Jose Rizal Essay
Jose rizal and andress bonifacio, ever heard of those name? what about their contribution and sacrifices for you as a Filipino? have you heard/know something about it? two people with the same desire and love for the country but has different beliefs and ways on acquiring their wants. Two people who came from the past and lived a greatest mark on the history of our nation, a men who awaken the desire of every indios in acquiring the freedom that was taken away from them for almost 300 years. Jose rizal was known from being the national hero of the Philippines.
Who wouldn’t know about him? He was in every history book of phil. Same as bonifacio. They both sacrifice their lives to prove how much they love their country and for their desire to see the Philippines as a country having its own freedom and sovereignity. This research paper will tackle the nationalistic movement of jose rizal and andress abonifacio. II. Jose Rizal and his Nationalistic Movement
Jose Rizal felt so guilty in Spaniards of being harsh and abusing Filipino people. Rizal form a organization called propaganda movement. The Propaganda Movement was a literary and cultural organization formed in 1872 by Jose Rizal. The aim of the propaganda movement was a peaceful assimilation, referring to the transition of the Philippines from being a colony to a province of Spain. These reforms were as follows: equality of the Filipinos and Spaniards before the laws; restoration of the Philippine representation in the Spanish Cortes; secularization of the Philippine parishes and the expulsion of the friars, and human rights for Filipinos, such as freedom of speech. Freedom of the press and freedom to meet and petition for redress of grievances.
Those who join this peaceful campaign were the Filipino exiles of 1872, the patriots who left the islands to escape persecution, and those who had been to Spain for their studies. Another Movent of Jose Rizal is The La Liga Filipina. social background is illumined and concretely defined by individual acts of intervention, such as Rizal’s novels, without which society and the physical world remain indifferent. We need this dialectical approach to comprehend in a more all-encompassing way Rizal’s vexed and vexing situation, together with his painstakingly calculated responses—all cunning ruses of Reason in history (for Hegel). Such ruses actually register the contradictions of social forces in real life, reflected in the crises of lives in each generation.
The substantial biographies of Rizal–from Austin Craig to Rafael Palma, Leon Maria Guerrero to Austin Coates–all attempted to triangulate the ideas of the hero with his varying positions in his family, in the circle of his friends and colleagues in Europe, and in relation to the colonial Establishment. Their main concern is to find out the origin of the hero’s thoughts and their impact on the local environment. But the twin errors of contemplative objectivism and individualist bias persisted in vitiating their accounts. They ignored the historical-materialist axiom that the changing of circumstances and of personal sensibility/minds, as Marx advised, “can be conceived and rationally understood only as revolutionary practice”—that is, sensuous collective praxis in material life.
In Palma’s biography, for example, the novelty of Rizal’s project of the Liga Filipina became simply “a means to defray the expenses of the colonization of Borneo” (1949, 202; see Zaide and Zaide 1984). In reality, the Liga is the chief emblematic index of that transformative praxis fusing personal experience and objective circumstances. It is the crucible marking the failure of La Solidaridad reformism and the transition to the stage of popular mobilization mediated by the rising organic intellectuals of the dispossessed, in particular Andres Bonifacio, Jacinto, and others. Rizal’s radicalizing agenda was already distilled in his bold testimony of communicative action, the eloquent “Letter to the Women of Malolos”(more later), and articulated in the two letters dated June 20, 1892, letters whose resonance andvalue can perhaps be compared only to St. Paul’s epistles to the early converts of the faith.
By all accounts, the formation of the Liga is the key event marking Rizal’s leap from intellectual gradualism to collective separatism. Before his exile to Dapitan in 1892, Rizal met with members of the Masonic Balagtas Lodge in the home of Doroteo Onjungco, including Ambrosio Salvador, Timoteo Paez, Pedro Serrano, Domingo Franco, and, last but not least, Andres Bonifacio, who was then not distinguishable from the crowd of about thirty individuals.
After Governor Despujol decreed Rizal’s banishment, the Liga members met secretly in the Azcarraga apartment of Deodato Arellano, among them Andres Bonifacio and Gregorio Del Pilar, who later died fighting American troops pursuing the fleeing Aguinaldo headed for Palanan (Palma 1949, 225). That historic gathering of seven persons signaled the launching of the Katipunan, The organization of “sons of the people” committed to overthrowing Spanish colonial tyranny.