Rizal Act (Republic Act No 1425)

My August Reflections

Rizal Act (Republic Act No 1425)

There is one event among the many historically significant events that occurred in August which I almost omitted. This may be due to my focus on discussing the August 13, 1898 event known as “Scripted War, Silenced Victory” (also referred to as the Mock Battle of Manila Bay) during my talk last Wednesday (August 13, 2025) at the screening room of Yerba Buena Center for the Arts.

An important event associated with José Rizal occurred after his death: on August 16, 1956, Republic Act No. 1425, commonly known as the Rizal Act, was formally implemented. The Rizal Law (Republic Act No. 1425) was enacted under the administration of President Ramon Magsaysay on June 12, 1956, and became effective on August 16 of the same year. This legislation requires the inclusion of the study of Rizal’s life and works—particularly "Noli Me Tangere" and "El Filibusterismo"—in the curriculum of all educational institutions.

As outlined in my presentation, the United States, through its implementation of public education, utilized textbooks that emphasized the challenges—such as suffering, oppression, and exploitation—experienced under Spanish rule, while simultaneously obscuring aspects of their own colonial administration by presenting it as benevolent assimilation under the pretext of progress and modernity.

The Mock Battle of Manila and the U.S. handling of Rizal’s legacy are not isolated events—they’re choreographed acts in the same imperial performance. Together, they reveal how the United States stage both military conquest and memory control, scripting a narrative of benevolent liberation while silencing revolutionary agency.

At the beginning of the 20th century, the U.S. colonial administration actively promoted Jose Rizal as the national hero of the Philippines. This decision was strategic rather than neutral, as Rizal’s reputation as a reformist intellectual, in contrast to more revolutionary figures like Bonifacio or Mabini, made him a suitable symbol for tempering nationalist sentiment while providing Filipinos with a source of national pride.

Renato Constantino described this as “veneration without understanding.” In high school, I became interested in Constantino's essays “Miseducation of the Filipinos” and “Origin of the Myth.” These topics were not covered by our textbook-based history classes and rote memorization methods, but were discussed during activist teach-ins.

Constantino asserted that the United States elevated Rizal to hero status for several reasons: (1) he promoted peaceful reform rather than armed revolution; (2) his execution by the Spanish enabled the United States to present itself as a liberator rather than a colonizer; and (3) Rizal was seen by the Americans as embodying values compatible with their own imperial ideals, such as education, civility, and assimilation.

Although Rizal’s life and works became symbolically significant, they were not formally included in the public-school curriculum until the Rizal Law was enacted in 1956. The following factors contributed to this development:

• Early American education policy placed emphasis on English instruction, civic education, and allegiance to the United States, rather than promoting Filipino nationalism.

• Rizal’s novels, particularly El Filibusterismo, featured anti-clerical themes that were considered problematic by both American authorities and religious institutions.

• The Catholic Church opposed the teaching of Rizal’s unedited works due to concerns about criticism of friars and religious practices.

• Filipino legislators such as Claro M. Recto advocated for the inclusion of Rizal’s writings, which led to their eventual incorporation into the education system.

From a professional perspective, a significant factor contributing to my decision to shift my major from engineering to history during my third year at the University of the Philippines (Diliman) was my enrollment in PI 100, commonly known as the Rizal course, under the instruction of Dr. Nick Tiongson in 1975. That same year marked the publication of Renato Constantino’s influential book, “A Past Revisited.” I was among the students who responded to his advocacy for historians and engaged scholarship during a symposium at the Faculty Center, which was organized by LIKAS (Lipunang Pangkasaysayan). These formative experiences occurred approximately fifty years ago.

The rest is history.

We should continue to engage with Rizal's works, critically assess his contributions, and further examine the concept of nationalism within both the Philippines and the broader Filipino diaspora.

Post: Facebook Series 8/18/2025

MAY HIKA ANG ATING WIKA?

