SSci 7 (The Life and Works of Jose Rizal)
MODULE 6:
MODULE 6 : Philippine Nationalism- Bayani and Kabayanihan
Activity Description Time to Complete
Asynchronous Watch: PWD, namalimos para 30 min.
1. Formative Activity may maibigay na tulong sa mga
binaha sa Marikina
https://www.facebook.com/
2. Readings abscbnNEWS/videos/669490320427
328
30 min.
Readings:
Section 1. Kabayanihan: Our 30 min.
Collective Heroism
Section 2. Bayani at Kabayanihan: 30 min
Ano and Kahulugan ng Bayani?
Section 3. Bayanihan (being and
becoming a hero)
By Pryor Placino https://
communityeconomiesasia.wordpre
ss.co m/2018/03/07/bayanihan-
Synchronous being- and- becoming-a-hero/ 60 min
3. Lesson Proper
Discussion on the concepts and
views of bayani and kabayanihan in
4. Assessment the context of Philippine society. 360 min
Group Research Paper:
Assessment on the bayanihan and 9 Hours
kabayanihan activities of the Total: (540 minutes)
community during the CoVid
Lockdown.
Each group will work to research
on a given topic above and
communicate the
This module examines the meaning of bayani and kabayanihan from the Filipino perspective.
LEARNING OUTCOMES:
At the end of this module, you are expected to:
a. assess the concepts and views of bayani and kabayanihan in
the context of Philippine society.
Formative Assessment
Watch: PWD, namalimos para may maibigay na tulong sa mga binaha sa Marikina
https://www.facebook.com/abscbnNEWS/videos/669490320427328
Instruction: Based on the video, answer the following questions:
Is there a “special calling” for one to be a hero?
Are there heroes among the youth today?
When we served others, to whom do we served?
Who is a Filipino youth today?
What is your role today as a youth of the Philippines?
Do you consider yourself as the leader of tomorrow? Why?
READINGS:
Section 1. Kabayanihan: Our Collective Heroism
'KABAYANIHAN':
OUR COLLECTIVE HEROISM
By Ed Aurelio C. Reyes
Kamalaysayan Writers and
Speakers (April 1996)
(This page has a CYBER TALK-BACK instant feedback box at the bottom.)
RAW NG KAGITINGAN is celebrated by Filipinos on April 9, every year, and
it seems appropriate that we discuss the concept of heroism, that is, the
While working on the proposed concept for a new television program to be aired
for elementary grade pupils this coming schoolyear, I confronted the question of
heroism. The word "Bayani" would be central to the title, theme and actual
message of the program, and I had to give inputs on this to the "think tank"
preparing for its launching. So off to the books I did go. Specifically, dictionaries.
The first thing to be learned here is that the meaning of the English word "hero" is
not exactly the same as that of our very own "bayani".
My 336-page Webster's Dictionary "for home, school and office" gives only one
definition of the word hero: "A figure in mythology and legend renowned for
exceptional courage and fortitude." The bigger and much bulkier dictionary at
home, with 1,560 large pages, gives the following definitions: "1 a:a mythological
or legendary figure often of divine descent endowed with great strength or ability.
b: an illustrious warrior. c: a man admired for his achievements and noble
qualities. d: one that shows great courage. 2a: the principal male character in a
literary or dramatic work. b: the central figure in an event, period of movement. 3:
submarine. 4: an object of extreme admiration and devotion: IDOL. (Etymology is
given as "akin to Latin "servare," to protect.)
How about "bayani"? Let's read these entries in Diksyunario ng Wikang Pilipino
published in 1989 by the Linangan ng mga Wika sa Pilipinas (LWP), formerly known
as the Surian ng Wikang Pambansa:
1ba-ya-nipng. (pangngalan) Taong matapos mamatay ay ipinagbubunyi
ng bayan dahil sa kanyang hindi pangkaraniwang paglilingkod sa bayan
o sangkatauhan; taong may di pangkaraniwang tapang at tigas ng loob
sa harap ng panganib o kaya ay katatagan ng kalooban sa paghihirap at
pasakit.
2ba-ya-ni, pd. (pandiwa) Nauukol sa paggawang hindi binabayaran ang
gumagawa. sk (singkahulugan): pakisuyo, tulong, bataris, suyuan.
After taking note of parallels in descriptions such as bravery and toughness, we
realize the glaring disparity in situating the phenomenon: the English, or Western
"hero" is mythological or legendary, and often "of divine descent" in the mold of
the Greek and Roman gods; the Tagalogs' "bayani" is situated in his or her (the
word "bayani" is not gender-specific) relation to the community spirit -- working
for free the way we have always known the "bayanihan" spirit to be.
