Lesson 1: Republic Act 1425 (Rizal Law) | PRELIM

CHAPTER 1
#WhyStudyRIZAL?

Chapter Description:

The Filipino nation is a project. Deemed "immortal," yet it has to be nurtured,

refined, and strengthened so it may continue to exist. The responsibility lies in its
members. Every Filipino must imbibe the complete essence of belonging to one nation.
Having a citizenship in title alone is just an entry point. One should imagine his/her role
in the society and be an active participant in the collective endeavor of building the nation.
Studying the life, works, and writings of Jose Rizal may be employed in this grand scheme.

This chapter will discuss the conceptual framework of the Rizal Course. It is divided
into four lessons which are expected to inculcate awareness and understanding into the
minds of students about the relevance of studying the life, works, and writings of Jose
Rizal

Chapter Outcomes:

At the end of the chapter, the students should be able to:

1. identify the qualities of a hero;

2. discuss the provisions of the Rizal Law and why it was established; and
3. relate the role of symbols and heroism in the process of nation building

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LESSON 1
Republic Act 1425 (Rizal Law)

Lesson Outcomes:
At the end of the lesson, the students should be able to:

1. discuss the democratic process that led to the promulgation of the Rizal Law;
2. examine the goals of the Rizal Law; and
3. interpret the role of the youth as implied in the Rizal Law.

Lesson Introduction:

Cemented in history as potent symbol of the nation, Rizal's heroism was sponsored
by the nation through Republic Act 1425 (Rizal Law) of June 12, 1956, with the younger
generations, the "Millennials," receiving much importance. This lesson analyzes the Rizal
Law to stress the significance of Dr. Jose Rizal, a national hero and foremost exemplar of
Filipino heroism, in fostering a sense of nationalism, especially to the fair hopes of the
nation--the youth.

Lesson Discussion:

The Birth of the Rizal Law Amidst the destruction of building infrastructures, roads,
and bridges brought by World War II, the people saw the need to rebuild the Filipino
identity which was equally affected by the war. Nationalist policy-makers did not waste
any time and painstakingly redirected the nation to the essence of History as a foundation
of national hope and pride. Education became the primary weapon of reorientation while
prioritizing the youth as the bearers of country's future.
 Lesson 1: Republic Act 1425 (Rizal Law) | PRELIM

Much attention was apportioned to the ideals of freedom and nationalism of

Filipino heroes. Jose Rizal was an obvious platform from a start since his name dominates
the pantheon of heroes. On April 3, 1956, Senate Bill No. 438 (AN ACT TO MAKE NOLI
ME TANGERE AND EL FILIBUSTERISMO COMPULSORY READING MATTER IN ALL PUBLIC
AND PRIVATE COLLEGES AND UNIVERSITIES AND FOR OTHER PURPOSES) was
submitted to the Senate Committee on Education Senator Jose P. Laurel, the Chairman
of the Committee, sponsored and presented the bill to the members of the Upper House
on April 17, 1956. The main purpose of the bill according to Senator Laurel was to
disseminate the ideas and ideals of Jose Rizal through the reading of his works, notably
his novels Noli Me Tangere and El Filibusterismo. He stated that:

Noli Me Tangere 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 (Laurel,
Jr, 131).

Debates for the bill in aid of legislation ensued next, albeit not smooth sailing
Opponents, mostly rabid Catholic senators, contended that the proposed bill was too
controversial. Their arguments were as follows:

1. The bill was an attempt to discredit the Catholic religion.

2. Inimical to the tenets of the faith to which 170 lines in Noli Me Tangere and 50
lines in El Filibusterismo were offensive to the Church doctrine,
3. The bill might divide the nation.
4. Compulsion to read something against one's faith impaired freedom of speech and
religious freedom.