BAKIT NGA BA...

ni MC CANLAS

Nailathala sa Manila Mail nuong 9/18/1996 at nakasama sa mga sanaysay sa librong SoMa Pilipinas Studies 2000 in Two Languages (Arkipelago Book, 2000) pahina 117.

MAY HIKA ANG ATING WIKA?

“Sulat ka naman” ang paanyaya sa akin ni Jo, editor ng Manila Mail at dating kamag-aral sa UP sa Pilipinas. Nabigla siya nang banggitin ko na sa wikang ginagamit ng mga Pinoy ako magsusulat.  Tagalog, Pilipino, Filipino, o Taglish man ito kung tawagin, ang mahalaga para sa akin,  mayroon tayong nababasa sa wikang sinasalita natin sa araw-araw.

Sa ganang akin, ang ating mga sariling wika at ang pambansang wika ng mga Pilipino, kahit nasa Amerika ay buhay, laganap at malayang huminga. Gayun pa man, nahihirapan ito sa kanyang paghinga. Para bagang hinihika; may bumabara at hindi lubusan ang paghinga.

Ang pagsulong ng anumang wika ay nasa paggamit nito; sa pagsasalita, pagsulat at pagbasa.  Anumang bagay kapag hindi ginagamit at sinasanay  ito ay nakakalimutan at nawawala nang tuluyan. 

Sa isang pagsasaliksik lumabas noong 1993 hinggil sa mga wika (foreign languages) na laganap ang gamit dito sa Amerika, ang Tagalog ay nasa Top Ten at ang Ilokano naman ay kasama sa Top 50.  Ang Tagalog ay laganap dahil na rin sa pagdami ng bilang ng mga imigranteng Pilipino magmula noong 1965.

Ang lingua franca sa Pilipinas ay nakabatay sa Tagalog Maynila. Ito ay ginagamit at napapalaganap sa mga radyo, sine, video, komiks, magasin, sa palengke, Original Pilipino Music (OPM), at laluna sa mga conversation, pagdiriwang at salu-salo ng mga Pilipino. Magkakaiba man ang lugal na pinanggalingan at wikang nakasanayan; ang pag-uusap, pakikitungo at pakikipagpalagayang-loob ng mga Pilipino ay sa wikang Pilipino ito dinadaan.

Gayun pa man, ang wikang pambansa ng mga Pilipino ay hindi pa lubusang umuusad at nakakahinga laluna dito sa Amerika. Mayroon sa ating mga kababayan ang nagtatatwa o nagtatago na sila ay marunong mag-Pilipino. Hindi ko mawari kung kinahihiya nila ang kanilang sariling wika at pagka-Pilipino o baluktot na talaga ang kanilang dila at ganap na Ingles-puti na nga sila.

Marami sa mga Pilipinong pinanganak at laki dito ang hindi man nakakaintindi at nakakapagsalita ng wikang Pilipino. Ayon sa kanila, nangangamba ang kanilang mga magulang na baka daw ma‘dis-advantaged’ sa eskwela at sa kanilang career opportunities kung “kapos” sila sa Ingles.  Bagamat mismo ang school district ang nagtataguyod sa prinsipyong bilingual education: kung magaling ang fluency at literacy ng bata sa sarili niyang wika, madali ang fluency at literacy niya sa Ingles.

Malaking paghihinayang ito sa mga Fil-ams, mga US-born Filipinos, at mga Pinoy na laking Amerika, sa naging siste ng kanilang magulang. Susi sa kanilang paghahanap ng kanilang identity ang lenguahe.  Sayang, sabi nila, “our parents were not determined enough to encourage us to speak and understand their language. How can we best understand our roots and culture if we are handicapped with our own tongue?”

Iba-iba ang antas ng mga Pilipino sa  kakayahan at hilig sa ating wika:  May nakakaintindi ng Pilipino, pero hindi nakakasalita; May nakakapagsalita kahit karampot tulad ng “Salamat po” at “Kumusta ka”;  May nakakapagsalita pero hindi nakakakaintindi sa binabasa at hindi nakakapagsulat; May nakakapagsalita, nakakapagsulat at nakakabasa ng lubusan.

