BSBA2-B

Valencia Colleges (Buk.) Inc.

Hagkol, Valencia City

TERM PAPER FOR RIZAL’S LIFE WORK AND WRITINGS

SUBMITTED BY:

SEDIEGO, PEARL JEAN P.

TABAFA, KIRBY JHON

JAQUE, JAY AR

SUBMITTED TO:

MAAM, LEAH T. ORIZAL

 The evolution of Nationalism in the Filipino consciousness

Introduction

Filipino nationalism confuses Filipinos. It either leads the Filipino into a deeper reflection on
his/her human identity or leads him/her into an empty silence. It seems it is no longer relevant to
talk about nationalism as the spirit and the power of globalization thrives and affects the whole
life of the Filipino including his/her consciousness. Nationalism is not clearly defined in the
consciousness of the common people. Even some people in the academe consider it as a shadow
of the past. Thus, it is no longer the main concern of Filipinos today. The vagueness of Filipino
nationalism from the consciousness of the Filipinos is rooted on his/her experience of decades of
colonization. This experience has distorted the consciousness of Filipinos. His/her consciousness
is directed and delighted to what is foreign, particularly western. Western perspective becomes
the basis of Filipino principles, ideas, and even Filipino lifestyle.

Benedict Anderson claims that nationhood, nationality and nationalism are artifacts when they
are communicated and transported they become modular and they take their existence in
concrete contexts. Filipino nationalism is a living artifact; an inner reality that needs to be
unveiled and redefined for it exists in every Filipino who lives in concrete context in space and
time. It is hidden in the minds of the intellectuals; it is hidden in the printed materials books,
articles, researches etc. and it is hidden in the confused consciousness of the people living in a
damaged culture. Nonetheless, concealment does not mean that an inner reality does not exist.
Filipino nationalism is an inner reality that exists in every Filipino‘s inner self thus, it has to be
revealed, redefined and communicated to the Filipino people.

Objectives

 To assess the roots of Nationalism to the Filipino Consciousness.

 To examine the background of Rizal in lieu of his nationalist ideas.
 Identify the factors that have led to the evolution of the Filipino Consciousness.
 Discuss the relevance and significance of the development of Filipino Consciousness.
 Discuss Filipino nationalism.
Discussion
The emergence of nationalism is inherent in a concrete context, nation. Nationalism, however,
seems contradictory. From a simple linguistic analysis, Filipino comes from the word Filipinas, a
name after a Spanish king and it was given by Spanish explorer Roy de Villalobos. It was not a
certain Indio or a native who broadened the meaning of Filipinas. Indio or native had no power
to establish a meaning of Filipinas that would apply to the whole of the archipelago. It was a
foreigner who gave meaning and relevance to it, who could not even speak of one local language
of the natives. The giving of names to the islands Filipinas, it became a colony of Spain. In this
context of colonization, the natives became second-class people who could not even found a
nation of its own; people who could not find their identity. Thus, the source and the root of
Filipino and Filipinas are colonial names. They are contradictory in nature to the term
nationalism. From such contention, can we say that Filipino nationalism exist at all? Once I was
confronted by this idea of having no nationalism when a professor of history claimed that there is
no such thing as Filipino nationalism. I insisted that there is and it is even unique nationalism;
Filipinos are unique people with unique historicity

Such common historicity led to the rise of national consciousness; then the Filipino nation was
born, so thus with Filipino nationalism. The Filipino nation before was archipelagic. It was not a
nation at all. Each island or community had its government and leader (chieftain, sultan)
independent from other communities. Moreover, island had its language/s (dialects). However,
people in these different communities shared a common if not the same culture, traditions, and
beliefs. They engaged in various forms of commerce and trade, native agriculture, fishing, or
handicraft, etc. None the less, the colonizers with Christian teachings transformed the hundreds
of islands into one nation; a nation subjected to the foreign decrees and caprices. Sovereignty
was not a tenet that questioned manipulation and injustices to the natives by the colonizers. In
such a context, Filipinos realized that they are Filipinos. We became

