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Señorita Tessa · January 31, 2009

Here's my contribution to the history class, courtesy of viloria.com

SYNOPSIS OF NOLI ME TANGERE

Crisostomo Ibarra is the heir of a wealthy clan. He returns to the Philippines after studying for seven years abroad. He hears news/gossip about the death of his father, Don Rafael Ibarra. Don Rafael was sent to prison in connection with the death of a tax collector. Since Don Rafael stopped receiving holy communion for a long time, he was refused a Catholic/Christian burial by Padre Dámaso, the parish priest of their town.

Crisostomo (let's just call him Ibarra from hereon) sees the lack of progress in his town and decides to build a school to teach and prepare his townspeople. Tandang Tacio (the old philosopher) notes that there have been many attempts to build a school in the past, but all these had failed. Padre Salvi opposes the plan because he is secretly worried that the school project will threaten the power he wields over their town.

Ibarra almost gets killed while he is laying the cornerstone of the school, but Elias saved him. Elias is the mysterious fellow who also saved Ibarra previously.

With so many powerful enemies, Ibarra eventually gets implicated in a staged revolution, and is hunted down by the guardia civil. Maria Clara, Ibarra's sweetheart, unwittingly adds to Ibarra's woes when she switches Ibarra's letter with another letter that reveals her true nature. (Maria Clara's biological father is Padre Dámaso).

The guardia civil catch up with Ibarra, and drizzle him and Elias with bullets near the lake. Ibarra survives and buries Elias in the forest owned by the clan of Ibarra. The guardia civil think Ibarra drowned and died in the lake and promptly leave the scene.

Maria Clara thinks Ibarra really died, gets depressed, and enters the nunnery. She does not follow the advice of Padre Dámaso to marry Linares.

Rocky_nBullwinkle · January 31, 2009

Thanks Tess! I guess, in the days before TV, if you wanted drama, you had to make it yourself!

--Bullwinkle (Bill)

Señor Bonito · January 31, 2009

Yup, sounds like the telenovelas that I regularly watch on Univision!

RonMay · January 31, 2009

although technically Noli Me Tangere is not just an ordinary tele novela... it shows the life back then how the spaniard treated the filipinos especially the friars... based in my history anyways...

Señor Bonito · January 31, 2009

When I was in college at UE many many years past, I lived on Crisostomo Street in Sampaloc, Manila. The street next to Crisostomo was Ibarra Street and they both crossed a main thoroughfare named Lealtad which means loyalty in English. I think you know which area in Manila I’m talking about, especially those who went to school in this vicinity (some of the major colleges, when I was in school, were in this district, e.g. UE, UM, NU, San Sebastian, San Beda, etc.).

Now, I wonder if the authorities who named these streets intended Crisostomo and Ibarra Streets to cross Lealtad because these Noli Me Tangere characters never bestowed loyalty to the Spaniards. My friends in this history class, what’s your opinion?

muñequita linda · January 31, 2009

I think your theory strikes a chord! I could have thought of that myself.

Besame Mucho · January 31, 2009

My Castillan mentality got me on this one. Since I am also Filipino, I believe that Bonifacio did something right for his country. :thumbs:

Besame Mucho · January 31, 2009

Your analogy has credence. An informal definition of cross is "to interfere with; thwart or obstruct". Crisostomo Ibarra's loyalty was interfered with or thawrted or obstructed by the hot hand of the Castillian rulers. :star: :star:

Anna and Jeff · February 1, 2009

Notes on Philippine History:

1. Western perspective about natives (on the first phase of Spanish colonization). Most books would imply (Please see the following books: Gregorio Zaide's Philippine History, Teodoro Agoncillo etc.) that natives were overwhelmed at the sight of westerners, that is to say, when the latter came here in the Philippines they were offered gifts and as such by the natives. This gave an idea of superiority complex and the natives were like inferior to them. However, what they did not know, before they had set foot in the Philippines, Filipinos (allow me to use that word) were very much used to foreigners setting their feet in the land-- among which were Chinese, Indians, and even Arabs. In other words, the offering of something, food, clothes, water to drink etc. were Filipinos' trademark of being hospitable, and not as something to glorify others. (For reference, please see Agos ng Kayumanggi (a historical- anthropological book) by Jaime Veneracion, Floro Quibuyen, Successos de las Islas Filipinas by Antonio Morga etc.)

