REPORT FOR RIZAL’S

LIFE AND WORKS

3RD GROUP

Cla s s
Rizal
PRESENTED BY:

● ELQUIERO ● GOLLOSO
● GONZALGO ● FERATERO
● AREVALO ● PARENAS
● JAMISOLA, C. ● VILLARAN
● POLO DA
● SABEROLA ● SICAD
● BUHAYO
Table of contents:
THE MORGA AND THE PACTO DE
RIZAL’ S SEARCH SANGRE
1 FOR ORIGINS
2
WRITER, HERO, MYTH,
COCKFIGHTS AND AND SPIRIT: THE

3
ENGKANTOS
4 CHANGING IMAGE OF
JOSE RIZAL
 1
THE MORGA AND RIZAL’ S
SEARCH FOR ORIGINS
“Sucesos de las Islas Filipinas” ed by:
Present
ERO
● ELQUI
ALGO
● GONZ
LO
● AREVA
 Sucesos de las Islas Filipinas
1 HISTORY by Antonio de Morga

● One of the first books that published the history of

the Philippines, the Successos de las Islas Filipinas
written by Antonio de Morga and annotated by Dr.
Jose Rizal.
● It conveys the history of the past; the events
occurred outside and inside of the country from
1493 to 1603.
● He tackled the culture, politics, social and
economics of both Spain and our country as they
colonized it. He also emphasized the strength and
weaknesses of the policies of the government,
abuses as well as the everyday routine works and
beliefs of the Filipinos.
1
1
THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
Annotations to Dr. Antonio De Morga’s
Sucesos De Las Islas Filipinas (1609)

● As a child José Rizal heard from his uncle, José

Alberto, about an ancient history of the Philippines
written by a Spaniard named Antonio de Morga.
● While in London, Rizal acquainted himself with the
British Museum where he found one of the remaining
copies of that work and had the work republished
with annotations that showed the Philippines was an
advanced civilization prior to the Spanish conquest.
1 ANNOTATION OF DR. JOSE RIZAL
● Regardless of costing his own life for educating Filipinos, he still
published articles, literatures, books and annotated books to awaken the
consciousness of his own people about their self-worth and their own
race.
● Rizal was so eager to learn more about the history of the Philippines and
study further about our culture and our own language, the “Wikang
Tagalog”.
● He had given so much importance and effort to know more about the
history and the origin of our native language, since, for him it is the key
for Indios to understand more about our origin and his vision for a
brighter future.
1 ANNOTATION OF DR. JOSE RIZAL
● In his annotation, he wants to show to the world, to everyone the real situation
of Filipinos, both, before and after the colonizer set foot on our island.
● He chose to annotate Morga’s books because of his influence as a royal officer
of Spain and his point of views coming from a “foreigner”, a Spaniard who
revealed the real situations and abuses of the friars and someone who witnessed
the last breath of ancient nationality.
● Rizal felt the needs to show to the world the sufferings, oppressions and
discriminations to his fellow countrymen.
● Rizal also clarified some of the issues pointed out by Morga and confirmed or
explain further the things Morga is trying to describe.
1 ANNOTATION OF DR. JOSE RIZAL
● Rizal did not write a history book; he annotated one yet the significance of
Rizal's annotations to Antonio de Morga's (1609) Sucesos de las islas
Filipinas is that this is an expression of the writing of the History of the
Philippines from a Filipino viewpoint.
● Rizal's choice of reprinting Morga rather than other contemporary
historical accounts of the Philippines was due to the following reasons:
the original book was rare; Morga was a layman not a religious
chronicler.
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1
The Spaniards uses 3Gs
to colonize and influence our country:

God Gold Glory

1 God Gold
Morga’s books entails the
goodness brought about the
Glory

To honor the king of

Morga’s book spoke Spaniards to the Philippines, Spain, Morga said, the
about the Christian in which the country is in debt Spaniards changes a lot of
Religion but very reserved and owes a lot to the Spain but
things in the Philippines
because he wanted to the Rizal implies that it could be
true but tells about the including the name of the
preserved purity and
enormous sum of Gold which country which derived
holiness of the religion.
was taken from the Filipinos from the name of King
Rizal stressed that not all
and the tributes collected by Philip of Spain. The
provinces, regions and encomenderos to pay the Spaniards changed the
ethnic groups were expenses of the government, names of the places,
invaded by Christianity. employees, diplomats as well
surnames and even the
There are places that still as to others who have nothing
to do with them culture of the people and
did not embraced new
replace by their ideologies
religion.
and take credits from it.
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1 Significance of Rizal’s view

