shaped the national character;
WHEREAS, the life, works and writing of Jose Rizal, particularly his novels Noli Me Tangere and E/ Filibusterismo, are a constant and
inspiring source of patriotism with which the minds of the youth, especially during their formative and decisive years in sch ool, should be
suffused;
WHEREAS, all educational institutions are under the supervision of, and subject to regulation by the State, and all schools are enjoined to
develop moral character, personal discipline, civic conscience and to teach the duties of citizenship; Now, therefore,
SECTION 1. Courses on the life, works and writings of Jose Rizal, particularly his novels Noli Me Tangere and E/ Filibusterismo, shall b e
included in the curricula of all schools, colleges and universities, public or private: Provided, That in the collegiate cour ses, the original or
unexpurgated editions of the Noli Me Tangere and El Filibusterismo or their English translation shall be used as basic texts.
The Board of National Education is hereby authorized and directed to adopt forthwith measures to implement and carry out the provisions of
this Section, including the writing and printing of appropriate primers, readers and textbooks. The Board shall, within sixty (60) days from the
effectivity of this Act, promulgate rules and regulations, including those of a dis ciplinary nature, to carry out and enforce the provisions of this
Act. The Board shall promulgate rules and regulations providing for the exemption of students for reasons of religious belief stated in a sworn
written statement, from the requirement of the provision contained in the second part of the first paragraph of this section; but not from taking
the course provided for in the first part of said paragraph. Said rules and regulations shall take effect thirty (30) days af ter their publication in
the Official Gazette.
SECTION 2. It shall be obligatory on all schools, colleges and universities to keep in their libraries an adequate number of copies of the
original and unexpurgated editions of the Noli Me Tangere and El Filibusterismo, as well as of Rizal's other works and biography. The -said
unexpurgated editions of the Noli Me Tangere and E/ Filibusterismo or their translations in English as well as other writings of Rizal shall be
included in the list of approved books for required reading in all public or private schools, colleges and universities. The Board of National
Education shall determine the adequacy of the number of books, depending upon the enrollment of the school, college or univer sity.
SECTION 3. The Board of National Education shall cause the translation of the Noli Me Tangere and El Filibusterismo, as well as other
writings of Jose Rizal into English, Tagalog and the principal Philippine dialects; cause them to be printed in cheap, popula r editions; and
cause them to be distributed, free of charge, to persons desiring to read them, through the Purok organizations and Barrio Councils throughout
the country.
SECTION 4. Nothing in this Act shall be construed as amendment or repealing section nine hundred twenty -seven of the Administrative Code,
prohibiting the discussion of religious doctrines by public school teachers and other persons engaged in any public school.
SECTION 5. The sum of three hundred thousand pesos is hereby authorized to be appropriated out of any fund not otherwise a ppropriated in
the National Treasury to carry out the purposes of this Act. SECTION 6. This Act shall take effect upon its approval. Approve d: June 12, 1956
Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956.
NATION AND NATIONALISM
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Nation, State, Nation-State
To better understand nationalism, one must learn first the concepts of nation and nationhood as well as
state and nation-state:
Nation: A group of
people that shares
a common culture,
history, language
and other practices
like religion, affinity
to a place etc.
A nation is a community of people that are believed to share a link with one
another based on cultural practices, language, religion or belief system, and
historical experience, to name a few. A state, on the other hand, is a political
entity that has sovereignty over a defined territory. States have laws, taxation,
government, and bureaucracy— basically, the means of regulating life within
the territory. This sovereignty needs diplomatic recognition to be legitimate and
acknowledged internationally. The state's boundaries and territory are not fixed
and change across time with war, sale, arbitration and negotiation, and even
assimilation or secession. Zaide, G. et al. (1997)
The nation-state, in a way, is a fusion of the elements of the nation
(people/community) and the state (territory). The development of nationstates started in Europe during the periods coinciding with the
Enlightenment. The "classical" nation-states of Europe began with the Peace
of Westphalia in the seventeenth century. Many paths were taken towards the
formation of the nation-states. In the "classical" nation-states, many scholars
Nation-State:
A state governing a posit that the process was an evolution from being a state into a nation-state in
which the members of the bureaucracy (lawyers, politicians, diplomats, etc.)
nation.
eventually moved to unify the people within the state to build the nation- state.
A second path was taken by subsequent nation-states which were formed from
nations. In this process, intellectuals and scholars laid the foundations of a
nation and worked towards the formation of political and eventually diplomatic
recognition to create a nation-state. A third path taken by many Asian and
African people involved breaking off from a colonial relationship, especially after World War II when a series
of decolonization and nation-(re)building occurred. During this time, groups initially controlled by imperial
powers started to assert their identity to form a nation and build their own state from the fragments of the
broken colonial ties. A fourth path was by way of (sometimes violent) secessions by people already part of
an existing state. Here, a group of people who refused to or could not identify with the rest of the population
built a nation, asserted their own identity, and demanded recognition. In the contemporary world, the existing
nation-states continuously strive with projects of nation-building especially since globalization and
transnational connections are progressing. Wani-Obias, R et al. (2018)
State: A political entity that wields sovereignty over a defined territory.
