Title Backtracking towards a transformative Rizal curriculum

Author(s) Ysabel Julia M. Ortiz

Source HSSE Online, 9(1), 39-49
Published by Humanities and Social Studies Education (HSSE) Academic Group,
National Institute of Education, Singapore

Copyright © 2020 Humanities & Social Studies Education (HSSE) Academic Group

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HSSE Online 9(1) 39 - 49

Backtracking towards a Transformative

Rizal Curriculum
Ysabel Julia M. Ortiz

National Institute of Education (Singapore)

Abstract Life and Works begins with a pithy

statement that perhaps expresses the
Despite their inclusion in the Philippine rationale best: “When Jose Rizal was born
social studies curriculum to inspire in 1861, there was no Filipino nation to
patriotism in the youth, the teaching of Jose speak of . . . When Jose Rizal died in 1896,
Rizal’s life and works is often lifeless and there was still no nation to speak of, but
barren. In contrast, my experience studying [through his writings, political campaigns,
Rizal under Professor Paul A. Dumol was a and the reason for his execution] there was
potent educational experience that led to a nation to dream of” (p. 3). To examine
my firm conviction in my role and duties as Rizal’s life and works, therefore, is “to
a citizen. Merging the discover who we are and where we might
autobiographical/biographical and go as a nation” (Dumol & Camposano,
political strands of curriculum scholarship, 2018, p. 3).
this paper recounts my lived experience of
Professor Dumol’s Rizal course to examine But the Rizal Law’s lofty directive that
its capacity to produce transformation in his works be an “inspiring source of
both the individual and society. My findings patriotism” to the youth today is thwarted
reveal that the transformative power of his by curricula widely comprised of a
curriculum lay in its treatment of reverential reading of Rizal’s life and works
nationhood as an ongoing project that is (Dumol & Camposano, 2018). As such, his
continually formed by the individuals that ideas are left decontextualized and are
comprise it. Applicable to social studies resultantly barren. Without explanation for
curricula across different contexts, this how Rizal’s ideas emerged amidst the
principle allows the student to comprehend social conditions of his time, a central
his or her power as a citizen, inspiring truth—that the individual’s thoughts and
transformation in the self, for society. actions bear weight on the ongoing project
of the nation—remains veiled from students.
Introduction
My experience taking Professor Paul A.
Since 1956, Republic Act 1425, Dumol’s Rizal course, while an
otherwise known as the Rizal Law, has undergraduate student at the University of
mandated the teaching of the life and works Asia and the Pacific, was strikingly
of Philippine national hero, Jose Rizal, in different. A respected Rizal scholar,
all public and private schools, colleges and Professor Dumol is the recipient of the 2012
universities. Why decree Rizal’s ideas of Gawad Rizal from the National Historical
nationhood and citizenship in the Philippine Commission, as well as a multi-awarded
social studies curriculum? Dumol & playwright who has written two plays on
Camposano’s (2018) textbook The Nation Jose Rizal. His Rizal curriculum was
as Project: A New Reading of Jose Rizal’s concerned with discovering the hero-
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intellectual’s political thought. And as we notion that schools merely serve to

struggled to understand Rizal’s ideas of reproduce ideology and hegemonic power,
nationhood and citizenship, our discussions to views that accord more agency to
continually situated Rizal in the nineteenth- educators: schooling is now perceived to
century colonial context so that his ideas hold possibilities for resistance and,
were framed as a man’s personal response ultimately, societal transformation (Pinar et
to contemporary social challenges. Such al., 2004).
context gave meaning to Rizal’s life and
works, and the semester saw in me a This transformative potential,
marked transformation: from a primitive observable in Professor Dumol’s Rizal
conception of my social self as solely curriculum, is captured in the critical
daughter, sister, and friend, I began to pedagogy movement’s view of education as
perceive myself as a Filipino citizen with a counterhegemonic and activist (Apple et al.,
share in the nation-building project. 2009). Fundamental to this movement is the
idea that education is among the multiple
The power of the course to effect dynamics that underpin relations of
individual change in an ordinary Filipino exploitation and domination in our societies
like myself makes it worth examining. At a (Apple et al., 2009). Critical education
time when the Philippines is in dire need of research is thus concerned with exposing
social upheaval (a 2020 report from the relations of power and inequality in
Human Rights Council of the United education and, above all, exploring the
Nations documents “deep-seated impunity possibilities for counterhegemonic action
for serious human rights violations” (UN (Apple et al., 2009). Counterhegemonic
Human Rights, 2020) in the current action is defined by Apple et al. (2009) as
administration’s drug war, which has being “against the ideological and
resulted in the extrajudicial killing of institutional processes and forms that
thousands since 2016; and the same report reproduce oppressive conditions” (p. 3). At
problematizes the increasingly the heart of education’s transformative
institutionalized “vilification of dissent” potential is the educator’s ideal for a
(UN Human Rights, 2020) with the Anti- counter-hegemony, a “new cultural vision
Terrorism Act of 2020), revisiting of a genuinely different way of life”
Professor Dumol’s Rizal course—its (Wexler & Whitson, 1982, as cited in Pinar
objectives, content, and methods—may et al., 2004, p. 251). Thus, critical pedagogy
serve as an entry point to developing a more calls for educators to be “transformative
transformative Philippine social studies intellectuals” (Carlson, 1987, as cited in
curriculum. Pinar et al., 2004, p. 260) who promote
specific changes towards a new vision of a
Theoretical perspective just society.