The word "exceptional" in the small dictionary's definition grates against the
envisioned theme and message of the TV show being planned, the heroism can
be discovered and cultivated in each of us. This is also found in the LWP
Diksyunaryo's first definition, although counterbalanced somewhat by the second
meaning, which stresses the community and one's service to it, thus allowing
ordinary folk to qualify for the attribute. What disturbs me more is the qualifier in
LWP's definition that says "matapos mamatay."
Dictionaries are made on the basis of statistics on how this word and that is
actually used by speakers of the language. [This is why no amount of protesting
can remove the meaning, "domestic helper", attached to the word "Filipina" in
British dictionaries. That is what most English-speakers in Britain mean when they
use the word Filipina and the correction should be focused on the social reality and
not on its reflection in such surveys as dictionaries.]
The sense that one has to be dead to be a "bayani" in the first meaning given by
the LWP's Diksyunaryo is disturbing. It may have discouraged many of us from
aspiring to be heroes. But this meaning has been attached only during this almost
one century that has passed since the days of the Katipunan. Rizal's execution at
Bagumbayan and his proclamation as "pambansang bayani" may have
contributed much to it. And I have very recently come across a proof that death as
a qualifier for "bayani" was not in the meaning attached to the word by the
majority of those who used it during the Spanish period.
The point is that you may not simply translate because what we think are word
equivalents are sometimes as varied as the cultures that used them. Of course, I
will still use the word "heroism" but this time I'll try to be closer to its "bayani"
sense.
The qualifier in the first meaning of "bayani" given in the Diksyunaryo produced
by the Linangan ng mga Wika sa Pilipinas, to the effect that one becomes a hero
upon being recognized as such after death was not there much earlier in the
history of usage of the word. The Katipunan, under the leadership of Andres
Bonifacio, used the word "bayani" as the label for its third- grade members, the
highest rank in their "katipon" and "kawal." One became a "bayani" after being
elected to any of the organization's collegial leadership councils. Surely, these
were not posthumous awards being given!
As I write this column, I have before me a photocopy of a page from Vocabulario
de la Lengua Tagala, Compuesto por Varios Religiosos Coctos y Graves
republished ("reimpresso") in Manila in 1860 by Imprenta de Ramirez y Giraudier.
Page 44 of this overly bulky dictionary, which I found at the Sentro ng Wikang
Filipino at the University of the Philippines in Diliman, carries two entries of the
word "bayani." The first definition carries the words "Valiente" and "animoso," and
the second one begins with "obra comun." These two definitions run parallel to the
two entries in LWP's Diksyunaryo, but conspicuously absent in the 1860 book's
entries are the words "muerte" or anything similar to it (like "morir"), to put in the
sense of one having to die first.
The TV show we are working on will be aired for schoolchildren, and it will
encourage them to appreciate and admire our relatively well-recognized "national
heroes," open their minds to the likelihood that their very own respective
grandparents were heroes in their own right, and encourage these children to
aspire to develop in themselves the atributes of being "bayani."
Here are some of the concept points alreadu discussed by the people preparing this
program:
"Bayani" as concept and word can have any of these three applications: "bayani as a
person; "kabayanihan" as a heroic act; and "bayani"as a heroic group, community or
nation.
The core value in being "bayani" is recognition of and deference to the
interest of what is bigger than the individual, like the group, the community,
the nation, even humanity and nature. This deference is conscious even if
almost instinctive and habitual.
For one to be "bayani" in meeting with various challenges both in daily life and in
critical historical moments, he or she must have all or at least most of the
following:
(1) determination; (2) perseverance; (3) courage; (4) diligence; (5) enthusiasm;
(6) humility; and (7) inspiration and effect of inspiring others.
The seventh point above underscores the need to avoid putting our national
heroes on top of unreachable pedestals. They were as human as we all are. And,
indeed, we can all be heroes like them. In our own right, in our own small ways.
This is the message we are going to bring to the children through the TV sets. We
hope this can somewhat "distract" them somewhat from concentrating too much
on those hyperviolent robotic and mutant superheroes they watch on TV everyday.
With this, and the KAMALAYSAYAN's efforts to propagate the lessons from the
Katipunan's Kartilya, and parallel efforts from various directions, including parents,
we may yet be able to validate Rizal's philosophical optimism that "the youth are
the hope of the Fatherland."