Nation and Nationalism
As mentioned, one major component of the nation-state is the nation. This concept assumes that there is a
bond that connects a group of people together to form a community. The origin of the nation, and
concomitantly nationalism, has been a subject of debates among social scientists and scholars. In this
section, three theories about the roots of the nation will be presented. Wani-Obias, R et al. (2018)
The first theory traces the root of the nation and national identity to existing and deep -rooted features of a
group of people like race, language, religion, and others. Often called primordialism, it argues that a national
identity has always existed and nations have "ethnic cores." In this essentialist stance, one may be led to
conclude that divisions of "us" and "them" are naturally formed based on the assumption that there exists an
unchanging core in everyone. The second theory states that nation, national identity, and nationalism are
products of the modern condition and are shaped by modernity. This line of thinking suggests that
nationalism and national identity are necessary products of the social structure and culture brought about by
the emergence of capitalism, industrialization, secularization, urbanization, and bureaucratization. This idea
further posits that in pre-modern societies, the rigid social hierarchies could accommodate diversity in
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language and culture, in contrast with the present times in which rapid change pushes statehood to guard
the homogeneity in society through nationalism. Thus, in the modernist explanation, nationalism is a political
project. Wani-Obias, R et al. (2018)
The third theory—a very influential explanation— about nation and nationalism maintains that these ideas
are discursive. Often referred to as the constructivist approach o understanding nationalism, this view
maintains that nationalism is socially constructed and imagined by people who identify with a group. Benedict
Anderson argues that nations are "imagined communities" (2003). He traces the history of these i magined
communities to the Enlightenment when European society began challenging the supposed divinely ordained dynastic regimes of the monarchies. This idea was starkly exemplified by the Industrial Revolution
and the French Revolution. The nation is seen as imagined because the people who affiliate with that
community have a mental imprint of the affinity which maintains solidarity; they do not necessarily need to
see and know all the members of the group. With this imagined community comes a "deep, hori zontal
comradeship" that maintains harmonious co-existence and even fuels the willingness of the people to fight
and die for that nation. Anderson also puts forward the important role of mass media in the construction of
the nation during that time. He underscores that the media (1) fostered unified fields of communication which
allowed the millions of people within a territory to "know" each other through printed outputs and become
aware that many others identified with the same community; (2) standardized languages that enhanced
feelings of nationalism and community; and (3) maintained communication through a few languages widely
used in the printing press which endured through time. Pangilinan, M. (2016)
Nation and Bayan
In the Philippines, many argue that the project of nation-building is a continuing struggle up to the present.
Considering the country's history, historians posit that the nineteenth century brought a tremendous change
in the lives of the Filipinos, including the actual articulations of nation and nationhood that culminated in the
first anti-colonial revolution in Asia led by Andres Bonifacio and the Katipunan. Furthermore, scholars note
the important work of the propagandists like Rizal in the sustained efforts to build the nation and enact
change in the Spanish colony. As you continue to familiarize yourselves with the concepts of nation and
nationalism, it would be worthwhile to look at how these ideas have been articulated in the past as well as
how scholars locate these efforts in the indigenous culture. Many Filipino scholars who endeavored to
understand indigenous/local knowledge have identified concepts that relate to how Filipinos understand the
notions of community and, to an extent, nation and nation-building. The works of Virgilio Enriquez, Prospero
Covar, and Zeus Salazar, among others, attempted to identify and differentiate local categories for
communities and social relations. The indigenous intellectual movements like Sikolohiyang Pilipino and
Bagong Kasaysayan introduced the concepts of kapwa and bayan that can enrich discussions about
nationalism in the context of the Philippines. Kapwa is an important concept in the country's social relations.
Filipino interaction is mediated by understanding one's affinity with another as described by the phrases
"ibang tao" and "'di ibang tao." In the formation and strengthening of social relations, the kapwa concept
supports the notion of unity and harmony in a community. From this central concept arise other notions such
as "pakikipagkapwa," "pakikisama," and "pakikipag-ugnay," as well as the collective orientation of Filipino
culture and psyche. In the field of history, a major movement in the indigenization campaign is led by Bagong
Kasaysayan, founded by Zeus Salazar, which advances the perspective known as Pantayong Pananaw.
Scholars in this movement are among the major researchers that nuance the notion of bayan or banua. In
understanding Filipino concepts of community, the bayan is an important indigenous concept. Bayan/Banua,
which can be traced all the way to the Austronesian language family, is loosely defined as the territory where
the people live or the actual community they are identifying with. Thus, bayan/banua encompasses both the
spatial community as well as the imagined community. The concept of bayan clashed with the European
notion of naciön during the Spanish colonialism. The proponents of Pantayong Pananaw maintain the
existence of a great cultural divide that separated the elite (naciön) and the folk/masses (bayan) a s a product
of the colonial experience. This issue brings the project of nation-building to a contested terrain. Throughout
Philippine history, the challenge of building the Filipino nation has persisted, impacted by colonialism, violent
invasion during World War II, a dictatorship, and the perennial struggle for development. The succeeding
chapters will look into the life and works of José Rizal and through them, try to map how historical events
shaped the national hero's understanding of the nation and nationalism. Zulueta, F. (2004)
Moving on...
Individual Guide Processing Questions:
Page 6 of 72
1. How does the influence of kapwa contribute to modern-day interactions?
2. What is the relevance of the Rizal Law to your present life as a student?
(5-10-minute engagements)
Formative Activity 1: ESSAY (15 minutes)
Instructions: Answer the following questions below.
1.Do you think Rizal subject should be integrated in our curriculum?
2.Do you think the debates on the Rizal Law have some resonance up to the present? If yes, in what way? If no,
why?