Rizal is a great novelist, writer and motivator. His being liberal

and realistic showed how great the potentials of Filipinos in having
their own identity. His annotations to Morga’s books only showed his
great love and concern to his motherland. He does not pretend to be a
moralist but just stating facts. His works and lessons are still
applicable up to this time, as if we have not yet moved on from
abuses of many kinds, only that the present situations are elevated.
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1 Significance of Rizal’s view

Rizal’s points of views are still relevant and must be given

importance in today’s education. Teach the right history and be open
minded to accept all kinds of opinions, take more books for
reference. The saying, “History repeat itself” because we are not
mindful of the past failures and struggles that supposed to be our
guide not to go the same path rather consider it as lessons to improve
our nation and must not be taken for granted.

“To foretell the destiny of a nation, it is necessary to open the books

that tell of her past...’ - Dr. Jose Rizal
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1 Significance of Rizal’s view

● Antonio de Morga's Sucesos de las islas filipinas is a classic account of

the first decades of Spanish expansion into the Philippines—the only
such account written by a Spanish layman until the nineteenth century.

● An account of the history of the Spanish colony in the Philippines

during the 16th century. Antonio de Morga was an official of the colonial
bureaucracy in Manila and could consequently draw upon much material
that would otherwise have been inaccessible.
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1 Relevance To Current Society

The value of Antonio de Morga's Sucesos de las Islas has long

been recognised. A first-hand account of the early Spanish colonial
venture into Asia, it was published in Mexico in 1609 and has since
been re-edited on a number of occasions. It attracted the attention of
the Hakluyt Society in 1851, although the edition prepared for the
Society by Henry Edward John Stanley was not published until 1868.
Morga's work is based on personal experiences, or on documentation
from eye-witnesses of the events described.
 THE MORGA AND RIZAL’ S SEARCH FOR ORIGINS
1 Relevance To Current Society

Moreover, as he tells us himself, survivors from Legazpi's expedition

were still alive while he was preparing his book in Manila, and these too he
could consult. As a lawyer, it is obvious that he would hardly fail to seek
such evidence. The Sucesos is the work of an honest observer, himself a
major actor in the drama of his time, a versatile bureaucrat, who knew the
workings of the administration from the inside.It is also the first history of
the Spanish Philippines to be written by a layman, as opposed to the
religious chroniclers.
 CLASS
RIZAL

THE PACTO DE

2
SANGRE
PRESENTED BY:

JAMISOLA, CYRELLE JANE G.

POLO, JOHN LOUIE L.

SABEROLA, RUBY ROSE G.

 2 The Pacto de Sangre in the Late Nineteenth-
Century Nationalist Emplotment of
Philippine History

❖ MAIN AUTHOR: Aguilar, Filomeno V, Jr

❖ YEAR PUBLISHED: 2010

❖ The blood oath that took place in the past and the leaders'
brotherhood were both discussed in the book. It addressed
social and political changes as well as nationalism.
2 PACTO DE SANGRE
Pacto De Sangre is also known as “Blood
Compact or Sandugo” It is an ancient ritual in the
Philippines, which cuts the arm of the two contract
leader or parties and pour their blood into a cup
filled with liquid, such as wine, and they drink the
mixture. This ritual intended to seal a “friendship
or treaty” to validate an agreement.
❖ Sandugo- A Visayan word which means
“One Blood”.
2 PACTO DE SANGRE
History

● The event that happened in Bohol in 1565, involving Sikatuna and Legazpi, was
narrativized in the late nineteenth century and became integral to the nationalist
emplotment of the past. However, the two principal narrative strands of Marcelo del
Pilar and Andres Bonifacio differed owing to divergent political projects.