In studying the course’s potential for With my data consisting mainly of my

societal transformation, I employ the lived experience of Professor Dumol’s
‘curriculum as political text’ theoretical Rizal course, this paper takes on another
perspective, which has undergone theoretical perspective, curriculum as
significant development since its autobiographical/biographical text.
appearance in the curriculum field in the Addressing a concern that the field of
1970s. Recognizing that education has curriculum had lost sight of the individual
complicated connections to larger society and her experience of curricular materials
(Apple et al., 2009), it has evolved from the (Pinar, 1995), the autobiographical method

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of research motivates students and teachers utilize memory as a springboard for change
to perform a lengthy, systematic search of in our individual practices. It is my hope
their lived experience of schools. Accessing that my personal narrative of my Rizal
inner experience allows individuals to experience may serve as a guide, not only
“intensify one’s experience of education” for my own practice, but for social studies
(Pinar, 1995, p. 522) by leading them to a teachers from the Philippines and other
deeper understanding of the encounter and, contexts in developing a more
ultimately, to deepened agency over one’s transformative curriculum at present.
personal development (Grumet, 1976, as
cited in Pinar, 1995). Returning to the Findings and Analysis
public realm, understanding private
experience allows curriculum researchers To contextualize my findings, a
to “further comprehend [the roles of description of the course’s objectives,
curriculum, instruction, and objectives] in content, and method of instruction is a
the educational process” (Pinar, 1974, as necessary preliminary.
cited in Pinar, 1995, p. 519).
The course objectives were, first, to
Utilizing the methods of determine Rizal’s political thought, a term
autobiographical/biographical research, used broadly by Professor Dumol to apply
this paper examines my lived experience of also to Rizal’s thoughts on Filipinos and
Professor Dumol’s Rizal course to unravel Filipino culture; and, second, to reflect on
its power to produce individual change in the continued relevance of his ideas for
the student. In other words, I access my present society. The distinctiveness of
inner experience to understand how this Professor Dumol’s course lay in its
curriculum functioned as political text. To methodology: we would infer Rizal’s
justify the merging of these two theoretical political thought from his two novels, Noli
perspectives, I refer to Pinar (1995) who Me Tangere (1887) and El Filibusterismo
writes, “the individual is social and society (1891), often called the Noli and the Fili
is comprised of individuals” (p. 565). respectively, and officially titled “The
Autobiographical/biographical scholarship, Social Cancer” and “The Reign of Greed”
therefore, may claim to understand in English. Rizal had made it clear in the
curriculum as political text as well (Pinar, Noli’s dedication that the novel was meant
1995). Madeleine R. Grumet (1990, as cited to be a faithful depiction of nineteenth-
in Pinar, 1995), a pioneer of century Philippine colonial society through
autobiographical/biographical curriculum which he would expose the societal ills of
research, asserts, “Narratives of educational this period. The Fili is its sequel, set thirteen
experience challenge their readers and years after the events of the Noli. In this
writers to find both individuality and light, the two novels may be seen as Rizal’s
society . . . in their texts” (p. 565). In personal study of Philippine society,
analyzing my private experiences, which making them ideal material for the
culminated in a deep transformation, I hope academic exercise of abstracting his socio-
to come to a new appreciation of Professor political philosophy.
Dumol as “transformative intellectual,”
laying, within the walls of the Rizal There was another crucial reason for
classroom, the foundations for a new vision structuring the course according to a
of Philippine society. reading of Rizal’s novels: In
problematizing nineteenth-century
Ultimately, Pinar (1995) writes, we Philippine society, the novels would