3. How does nationalism contribute to nation-building at present?
Activity Processing:
1. How did you find the activity?
2. Does the activity help you understand our topic? How?
Rubrics:
Criteria
Creativity
Clarity of
Content
Score
Ideas were
written
creatively(10)
Ideas were
expressed in
a clearly (10)
Organization Ideas were
organized
and were
easy to
understand
(10)
Ideas were
written fairly
creative(5)
Ideas were
expressed in
a pretty
clear
manner(5)
Ideas were
expressed
but could
have been
organized
better (5)
Total
Ideas were dull
and incoherent(3)
Ideas were not
clearly expressed
(3)
Ideas seemed to
be a collection of
unrelated
sentences and
are difficult to
understand (3)
SYNTHESIS:
The lesson focuses on the Rizal Law and how it is considered a landmark legislation in the postwar Philippines.
During this period, the Philippines were trying to get up on its feet from a devastating war and aiming towards
nation-building. The imperative of instilling nationalism in the minds of the youth was a major factor behind the
passage of the Rizal Law.
ASSESSMENTS
TEST I- All competencies/outcomes (EA1 Analysis, EA2
Infographic, FA1 Essay) are graded and are recorded as major
assessments.
TEST II– Examine each statement. Write “True” if the statement
is correct, and write “False” If the statement is incorrect.
1. The Rizal Law could be considered a landmark legislation
in the postwar Philippines.
2. Teaching Jose Rizal’s life and works is not mandated to all
public and private educational institutions.
3. Nation is defined as a state governing nation.
4. Nation-state is a political entity that wields sovereignty over
a defined territory.
5. State is a group of people that shares common culture,
Page 7 of 72
history and language.
6. Primordialism argues that a nation identity has always
existed and nations have ethnic cores.
7. Nation, national identity and nationalism are products of
modern condition and are shaped by modernity.
8. Deeper unconscious level where true meaning of dream
lies is called Latent Content
9. Kapwa is a Filipino interaction mediated by understanding
one’s affinity with another.
10. One of the major reasons of Rizal Law is to instill
nationalism in the hearts and minds of Filipino youth.
TEST III-ANALYZE AND EVALUATE
Instructions: Answer the questions below:
1. Recall an experience where you portrayed nationalism.
2. From the experience that you recalled, cite the relevance of
nationalism and its influence on your self-concept as a Filipino
citizen?
ASSIGNMENTS
Instructions: Answer the question below:
1. In what way does the Life and Works of Rizal as a subject
relate to your present life as a student?
RESOURCES:
Prepared by:
MARIA SATTHIA Q. LUNA
MOISES U. PALOMO
Instructor/s
Zaide, Gregorio F. and Sonia M. Zaide (1997)Jose Rizal;
Life, Works, and Writings of a genius, Writer, Scientist and
National Hero All Nation Publishing Co. Inc.
Wani-Obias, R et al. (2018) The Life and Works of Jose
Rizal. C & E Publishing Inc.. Metro Manila
Pangilinan, M. (2016) Dr. Jose P. Rizal Life, Works and
Writings, C&E Publishing Co. Manila
Zulueta, Francisco M. (2004) Rizal’s , works and ideals,
National Bookstore
Reviewed by:
Program Chair
Verified and validated by:
Dean, College of
Page 8 of 72
Approved by:
Vice President for Academic Services
MODULE 1 LESSON 2
REMEMBERING RIZAL AND THE LIFE OF JOSE RIZAL
Lesson Introduction:
Jose Rizal lived in the nineteenth century, a period in Philippine history when changes in public
consciousness were already being felt and progressive ideas were being realized. Rizal's execution on
December 30, 1896 became an important turning point in the history of Philippine revolution. His death
activated the full-scale revolution that resulted in the declaration of Philippine independence by 1898. Under
the American colonial government, Rizal was considered as one of the most important Filipino heroe s of the
revolution and was even declared as the National Hero by the Taft Commission, also called the Philippine
Commission of 1901. Wani-Obias, R et al. (2018)
DAY 1
LESSON NO.
LESSON TITLE
DURATION/HOURS
Specific
Learning
Outcomes:
2
Remembering Rizal And The Life of Jose Rizal
3 1/2 Hours
During the students' learning engagements, they will be able to:
 Evaluate Rizal’s heroism and importance in the context of Rizalista groups.
 Compare and contrast the different views on Rizal among the Rizalistas.
 Discuss about Rizal’s family, childhood, and early education and its relevance
to the factors that led to his execution.
TEACHING LEARNING ACTIVITIES
OPENING GUIDE QUESTIONS (5-minute Free Form formative assessment)
1. What was the purpose of Rizal groups?
2. Why was Rizal honored as the “Filipino Jesus Christ”?
3. What are the events that influenced Rizal’s early life?
Engaging Activity 1: Analysis (15-20 minutes)
(LO 1: Evaluate Rizal’s heroism and importance in the context of Rizalista groups).
Instruction: Briefly answer the following:
1. How do Rizalista groups view Jose Rizal and other National Heroes?
_________________________________________________________________________________________
_________________________________________________________________________________________
_________________________________________________________________________________________
2. What are the similarities between Jesus Christ and Rizal as seen by the millenarian groups?
_________________________________________________________________________________________
_________________________________________________________________________________________
_________________________________________________________________________________________
3. Name some influencial women in various Rizalista groups and explain their significant roles in their respective
organizations.______________________________________________________________________________
_________________________________________________________________________________________
_________________________________________________________________________________________
Activity Processing:
1. How do you find the activity?
2. Does the activity help you understand our topic? How?
Engaging Activity 2: Venn Diagram (20 minutes)
(LO 2: Compare and contrast the different views on Rizal among the Rizalistas).