Heated exchange continued as part of the democratic process. Opposition to the

bill Senator Francisco "Soc" Rodrigo stood up and delivered his speech:

Avast majority of our people are at the same time Catholics and Filipino citizens.
As such, they have two great loves: their country and their faith. These two loves
are no conflicting loved. They are harmonious affections, like the love of a child
for his father and for his mother. This is the basis of my stand. Let us not create

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 Lesson 1: Republic Act 1425 (Rizal Law) | PRELIM

a conflict between nationalism and religion; the government and the church
(Laurel, Jr., 132).

Vehemently refuting the arguments of opposition, Senator Claro M. Recto exclaimed

that the novels have no intentions of discrediting the Church. More so, he said that the
bill only aims to contextualize Rizal's heroism in the face of Spanish tyranny. He then
uttered these words:

Rizal did not pretend to teach religion or theology when he wrote those books.
He aimed at inculcating civic consciousness in the Filipinos, national dignity,
personal pride, and patriotism...but while he criticized and ridiculed the unworthy
behavior of certain ministers of the church, he made exceptions in favor of the
worthy ones, like the Dominican friar, Padre Fernandez, and the virtuous native
priest, Padre Florentino, and the Jesuits in general (Laurel, Jr., 132-133).

Meanwhile, a similar bill (House Bill No. 5561) was filed by Congressman Jacobo Z.
Gonzales in the House of Representatives. As expected, the bill was welcomed by
dissenting opinions. Different face but same stance, the bill was attacked based on its
constitutionality and religiosity. With this setback both in the Upper House and the Lower
House, it seemed hopeless for the bill to pass into law in the latter part of April 1956.

It was in this context that Senator Laurel proposed a substitute bill. The inclusion of
all works and writings of Jose Rizal, not just the two novels, was the main feature of this
bill. He then stressed the removal of the term "compulsion" to appease the opposition.
However, Senator Laurel asserted the importance of reading the original and
unexpurgated edition of Rizal's novels because the true purpose of studying these will be
defeated if not followed.

To add a more conciliating clause, the last amendment was proposed the provisions
regarding the exemption of students from reading the two novels on certain conditions.
With this, on May 12, 1956, Senate Bill No. 438 was unanimously approved on second
reading. The Lower House imitated the Senate and May 14, 1956, the bill was approved
unanimously in the House of Representatives.

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 Lesson 1: Republic Act 1425 (Rizal Law) | PRELIM

The trial of the Rizal Law in Congress (Senate and House of Representatives) is clearly
a triumph of democracy. On one hand, the role of the opponents should not be overlooked
because of the criticism they received. On June 12, 1956, President Ramon Magsaysay
signed the bill to make it a law, thus giving birth to Republic Act 1425 also known as the
Rizal Law. Below is a copy of the law:

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
rededication to the ideals of freedom and nationalism for which our heroes lived and died;

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

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

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

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

assembled:

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

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 Lesson 1: Republic Act 1425 (Rizal Law) | PRELIM

The Board of National Education is hereby authorized and directed to adopt

forthwith measures to implement and carry out the provisions of this Section, including
the writing and printing of appropriate primers, readers and textbooks. The Board shall,
within sixty (60) days from the effectivity of this Act, promulgate rules and regulations,
including those of a disciplinary nature, to carry out and enforce the 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 after 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 El Filibusterismo or their
translations in English as well as other writings of Rizal shall be included in the list of
approved books for required reading in all public or private schools, colleges and
universities.

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

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, popular 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 sector nine
hundred twenty-seven of the Administrative Code, prohibiting the discussion of religious
doctrines by public school teachers and other person engaged in any public school.

Section 5. The sum of three hundred thousand pesos is hereby authorized to

appropriated out of any fund not otherwise appropriated in the National Treasury to carry
the purposes of this Act.

Section 6. This Act shall take effect upon its approval.

Approved: June 12, 1956

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LESSON 2
Concept of Hero

Lesson Outcomes:

At the end of the lesson, the students should be able to:

1. trace the Filipino concept of hero/bayani through times;

2. analyze the criteria set by the nation in recognizing heroes; and
3. assess the heroism of Rizal using the definitions and criteria of heroes.