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present various political viewpoints 1. The course highlighted Rizal’s

throughout their story rather than a single, unique view that Filipinos, rather
clear political belief held by the author. than foreign invaders, were
Thus, the Rizal scholar in Professor themselves the greater obstacle to
Dumol’s class must detect a progression in self-rule, providing an alternative
the ideas put forward by the novels that view to the narrative learned in my
reflects none other than the author’s Philippine history classes.
personal journey in coming to his final
socio-political philosophy. Looking back, During our first session, Professor
explicating the development of Rizal’s Dumol handed each of us a copy of Rizal’s
ideas, rather than bringing us directly to his dedication in the Noli, in which he states his
final beliefs, was a curious and, I see now, intention to expose, through his novel, the
critical aspect of Professor Dumol’s social cancer of late nineteenth-century
instructional methods. Necessarily, class Philippines. Professor Dumol drew our
discussions would also tackle the events of attention to a single line: “. . . I will strive
Rizal’s life to contextualize the changes in to reproduce [the Philippines’] condition
his ideas. Our final objective was to faithfully, without discriminations” (Rizal,
uncover the definitive and all- 1887/1912, author’s dedication). The
encompassing political thought that Rizal phrase “without discriminations,” Professor
would reveal at the end of his second novel, Dumol explained to us, displayed Rizal’s
the final belief he would leave the Filipino unique thinking that the social cancer lay
people with before his execution in 1896. not only with our Spanish colonizers but
also, and more significantly, with the
With the novels at the centre of the Filipinos. For students who had undergone
course, we were taught reading principles to the Philippine basic education history
interpret the text for Rizal’s political curriculum, this was a novel, almost
thought, guidelines such as to identify shocking, idea. We had learned for years
passages of social commentary or criticism from our history textbooks that we Filipinos
and to view its characters as archetypes of were the victims of foreign colonizers who
society rather than as psychologically had taken away our independence.
developed individuals. Assessment then Furthermore, this narrative had taught us
consisted of analysis papers, for which we that the Philippine Revolution that had
were to use the reading techniques we had reclaimed our independence was inspired
learned in class to draw out Rizal’s thought by Rizal’s writings. Why was this course
from a chapter of our choice. Taking stock now recasting the ideas of Rizal, the
of all his ideas that had arisen throughout inspiration behind the Philippine
the novels (and throughout the semester), Revolution, to subvert this narrative, the
the summative assessment was to determine source of our Filipino identity?
the final belief that he had come to and why
this was his conclusion. As we would come to discover
throughout the course, Rizal had a
The Rizal curriculum as preoccupation with the defects and
autobiography weaknesses of Filipinos, which
distinguished him from his contemporaries.
My memories have evinced four potent His fellow ilustrados, the class of
elements of the course that jointly brought enlightened Filipinos educated in Europe,
about my personal transformation. were influenced by the prevalent
philosophy of progress, which led them to