Instruction: Choose two of the Rizalista groups that were discussed. On a separate sheet of paper, create a
Venn Diagram showing the beliefs and practices that are similar and different between the two groups.
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G 1 Differences
Similarities
G 2 Differences
REMEMBERING RIZAL
A Rizal monument was built in every town and December 30 was declared as a national holiday to
commemorate his death and heroism. In some provinces, men—most of whom were professionals—
organized and became members of Caballeros de Rizal, now known as the Knights of Rizal. Influenced by
both the Roman Catholic Church and the pre-hispanic spiritual culture, some Filipino masses likewise
founded organizations that recognize Rizal not just as an important hero but also as their savior from all the
social ills that plague the country. These groups, which can be linked to the long history of millenarian
movements in the country, are widely known as the Rizalistas. These organizations believe that Rizal has a
Latin name of Jove Rex A1, which literally means "God, King of All." Zaide, G. et al (1997)
The Canonization of Rizal: Tracing the Roots
of Rizalistas
The earliest record about Rizal being declared
as a saint is that of his canonization initiated
by the Philippine Independent Church (PIC) or
La Iglesia Filipina Independiente. Founded on
August 3, 1902, the PIC became a major
religious sect with a number of followers
supporting its anti-friar and anti-imperialist
campaigns. As a nationalist religious
institution, PIC churches displayed Philippine
flags in its altars as an expression of their
love of country and recognition of heroes who
fought for our independence (Palafox, 2012).
In 1903, the PIC'S official organ published the
"Acta de Canonizacion de los Grandes
Martires de la Patria Dr. Rizal y PP. Burgos,
Gomez y Zamora" (Proceedings of the
Canonization of the Great Martyrs of the
Country Dr. Rizal and Fathers Burgos, Gomez
and Zamora). According to the proceedings,
the Council of Bishops headed by Gregorio
Aglipay met in Manila on September 24, 1903.
On this day, José Rizal and the three priests
were canonized following the Roman Catholic
rites. After Rizal's canonization, Aglipay
ordered that no masses for the dead shall be
offered to Rizal and the three priests. Their
birth and death anniversaries will instead be
celebrated in honor of their newly declared
sainthood. Their statues were revered at the
altars; their names were given at baptism;
and, in the case of Rizal, novenas were
composed in his honor. PIC's teachings were
inspired by Rizal's ideology and writings. One
of PIC'S founders, Isabelo de los Reyes, said
that Rizal's canonization was an expression of
the "intensely nationalistic phase" of the sect
(Foronda, 2001). Today, Rizal's pictures or
statues can no longer be seen in the altars of
PIC. His birthday and death anniversary are
no longer celebrated. However, it did not
deter the establishment of other Rizalista
organizations.
Groups Venerating José Rizal Adarnista or the Iglesiang
Pilipina
In 1901, a woman in her thirties, Candida alantac of
Ilocos Norte, was said to have started preaching in
Bangar, La Union. Balantac, now known as the founder
of Adarnista or the Iglesiang Pilipina, won the hearts of
her followers from La Union, Pangasinan, and Tarlac.
This preaching eventually led her to establish the
organization in Bongabon, Nueva Ecija where she
resided until the 1960s (Ocampo, 2011). Balantac's
followers believe that she was an engkantada
(enchanted one) and claimed that a rainbow is formed
(like that of Ibong Adarna) around Balantac while she
preached, giving her the title "Inang Adarna" and the
organization's name, Adarnista. Others call Balantac
Maestra (teacher) and Espiritu Santo (Holy Spirit). The
members of the Adarnista believe in the following
(Foronda, 2001):
- Rizal is a god of the Filipino people.
- Rizal is true god and a true man.
- Rizal was not executed as has been mentioned by
historians.
- Man is endowed with a soul; as such, man is capable
of good deeds.
- Heaven and hell exist but are, nevertheless, "within
us."
- The abode of the members of the sect in Bongabon,
Nueva Eciia is the New Jerusalem or Paradise.
- The caves in Bongabon are the dwelling place of
Jehovah or God.
- There are four persons in God: God, the Father, the
Son, the Holy Ghost, and the Mother (Virgin Mary).
Like the Catholic Church, the Adarnista also conducts
sacraments such as baptism, confirmation, marriage,
confession, and rites of the dead. Masses are held
every Wednesday and Sunday, at 7:00 in the morning
and lasts up to two hours. Special religious ceremonies
are conducted on Rizal's birthday and his death
anniversary which start with the raising of the Filipino
flag. In a typical Adarnista chapel, one can see images
of the Sacred Heart of Jesus, the Immaculate Heart of
Mary, Our Lady of Perpetual Help, and in the center is
the picture of Rizal. The Adarnista has more than
10,000 followers.