● The sandugo (literally, unified blood) ceremony of Legazpi with Sikatuna and
Sigala, as well as that of Kolambu and Magellan, but chose to emphasize the rite
that transpired between Tupas and Legazpi in Cebu, explaining: “Now, in the
solemn ritual, native and foreigner would sanctify the friendship that eluded earlier
efforts.
2 PACTO DE SANGRE
History

● But, though blood had blended, minds remained apart. To the

Filipino, the blood compact was an agreement between equals, a
pledge of eternal fraternity and alliance. In the same instant that
Tupas and Legazpi now drained their cups, it was clear on the other
hand that to the Spaniard this was a ceremony between victor and
vanquished foe. Jose Arcilla mentioned in his book: Rizal and the
emergence of the Philippine Nation describes sanduguan as “too
florid”
2 PACTO DE SANGRE
History

“Miguel Lopez de Legazpi arrived in Cebu, ruled by Rajah Tupas,

on 27 April 1565. Earlier, he had landed in Bohol, where he befriended two
native chiefs, Sikatuna and Sigala, with whom he performed blood compacts,
first with Sikatuna on 16 March 1565 and, a few days later, with Sigala.”
The frame of modern diplomacy: It was as a “treaty of peace” needed by
both agents. “can be seen not only as the first bond of friendship between the
Philippines and Spain, but also the first international treaty between the
Philippines and a foreign country”.
 2 PACTO DE SANGRE
History

Legazpi signed an agreement of peace and amity with Tupas and other chieftains. The
agreement, according to “Philippine History” by Teodoro Agoncillo, includes provisions
as follows;
•The Filipinos promise to be loyal to the King of Spain and the Spaniards
• Filipinos promise to help the Spaniards in any battle against an enemy; and in return,
the Spaniards promise to protect the Filipinos from all enemies.
•A Filipino who has committed a crime against a Spaniard should be turned over to
Spanish authorities, while a Spaniard who has committed a crime against a Filipino should
be turned over to the Filipino chieftain.
2 PACTO DE SANGRE
History

It was believed that the first blood compact took place in 1521 between
Magellan and Rajah Kolambu, at Limasawa Island, wherein the first Catholic
Mass on Philippine soil was held. But then at present, "RA 9093 declares
March 16 of every year as a working special public holiday for the City of
Tagbilaran and the province of Bohol to be known as the blood compact day,
and for other purposes."
2 PACTO DE SANGRE
History
2 PACTO DE SANGRE
History

Virgilio Almario gives the blood oath a inspirational significance

that verges on a post-nationalist reading. To many Filipinos there is a
sense of Sikatuna standing tall in the face of the conquistador Legazpi,
the latter compelled to abide by the indigenous custom as a way of
“insuring friendly relations.”
2 PACTO DE SANGRE
Significance In History

The Sandugo was a blood compact, performed in the island of Bohol in the
Philippines, between the Spanish explorer Miguel López de Legazpi and Datu
Sikatuna the chieftain of Bohol on March 16, 1565, to seal their friendship as part of
the tribal tradition. Its historical importance lies in its consideration as the first treaty
of friendship between the Spaniards and native Filipinos.

Also, its current spot holds historical significance since it is where Miguel
Lopez de Legazpi and Rajah Sikatuna performed a blood compact. This gesture
supposedly signified peace and friendship between the foreigners and the natives of
Bohol.
2 PACTO DE SANGRE
Significance In History

The Pacto de Sangre (Blood Compact), despite its crucial significance in

Filipino conceptions of history, is seldom interrogated in Philippine historiography.
The Spanish conquistadores required alliances to establish trust. The Pacto de
Sangre, as a sacred ritual, ensures brotherhood among participants.
It is considered a contractual agreement between Spain and the Philippines.
Legaspi made the ritual as a peace treaty between Spain and the Philippines. Blood
compact is a custom among the ancient Filipinos of sealing a treaty of alliance and
friendship by mixing the blood taken from an incision in the arms of the two leaders
entering into alliance.
2 PACTO DE SANGRE
Relevance To Current Society

The ancient blood oath was a mechanism to create by means of ritual a bond analogous
to that of siblings. Siblinghood was the ideal norm because siblings were believed to share a
common blood substance and were reared to value unity and mutual assistance in various
aspects of life, including warfare. Because blood was seen as the essence of life unique to
individuals, persons created a solid tie by drinking each other's blood after which they
possessed in common the same essence of life.