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wage their campaign against the friars in the Dumol’s classroom, this powerful, new
Philippines, who they saw as the enemies of idea that perhaps Filipinos had been their
progress. In the earlier stages of his political own obstacle to achieving self-rule inspired
thought, Rizal was not entirely free from in me more fruitful conceptualizations of
this mainstream view, with friars cast as the nationhood and citizenship: perhaps it was
villains in the Noli; but Professor Dumol’s time to take my glance away from historical
reading would show us that, above all, the enemies and to turn inward, to ask how I
Noli displayed Rizal’s unique conviction might overcome this Filipino attitude of
that the mindset of the Filipinos was the self-interest to build a greater love for the
greater obstacle to self-rule than Spanish common good.
colonization.
2. The course tackled Rizal’s novels as
This major strand in Rizal’s thinking, works of continued relevance so
we learned, was largely found in the minor that, in the distinctive problems,
characters who make up larger society in issues, and social and political
the Noli, a placement that regretfully results situation of nineteenth-century
most often in its being overlooked in a Rizal society, I recognized the roots of
education. Inhabiting a town or población, present societal ills.
the highest socio-political organization
during the Spanish colonial era, society in Rizal’s novels are typically read as
the Noli was highly stratified, with each literary works, with a focus on their literary
class contributing to the collective social qualities, or as historical documents that
cancer: The rich were concerned only about throw light on Filipinos and the Philippines
themselves and their families, and did not during the nineteenth century (Dumol &
bother to enlighten the uneducated. The Camposano, 2018). Professor Dumol
strong and the powerful marginalized the established from the beginning of our
weak and the powerless. The poor, for their course that we would employ a third way of
part, were accused of silence and reading the Noli and the Fili: as works of
indifference. In addition to these ills, present relevance from whose depiction of
Rizal’s narration frequently revealed, in the nineteenth-century social cancer we
both rich and poor, a streak of cruelty and might gain deeper understanding of present
violence to fellow Filipinos of humbler societal ills. The course posed two
status, as well as a general toleration of vice. questions: Is the social cancer that Rizal
With a complete disregard for the common wrote about still present today? If so, how
good among individuals, there was an may it be extirpated at present?
irreconcilable gap between the rich and the
poor. It was a society where Filipinos were Challenged to interrogate the text for its
against Filipinos, the war of every man relevance to the present, I developed a
against every man. keener awareness of current Philippine
society’s most deeply rooted problems. Just
Along with my compatriots, I have been as Rizal had posited about nineteenth-
trained to build a national identity on a century Filipinos, I discovered that a deep-
historical narrative of revolts and rebellions seated attitude of self-interest, which
against foreign oppressors, a legacy cancels out regard for the common good,
difficult to live out as modern citizenship. stubbornly remains our primary
What duty for my country remains in the impediment to a functional democracy.
age of self-rule with the absence of an Even problems that are structural or
external oppressor? Within Professor political in nature have beneath them an

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inward-looking people that account for a discern the different solutions Rizal tested
lack of action towards solutions. By throughout the length of his novels: In the
elucidating the survival of the social cancer Noli was Rizal’s early endorsement of the
into the twenty-first century, the course anti-friar campaign, carried away as he was
presented me with the pressing need for by the European doctrine of progress. We
individual change in order to bring about saw him toy with the idea of revolution as a
social change. remedy, though he struggled with the
thought of the innocent lives that might be
3. The course traced the progression of lost and with the merits of an insurrection
Rizal’s political thought, an carried out for personal motivations like
exploration that allowed me to form revenge. We also saw how he debated with
a solid conviction in Rizal’s final himself (under the guise of two of his
solution to the social cancer for past characters) about the right means to achieve
and present society. civic liberties, such as freedom of speech
and the right to vote, for the Filipinos: did
Throughout the course, we approached one achieve freedom through education or
the Noli and the Fili, not as novels of plot political struggle? And lastly, we saw him
or character, but as novels of the author’s hypothesize the destruction of the Filipino
ideas: while the Noli contained the race altogether, whom one disillusioned
problems that Rizal observed in Philippine character described as a “slavish people,”
society, the Fili was his solution to the with the scientific development of bombs.
social cancer. The rationale for Professor Overall, Professor Dumol’s course was a
Dumol’s approach hinged on a line from survey of Rizal’s hypotheses.
Rizal’s dedication in the Noli, which was
addressed to the Philippines: Understanding how extensively Rizal
had searched for an answer allowed me to
Desiring your health which is ours and appreciate the depth and substance of his
seeking the best treatment, I will do final solution: In the last chapter of the Fili,
with you what the ancients did with the Rizal concludes that, before independence
sick: they would display them on the from their colonizers, the Filipino people
temple steps, so that each person who needed redemption or internal change. The
came to invoke the Divinity would values of a social institution, he explains,
propose a remedy. (Rizal, 1887/1912, can only be upheld if the people that
author’s dedication) comprise it are willing to defend them. How
was a people who did not love the common
Rizal herein states his intention for the good to maintain self-rule? Thus, Rizal felt
Noli and subsequently the Fili: he meant to that Filipinos needed to develop a regard for
display the societal illness so that remedies the common good to replace their
might be suggested. His various attempts at individualistic and patron-client mindsets,
a remedy are the ideas that would comprise before they could graduate to independence:
the two novels. “What is the use of independence if the
slaves of today will be the tyrants of
I have described in my previous point tomorrow?” (Rizal, 1891/1912, chapter
the ills that Rizal saw in society, so XXXIX). God’s justice, he concludes
malignant that he was led to ask, in a society philosophically, was to allow the people to
so unjust that it seemed God was asleep, suffer and work at present, which would
what was man to do? Under Professor temper the Filipino spirit to develop civic
Dumol’s careful guidance, we were able to virtue for eventual independence.