Sambahang Rizal
Literally the "Rizal Church," the
Sambahang Rizal was founded by the late
Basilio Aromin, a lawyer in Cuyapo, Nueva
Ecija, in 1918. Aromin was able to attract
followers with his claim that Sambahang
Rizal was established to honor Rizal who
was sent by Bathala to redeem the Filipino
race, like Jesus Christ who offered His life
to save mankind (Foronda, 2001). Bathala
is the term used by early Filipinos to refer
to "God" or "Creator." Aromin's group
believes that Rizal is the "Son of Bathala"
in the same way that Jesus Christ is the
"Son of God." Noli Me Tångere and El
Filibusterismo serve as their "bible" that
shows the doctrines and teachings of
Rizal. Their churches have altars
displaying the Philippine flag and a statue
of Rizal.
Similar to the Catholic Church, the
Sambahang Rizal conducts sacraments
like baptism, confirmation, marriage, and
ceremonies for the dead. It assigns
preachers, called lalawigan guru, who are
expected to preach Rizal's teachings in
different provinces. Aromin, the founder,
held the title Pangulu guru (chief
preacher). At the height of its popularity,
the organization had about 7,000 followers
found in Nueva Ecija and Pangasinan
(Foronda, 2001).
Rizal as the Tagalog Christ In late 1898 and early 1899, revolutionary newspapers La Independencia and El
Heraldo de la Revolucion reported about Filipinos commemorating Rizal's death in various towns in the
country. In Batangas, for example, people were said to have gathered "tearfully wailing before a portrait of
Rizal" (Ileto, 1998) while remembering how Christ went through the same struggles. After Rizal's execution,
peasants in Laguna were also reported to have regarded him as "the lord of a kind of paradise in the heart of
Mount Makiling" (Ileto, 1998). Similar stories continued to spread after Rizal's death towards the end of t he
Page 10 of 72
nineteenth century. The early decades of 1900s then witnessed the founding of different religious
organizations honoring Rizal as the "Filipino Jesus Christ" (Ocampo, 2011). In 1907, Spanish writer and
philosopher Miguel de Unamuno gave Rizal the title "Tagalog Christ" as religious organizations venerating
him had been formed in different parts of the Philippines (Iya, 2012). The titles given to some earlier Filipino
revolutionary leaders reveal that associating religious beliefs in the social movement i s part of the country's
history. Teachings and traditions of political movements that were organized to fight the Spanish and
American colonial powers were rooted in religious beliefs and practices. These socio -religious movements
known as the millenarian groups which aim to transform the society are often symbolized or represented by a
hero or prophet. The same can also be said with the Rizalista groups which, as mentioned, have risen in
some parts of the country after Rizal's death in 1896. Each group has its own teachings, practices, and
celebrations, but one common belief among them is the veneration of José Rizal as the reincarnation of
Jesus Christ. Wani-Obias, R et al. (2018)
People saw the parallel between the two lives being sent into the world to fulfill a purpose. As Trillana (2006,
p. 39) puts it, "For both Jesus and Rizal, life on earth was a summon and submission to a call. From the
beginning, both knew or had intimations of a mission they had to fulfill, the redemption of mankind from sin in
the case of Jesus and the redemption of his people from oppression in the case of Rizal." Reincarnation in
the context of Rizalistas means that both Rizal and Jesus led parallel lives. "Both were Asians, had brilliant
minds and extraordinary talents. Both believed in the Golden Rule, cured the sick, were rabid reformers,
believed in the universal brotherhood of men, were closely associated with a small group of followers. Both
died young (Christ at 33 and Rizal at 35) at the hands of their enemies. Their liv es changed the course of
history" (Mercado, 1982, p. 38).
THE LIFE OF JOSE RIZAL
Rizal's Family
José Rizal was born on June 19, 1861 in the town of Calamba, province of Laguna. Lam-co is said to have
come from the district of Fujian in southern China and migrated to the Philippines in the late 1600s. In 1697,
he was baptized in Binondo, adopting "Domingo" as his first name. He married Ines de la Rosa of a kn own
entrepreneurial family in Binondo. Domingo and Ines had a son whom they named Francisco Mercado. The
surname "Mercado," which means "market," He had a son named Juan Mercado who was also elected as
capitan del pueblo in 1808, 1813, and 1823 (Reyno, 2012 as cited in Wani-Obias, R et al. (2018). Juan
Mercado married Cirila Alejandra, a native of Binan. They had 13 children, including Francisco Engracio, the
father of José Rizal. In 1848, Francisco married Teodora Alonso (1826—1911) who belonged to one of the
wealthiest families in Manila. (Letter to Blumentritt, November 8, 1888). José Rizal (1861 —1896) is the
seventh among the eleven children of Francisco Mercado and Teodora Alonso. The other children were:
Saturnina (1850—1913); Paciano (1851—1930); Narcisa (1852-1939); Olimpia (1855-1887); Lucia (18571919); Maria (1859—1945); Concepcion (1862—1865); Josefa (1865-1945); Trinidad (1868-1951); and
Soledad (1870-1929). Pangilinan, M. (2016)
Childhood and Early Education
Page 11 of 72
As a young boy, Rizal demonstrated intelligence and learned easily. His first teacher was Doria Teodora who
taught him how to pray. He was only three years old when he learned the alphabet. At a very young age, he
already showed a great interest in reading books. He enjoyed staying in their library at home with his mother.
Eventually, Dofia Teodora would notice Rizal's skills in poetry. She would ask him to write verses. Later, she
felt the need for a private tutor for the young Rizal. Just like the other children from the principalia class,
Rizal experienced education under private tutors. His first private tutor was Maestro Celestino followed by
Maestro Lucas Padua. But it was Leon Monroy, his third tutor, who honed his skills in basic Latin, reading,
and writing. This home education from private tutors prepared Rizal to formal schooling which he first
experienced in Binan.