Siblinghood as the model of blood oaths was also important because, amid sibling
unity, hierarchy according to birth order existed. Allies who became blood brothers were not
necessarily equal, as a chief could enter into a blood oath and become the vassal of a
stronger chief in forming an alliance network.
COCKFIGHTS AND 3
ENGKANTOS:
Gambling on Submission and Resistance

ted by:
Presen

LLOSO
● GO O
FE RATER
● S
RENA
● PA
 3 COCKFIGHTS AND ENGKANTOS:
Gambling on Submission and Resistance
❖ BOOK TITLE: Clash of Spirits: The History of Power and
Sugar Planter Hegemony on a Visayan Island
❖ MAIN AUTHOR: Aguilar, Filomeno V
❖ YEAR PUBLISHED: September 1, 1998

The book illuminates the oral traditions of the Philippines and the convergence
of capitalism and the indigenous spirit world. It examines hacienda life from the
indigenous perspective of magic and spirit beliefs, reinterpreting several critical
phases of Philippine history in the process.
 Definition of COCKFIGHTS

A blood sport in which roosters are placed in a

ring and forced to fight to the death for the “amusement”
of onlookers.

Roosters are born, raised, and trained to fight on

“game farms.” Breeders (also called “cockers”) kill the
birds they deem inferior, keeping only the birds who are
“game,” meaning willing to fight. Many of these birds
spend most of their lives tethered by one leg near
inadequate shelter, such as a plastic barrel or small cage.
Breeders “condition” the birds to fight through physical
work, including attaching weights or blades to their legs
for “practice fights” with other roosters, a process that
cockfighters call being “tested with steel.”
Definition of ENGKANTOS

They are mythical environmental spirits that are said

to have the ability to appear in human form.They are often
associated with the spirits of ancestors in the Philippines.
They are also characterized as spirit sorts like sirens, dark
beings, elves, and more. Belief in their existence has likely
existed for centuries, and continues to this day.

It is a bracket term for enchanted human-like beings of

the land which includes a variety of mythical races. The term
itself was adopted from the Spanish, who were dumbfounded
by the wide array of mythical races in the Philippines and
just referred to many of the races as "enchanted". Though at
the same time the term does not differ at all from the archaic
Spanish sense of the word as referring to a supernatural
apparition, sometimes tied to a place.
3 COCKFIGHTS AND ENGKANTOS
Summary

Spain managed to conquer the Philippines through Religion. Filipinos have

their own old traditions, ceremonies, rituals and other spiritual activities long
before the Spaniards conquered the country. Conquista espritual means spiritual
conquest or to conquer in spirit. The art of dominating the indio spirit. The native
believe in the importance of asking guidance from the unknown spirits that live in
the environment to give them protections and provision. In the 17th and 18th
century’s popular: Ensalmadores (caster of spells) Saludadores (healers).

900 AD
- 1565
3 COCKFIGHTS AND ENGKANTOS
Summary

Through religion, Spaniards have been able to convince those uneducated

Filipinos to have faith, go to church, for it will make the bad spirits go away, in which
it favors Dominican Friar who dominate and govern the Churches in the country. This
makes the illiterate Filipino easily be under the hand of the Spaniards.

What is “Preternatural”?
3 domains:
1. Supernatural – God’s unmediated actions
2. Natural – what happens always or most of the times
3. Preternatural – what happens rarely but nonetheless by the agency
of created beings and spirits such as angels, demons, ghosts and other
terrestrial beings.
3 COCKFIGHTS AND ENGKANTOS
Summary

These Preternatural entities are:

1. Engkanto, engkantu or ingkanto – generic spirit – being

2. Dwende – elf
3. Multo – ghost
4. Muerto – dead
5. Maligno – evil spirit
6. Kapre – a dark, hairy, otherworldly giant
7. Santilmo – spirit or soul in the appearance of fire
8. Sirena – sea nymph or mermaid 17th a
nd
9. Tag – lugar – environmental spirit centur 18th
y
 3 COCKFIGHTS AND ENGKANTOS
Summary