Filipinos only through colonial exploitation we became Filipinos because we learn to protest, to
resist, and to fight, to hand together in fear and in hate of the brutal conqueror This was a seed to
nationalism, to national Filipino identity. History tells us that colonization was tragic experience
to prove, to be one of the strongest unifying factors We became Filipinos because we fashioned
our own flag splattered it with Indio blood we showed everybody what patriotism was. What
courage was. This is how Filipino is born; and that Filipino nationalism is born. Filipinos do not
wish to entrust their land of the pearl of the orient to the hand and minds of the foreigners.
Filipinos have now the chance to make decisions for themselves, whether good or bad. In this
nation, Filipinos can now express existential freedom though shadowed by their own colonial
consciousness. Filipino nationalism, therefore, urges Filipinos to actualize and incarnate their
freedom in concrete choices for the motherland. If Filipinos commit mistakes, it is their choice
and responsibility. It is better to have freedom than to none at all. It is better to make one‘s own
mistake, so collectively endure of one choosing, rather than undertake the same risks at the
direction of colonial power

This paper attempts to redefine the meaning of Filipino nationalism by considering some aspects
that are significant to its realization in the consciousness of the Filipinos such as Filipino
nationalism in the context of imagined community, Filipino nationalism in relation to the
development of print-language, Filipino nationalism in the context of blood relation, and Filipino
nationalism in the context of virtue. Wider understanding of these aspects in relation to Filipino
nationalism may also unveil its deeper meaning for the Filipinos. Also, this paper tries to see the
significance of existential communication redefining Filipino nationalism. Nonetheless, its
relation to Filipino nationalism is an attempt to harmonize several aspects of Filipino nationalism
mentioned in this paper. Existential communication is one aspect of Filipino nationalism that
needs further research and elucidation. In this paper the discussion on their relation is limited.

The Cavite Mutiny and GOMBURZA

On January 20, 1872, the Cavite Mutiny, an uprising of military personnel at the Spanish arsenal
in Cavite, took place. This event subsequently led to the execution of the Filipino priests
Mariano Gomez, Jose Burgos and Jacinto Zamora, otherwise known as GOMBURZA. The
unsuccessful mutiny was participated in by around 200 soldiers and laborers of the Engineering
and Artillery Corps who rose up after their salaries were reduced upon the order of Governor-
General Rafael de Izquierdo by subjecting them to personal taxes, from which they were
previously exempt. The taxes required them to pay a monetary sum as well as to perform forced
labor or what they called, "polo y servicio." The uprising was used by the Spanish colonial
government to implicate and sentence to death by garrote Fathers Mariano Gómez, José Burgos
and Jacinto Zamora on February 17, 1872 in Bagumbayan, and several other Filipino leaders.
These executions, particularly those of the GOMBURZA, were to have a significant effect on
people because of the shadowy nature of the trials. Dr. Jose Rizal dedicated his work, El
Filibusterismo, to the executed priests. Many scholars believe that the Cavite Mutiny of 1872
was the beginning of Filipino nationalism which eventually led to the 1896 Philippine
Revolution.

The evolution of Filipino

The evolution of the Filipino nation is the foundation of the rise of Filipino nationalism.
Nonetheless, we cannot conceive nationalism as neither construction of certain groups, nor
certain persons, particularly that of the elite groups. Otherwise, we can never call it Filipino
nationalism. To elucidate further Filipino nationalism, Benedict Anderson provides key concepts
for analysis, which we can find in his, book Imagined Communities. Anderson (1983) claims
that nation-ness is the most universally legitimate value in the political life of our time.
Nationalism is inherent in the growth and development of a nation. The change, transformation,
and development of social, religion, political, moral, economic, cultural, educational aspects of
the people‘s existence is not in the realm of ideology, though ideology has the power to influence
all these. It focuses on the subjective and cultural dimensions common among people, common
heritage of a rich memories and the desire to live, struggle together in continuing this heritage
they have received.

Moreover, Anderson (1983) asserts that nations and nationalism are modern artifacts. We need to
discover and elucidate them in a concrete context, e.g. of the Filipino people. Nation, as the locus
of nationalism, is difficult to deal with if we conceive it as pathology of modern developmental
history. Anderson suggests that, it would make things easier if one treated it as if it belonged
with kingship and religion, rather than with liberalism‘ or fascism. Filipino nation as the
contextual matrix of Filipino nationalism is an imagined political community and imagined as
both inherently limited and sovereign.