At the age of nine, Rizal left Calamba with his brother to study in Binan. In Binan, he excelled in Latin and
Spanish. He also had painting lessons under Maestro Cruz' father-in-law, Juancho, an old painter. Rizal's
leisure hours were mostly spent in Juancho's studio where he was given free lessons in painting and
drawing. After receiving a letter from his sister, Saturnina, Rizal returned to Calamba on December 17, 1870
after one-and-a-half year of schooling in Binan. He went home on board the steamship Talim and was
accompanied by Arturo Camps, a Frenchman and friend of his father (P. Jacinto, 1879 as cited in WaniObias, R et al. (2018).
Student of Manila
Rizal was sent by his father to Ateneo Municipal, formerly known as Escuela Pia, for a six -year program,
Bachiller en Artes. He took the entrance exam on June 10, 1872, four months after the execution of
Gomburza. He followed the advice of his brother, Paciano, to use the name José Rizal instead of Jose
Mercado. He feared that Rizal might run into trouble if it was known openly that they were brothers since
Paciano was known to have links to Jose Burgos, one of the leaders of the secularization movement and one
of three priests executed. During this time, Ateneo Municipal was known to offer the best education for boys.
Like all colleges in Manila, Ateneo was managed by priests, but with an important difference in t he sense
that these religious were not friars but Jesuit Fathers. Ateneo was also known for its rigid discipline and
religious instruction that trained students' character. Students in Ateneo were divided into two groups, the
Romans and the Carthaginians. The Roman Empire was composed of students boarding at Ateneo while the
Carthaginian Empire was composed of non-boarding students. This grouping was done to stimulate the spirit
of competition among the students. Wani-Obias, R et al. (2018)
Rizal studied at Ateneo from 1872—1877. In those years, he consistently showed excellence in his academic
performance. He passed the oral examination on March 14, 1877 and graduated with a degree Bachiller en
Artes, with the highest honors. After finishing Bachiller en Artes, Rizal was sent by Don Francisco to the
University of Santo Tomas. Initially, Dofia Teodora opposed the idea for fear of what had happened to
Gomburza. Despite this, Rizal still pursued university education and enrolled in UST. During his freshman
year (1877—1878), he attended the course Philosophy and Letters. Also in the same year, he took up a
vocational course in Ateneo that gave him the title perito agrimensor (expert surveyor) issued on November
25, 1881.
In his second year at UST, Rizal shifted his course to Medicine. He felt the need to take up this course after
learning about his mother's failing eyesight. Rizal's academic performance in UST was not as impressive as
that in Ateneo. He was a good student in Medicine but not as gifted as he was in Arts and Letters. In 1882,
Rizal and Paciano made a secret pact—Rizal would go to Europe to complete his medical studies there and
prepare himself for the great task of liberating the country from Spanish tyranny. Rizal in Europe On May 3,
1882, Rizal left the Philippines for Spain. In his first trip abroad, Rizal was very excited to learn new things.
Rizal reached Barcelona on June 16, 1882. In this city, Rizal found time to write an essay entitled " El Amor
Patrio" (Love of Country). Rizal was awarded with the degree and title of Licentiate in Medicine for passing
the medical examinations in June 1884. With this title, Rizal was able to practice medicine. Rizal also took
examinations in Greek, Latin, and world history. He won the first prize in Greek and a grade of "excellent" in
history. He also obtained the degree Licenciado en Filosofia y Letras (Licentiate in Philosophy and Letters)
from the Universidad Central de Madrid on June 19, 1885 with a rating of sobresaliente. Wani-Obias, R et al.
(2018)
In between his studies, Rizal made time for meeting fellow Filipinos in Madrid. Known as ilustrados, these
Page 12 of 72
Filipinos (enlightened ones) formed the Circulo Hispano-Filipino which held informal programs with activities
like poetry-reading and debates. As a prolific writer and poet, Rizal was asked to write a poem. As a result,
he wrote Mi Piden Versos (They Ask Me for Verses). It was in Madrid that he was able to write the first half of
his novel, Noli Me Tångere. While in Madrid, Rizal was exposed to liberal ideas through the masons that he
met. He was impressed with the masons' view about knowledge and reasoning and how they value
brotherhood. He joined the Masonry and became a Master Mason at the Lodge Solidaridad on November 15,
1890. Filipinos in Madrid occasionally visited Don Pablo ortiga y Rey, the former city mayor of Manila under
the term of Governor-General carios Maria de la Torre. Rizal joined his fellow Filipinos at Don Pablo's house
where he met and became attracted to Consuelo, Don Pablo's daughter. However, Rizal did not pursue her
because of his commitment to Leonor Rivera. His friend, Eduardo de Lete, was also in love with Consuelo
but did not want to ruin their friendship. Zulueta, F. (2004)
Rizal specialized in ophthalmology and trained under the leading ophthalmologists in Europe like Dr. Louis
de Weckert of Paris for whom he worked as an assistant from October 1885 to March 1886. In Germany, he
also worked with expert ophthalmologists Dr. Javier Galezowsky and Dr. Otto Becker in Heidelberg in 1886
and Dr. R. Schulzer and Dr. Schwiegger in 1887 (De Viana, 2011). During his stay in Germany, Rizal