Marami ring nagsisikap at naghahangad maging bihasa sa ating wika. Lamang, limitado ang paggamit nila dahil iilan lamang ang mga babasahing nakasulat sa Pilipino.  Mismong mga newspaper at magasin para sa mga Pilipino ay nasa Ingles!

Mayroong ilan sa ating Pinoy ang nagsasabi; yayamang sanay na “raw” tayong magsalita, magbasa, at magsulat sa Ingles, hindi na “raw” kailangang pag-ukulan pa ng pera, pawis at panahon ang pagpapaunlad ng wikang Pilipino sa Amerika. Ang astang ito ay di malayo sa mga nag-a-advocate ng “English Only”; nasa Amerika na kayo, dapat Ingles lamang ang salita. Katunayan, ang mga “English Only Advocates” ay pawang mga puting-Amerikano na kumokontra sa “affirmative action” at  naninisi sa mga imigrante.

Totoo ang ating wika ay may hika. Huwag naman sana tayong mga Pilipino mismo ang maglilibing at kikitil sa kanyang paghinga. Ang ating wika ang mahalagang tanda ng ating lahing kayumanggi. Susi ito sa makabuluhang pakikipamuhay sa ‘multi-ethnic, multi-cultural’ na lipunan sa Amerika. Hindi tayo magmumukhang-saling pusa lamang kung naibabandila natin ating diwa, kultura at gawa, di ba?      

“Buwan ng Wika”

A Past Revisited, Connecting the Dots, part 19

“Buwan ng Wika”

In the Philippines, August is marked by two significant month-long commemorations: Buwan ng Wika (Language Month) and Buwan ng Kasaysayan (History Month). This period holds considerable historical importance for Filipinos.

Filipino migration to the United States can be traced to the events of August 13, 1898, when Spain surrendered Manila to the United States. Filipino forces were excluded from this symbolic victory, which resulted in the annexation of the Philippines and the transition of authority from a declining colonial power to an emerging one.

The following excerpt is the first stanza of Amado Hernandez’s poem “Kung Tuyo na ang Luha mo Aking Bayan.”

Lumuha ka, aking Bayan; buong lungkot mong iluha

Ang kawawang kapalaran ng lupain mong kawawa:

Ang bandilang sagisag mo’y lukob ng dayong bandila,

Pati wikang minana mo’y busabos ng ibang wika,

Ganito ring araw nang agawan ka ng laya,

Labintatlo ng Agosto nang saklutin ang Maynila,

During Spanish colonial rule (1565-1898), language policies served religious conversion and elite control. Friars used local languages to spread Catholicism, while Spanish remained limited to the elite and clergy. Most Filipinos continued speaking their native tongues, with Spanish literacy discouraged among the general population. This led to a fragmented linguistic landscape where native languages persisted but were subordinate; Spanish never became the lingua franca.

During the American colonial period (1898-1946), language policy aimed at cultural assimilation and the promotion of American values. English was introduced as part of a "civilizing" mission, with the United States establishing a public education system in which English served as the medium of instruction. This approach positioned English as a tool of modernity and framed it as a language associated with progress, democracy, and global relevance. Indigenous languages were marginalized; although not explicitly prohibited, they were regarded as inferior. Mastery of English became an indicator of intelligence and social success.

This is the linguistic crossroad for the Filipinos in the Philippines and in the diaspora. Spanish never became the lingua franca; Spanish colonial strategy resulted into a fragmented linguistic landscape where native languages were preserved but subordinated. While the American strategy, English became deeply embedded in Filipino identity, especially among the middle class. It created a new linguistic elite and a lasting coloniality around language.

When I immigrated to America in the mid-1980s, I brought with me a strong commitment to advancing kamalayang Pangkasaysayan (historical consciousness), kapilipininuhan, and the promotion of our language.