Lesson Introduction:

People tend to misconstrue the title "hero" as an award given to dead people.
Doing great things is great things is likewise misinterpreted as something only heroes,
like Rizal, can achieve. Worse, as the popular Filipino adage "Mahirap magpakabayani.
Ang bayani ay binabaril sa Luneta” implies, people become individualistic, devoid of care
for others. Such views, unfortunately, hinder their sights on the various possibilities they
can do for the country. This lesson traces the concept of hero in the Filipino culture and
history to assess whether its traditional sense is confined only to the likes of Rizal, on one
hand, or may be applied to normal people, like the "millennials," on the other one hand.
 Lesson 2: Concept of Hero | PRELIM

Lesson Discussion:

Concept of Hero in Filipino Culture and History

One may notice the limited approach in the definition of the word "hero" in
traditional western dictionaries. Hero is normally defined here as an illustrious man, often
of divine descent, or with distinguished valor or enterprise in danger, and fortitude in
suffering, who is supposed to be exalted after death. Being an extraordinary person and
individualistic is apparent. This may be seen in the synonym of hero in Microsoft word
"Superman."

The Filipino concept of hero, on the other hand, is a much broader concept, albeit
stripped of grandeur. Known as Bayani, Bagani, Magani, or Wani in various Filipino ethno-
linguistic groups, a hero in early Philippine societies was just a normal warrior of the
community. His simple tasks were based on daily needs of the village. Pangangayaw or
raiding into unallied territory is an example of this. According to William Henry Scott ,
pangangayaw was done because of four reasons, namely:

1) to secure resources, ranging from the occasional use goods or bounty to human
slaves,
2) to avenge a personal affront or family honor;
3) to fulfil mourning requirements to which the life of enemies must be sacrificed,
and lastly
4) for personal prominence or a mercenary reward.

It is important to point out that a Bayani does not work alone; he or she always
exerts efforts together with his/her comrades in the community. Hence, the root word of
Bayani is bayan (community/town/nation). When pangangayaw is done, the group of
Bayani returns home; thus, fulfilling what Zeus Salazar said about the bayani as a person
who leaves his/her town and then returns. The tattoo, used as the protection of kaluluwa
(soul) of a Bayani, his kris/kampilan (weapon), his putong (head gear), and other
garments colored red are his iconic physical features.

It is noteworthy to mention, however, that early Filipino heroes were neither

savages nor blood-thirsty killing machines. A Bayani is more often than not a true kawani
or lingkod-bayan (community servant) who renders his or her help to those in need in
the community without counting the cost. His/Her ultimate goal is to maintain peace and
order. The concept of bayanihan (cooperation) and the word ipabayani (free labor offered
to/by someone) proves the semantic essence of Bayani.

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 Lesson 2: Concept of Hero | PRELIM

The characteristics of early Filipino heroes are worth emulating. The Boxer Codex
(1590), an ancient document about the early Philippine societies, defines a Bavani as a
person with a high status and dignity. Pedro Serrano Laktaw, in his dictionary, elaborates
the personality of a Bayani: a person who fears no one (walang-takot), courageous
(matapang), firm (matibay), bold (mapangahas), but quiet (tahimik) and calm
(mahinahon). Qualities of the main characters of Philippine Tuwaang, etc., on the other
hand, represent the actual Bayani. All these qualities are clearly present in a living human.
The concept of a Filipino Hero in early Philippine societies, therefore, is not a posthumous
award given to dead people, but rather an honorific role and title in the society.

Nevertheless, changes occurred when the Spaniards conquered the Philippines.

Instead of living role models, the Spaniards had introduced the image of obedience of
saints and disciples whom the Filipinos had to imitate in order to become good colonials.
Vida Sancti, or the lives of [dead] saints became the foundation of good qualities of life.
Doctrina Christiana or prayer an of faith.