2. Catholic Faith, Rituals etc and Animistic/ Pagan beliefs compared:

While it is true that Spain was motivated to conquer islands in order to spread Catholic faith, many a natives who had been converted still practiced their pagan beliefs. It was mentioned on the first page that a certain woman who was christened to Isabela (who was named after the queen of Spain) and was taught of the new faith. Her husband (I think named Raha Humabon, a chieftain in Cebu) was the first, if not the first native, to be converted and the rest of his followers followed suit. Now, for people who had practised their own faith since they were kids, it would be very difficult to grasp the whole idea of a new faith. Why? One, language barrier (Please see William Henry Scotts Barangay 16th Century, Pre-Spanish Philippines by Polleto, Agos ng Kayumanggi by Veneracion). Two, the babaylans/ catalonans-- these were the priests, mostly whom were women and chieftains would seek their help to know when would be the good harvest, what the deities want them to do, etc. Their counsel were appreciated and followed by the natives (specially during the first phase of colonization) (more to be added)

a. Use of icons and fiestas. "Bagon bihis na relihiyon" (literal trans: something like a new religion with the same clothing) that is, while natives' religion was replaced with a new one, it's still looked like the old thing (emphasis on the images used). The Filipinos had bulul, an image, and they would offer food and other gifts and pray upon so that they would have good harvest.

Fiestas on the other hand which is said by most books Spanish in origin, is still native or akin to Filipinos. I would like to quote this time Zeus Salazar, a UP faculty and notable historian who wrote Philippine history books from Filipino perspective. The ancient Filipinos, upon gathering their produce would hold a good feast in order to thank their deities/ god/s or goddesses.

b. Priests. The natives had their own priests, the babaylans/ catalonans who were replaced by priests from the west. The former officiated weddings, feasts, etc.

c. Concept of heaven and hell and punishment. The ancient Filipinos had that before. (pls. see Veneracion's Agos ng Kayumanggi).

3. Entrada system. The 3 gs (god, gold and glory) motivated Spain to colonize other territories, they had employed several means to acquire them among which is the 'entrada' system. Entrada (to enter, enter, or entrance) is a military technique employed by Spanish, that is, the canons of the Spanish ships would be fired away canons on the shore or at communities to confuse, scare, be rattle people. As such, the natives (indios before the bastardization of such term evolved) panicked and in such state, they succumbed to Spanish authority. However, I would like to say there were struggles and battles fought- some of which were successful.

4. Spanish surnames to natives. This was a policy issued by the Spanish to the natives because they found it too difficult to identify individuals, moreover, to collect taxes.

5. Burning of ancient Filipinos' artifacts and communities by Spanish to rid any historical documents. Imo, it was a potent way to replace the Filipinos' culture.

6. Economic and social policies.

a. While it is true that Spain had this so called Leyes de los Indios, it was only good as paper. The right of natives were never protected nor the laws practiced or executed by Spanish. (Pls. see Agoncillo and Zaide's books).

b. Polo y servicios. A policy imposed requiring males from 16- 60 yrs. of age (later changed to 18-60) to work, that is, they would be sent to different provinces to build ships. They were supposed to be given just salary but Most of the time, they hardly receive a penny. It is no wonder that there were several revolts- among which was Lamadrid's in Cavite (province here in the Philippines) arsenal in 1872. It was agreed upon that the natives (from Cavite) would no longer have to be shipped to another province to build ships but the Spanish authorities broke the treaty thus, the natives revolted.

In order to be exempted from work, they would have to pay, 'falla' but only a few of those who could afford to do it.

c. Tributo (tax) on almost everything. The Spanish authorities imposed tax on the natives. Almost every year they would increase the tax collection. It is no wonder that Rizal epitomized this in his novel, El Filibusterismo (N.B. The incidents told be Rizal in his novels were based on the ACTUAL experiences of the FILIPINOS). A chapter of it discussed the case of Kabesang Tales (Tales, the barangay chief). He had a land, he and his father worked hard tilling it, making the earth rich enough so they would have good harvest. One day the Spanish priests came and presented a paper to Tales. The document stated that his land belonged to the priests/ church.

The next incident about Tales was that he was made as a town leader by the Spanish authorities-- and his main function was to collect taxes from the natives living in his town. Other natives who would not be able to pay their taxes would have to be shouldered by him. The Spanish (if I remember it correctly) would drop by at his place to collect the payment, and other freebies they could get until one day, Tales' father told him to have patience. Tandang Selo (Tales' father) would say, "have patience the alligators are hungry." The next day the Spanish authorities would drop by again and collect the payment. Tandang Selo would then say to his son, " have patience child, the alligators brought with them their families."