But years after the establishment of colonial rule and

the atrophy of the pre conquest datu’s • The new rules of the social game affected the
charisma in the face of Friar Power, there is a decline totality of interpersonal relations, and one
of ancient debt peonage. The ties that bound had colonial edict was to the issue of debt.
loosened such as: • With the loss of the datu’s magical mystique
and with the law on debts, old native elite lost
• The “conquista espiritual” had broken the unitary legitimate grounds for imposition of debt
canopy that subsumed economic relations of production. peonage.
• Indio’s release from the debt peonage revitalized the • For the first time, indio being subservient to
dungan and freed surplus labor from the elite’s control. Friar Power, experienced a liberation of sorts
• Indio became subordinated to an external overlord and a from
peasant. tradition.
3 COCKFIGHTS AND ENGKANTOS
Summary

Colonial society and its relative peace made room for the possibility that
natives could stake a claim on a parcel of land to become an independent
cultivator. Natives did imbibe the concept of private proprietorship and of land
as inheritable property. Indios’ smallholdings were demarcated from lands
owned by the native elite. The native peasants also engaged in land disputes and
the idea of old peasant autonomy had been born.

17th a
nd
centur 18th
y
 3 COCKFIGHTS AND ENGKANTOS
Summary

Natives learned that, as long as they complied with the routine

performances of attending mass and the compulsory rituals at life’s
passages, Friar Power could somehow be held at bay. Peasants were left
to their own devices to negotiate with spirits, a process deemed
imperative to enhance good fortune in agricultural production.

Native’s strategy of negotiating with the spirit-world was the

anting-anting. Anting-anting was also relied upon in the cockpit. Native
learned to use anting-anting in cockfighting for the belief that it will
bring fortune. State’s use of the game is to effect native incorporation
into the expanding money economy.
3 COCKFIGHTS AND ENGKANTOS
Summary

Gambling is sugal, from the Spanish jugar (to play or gamble), while tahur
meaning gambling as well as cheating. Reconfiguration of indigenous society and the
indio’s own gambling response gave currency to the concept of suwerte (suerte) for
good luck and malas (de malas) for bad luck. Spanish tahur was suggestive of routes
to success where corruption was endemic. Flouting the law (of Spanish officials) with
impunity became a principal strategy of the native planter class that emerged in
Negros.

17th a
nd
centur 18th
y
3 COCKFIGHTS AND ENGKANTOS
Summary

Cockfight – bulang or sabong or juego de gallos describe as colonial cockpit

and cultural entrapment. Natives loves to have “siesta” in the afternoon after working
in the farm. Others play cockpit which became popular among the farmers. Spaniards
became interested and enjoyed to this activity and allowed this gambling as past time
and later on became gambling. But in Rizal’s perspective, this gambling becomes a
way for Filipinos to at least become superior (Llamado) not to be inferior (Dehado) to
them through this game.

Suwerte was believed to emanate from a variety of sources like what had earlier
been seen as misfortune converted to good luck.
17th a
nd
centur 18th
y
3 COCKFIGHTS AND ENGKANTOS
Significance In History

Indios have the idea that to work for Friar Power was to enjoy the
enchantment and protection of the Hispanic shamans as if the monastic
states were a reincarnation of the barangay under the direction of men
of power. Being protected from colonial governmental demands was
another benefit of being in the circle of Spanish magical men.
Attachment to the monastic estates was also a source of pride and
privilege. Landless indigenous revolted by escaping beyond the control
of the colonial state because they could not stand the conditions of the
friar estates.
3 COCKFIGHTS AND ENGKANTOS
Relevance To Current Society

Filipinos have grown accustomed to the mythological environmental spirits and

beliefs that have been regarded as a part of our religions and traditions over the years.
Filipino myth continues to play a significant role in daily life; everyone is aware of it,
and some people truly believe in its existence. The belief in their existence may have
persisted for generations.