The Americans, on the other hand, propagated a secular view on heroes. Hero-
worshipping of American soldiers who died during the Philippine-American War (then
dubbed as Philippine Insurrection) like Gen. Henry W. Lawton, Col. John M. Stotsenburg,
and Col. Harry Egbert, was promoted through monuments and annual commemoration
rituals to justify the need for American tutelage in the Philippines.

Filipino heroes were also venerated during this period, Jose Rizal, who was
executed by the Spaniards, became the leading national hero. Mabini, Luna, and Deli Pilar
also became household names. The problem to the new approach was that it coincides
with the thrust of the Americans to instill to the minds of Filipinos the American culture.
This was done through the study of American heroes and past presidents like George
Washington, Abraham Lincoln, and Benjamin Franklin.

A modern-day concept of the indigenous Bayani still exists today. The Overseas
Filipino Workers (OFW) are considered Bagong Bayani (new heroes). Their work abroad
is said to be a continuation of the culture of pangangayaw. The word namayani, meaning
to prevail or triumph, has become well-known. The concept of the Bayani is indeed
embedded in the blueprint of Filipino well-being.

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 Lesson 2: Concept of Hero | PRELIM

Criteria for Recognizing Heroes

A hero is a social construct. Since that is the nature of the process, recognizing heroes
is always subjective. To bridge the gap, the National Historical Commission the Philippines
(NHCP) released some of the criteria for recognizing heroes, through their Project Saysay.
The criteria are listed below:

1. the extent of a person's sacrifice for the welfare of the country (Teodoro A Agoncillo
1965);
2. the motive and methods employed in the attainment of the ideal (welfare of the
country) (Teodoro A. Agoncillo 1965);
3. the moral character of the person concerned (Teodoro A. Agoncillo 1965);
4. the influence of the person concerned on his/her age and or the succeeding age
(Teodoro Agoncillo 1965);
5. those who have a concept of nation and thereafter aspire and struggle for n's freedom
(Onofre D. Corpuz 1993);
6. those who define and contribute to a system of life of freedom and order for a nation
(Onofre D. Corpuz 1993);
7. those who contribute to the quality of life and destiny of a nation (Onore Corpuz
1993),
8. a part of the people's expression (Alfredo Lagmay 1995);
9. person who thinks of the future, especially the future generations Lagmay 1995); and
10. the choice of a hero involves not only the recounting of an episode in history, but of
the entire process that made this particular per (Alfredo Lagmay 1995).

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 Lesson 2: Concept of Hero | PRELIM

Rizal as a Filipino Hero

Jose Rizal as a Filipino hero is state-

sponsored through the Republic Act 1425
(Rizal Law). His heroism, however, is not
a post-World War Il phenomenon. Two
years after Rizal's death, the first
commemoration was held on December
30, 1898 when the then President of the
First Philippine Republic, Emilio Aguinaldo,
declared in Malolos, Bulacan, a day of
National Mourning. Various provinces like
Tayabas and Batangas were reported to
observe the solemn commemoration in
front of Rizal's portrait. But this was not
the start of the long years of veneration.
It is documented that during the meetings
of the Katipunan, a portrait of Rizal was
hanging in the room where members were
made to believe that Rizal was an
honorary member of the secret society.

The Americans, realizing the

possibilities of a Rizal cult in their colonial
agenda, seized the opportunity and made Rizal the "national hero of the Philippines.
Among the choices they had, three criteria were used in the selection:

1) a hero who is not violent and militant, and if possible, preferred peaceful means
like education;
2) a hero who had no qualms on American imperialism; and
3) a hero who is already dead.

It is obvious here that Del Pilar, Mabini, Bonifacio, and Aguinaldo were not qualified
as heroes. It is a no-brainer that the Americans would pick Rizal ahead of others. In 1901,
William H. Taft, President of the Second Philippine Commission, had appointed Rizal to
embody the brand of nationalism propagated by the American colonial government.

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 Lesson 2: Concept of Hero | PRELIM

However, there was no actual law during the American Regime that explicitly declared
Rizal the official hero of the country. Three steps, instead, were made by the government
to promote his heroism, namely:

1) the creation of Rizal Province;

2) the erection of Rizal Monument, and
3) the declaration of Rizal Day on December 30
as a public holiday.