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Returning to the point, only a Rizal course the nation.

structured according to his novels of ideas
could evince the power of his eventual This depiction of Rizal was likely the
conclusion. course’s most compelling element in my
personal transformation. It touched me to
As history would have it, democracy see how earnestly Rizal sought solutions for
was thrust on us by our American the Philippine social cancer, demonstrating
colonizers so that Filipinos bypassed the a love for nation that prevailed not
period of penance that Rizal stipulated as a “because . . .” but “so that . . .” I realized
pre-requisite for independence. The social that his heroism, so often equated with his
cancer thus surviving into a democratic renowned intellect, was firstly the product
Philippines, the consequent mismatch of deep love. In this way, his heroism
between democratic values and our Filipino became relatable, a task of love attainable
defects may explain the dysfunction of for the Everyman. Additionally, in showing
Philippine democracy. The Rizal course’s me how Rizal sought solutions for his time,
carefully developed conclusion has shaped Professor Dumol’s course taught me that
my conviction that a functioning citizenship is one’s lived response to
democracy requires civic virtue to underpin contemporary social challenges, a task that
self-governance. This is a belief I had first continues for us today, with our distinctive
to enact in my own life. problems and conditions.

4. The course framed Rizal’s ideas as Distilling my educational experience

his personal response to the social into these four central points has allowed
conditions of his time, leading me to me to grasp the potency of Professor
the truth that the nation is the Dumol’s Rizal course: overall, his
ongoing project of the individual. curriculum gave me a profound sense of the
individual’s role in the ongoing project of
As we considered the progression of the nation. Studying the Noli and the Fili
Rizal’s political thought, Professor Dumol taught me that if Philippine society’s
explained the changes and developments in problems rest fundamentally in the
his ideas by grounding them in their wider individual, then our solutions must also
socio-historical context and in the personal begin with internal change from the
events of his life. Most important to know individual. From Rizal’s own life, I saw an
was the period of Philippine history in unparalleled example of a man who had
which Rizal lived and wrote: a time when wholeheartedly made the nation his
Filipinos did not yet conceive of themselves responsibility.
as a nation (with the town being the highest
form of socio-political organization) but The course’s emphasis on the
when a nascent sense of nationhood was individual’s duty towards the nation had
palpable after the unjust execution in 1872 profound effects on my twenty-year-old
of three Filipino priests by the Spanish self. As much as I identified as a daughter,
military tribunal bestowed on Filipinos a sister, and friend, I began to identify as a
common cause. The course, therefore, Filipino citizen. I realized my responsibility
framed Rizal’s political thought as a man’s towards the nation and could no longer
personal response to contemporary social content myself with a life lived only for my
challenges, and he became a shining immediate circle. These ideas came to
example of an individual who had influence my personal choices, the most
dedicated his life to the ongoing project of significant being my decision to pursue a