(Kamalaysayan Media Service)
Section 2. Bayani at Kabayanihan: Ano ang Kahulugan ng Bayani?
Ano ang kahulugan ng "bayani"?
ni Julio Gomez de la Cruz, Jr. at Marlon C. Magtira
Ang salitang bayani ay may sariling kasaysayan.
Sa kasalukuyan, itinuturing na bagong bayani ang mga Overseaes Filipino
Workers (OFW) dahil sa kanilang kasipagan, katatagan ng loob at mga
tulong pinansyal sa pamahalaan (gaya ng remittances).
Sa pagsulong ng panahon, uminog din ang konsepto ng pagiging isang bayani.
Dati, pinagbabatayan ang pagkamatay o kailangan munang mamatay
bago matawag na isang bayani.
Kung babalikan natin ang pinagmulan ng salitang bayani, makikita natin ang
ating pagkaPilipino na kabilang sa isang bansang may mayabong na kultura.
Sa mahabang panahon bago dumating sa Pilipinas ang kolonisasyon ng
mga Kanluranin, ang mga mandirigma ang kinikilala at pinagpipitagang
katangi-tanging pangkat ng mga tao sa mga barangay. Ang
responsibilidad ng mga mandirigmang ito ay manguna sa pagtatanggol ng
pamayanan laban sa kinakaharap na kaaway o panganib. Sa iba't ibang
lugar, iba-iba ang katawagan sa kanila. Subalit mahihinuha ang
pagkakatulad ng mga salita: bagani, magani, bahani, bayani at iba pa.
Hindi basta-basta ang pagsubok na kailangang daanan ng isang tao bago
siya ituring na kasapi sa pangkat ng mga mandirigma. Ang pagsubok ay
karaniwang madugo sapagkat kailangan muna na makapatay sa isang
aktuwal na labanan.
May takdang bilang na kailangang mapatay mula sa kaaway na tribo bago
magpapasyang magpulong ang ibang bagani kung igagawad ang naturang
titulo.
May iba't-ibang antas ang pagkabagani o pagkamandirigma - batay sa
bilang ng napatay at kung makapapasa sa isang di-karaniwang ritwal.
Makikita ang mga antas na ito sa kulay ng suot ng mandirigma.
Ang maniklad ang may pinakamababang uri. Kailangan siyang makapatay
ng isa hanggang dalawang tao, bago makasuot ng putong na pula at
dilaw.
Limang kaaway naman ang kailangang mapatay bago matanghal na
hanagan. Subalit bago pa man makamit ang titulong ito, kailangan
munang makapasa na maging tagbusawan, ibig sabihin, "sasaniban" ng
kaluluwa ni Tagbusaw, ang diyos ng pakikidigma. Itinatakda ng mga
matatanda sa tribo kung ang isang maniklad ay itatanghal na
tagbusawan pagkatapos ng mga ritwal. Pagkatapos nito ay saka lamang
siya makapagsususot ng pulang putong.
Ang pagsuot ng pulang jaket ay karangalang laan sa kinaboan dahil sa
pagpatay ng pito hanggang dalawampu't pitong kaaway.
Samantala, ang pulang pantalon ay palatandaan ng luto na may 50-100 ng
buhay nang kinitil.
Ang mga lunugum naman ay siyang nakasibat at nakapatay sa loob mismo
ng pamamahay ng kaaway. Itim ang kulay na maaari niyang isuot.
Ang lahat ng bagani ay pinaniwalaang may anting-anting na iniingatan.
Ang bisa nito ay ibayong nadadagdagan sa bawat buhay ng kanyang
kaaway na makikitil.
Sa maraming pamayanan sa Mindanaw, ang bagani ay hindi lamang
mandirigma kundi siyang itinuturing na pinuno ng tribo. Kailangan niyang
mag-angkin ng mga katangian bilang pinuno ng relihiyon at panggagamot.
Siya ang itinuturing na paring
namamagitan sa mga diyos at mga tao sa lupa. Dapat siyang tumulong sa
nangangailangan nang walang hinihintay na kapalit.
Ang salitang bagani sa Maranaw ay tumutukoy sa magkakaugnay na
tema ng "walang takot," "katapangan," "kasiglahan," at
"kahalagahan."
Ang magkatulad na konsepto ay ipinahahayag din sa Magindanaw:
barani - katapangan, at heroism sa Ingles at Sulu: balani - katatagan
ng loob at pagiging karapat-dapat (worthy).