Since then, Rizal's image as a

hero of the Philippines has become a
viable enterprise for stamp, chart,
post-card makers, and other printed
materials. This was heightened when
in 1956, the Rizal Law was
conceived, since books, textbooks,
and modules were necessary for
educational purposes.

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 Lesson 2: Concept of Hero | PRELIM

In 1995, amidst the preparation of the nation for the upcoming centennial celebration
of Philippine Revolution and Philippine Independence Day, the National Heroes
Committee created by President Fidel V. Ramos released a list of recommended national
heroes.

These were as follows:

1. Jose Rizal 6. Sultan Dipatuan Kudarat

2. Andres Bonifacio 7. Juan Luna
3. Emilio Aguinaldo 8. Melchora Aquino
4. Apolinario Mabini 9. Gabriela Silang
5. Marcelo H. del Pilar

The aforementioned list is

not yet approved. The website of
the National Commission on the
Culture and Arts states that "this
might trigger a flood of requests for
proclamations" and might "trigger
bitter debates involving historical
controversies about the heroes."
Various laws
honoring/commemorating Filipino
historical figures were instead
passed into law.

Today, there are four major

national celebrations with Rizal as
an important subject: June 12
(Independence Day), June 19 (Birth
Anniversary), last week of August
(National Heroes Week), and
December 30 (Rizal Day).

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LESSON 3
Rizal as a Symbol

Lesson Outcomes:

At the end of the lesson, the students should be able to:

1. differentiate the historical Rizal from the symbolic Rizal;

2. analyze photos of Rizal as signs and symbols, and
3. assess the significance of symbols in strengthening national solidarity and sense
of community.

Lesson Introduction:

The readers of Rizal are said to be more powerful than Rizal himself. He lived and
died in the past, but readers make him exist. Readers can actually manipulate his image
depending on a specific agenda. The proliferation of ideas had indeed generated a
"kanya-kanyang Rizal." This lesson will focus on the symbolic Rizal which in reality is the
kind of Rizal we see in our daily lives. It is expected in the end that the "Millennials" would
generate their own version of a symbolic Rizal.

Lesson Discussion:

When Jose Rizal was set to face his execution, he left a dying wish to his family.
cording to him, he should be buried in the earth, preferably in Paang Bundok (now North
Cemetery) with a stone and a cross on top. His name, date of birth, and death must also
be indicated. If possible, he requested for a fence that would mark his grave. He then
stressed that no anniversary celebration must be conducted.

Nothing has been achieved in his last will. He

preferred to be buried in Paang Bundok but he was buried
first in Paco Cemetery and later transferred beneath his
monument in Luneta on December 30, 1912. He
requested a stone marker; instead, the nation granted
him a grand stone monument. It is true that his final
resting place is surrounded by a fence, but such fence is
not in a grave, but in a big park which became a tourist
spot for travellers and meeting place for lovers. Most of
all, the whole nation commemorates his death every year
with full military honors.
 Lesson 3: Rizal as a Symbol | PRELIM

This is not the first

instance the icon of Rizal
was subjected to
manipulation of other
people. Oftentimes during
the meetings of Katipunan,
his portrait was hung on the
walls of the meeting room so
that members would see his
face clearly. This was
because Andres Bonifacio
made Rizal the honorary
president of the secret
society. Debates may trigger
controversies with regard to
the true intention of the
Supremo; but one thing is
for sure, Rizal was considered a symbol by many Filipinos.

So it was evident then that "two Rizals" appeared in the course of our history. The
first one is the Historic Rizal who lived and died in the 19th century Philippines.

He is the Rizal born and raised in Calamba, Laguna, who studied at the Ateneo
Municipal in Manila, travelled and studied abroad, published Noli Me Tangere and El
Filibusterismo, founded the La Liga Filipina and the Martyr of Bagumbayan in 1896. He
was the true person, the actual Rizal we can read in History books.