Over the years, I have contributed columns and essays to publications such as Manila Bulletin USA, Manila Mail, Philippine News, Filipino Insiders, and Pinoy Pa Rin Kami Entertainment Guide. My regular columns include “Bakit nga ba?”, “USApang Pinoy,” “Alammonak,” and “Cultural Lens.”

The story of how I was invited to write for a Filipino newspaper is detailed in my column, “Bakit nga ba… May hika ang ating wika.”

Originally written in Filipino/Tagalog and employing the pantayong pananaw historical perspective, this work now benefits from wider accessibility; with the assistance of Co-Pilot, my message can be read in English.

Why Does Our Language Have Asthma?

Jo, the editor of Manila Mail and a former classmate from the University of the Philippines, invited me to contribute an article. Jo expressed surprise when I indicated my intention to write in the language commonly used by Filipinos. Regardless of whether it is referred to as Tagalog, Pilipino, Filipino, or Taglish, the most important aspect is having accessible reading materials in the language we use daily.

From my perspective, our native languages and the national language of Filipinos continue to thrive, even within the United States. Nevertheless, their vitality faces challenges. It appears the language struggles to flourish—akin to someone with asthma—hampered by obstacles that restrict its full expression.

The advancement of any language is dependent upon its active utilization in speaking, writing, and reading. Languages that are not extensively used or practiced tend to be forgotten and may eventually cease to exist.

According to a 1993 study examining foreign languages commonly spoken in the United States, Tagalog ranked among the top ten, while Ilokano was positioned within the top fifty. The prevalence of Tagalog can be attributed to the rising population of Filipino immigrants since 1965.

The lingua franca in the Philippines is primarily based on Tagalog Manila. It is commonly used in media such as radio, movies, videos, comics, magazines, markets, Original Pilipino Music (OPM), as well as in everyday conversations, celebrations, and gatherings among Filipinos. Irrespective of their regional backgrounds or native languages, Filipinos often communicate and interact using the Filipino language.

However, the national language of Filipinos has not fully progressed and breathed freely, especially here in America. Some of our fellow Filipinos deny or hide that they know how to speak Filipino. I can't understand if they are ashamed of their language and being Filipino or if their tongues are twisted and they have become entirely English-speaking.

A considerable number of Filipinos born and raised locally do not have proficiency in Filipino. Their parents often express concerns that inadequate English skills could negatively affect academic performance and future career prospects. Despite this, the school district advocates for bilingual education, stating that a child's fluency and literacy in their native language can facilitate the acquisition of fluency and literacy in English.

Many Fil-Ams, US-born Filipinos, and Filipinos raised in America note that their parents' decision regarding language use has influenced their connection to identity. They state, "Our parents did not encourage us enough to speak and understand their language. This has impacted on our ability to learn about our roots and culture.

Filipinos demonstrate a range of proficiency and engagement with the Filipino language. While some individuals possess comprehension skills without speaking fluently, others may only use basic expressions such as "Salamat po" and "Kumusta ka." There are those who can speak but have limited reading and writing abilities, as well as those who are fluent in all aspects of the language. Many Filipinos express a fervent desire to attain greater language proficiency. Nonetheless, opportunities for use remain limited due to the scarcity of Filipino-language reading materials; even newspapers and magazines targeting Filipino readers are published in English.

Some Filipinos say that since we are already used to speaking, reading, and writing in English, there is no need to spend money, sweat, and time developing the Filipino language in America. This attitude is close to those advocating "English Only"; you are in America, so you should only speak English. In fact, the "English Only Advocates" are mostly white Americans who oppose "affirmative action" and blame immigrants.

It is evident that our language faces significant challenges. We should strive to preserve and strengthen it rather than allow its decline. As a fundamental aspect of our cultural identity, our language contributes to a meaningful existence within America's diverse, multi-ethnic, and multi-cultural society. By embracing and sharing our heritage and achievements, we can foster a sense of belonging and mutual respect.

Facebook Series part 19, 8/16/2025