The prime mover of Asian nationalism

Jose Rizal recognized s the most prestigious and dedicated 19 th century nationalist. He was
responsible in awakening Asia to the concept of nationalism, his poems, letters, and many
articles showed his love of country, Patriotism love of parents, his happiness, his sorrows. ‘To
better understand and appreciate the role of Jose Rizal in the making of a Filipino nation one has
to know the developments in the century when he lived, the period when he worked. The 19 th
century was a period of CHALLENGES AND RESPONSES. It was a period of major changes
which affected men and society.

The important changes of the century

 The struggle for nationalism people had a strong identification with the values, the
heroes and the trials of a society.

 The fight for democracy representative government.

 Modernization of living through industrial revolution.

 Transportation

 Creation of machines

 Increased population

 Stimulation of nationalism

 Growth of liberalism

 Migration

 Establishment of factories
  Birth of laissez-faire

Nationalism according to Rizal

Nationalism was FREEDOM from the friars and Spanish government control, freedom of
speech, education, economic rights, open competition in the market and freedom of the press, the
strongest aspect of Rizal’s nationalism is his concept of local history.

Filipino Nationalism and Print-Language

Language is a powerful instrument in the foundation of imagined community. It is the expression
of human‘s mind that affects not only the external relation of people. More importantly, it creates
a structure in the consciousness of people as nation. The coming of printed-language (books,
newspapers, pamphlets, or novels, and the like) from the west with an element of enlightenment
and spirit liberty, Rizal, Bonifacio, Mabini, Graciano Lopez Jaena, Jacinto, and etc. led to the
establishment of dialogue and life of communion between Philippines as imagined community
with other imagined communities. Rizal dreamt of a society, a new community for the Filipinos,
other than the society that the colonizers had established (Gripaldo, 2004). Bonifacio, on the
other hand, wanted to regain the glory of the natives that they enjoyed before the coming of the
colonizers by founding a community that would over throw an abusive foreign government. His
political framework was The Lost Paradise.

that enabled him to recruit more natives to join the revolution (Gripaldo, 2004). The integration
of the idea of paradise has its root in the Christian Bible. Printed-language, then, has influenced
the mind, the world-view, and even the formulation values of Filipinos, particularly the value of
nationalism. These printed materials link together unrelated events worldwide, and when locally
transported connect diverse events in the Filipino nation. This was unfolded in two ways: first,
by substituting them under a calendar date; and second, by ensuring that they are simultaneously
read at specific time by Filipino people. Specifically, the publication of newspapers and
disseminations pressured the Filipino nation as imagine community. And in the course of time
these printed materials aids to create the remarkable confidence of the nation in anonymity,
which is the hallmark of the Filipino nation (Anderson, 1983).The dissemination of printed
materials was influenced by commodity capitalism which influenced the Filipino nation, its
political, social and economic systems, including the Filipino consciousness. There was a need
therefore to expand markets in the mass commodity of the printed books after the sacred
language, Latin, had lost its magic and power over other languages. This gave capitalism
revolutionary localizing thrust (Anderson,1983).The occurrence of such situation was aided by
three factors. First, the sacred tongue, Latin, became remote from everyday life and the masses.
Second, Protestantism influenced and exploited the vernacular market in order to reach the
ordinary people in its war against the authority of the Pope and monarch. It means that the print-
capitalism aided the spread of Protestantism. Moreover, Protestantism brought familiarity with
the Bible to Filipino people, particularly the masses.
Filipino Nationalism and Blood Relation
Filipino nationalism is not only a situation in the context of imagined community. So much so
that it is not just a matter of the interaction between historical fatality, diversity of languages, and
capitalism. Nation, which is the social matrix of nationalism, is not conceived only in the realm
of linguistics. More importantly, Filipinos establish and found community with blood as the
basis or foundation. Filipino nationalism is not only known; it is also deeply felt and acted out in
the spirit of blood relation.

The communion of Filipinos in the spirit of brotherhood or sisterhood eliminates the exclusivist
and voluntaristic tendencies. Ethnicity, religion, and even color are part of the evolution of
Filipino nationalism. Because of the spirit of blood relation, Filipinos designate Filipino nation
as imagined community, which is political and sovereign. The emphasis in dealing with Filipino
nationalism is not so much on the Filipino nation a narrative of imaginations, a mere text to be
read and grasped, and deconstructed through linguistic and literary devices, categories and
principles. Symbols, myths, values, memories, attachments, customs, religion, laws, institutions,
routines, and habits are intrinsic aspects that make up our blood relation and the complexity of
the Filipino nation. These are several factors that are vital for the survival of the Filipino nation.