As a result, as time goes on, the Filipino people get more afraid and uneasy to the
point where it becomes a barrier and the foundation for achieving various goals in life.
Filipinos would need to say "tabi po" if they did something as simple as tripping over a
mountain of earth or strolling through a large tree at night for fear of upsetting the
environmental spirits that live there.
 WRITER, HERO,
MYTH, AND
SPIRIT: 4
THE CHANGING IMAGE OF JOSE RIZAL
Presented by:

● VILLARANDA
● SICAD
● BUHAYO
 Studying Rizal: From Course Work to
Fieldwork
Noli Me Tangere and El Filibusterismo have
fascinated and eluded generations of scholarly
readers since their first publication in Germany in the
1890s. Since that time, they have withstood waves of
adulation, vilification, and dismissal, followed by
nationalist reappropriation and finally canonization,
while continuing to reward new readers with pleasure
and abundant interpretive possibilities.
Smita Lahiri
Ph.D. candidate, Department of
Anthropology, Cornell University
 More than Rizal's explicit
polemics, it was the Noli's story of
an intellectual-returned to the
Philippines from overseas-pushed
to radicalism by the corruption of
Spanish rule in the Philippines,
In the Noli Me Tangere and El
which demonstrated Rizal's keen
Filibusterismo (as the two novels
social intelligence and command
are nicknamed), Rizal overtook his
over the intellectual currents of his
teachers and superiors. Writing in The Noli Me Tangere both depicts
time.
Spanish, he cast off the intellectual how the friars
hegemony of Spain in the maintained the colonial hierarchy
Philippines with every appearance by withholding access to Latin and
of effortlessness. Spanish from the
vast majority of Filipinos and
illustrates that Filipinos
nonetheless managed to produce
new and destabilizing meanings
from the language and religion of
their colonizers.
 Popular veneration of Rizal was viewed rather ambivalently by historians as
a form of patriotic nationalism distorted by superstition and credulity. Perhaps
this view unconsciously mimicked the attitudes of the seventeenth-century
Spanish chroniclers who were both appalled by the pagan religion of the Filipinos
and reassured by its apparent monotheism.

Some historians probably viewed Rizal-veneration as a sign of a colonial

mentality on the part of the masses, particularly when it came to light that Rizal's
stature as the preeminent national hero had been partly the result of official
promotion during the American period. Perhaps his elite credentials and urbanity
made him more compatible with the objectives of U.S. colonialism than other
contenders, such as the militant Andres Bonifacio.
 One counter response has been to attempt to demystify Rizal the hero and
return to the man himself, or more precisely to the writings-on topics as diverse
as pre-colonial Philippine history and epidemiology-through which he aimed to
build a national consciousness. But ironically, the posthumous cults and legends
about Rizal (which he would surely never have intended or desired) show that
his death did even more to achieve this objective than his life's work.
Summary
The “Writer, Hero, Myth and Spirit: The Changing Image of Jose Rizal” by
Smita Lahiri, explained that a myth was created about Rizal. The myth is about the
national hero to resurrect from his hiding place within Mt. Makiling in Calamba,
Laguna, his birthplace. This is continuously believed by the Rizalistas after death.
Rizal is believed to be a spirit who continuously appear in front of his believers,
performing miracles that heal certain illnesses.
Thus, Rizal was entitled with the name “Amang Doktor”. His appearance as
Amang Doktor, who showed himself as a wizened old man, made his followers
such as Mama Rose to worship Rizal as a Filipino Christ, resulting her to leave
from her luxurious life and to establish a church of her own.
Summary
Rizal is known for his two novels,nicknamed Noli and Fili, that hugely
contributes in awakening the nationalistic spirit ofFilipinos. On one hand, Rizal as
a “mythic” focuses more on Rizal as a hero more than as a writer. On the other
hand, Rizal as a spirit in the presence of Amang Doktor emphasizes Rizal more as a
writer, specifically as an ilustrado who guides and offers wisdom to his believers.
This gap between two views is considered to a bigger challenge for researchers and
scholars to fully understand Rizal himself as a Filipino, a writer and our national
hero.
THANK YOU
FOR
LISTENING!