IBITA, Dominic Emmanuel L.

HIGHLIGHTS FROM THE SOCIAL CANCER

(NOLI ME TANGERE)

The opening chapter itself (A Gathering) is a strong exposition of things to

come. The opening paragraph, descriptive of the Binondo house of Kapitan Tiago,
is an obvious allusion to the Philippines: elegant (yet with traces of degeneration),
religious (with hints of superstition), festive, welcoming, warm, and a house which
never closed its doors except to trade and rebellious [new] thought. It also
introduces to the readers the guests who peopled the house and their attitudes
toward the Philippines, best exemplified in the introductions of the taciturn yet
dignified Lt. Guevarra and the vulgarly healthy Fray Damaso, implication of the
two kinds of Peninsulares residing in the colony.

The Dinner in the third chapter exhibits to the readers, especially to those who
did not have the privilege to travel and study in Europe, Ibarras learnings in the
European lands and how he compares it to his native Philippines. The friars
seemed to have been stultified by the pronunciations, for this level of learnings
they did not expect to be bestowed on indios and mestizos of the islands, as
educational enlightenment could eventually bring about their downfall. The
opening versicle, jele-jele bago quiere, reflects the Spanish hold on the Philippines,
regardless of all the mockery and abuse they place on the indios and their
homeland: aayaw-ayaw pero gusto.

The chapter introducing the rulers of fictitious town of San Diego (Chapter 9, The
Rulers) encapsulates what kind of religious and civil governance the Philippines
had during those colonial years. Fray Salvi did not possess the dignified air Lt.
Guevarra had; in fact he was described as sickly and frail. He was also, rather,
more concerned with politicking on the rival devotional church groups (rather than
uniting them) and with spreading, or rather selling as written, religious articles
(which, in the context of the novel, could have been verging on simony). The
Alfrez of the Civil Guards, on the other hand, could be read as someone
representative of the Spanish government as a whole. Wherein before the
missionary friars and colonial government worked hand-in-hand to develop the
islands, now it is seen as nothing more but an unholy alliance, where both sides
are wary of each other and are are more concerned of their individual
advancements. Nevertheless, in the end, the citizens are left languishing with
nothing much to benefit from both aforementioned characters

Signs of Storm is a pivotal moment in the novel where Ibarra, who was
optimistic to start anew and bury family grudges in the beginning, gets his first
brush with the bitter reality. The sacrilege of his fathers body by Fray Damaso who
happens to be, ironically, the former friend of his father, sets the stage to test
Ibarras zeal in making a difference in his homeland. This could have reflected
Rizals own struggles with the Spanish authorities (e.g. Rizal family v. the
Dominicans in Calamba) which could have tested his tenacity to carry on with his
patriotic endeavors.

The introduction of Tasio, the Sage (as Derbyshire translated filosofo), is

somehow a continuation of Rizals exposition of new ideas, which he started in
the 3rd chapter. Although Tasio did not have the same privilege as Ibarra, which is
to study in Spain, he nevertheless was a voracious reader and a knowledgeable
person. His former seminary background gave him a wide range of knowledge in
the field of religion and his seemingly eternal curiosity whetted his desire to
purchase more and more books. This latter action, however, contributed to his
financial bankruptcy. His ideas are listened to by the learned and cultured, who
refer to him as Don Anastasio, The Sage, while the unschooled masses look on
him as a lunatic fool, with his peculiar ideas and eccentric way of dealing with
others. Tasio now includes in his audience the readers of the Noli, where his
arguments on religion and political inheritances are akin to someone who, like
Ibarra, must have been educated in the Western mold: well-versed in the culture
and beliefs of different peoples. Now, the reader is challenged by the chapters title
(Chapter 14) itself: is Tasio a Lunatic, or a Sage?.

Sisa (Chapter 16) could be read both as an allegory of the Philippines and of the
Underprivileged Filipina: battered, abused, unlearned, unheard, helpless with only
Heaven as her only hope. The chapter introducing her could be read as a
sympathetic exposition of the poormens sincerity amidst the elites priviledged
hypocrisies: The poor are sad and thoughtfulyet they have prayed muchThey
pray in the language of their misery

If Chapter 16 was quite sympathetic in tone, Chapter 18 (Souls In Torment)

further exposes the hypocritical outward religiosity the colonial missionaries have
sown among the native church hermandades (i.e. the exchange between Manangs
Juana, Sepa and Rufa). The fate of Sisa and her children, however, are only utilized
as gossip material and nothing much is done for them. It is here where, finally, Sisa
is driven mad.

The Town Hall Meeting (Chapter 20) is a satire, not of the colonial government,
but of how the indios (Filipinos) run administrative matters themselves. In the
audience is Ibarra, listening on how his progressive proposal (the schoolhouse) will
fare in the said meeting. The native middle class argue among themselves yet, in
the end, it is the curates request which is to be followed. Aside from the exposition
of the friars dominance over native administration, the seemingly illogical
argumentation and search of flattery is shown to be prevalent in our administrative
culture.

In The House of The Sage (Chapter 25) is an allegory of how two idealists
discuss the future of the Philippines. Ibarra is both fiery and cool, inflamed with
zeal to pursue educating his countrymen while being cool and polite with the
perceived persecutors of his people (the colonizers). Tasio, representative of
someone who has unearthed the earlier glories of his life and land, is somehow
more pessimistic on Ibarras idea of a schoolhouse; nevertheless, he is also
practical, suggesting to Ibarra that he find another way to help his countrymen.