Filipino Nationalism as Virtue

The interiority of Filipino nationalism is a necessary element toward the actualization of
national identity and national self-determination and possession. Without this internal aspect,
the external expression of nationalism is empty. Since it is a virtue, nationalism has become first
a habit of the will and intellect (Constantino,1989). It is exercised and thought of everyday.
Moreover, it is a choice to make that is constant for the rest of one‘s existence. Filipino
nationalism is a commitment and willingness to live, to think, to judge, and to sacrifice one‘s
self for the common good of the Motherland.

As a virtue, it is perfected through constant commitment of the will not for one‘s own sake but
for the good all Filipinos. It is a virtue for it directs every Filipino to act towards the good, the
common good. Moreover, Filipino nationalism as virtue is the habit of the intellect. It, therefore,
unfolds and expresses itself through the faculty of the intellect. Members of the imagined
community know the meaning, the risk and the pride of living out nationalism. It is their mental
attitude of looking and judging at things using the lens of love for his/her country. In other
words, a Filipino is not only ready to die for his/her country but also to think for her own
country. As Tañada asserts, We are not called upon at this moment to die for our country. We
may soon be but our immediate need is not to die but to think calmly, clearly, patiently, to
understand, in order that we may shape a foreign and domestic policy that shall be to the public
interest. This is what nationalism must mean to us, as it meant fighting and dying to our
forefathers. (Constantino, 1989, pp. 85-86)In other words, nationalism is the mother virtue of
every Filipino. It is a virtue that prompts his/her to place the common good higher and greater
over his/her own private and personal interest. It is the virtue that makes her/him sacrifice
herself/himself that the Motherland. might live.

Motherland‘s goal, which is the source of her survival as a nation. Filipinos are now living in a
damaged culture they are living in colonized matrix, which has shaped their mentality and
consciousness. And this consciousness including its political, economic and cultural aspects are
being influenced by the power of globalization. Filipino nationalism aims for the national
survival in moving forward as a nation progressing and developing (Constantino, 1989, pp. 88-
89). It, therefore, unites Filipinos into one endeavor; it unleashes the energy, courage and
enthusiasm of the Filipino into work for political, social, cultural and economic transformation.
Filipino nationalism, therefore, is directly and indirectly entails the pursuit of national self-
determination.

(Hechter, 2000, p.7), national self-possession and national self-actualization. In this pursuit, the
giving of attention of the religious myths, symbols, habits, values, traditions, ethnicity, and
tradition must be incorporated and integrated. These factors affect and influence the Filipinos
everyday life. This is the reason why the nation becomes the norm of social, economic and
political organization and transformation.

Conclusion
Filipino nationalism is not only a mere concept, but a reality that unites, and directs the Filipino
people towards self-determination, self-possession, and toward the realization of national and
self identity. Nonetheless, this endeavor is not limited to a certain sector only or to a certain
group only. Otherwise, it can never be called Filipino nationalism. It means that its realization is
always in the context of existential communication, which leads to communion of meaning,
values, dreams, and life among Filipinos. This communion reaches its meaning when it becomes
a foundation of the Filipino nation.

Filipino nationalism must not be hidden and concealed in private homes, schools, in the
academe, in the structure of Philosophy, or even in certain and particular individuals. Filipino
nationalism has to be unveiled and communicated. The breaking of concealment of Filipino
nationalism in the collective colonial consciousness of the people occurs in the process of
existential communication. It is through this breaking that awareness of the meaning and the
power of nationalism bring enlightenment to the people. Entering into the process of existential
communication is a risk. It creates divisions in the inner-self of the human person, and even in
the society. Thus, when Filipino nationalism is put in the threshold of communicative
manifestation in the family, in the school, in the community, in the society, in the senate or in the
congress, it disturbs the comfort zone of colonial and neo-colonial consciousness that are
embedded in the inner self of the person. Every Filipino has to struggle to exercise the will to
communicative manifestation and not to hid himself/herself from the rest of his/her fellow
Filipinos using his/her western education, his/her position, power, wealth or fame. It is through
communicative manifestation Filipino nationalism is shared as a print language and as virtue that
strengthen blood relation among Filipinos though they do not see and hear one another. In such
matrix of Filipino nationalism, Filipino discovers and defines his/her selfhood and self-identity
as Filipino.