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career in teaching. I felt that my capabilities argument reveals the reality of Philippine
could best be put to service through political structure: a shell of a democratic
education, to continue developing a love for national government (Dumol, 2004)
the common good in my students. imposed over a social structure that is
highly hierarchical and essentially still
The Rizal curriculum as political text segmented into families and tribalistic
communities (David, 2018). In
Having analyzed its ability to bring consequence of our social structure,
about my transformation, I am convinced sociologist Randy David (2013) writes that
that Professor Dumol’s Rizal curriculum is Filipinos have an “underdeveloped”
a powerful form of critical education. In a concept of citizenship:
society where an attitude of self-interest is
the most deeply rooted obstacle to While we profess a strong attachment to
achieving justice, education that instils a our country, this is mainly emotional. It
sense of civic virtue, one individual at a has not matured into a commitment to
time, is a powerful step towards a new abide by the formal institutions of
social vision. How the curriculum functions government. That is why our most basic
as political text merits its own discussion. loyalties and obligations are still
reserved to members of our kin group
According to Apple et al. (2009), one of and narrow circle of friends, patrons
the ways critical education targets injustice and dependents. (para. 3)
is to transform assumptions about what
counts as “official” knowledge, for such The patron-client dynamic fosters
knowledge forces the oppressed to adapt to relations of exploitation and domination in
a reality that retains the power of the Philippine society. The most glaring
oppressors (Freire, 2000). In accordance example is the mass poverty that compels
with this notion, Professor Dumol’s course ordinary people to view politicians as
challenges the official Philippine historical patrons who provide them with access to
narrative taught in schools, which has public services like healthcare, housing,
encouraged superficial conceptualizations and educational assistance (David, 2018).
of Filipino nationhood and citizenship. At In their eyes, elections have become the
best, these conceptualizations do nothing to opportunity to vote in personal protectors
ameliorate existing relations of exploitation rather than public servants, allowing
and domination in Philippine society; at seemingly benevolent yet corrupt
worst, they aggravate and perpetuate politicians to remain in power (David,
injustice. By rectifying certain points in our 2018). Evidently, it is impossible to “erect
national narrative, the Rizal course a democracy on the foundations of
provides an alternative basis for the feudalistic communities” (Dumol, 2004, p.
formation of new conceptualizations of 299).
Filipino nationhood and citizenship.
Philippine history education does
The dynamic between Philippine history nothing to repair our current concept of
education and societal injustice must first citizenship, so harmful to democracy.
be explained further. Historians and Stemming from the so-called “nationalist”
sociologists have argued that our local school of Philippine historiography from
communities are organized politically the 1970s (Schumacher, 2008), the official
along patron-client lines, a remnant from historical narrative gives the impression
our pre-Hispanic past (Dumol, 2004). This that the nation emerged “as a matter of

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course—the way for instance a seed Returning to Professor Dumol’s Rizal

eventually becomes a tree” (Dumol & curriculum, the course’s primary form of
Camposano, 2018, p. 18). It ignores the counterhegemonic action is to challenge the
concrete economic, social, and cultural current historical narrative. In doing so, it
conditions that made a national identity provides fresh soil in which new ideas of
possible among individuals of diverse Filipino nationhood and citizenship may
ethnicities (Dumol & Camposano, 2018). grow.
Treating the nation as a historical and
cultural given (Dumol & Camposano, 2018) As demonstrated by my personal
that existed even before Spanish experience, the course questioned the
colonization, the narrative reduces narrative on three points: First, by
Philippine history to the simplistic story of continually situating Rizal’s contributions
an already united Filipino people in the nineteenth-century colonial context,
reclaiming an independence that had been the curriculum taught us that the nation is a
seized by foreign oppressors. The climax of work in progress that citizens at every age
this narrative is the 1898 Philippine have the responsibility to mold. Second, by
Revolution, through which the Philippines allowing us to reflect on the Noli’s social
gains her independence from Spain. cancer, the curriculum forced us to
Ironically, Rizal, who had died two years reconsider the national narrative’s
before and had opposed revolution, has viewpoint that foreign oppressors were the
been claimed as its inspiration, diminishing Filipinos’ sole obstacle to independence.
him in Philippine history as the mascot for We were encouraged instead to
the Philippine Revolution. contemplate our own defects as a people so
that we could amend our understanding of
The national narrative holds Filipino citizenship to building ties with
consequences for Filipino identity and compatriots and working towards the
citizenship and, ultimately, for the nation. common good. Third, the course clarified
John N. Schumacher (2008), one of the Rizal’s political thought and effectively
most prominent historians of the overturned his reputation as the inspiration
Philippines, criticizes “nationalist” history behind the Philippine Revolution. For
thus: “Reconstructing a Filipino past . . . on Professor Dumol’s students, Rizal, as
false pretenses can do nothing to build a national hero of the Philippines, became a
sense of national identity, much less offer paragon of civic virtue rather than a symbol
guidance for the present or future” (p. 13). of revolution.
With the narrative’s primordial
representation of the nation, the Philippines By challenging these points in our
becomes a static entity, denying modern national narrative, Professor Dumol’s Rizal
Filipino citizens any active role in its curriculum cultivates in Filipinos a deeper
formation. Furthermore, the narrative notion of nationhood and citizenship
encourages us to build an identity on a through which a new social vision may
series of revolts and rebellions, a legacy materialize: a society where individuals
that is difficult to live out as modern have learned to love the common good
citizenship. Philippine history education, above their ties to an immediate few. My
therefore, promotes a notion of citizenship own experience has proven the
that is sterile and inactive, leaving patron- transformation this curriculum is capable of
client relations to continue festering in producing. By promoting this social vision,
Philippine democracy. the course labors to dismantle the
feudalistic conditions that allow relations of