Fray Damasos Sermon (Chapter 31), a satiric exposition of a friars sermon during
those times, also reinforces the character dominant in the friars religious
administration: lacking in substantial theology and reeking of temporal politics.

IBITA, Dominic Emmanuel L.

HIGHLIGHTS FROM REIGN OF GREED
(EL FILIBUSTERISMO)

The Steamship Tabo in Chapter 1 is typical of a Rizal introduction: a gathering of

various people in a place seemingly alluding to the Philippines. This time however,
the steamship takes the place of Kapitan Tiagos house back in the Noli. What is
more emphasized here now is the division of the social classes (the elite get to
have a different section of the ship). Also, we are now introduced to Simoun who
is now taking the place, ironically, of Fray Damaso: although he is not as vulgar as
the said friar, he exudes the same pride and haughtiness exhibited by Rizals other
antagonists/anti-heroes. It is disturbing when it is revealed that he is actually none
other than Ibarra, who was formerly a decent human being but transformed into a
sinister and manipulative monster of a man.

Kabesang Tales, introduced in Chapter 4, is introduced as the first of the

disillusioned souls whom Simoun will eventually recruit. El Filis darker character
is somehow shaped by having many disillusioned and tormented characters (e.g.
Simoun, Tales, Penitente) take the lead. Tales here represents the oppressed
masses, and it is evident in the chapters closing lines with Rizals rousing
salutation of the oppressed Calamba farmers.

Basilios first personal encounter with Simoun (Chapter 7) exposes to the reader
the change in Simoun/Ibarra s character. The once ideal and pro-reform Ibarra has
now been transformed, by being thrown into a series of unfortunate events in the
Noli and letting himself be consumed by hatred, into the vengeful jeweler that he is
now. Their exchange seemed to be an offshoot of Simoun (as Ibarra)s past
discourse/argument with the radical boatman Elias. Basilio, on the other hand,
climbed through life from his wretched beginnings as a poor orphaned boy in the
Noli, he pushed through with his determination and now, in the Fili, he is already
just a few steps into becoming a doctor. He supprted the Academia de Cas

Placido Penitente, introduced in Chapter 12, is shown to be a promising

provincial student (somehow similar to the likes of Mabini). His studies in Manila

has exposed him to the likes of other students, such as the rich slacker Juanito
Pelaez. In contrast to the vulgar Pelaez, Penitente evokes his very name: placid and
unvengeful. In the end, however, he also gets disillusioned and just like Tales, he
will also be lured by Simoun to connive along with his planned revolution. The
three of them somehow represent three branches of Philippine society at that time:
the elite/bourgeois (represented by Simoun), the youth (Penitente)

The Physics Class (Chapter 13) encapsulates the situation of education in lateperiod Spanish Philippines. The University of Santo Tomas provides a realistic
setting for the novel, being one of the premier learning institutions at that time.
The illogical treatment inflicted by Fray Millon upon Placido Penitente captures the
pantatanga spirit imposed by the colonizers upon the indios, especially to those
who wanted to learn (which the Spaniards did not exactly delight in)

If the idea of educating the indios was somehow glorified in the Noli, the
educational system prevalent in the Philippine colony was exposed as inglorious in
this sequel. Chapter 14 (In The House Of Students) introduces, in a manner
similar to other Rizal introductions, the different kinds of students who people the
UST at that time: the seemingly nave but wealthy Macaraig, the slackers Pelaez
and Tadeo, and the idealist Isagani. It is in Isagani where, seemingly, the
kabataang pag-asa ng bayan which Rizal dreamed of is personified.

Pasquinadas (Chapter 26), referring to the subversive posters suddenly

disseminated in the UST, is one of the situational bombs in the novel. Similar to
the death threaths in the Noli which threw Ibarra into disgrace, the posters spelled
doom to the student-organized Academia de Castellano of which many students,
including Basilio and Isagani, are members. This is somehow similar to the Signs
of Storm chapter of the Noli, which started to test the tenacity of Ibarra (in here,
Basilios).

The Friar and the Filipino (Chapter 27) is one of those allegorical exchanges
that Rizal relates in his novels. Fray Fernandez represented the last of the
progressive and benevolent colonial authorities in Spanish Philippines. He
welcomed the discourse presented to him by Isagani, representing the students,
which argued on the antiquated education the friars were providing at the UST. The
use of the term Filipino in the chapters title is also symbolical: for the first time,
the term Filipino was applied not only to Insulares, but now also (and rightly) to the
natives (personified by Isagani).

The Effect of the Pasquinadas revealed the shallowness of the students

introduced in Chapter 14. Tadeo the slacker burned his books, while Pelaez setteled
down to business and usurping Isaganis girlfriend. Basilio, left alone in Bilibid with
no connections, no family and a dead fianc is thrown into the similar rock-bottom
state in which Ibarra earlier was put into. Who better knew that depression than
Ibarra (now Simoun) himself, who comes to Basilios aid at a price: his cooperation
in the filibusterismo.

The foiled bombing attempt in The Fiesta (Chapter 35), which epitomizes the
ultimate destruction of Simouns revolution, is an evocation of the big question in
the novel: was Simouns filibusterismo fueled by hate and greed, really worth it?