Notes

1. Historicity is an inherent structure and characteristic of being human. Since human person is a
historical being, a being who is a bearer and main agent of history, he/she is a history making-
existence. From this point of view, Filipinos establish their own unique history. And their
historical evolution is an integration of economic, social, religious, political, intellectual, and
psychological aspects of human existence. This historical evolution unfolds in the Philippine
context.

2. Damaged-culture is a description of a fragmented society, primarily because of lack of sense

of nationalism. It shows the dichotomy between the individual Filipino and his/her Philippine
society. The individual Filipino gives more importance to his/her family, compares, members of
his/her clan or region rather than to the Filipino people as a whole. Consequently, in this kind of
culture, there is a tradition of political corruption and cronyism; there is the existence of the
extremes of wealth and poverty, and even tribal fragmentation. And the worst expression of a
damaged-culture is when the national aspiration is to change Filipino nationality for something
foreign identity for personal interest to thrive.

Glossary of Terms

Archipelago- An archipelago is an area that contains a chain or group of islands scattered in

lakes, rivers, or the ocean.

Capitalism- Capitalism is often thought of as an economic system in which private actors own
and control property in accord with their interests, and demand and supply freely set prices in
markets in a way that can serve the best interests of society. The essential feature of capitalism is
the motive to make a profit.

Colonization- Colonization means Subjugation of one country by another, leading to political,

social and economic change or an act or instance of colonizing: such as the establishing of a
colony , subjugation of a people or area especially as an extension of state.

Contradictory -Containing elements which are inconsistent or in conflict.

Consciousness - The awareness or perception of something by a person.

Dynamism- The quality of being characterized by vigorous activity and progress.

Emergence- The process of coming into being, or of becoming important or prominent.

Existential -Concerned with existence, especially human existence as viewed in the theories of
existentialism.

Endeavor - Some common synonyms of endeavor are attempt, essay, strive, and try. to attempt
(something, such as the fulfillment of an obligation) by exertion of effort. endeavors to finish the
race. archaic : to strive to achieve or reach. intransitive verb. : to work with set purpose.

Filipino- Filipinos are the people who are citizens of or native to the Philippines.

Globalization- Globalization is the word used to describe the growing interdependence of the
world's economies, cultures, and populations, brought about by cross-border trade in goods and
services, technology, and flows of investment, people, and information.

Interiority- interior quality or character. : inner life or substance : psychological existence.

Ilucidate- Some common synonyms of elucidate are explain, explicate, expound, and interpret.
While all these words mean "to make something clear or understandable," elucidate stresses the
throwing of light upon as by offering details or motives previously unclear or only implicit.

Protestantism- Protestantism emphasizes the Christian believer's justification by God in faith

alone (sola fide) rather than by a combination of faith with good works as in Catholicism; the
teaching that salvation comes by divine grace or "unmerited favor" only, not as something
merited as if deserved (sola gratia) by good works.

Sacrifice- an act of offering to a deity something precious. especially : the killing of a victim on
an altar. : something offered in sacrifice.

References

Agoncillo, Teodoro. (1981)Ang Pilipinas at mga Pilipino, noon at ngayon Quezon City:
GAROTECH Publishing. _____________. (1974) Filipino nationalism Quezon City

Albuena, Jose V. (1967)The book on Nationalism: Filipino nationalism Quezon City: National
College of Pub.

Anderson, Benedict. (1983).Imagined communities: reflections on the origin and spread of

nationalism. London: New Left Books.

Commission. (1961) Prosapor Jose Rizal Manila: National Centennial Commission

Constantino, Renato. (1989).The essential Tañada Quezon City: Carrel, Inc.

Hechter, Michael. (2000). Containing nationalism New York: Oxford University Press.

Gripaldo, Rolando M. (2004).Filipino philosophy: traditional approach Manila: De LaSalle

University Press,

Inc.Karl Jaspers. (1967).Way to wisdom Heaven and London: Yale University Press.

Romulo, Carlos P. (1965) Identity and change: towards a national definition Manila: Solidaridad
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Wild, John. (1966).Challenge of existentialism London: Indiana University Press.

On-line sources

http://philippinestoday.net

http://www.manilatimes.net

http://www.quezon.ph