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power and exploitation to prevail in the virtue and, on this foundation, builds its
Philippines. Ultimately, it encourages the counter-hegemony: a democratic institution
building of a civil society upon which a that flourishes in the hands of individuals
functioning democracy may be erected. who have learned to love the common good
above their own interests.
Conclusion and Recommendations
Condensing these ideas, revisiting my
Through the method of autobiographical lived experience of Professor Dumol’s
research, I endeavored to understand how Rizal course has unearthed the following
Professor Dumol’s Rizal course was principle: For a social studies curriculum to
transformative for me and, effectually, for be transformative for the individual and
society. society, it must explore nationhood as an
“artifact of the historical process” (Dumol
My memories have revealed that my & Camposano, 2018), an ongoing project
personal transformation was propelled by that is continually formed by the actions of
the course’s emphasis on the individual’s the individuals that comprise it. When the
role in the ongoing project of the nation. dynamic between nation and individual is
First, regular contextualization of Rizal’s clear to the student, the crucial need for
life and works during class discussions, as civic virtue will assert itself. Through its
well as the explication of the development portrayal of our national hero as one who
of his ideas, created a compelling portrait of had toiled to cultivate salubrious roots for
our Philippine national hero: an ordinary the yet unformed Philippine nation, thus
man who had searched deeply and earnestly initiating the nationhood project, Professor
for solutions for the social conditions of his Dumol’s Rizal course deeply impressed in
time. Second, Professor Dumol’s reading of me this relationship between individual and
Rizal’s novels conveyed the important nation. In this way was I roused to continue
lesson that the success of a social institution the project Rizal had started.
relies first and foremost on individuals who
will defend and uphold its values. The following guidelines may be
gathered from Professor Dumol’s Rizal
As political text, Professor Dumol’s curriculum to convey the dynamic between
curriculum builds a new social vision by nation and individual. First, frame historical
overturning a national narrative that has figures as people who had made the nation
undermined the role of the Filipino citizen. their responsibility; specifically, situate
The narrative represents the nation as a them in their context to show how they
historical given that denies citizens any role lived in response to the social conditions of
in its continued formation. Furthermore, it their time. Professor Dumol took the time
promotes sterile conceptualizations of to explicate the journey Rizal underwent,
citizenship that allow relations of however far he would stray in his ideas, in
exploitation and domination to continue seeking a remedy for the nineteenth-century
thriving in Philippine society. With its Philippine social cancer. In this way, heroes
reading of Rizal’s life and works, Professor are not cold, marble statues to be
Dumol’s course casts new light on the worshipped, but real men and women to be
nation as a work in progress, a political emulated simply for the way they attempted
inheritance that Filipinos must continue to to confront contemporary social challenges.
mold in the face of present-day challenges Second, conduct the class as an
(Dumol & Camposano, 2018). The course investigation into the notion that the nation
thus re-defines citizenship as a life of civic is the result of the individuals that comprise

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it, making it a tangible phenomenon for oppressed. New York: Continuum.

students. Studying the survival of the
nineteenth-century social cancer into Philippines drug campaign directive
present Philippine society allowed me to seen as ‘permission to kill’: UN rights
understand that our defects and weaknesses office. (2020). Retrieved from
as a people have created the structural https://news.un.org/en/story/2020/06/1065
conditions that make up a dysfunctional 582
democracy today. It must be noted that the
interplay between individual actions and Pinar, W., Reynolds, W., Slattery, P., &
structural conditions to make up the present Taubman, P. (1995). Chapter 10:
state of the nation will differ per context. As Understanding curriculum as
my personal narrative has shown, when a autobiographical/biographical text.
social studies curriculum establishes the Counterpoints, 17, 515-566.
individual as active shaper of the nation, the
student gains a sense of his or her own Pinar, W. F., Reynolds, W. M., Slattery,
power as a citizen, inspiring transformation P., & Taubman, P. M. (2004). Chapter 5:
in the self for society. Understanding curriculum as
political text. In W. Pinar, W.M. Reynolds,
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