befriended different scholars like Fredrich Ratzel, a German historian. Through his friend, Ferdinand
Blumentritt, Rizal was also able to meet Feodor Jagor and Hans Virchow, anthropologists who were doing
studies on Philippine culture. Rizal mastered the German language and wrote a paper entitled Tagalische
Verkunst (Tagalog Metrical Art). He also translated Schiller's William Tell into Tagalog in 188 6. It was also in
Berlin where he finished Noli Me Tångere which was published on March 21, 1887 with financial help from
his friend Maximo Viola. After five years in Europe, Rizal went home to Calamba on August 8, 1887. He
spent time with the members of his family who were delighted to see him again. He also kept himself busy by
opening a medical clinic and curing the sick. He came to be known as Doctor Uliman as he was mistaken for
a German. His vacation, however, was cut short because he was targeted by the friars who were portrayed
negatively in his novel Noli Me Tångere. He left the country for the second time on February 16, 1888. WaniObias, R et al. (2018)
Rizal's Second Trip to Europe
In his second trip, Rizal became more active in the Propaganda Movement with fellow ilustrados like Marcelo
H. del Pilar, Graciano Lopez Jaena, Antonio Luna, Mariano Ponce, and Trinidad Pardo de Tavera. The
Propaganda Movement campaigned for reforms such as: (1) for the Philippines to be made a province of
Spain so that native Filipinos would have equal rights accorded to Spaniards; (2) representation of the
Philippines in the Spanish Cortes; and (3) secularization of parishes. Rizal became preoccupied with writing
articles and essays which were published in the Propaganda Movement's newspaper, La Solidaridad. Among
his intellectual works in Europe is his annotation of Antonio de Morga's Sucesos de las Islas Filipinas (1890)
in which Rizal showed that even before the coming of the Spaniards, the Filipinos already had a developed
culture. He also wrote an essay entitled "Sobre la Indolencia de los Filipinos" (On the Indolence of the
Filipinos) published in 1890 in which he attributed the Filipinos' "indolence" to different factors such as
climate and social disorders. Another essay he wrote strongly called for reforms; it was called "Filipinas
Dentro de Cien Aios" (The Philippines a Century Hence) published in parts from 1889 to 1890. By July 1891,
while in Brussels, Rizal completed his second novel, El Filibusterismo, which was published on September
18, 1891 through the help of his friend, Valentin Ventura. Compared with his Noli, Rizal's El Fili was more
radical with its narrative portrayed of a society on the verge of a revolution. Zulueta, F. (2004)
In 1892, Rizal decided to return to the Philippines thinking that the real struggle was in his homeland. In spite
of warnings and his family's disapproval, Rizal arrived in the Philippines on June 26, 1892. Imme diately, he
visited his friends in Central Luzon and encouraged them to join the La Liga Filipina, a socio -civic
organization that Rizal established on July 3, 1892. Unfortunately, just a few days after the Liga's formation,
Rizal was arrested and brought to Fort Santiago on July 6, 1892. He was charged with bringing with him from
Hong Kong leaflets entitled Pobres Frailes (Poor Friars), a satire against the rich Dominican friars and their
accumulation of wealth which was against their vow of poverty. In spite of his protests and denial of having
those materials, Rizal was exiled to Dapitan in Mindanao.
Exile in Dapitan
Rizal arrived in Dapitan on board the steamer Cebu on July 17, 1892. Dapitan (now a city within Zamboanga
Page 13 of 72
del Norte) was a remote town in Mindanao which served as a politico-military outpost of the Spaniards in the
Philippines. It was headed by Captain Ricardo Carnicero, who became a friend of Rizal during his exile. He
gave Rizal the permission to explore the place and required him to report once a week in his office. The quiet
place of Dapitan became Rizal's home from 1892 to 1896. Here, he practiced medicine, pursued scientific
studies, and continued his artistic pursuits in sculpture, painting, sketching, and writing poetry. He
established a school for boys and promoted community development projects. He also found time to study
the Malayan language and other Philippine languages. He engaged himself in farming and commerce and
even invented a wooden machine for making bricks. On September 21, 1892, Rizal won the second prize in
a lottery together with Ricardo Carnicero and another Spaniard. His share amounted to 6,200 pesos. A
portion of Rizal's winnings was used in purchasing land approximately one kilomete r away from Dapitan in a
place known as Talisay. He built his house on the seashore of Talisay as well as a school and a hospital
within the area. In his letter to Blumentritt (December 19, 1893),
Relative to Rizal's project to improve and beautify Dapitan, he made a big relief map of Mindanao in the
plaza and used it to teach geography. With this map, which still exists today, he discussed to the town
people the position of Dapitan in relation to other places of Mindanao. Assisted by his pupils, Rizal al so
constructed a water system to supply the town with water for drinking and irrigation. He also helped the
people in putting up lampposts at every corner of the town. Having heard of Rizal's fame as an
ophthalmologist, George Taufer who was suffering from an eye ailment traveled from Hong Kong to Dapitan.
He was accompanied by his adopted daughter, Josephine Bracken, who eventually fell in love with Rizal.