High taxes were also imposed on natives 'national drinks' (alcoholic drinks), sugar and more.

d. Education. While it is true that there were some good things we got from them, still the standard of education imposed by the Spanish was pretty much low. Equipments weren't allowed to be used by the natives, hence they learned only by looking at them (Pls. see Rizal's El Filibusterismo, specifically the chapter, "Physics Class"). Spanish was not taught correctly because the Spanish had this fear that the natives might be able to understand their plans etc. Filipinos yearned to have schools built for them with quality education and fair treatment. (Please see Rizal's Noli Me Tangere and El Filibusterismo).

e. Monopoly System. The Spanish Governor Basco declared several areas in Ilocos and northern provinces as centers for tobacco planting. Agriculture which was the main source of livelihood of the natives was quickly replaced, their source of livelihood diminished. The Spanish would collect the produce and sell it at a much higher price to the natives hence, some natives would set aside excess tobaccos and sell it at the black market.

7. Plaza - Reduccion Policy. Natives lived far apart from each others because of the lands they had- land used for agriculture. Some live near the shore. Now, in order for the Spanish to successfully 'pacify' natives. They would gather the natives and group them, e.g. Group A would have to live in the assigned area. The area's structure is something like a box. At its center is the church and local government office and surrounding the institutions are the houses of the natives. All roads lead to those main buildings. People who would not subscribe with the idea (of plaza - reduccion) of the Spanish authorities were labelled, 'salvajes.' (Pls. see different UP historians' books).

8. Secularization lead to Filipinization and Gomburza. There were two types of priests. The regulars who were Spanish and seculars, the natives. Considering the few number of regular priests, the seculars were allowed then to manage the churches. However, with the coming back of the Jesuits, churches then managed by the natives were taken away from them. Some Spanish priests however fought for the Filipinos, however it was a long struggle. The GOMBURZA priests (Gomez, Burgos and Zamora) supported the secularization movement. The regular priests grew irritated and with the out break of 1872 (Lamadrid's revolt), they were arrested. They were tried in a MILITARY COURT (note: civilians should only be tried in a civilian court. In the same manner, Spanish authorities did the same thing to Jose Rizal). Imo, the court's decision has already been made and the trial was a formality sake.

February 1872, the GOMBURZA were executed by 'garrote.'

9. Spanish court representation during the nineteenth century. Spain had then a growing problem with her colonies. To check the loyalty of her colonies, several representatives (including Philippines) were sent to Spanish court. Each laid down on the table the reforms needed and injustices done to them by the Spaniards. However, there were no reforms were imposed in the islands.

10. Filipino. Long before we called ourselves Filipinos, this was first and foremost used by the Spanish born in the Philippines. We, the natives were simply called indios (taal sa bayan) which later on was bastardized and meant something else ( a demeaning term).

For more information, please see Antonio Morga's Successos de las Islas Filipinas and Feodor Jagor's Travels in the Philippines.

Señorita Tessa · February 1, 2009

SYNOPSIS OF THE TELENOVELA EL FILIBUSTERISMO BY JOSÉ RIZAL, THE SEQUEL TO NOLI ME TANGERE

Simoun, a mysterious and powerful jeweller who is in good graces with the Captain General plots a coup d’ etat against the Spanish colonial government. He secretly abets the abuses committed against the natives in the hope of stirring them to rise up in revolt. To weaken the regime, he encourages corruption, using his immense wealth to foment injustice and provoke massive unrest. Unknown to all, Simoun is Juan Crisostomo Ibarra, a man who had been wrongfully accused of rebellion and condemned in a plot instigated by his enemies including a friar who had unchaste feelings for his fiancée, Maria Clara.

Everybody thought Ibarra had been killed as a fugitive, but in truth he had escaped, enriched himself abroad and has returned to the Islands to avenge himself. He plans to take Maria Clara who, believing Ibarra is dead, had entered the convent. In the course of his plans, Simoun comes into contact with young idealistic Filipinos whom he wants to enlist to his cause. One of these is Basilio, one of the few who know his secret. He had been adopted by Kapitan Tiyago, a wealthy landowner and father of Maria Clara. Basilio is about to graduate as doctor of medicine and plans to marry Huli, his childhood sweetheart. Huli is the daughter of Kabesang Tales, a homesteader who had been dispossessed of his lands by the friars. Turned outlaw, Kabesang Tales and other victims of injustice have been enlisted by Simoun in his plan to overthrow the government. Another student, Isagani, dreams of a progressive future for his country but his fiancée, Paulita, who shares his aunt Doña Victorina’s prejudices against the natives, is not interested in them.