The Symbolic Rizal is the "second" Rizal. He is the kind of Rizal we have today. He
is the Rizal in Luneta, the Rizal in the one peso coin, the Rizal in postage stamps, the
Rizal as Tagalog Christ, the Rizal as an icon of Rock, the Rizal in t-shirts, and the list goes
on. This kind of Rizal has indeed become a text open to many meanings.

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 Lesson 3: Rizal as a Symbol | PRELIM

To further elaborate, a text is

anything that can be read, interpreted,
and analyzed. The key concept here is
reading. Reading is making sense of the
world and our lives, we read spaces,
places, our historical circumstances, and a
plethora of images unleashed by the
media, literature, and art.

Text has no intrinsic value or

meaning apart from readers. The
message it contains in the
virtual/potential state is actualized by the
reader. Its meaning is an effect of the
reader's interpretation rather than a
product of its author.

There are two types of text. The first one is sign. It is a kind of text which
represents a fixed reality and posits itself as a means of portraying that reality. As in the
words of Umberto Eco, a sign is a "closed" text which implies that the freedom to create
meaning is being monopolized. For Roland Barthes, a sign is a readerly text, which can
be understood as a kind of text whose meaning is predetermined; the reader is merely a
site to receive information. Examples of signs are the Peso sign and slippery when wet
road sign.

On the other hand, a text can be a symbol which conveys meaning not only about
itself but about cultural processes and relationships; meaning, therefore that it is not
constant but constituted through a human agency.

In the words of Umberto Eco, a symbol is an "open" text which implies that any
interpretation may be valid. For Roland Barthes, a symbol is a writerly text, meaning that
the reader is in a position of control and takes an active role in the construction of
meaning. The reader is turned into a writer. Examples of symbols are the photos below:

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 Lesson 3: Rizal as a Symbol | PRELIM

To apply this concept to the study of the Rizal course, the following photos are
Rizal as signs, whose meaning is predetermine. The following photos are Rizal as symbols,
suggesting that the meaning is open to many possible meaning,

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LESSON 4
Rizal and Nation-building

Lesson Outcomes:

At the end of the lesson, the students should be able to:

1. identify the role of History in the process of nation-building:

2. realize the function of studying the life works, and writings of Jose Rizal to the
process of nation-building, and
3. offer practical ideas to contribute to the process of nation building

Lesson Introduction:

Rizal had envisioned in the past a future generation of enlightened and educated
Filipinos; a time when Filipinos would read his writings not as a heretic but as a person
with the same national sentiment as he had once. Today, Rizal is not just read out of
appreciation but also as a primary weapon to dictate the identity of the Filipinos, which
in turn has a direct correlation to building the nation. This lesson aims to point out the
role of Jose Rizal in today's process of nation-building.

Lesson Discussion:

Philippine History is a repository of the nation's collective memory. It should not

be seen as a mere subject waiting to be memorized by students. It should be taken from
the heart. Like breathing out and breathing in, studying History should be second nature
to all Filipinos. This is the reason why History is translated in Filipino as Kasaysayan. Its
root word is Saysay (essence). The narrative of the past must be seen as vital to their
existence.

Likewise, studying the life, works, and writing of Rizal must be well entrenched in
every Filipino's soul. Lessons about his life, like his education, lovers, past time etc. are
all useless if not applied in real life. The same idea can be seen in the logic behind the
annual commemoration of Rizal Dav. How many among the youth toy imbibe the essence
of Rizal Day? Rizal Day is not just a non-working public holiday to serve as an opportunity
to stroll around malls, swim in beaches, and watch movies on Netflix. It is an opportunity
for everyone to fulfill what Gemino Abad referred to the crucial infinitives in life "to read,
to think, to write." Just like what Rizal did in past, everyone is enjoined to participate in
political and social processes of building the nation, not necessarily great things right
away but in small yet impactful Especially the youth, they are expected to be "Rizal-like"
in terms of deep nationalism.