They lived as husband and wife in Rizal's octagonal house after being denied the sacrament of marriag e by
Father Obach, the parish priest of Dapitan, due to Rizal's refusal to retract his statements against the Church
and to accept other conditions. Wani-Obias, R et al. (2018)
On the eve of June 21, 1896, Dr. Pio Valenzuela visited Rizal in Dapitan and i nformed him about the
founding of Katipunan and the planned revolution. Rizal objected to it, citing the importance of a well -planned
movement with sufficient arms. Meanwhile, Rizal had been sending letters to then Governor -General Ramon
Blanco. Twice he sent letters, one in 1894 and another in 1895. He asked for a review of his case. He said
that if his request would not be granted, he would volunteer to serve as a surgeon under the Spanish army
fighting in the Cuban revolution. On July 30, 1896, Rizal's request to go to Cuba was approved. The next
day, he left for Manila on board the steamer Espaüa. And on September 3, 1896, he boarded the steamer
Isla de Panay which would bring him to Barcelona. Upon arriving at the fort, however, Governor -General
Despujol told him that there was an order to ship him back to Manila. On November 3, 1896, Rizal arrived in
Manila and was immediately brought to Fort Santiago.
Trial and Execution
The preliminary investigation of Rizal's case began on November 20, 1896. He was accused of being the
main organizer of the revolution by having proliferated the ideas of rebellion and of founding illegal
organizations. Rizal pleaded not guilty and even wrote a manifesto appealing to the revolutionaries to
discontinue the uprising. Rizal's lawyer, Lt. Luis Taviel de Andrade, tried his best to save Rizal. However, on
December 26, 1896, the trial ended and the sentence was read. José Rizal was found guilty and sentenced
to death by firing squad. On December 28, 1896, Governor-General Camilo de Polavieja signed the court
decision. He later decreed that Rizal be executed by firing squad at 7:00 a.m. of December 30.
Rizal, on his last remaining days, composed his longest poem, Mi Ultimo Adios, which was about his
farewell to the Filipino people. When his mother and sisters visited him on December 29, 1896, Rizal gave
away his remaining possessions. He handed his gas lamp to his sister Trinidad and murmured softly in
English, "There is something inside." Eventually, Trining and her sister Maria would extract from the lamp
the copy of Rizal's last poem. At 6:30 in the morning of December 30, 1896, Rizal, in black suit with his
arms tied behind his back, walked to Bagumbayan. The orders were given and shots were fired.
Consummatum est! ("It is finished!" ) Rizal died offering his life for his country and its freedom. WaniObias, R et al. (2018)
Moving on...
Individual Guide Processing Questions:
1. How does Rizal’s family and childhood influence his early success?
2. Why was Jose Rizal executed?
Page 14 of 72
(10-minute engagements)
Formative Activity 1: CONCEPT MAP (15 minutes)
(LO 3: Discuss about Rizal’s family, childhood, and early education and its relevance to the factors that led to his
execution).
Instruction: Pick one aspect of Rizal’s life (e.g family, early education, etc.). Research further on this aspect of
Rizal’s life and create a Concept Map.
Activity Processing:
1. How did you find the activity?
2. Does the activity help you understand our topic? How?
SYNTHESIS:
The lesson focuses on how Rizal’s ideas and works were influenced by his education in Manila and later in
Europe. His active participation in the Propaganda Movement made him one of the most known reformist. The
lesson further discusses the emergence of Rizalista Groups in different parts of the country could be associated
with the long struggle of Filipinos for freedom and independence.
ASSESSMENTS
TEST I- All competencies/outcomes (EA1 Analysis, EA2 Venn Diagram, FA1 Concept
Map) are graded and are recorded as major assessments.
TEST II– Briefly answer the following:
1. Describe the background of Rizal’s ancestry that might have contributed to his life
and education.
2. Compare the experiences of Rizal as a student in Ateneo Municipal, UST, and
Madrid.
3. Who were the important persons that influenced Rizal in his intellectual persuits?
4. What were Rizal’s activities in Dapitan and their impact?
5. How would you assess Rizal’s objection to the revolution?
TEST III-ANALYZE AND EVALUATE
Instruction: Create an Infographic that contains people or events that influenced Rizal’s
early life.
Rubrics:
Criteria
Creativity
Clarity of
Content
Score
Ideas were
written
creatively(10)
Ideas were
expressed in
a clearly (10)
Organization Ideas were
organized
and were
easy to
understand
(10)
ASSIGNMENTS
Ideas were
written fairly
creative(5)
Ideas were
expressed in
a pretty clear
manner(5)
Ideas were
expressed
but could
have been
organized
better (5)
Total
Ideas were dull
and incoherent(3)
Ideas were not
clearly expressed
(3)
Ideas seemed to
be a collection of
unrelated
sentences and
are difficult to
understand (3)
Write a 1-2 paragraph essay about your view or reaction about the topics discussed
above.
Page 15 of 72
RESOURCES:
Prepared by:
MARIA SATTHIA Q. LUNA
MOISES U. PALOMO
Instructor/s
Zaide, Gregorio F. and Sonia M. Zaide (1997)Jose Rizal; Life, Works, and
Writings of a genius, Writer, Scientist and National Hero All Nation Publishing Co. Inc.
Wani-Obias, R et al. (2018) The Life and Works of Jose Rizal. C & E Publishing
Inc.. Metro Manila
Pangilinan, M. (2016) Dr. Jose P. Rizal Life, Works and Writings, C&E Publishing
Co. Manila
Zulueta, Francisco M. (2004) Rizal’s , works and ideals, National Bookstore
Reviewed by:
Program Chair
Verified and validated by:
Dean, College of
Page 16 of 72
Approved by:
Vice President for Academic Services