Simoun’s plot is aborted when he learns that Maria Clara had died at the convent. Student leaders who have been advocating the opening of an academy for the teaching of the Spanish language hold a party where they lampoon the friars. The next day, posters are found encouraging sedition, and those suspected of involvement are arrested, including Basilio. His foster father having died, nobody intercedes for him, while the rich and influential are released. Meanwhile, Huli is killed in the church after she had sought the help of the parish priest for the release of Basilio. Due to this tragedy, her grandfather, Tandang Selo, joins the outlaws.

Embittered by Maria Clara’s death, Simoun plans another coup to be staged at the wedding reception for Paulita, who has been engaged to another man: top government officials including the Captain general who are to attend would be blown away, the house being planted with explosives which will be detonated by a a device hidden in the lamp given as gift by Simoun to the newlyweds. Basilio, who has been released and now wants to take revenge is ordered by Simoun to lead in the uprising. At the appointed hour, the guests are terrified upon reading a note signed by Juan Crisostomo Ibarra; his signature is recognized by Father Salvi, the friar who lusted after Maria Clara. Before the lamp could explode, Isagani, who has been warned by Basilio about the plot, barges in and throws the lamp into the river. Isagani escapes.

The uprising again fails to take off, and the armed followers of Simoun, deprived of leadership or devoid of vision, resort to banditry. The lawlessness that reigns in the countrysides leads to harsh measures by the government in its efforts to show it is in control. The plot at the wedding is finally traced to Simoun who escapes into a house near the ocean. After taking poison, he confesses to Father Florentino, a Filipino priest, who tells him: “What is the use of independence if the slaves of today will be the tyrants of tomorrow?” After the death of Simoun, Father Florentino throws his treasure into the sea.

muñequita linda · February 1, 2009

This lists what happened to the rest of the characters of the Noli.

* Padre Dámaso accepts an assignment to be a parish priest in a distant province. He is found the following day, dead from a heart attack or a case of hypertension.

* Padre Salvi is seen regularly delivering sermons in the Sta. Clara convent (where Maria Clara is).

* Capitan Tiago ends up gambling and spending a lot of time in cockfighting arenas. He stopped regularly going to church after Maria Clara became a nun.

* Doña Victorina worsened as she tried harder to live the life of an Española, while De Espadaña was often seen without any false teeth.

* Linares died.

* The alferez, who became a 2nd Lieutenant, returned to Spain, leaving Doña Consolacion (who ended up an excessive smoker and alcoholic).

* A lot of people who lived near the lake died when a ship exploded on January 2, 1883. It's possible that some of the Noli characters were among those who perished.

* Spanish guards saw Maria Clara, the nun standing on top of the convent roof one stormy evening, hoping to be hit by lightning. She is, according to the abbess or Mother Superior, a crazy nun.

(Hmmm...really sounds like a bad Tagalog movie, right?)

Questions and Answers

1. Why did Padre Dámaso leave his parish (in the town he transferred to from San Diego), and decided to stay in Manila? In order to be near Maria Clara. He would most likely visit the convent where his daughter was in order to protect from what he feared might happen to her in the convent.

2. Why was he severely disheartened (which probably lead to his death) by the order to transfer to a distant province? He didn't want to be placed far from Maria Clara. It is possible that Padre Salvi, who lusted after Maria Clara, had a hand in Dámaso's transfer.

3. Did Capitan Tiago realize that Maria Clara was not his daughter? Although he did stop his religious activities after Maria Clara entered the nunnery, and although he began gambling, we shall only know for sure when we read the El Filibusterismo.

Anna and Jeff · February 1, 2009

Imo, I think Noli Me Tangere reflected what Filipinos, that is to say, to the natives during the Spanish period.

Anna and Jeff · February 1, 2009

edited (included the word experienced).

Besame Mucho · February 2, 2009

What happened to Crisostomo Ibarra, you might ask? Ibarra was able to escape and became the lead character in El Filibusterismo. Simoun is his new name. :star: :star: :star:

Oh, man, I love these books of fiction a la Liwayway or Bannawag serials!

Anna and Jeff · February 3, 2009

Rizal's books are great indeed. They were able to reflect the real conditions of the Philippines during the Spanish regime. Please see Floro Quibuyen's Nation Aborted for a more detailed scholarly analyses of these novels. :thumbs: :dance:

I'd like to add something though this maybe irrelevant.

We, Filipinos have been pretty much used with calling Chinese as 'Intsik.' This has been like circulated in most text books and it sure did sound correct thing to call/ address a Chinese. However, 'Intsik' is a derogatory term used for them. What does it mean? My colleague, a faculty of the Department of the Humanities, said that it means 'ugly' or something of the sort. We have gotten used with the term. "Tsekua" (binaliktad na Intsik) means something demeaning as well. What is proper a term to call them is Tsino.

**

I am proud to be Filipino! :dance:

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