Ang salitang bayani sa Tagalog ay matatagpuan sa tatlong sinaunang
diksyunaryong Tagalog. Sa Vocabulario de Lengua Tagala ni San
Buenaventura na lumabas noong 1613: Valiente, bayani (pp) y de fuercas,
ang pagcabayani ni santos, la valentia de Santos, bayani cang tavo, eres
hombre valiente, walang cabayaning tavo, es hombre muy valiente.
Ang diksyunaryo naman nina Juan de Noceda at Pedro San Lucar na
lumabas noong 1754 ay nagbigay ng isa pang kahulugan bukod sa
"matapang." Ang ikalawang kahulugan ay tumutukoy sa "sama-
samang gawa" o "gawaing panlahat" (obra komon). Ito ay dahil sa
salitang "bayanihan" na ginagamit sa Katagalugan na tumutukoy sa
"sama-samang pakikipagtulungan."
Gayundin, sa Dicccionario Tagalog Hispano ni Pedro Serrano Laktaw na
lumabas noong 1914, ay tumutukoy sa akda ni San Buenaventura, ang
pagsama ng 'mandirigma' (guerrero), bihasa sa digmaan' (guerrido) at
'mapandigma' (belicoso).
Ang kasalukyang kahulugan at gamit sa salitang bayani ay makikita sa
Diksyunaryo Teasuro Pilipino ni Jose V. Panganiban na lumabas noong
1972.
Unang kahulugan nito ay katumbas ng 'hero' sa Ingles. Ito ay katumbas ng
bayanii sa mga wikang Bikol, Kapampangan, Sebwano, Samar-Leyte at
Tagalog. Samantalang ito naman ay baganihan sa Hiligaynon, banuar sa
Ilokano at palbayani sa Panggasinan.
Ang ikalawang kahulugan nito ay 'cooperative endeavor, mutual aid.' Ito ay
'tulungan', 'usungan', at 'damayan' sa Filipino.
Ang ikatlong kahulugan nito ay tumutukoy sa isang taong aniya'y '…who
offers free service in a cooperative endeavour'. Ibig sabihin, sa mga taong
gumagawa sa isang kolektibong gawain na hindi binabayaran.
At ang ikaapat na kahulugan ay 'namamayani', isang pandiwa na
nangangahulugang 'to prevail, predominante,be triumphant or be
victorious', ibig sabihin, 'maging matagumpay'.
Sa Kordilyera, ang salitang unbalanak sa Igorot at balanni sa Apayao ay
nangangahulugang 'kagila-gilalas' o marvel sa wikang Ingles. Ang salita
namang 'magnet' o 'loadstone' sa wikang Ingles ay may mga anyong
batobalani sa Tagalog, Sebwano, Bikol, Sambal, Ilokano, Pangasinan,
Akalnon at Hiligaynon; batumblani sa
Bontok; batubarani sa Maranaw; at balan sa Sulu. May paniniwala na ang
'magnet' ay ang 'bato' ng uring mandirigma, ang kanyang anting-anting.
Ano ang kahulugan ng salitang 'bayani'? Ang ang mga Pilipino ay may
tunay na konsepto ng isang pagiging bayani. Ang mga bayani ay siyang
may malasakit sa kanyang mga kasama. Nagtataguyod ng mga bagay
ukol sa kanyang pinagmulan. Hindi lamang ito tumutukoy sa katapangan
kundi sa talino, katapatan at kakayahang nasubukan at napanday sa
aktwal na labanan.
Section 3. Bayanihan (being and becoming a hero)
Bayanihan (being and becoming a hero)
By Pryor Placino
https://communityeconomiesasia.wordpress.com/20
18/03/07/ bayanihan-being- and-becoming-a-hero/
In a peri-urban municipality to the east of Metro Manila in the Philippines, informal
miners devoteone Sunday morning to manually crush tuff rocks. These miners are
self-employed and their livelihood could be generally considered as artisanal and
small-scale. Together, these miners gather rubbles of rocks and sell them to
truckers of building contractors. During the other days of the week, the miners
crush stones on an individual basis to support their respective families. Butduring
that particular weekend, the miners voluntarily work as a collective and pool
together the money they earn from selling rubbles. They will contribute their
earnings for that day to a community member who has been sick and needs
hospitalization. This collective and voluntary work is what the informal miners
consider as a form of bayanihan. In this particular example, bayanihan is mobilized
as a way of extending the self to others (pakikipagkapwa) by giving sympathy and
practical aid (pagdamay) and doing service without asking anything in return
(kawanggawa).
Bayanihan as a collective endeavor among Filipinos had been documented as early
as 1754 in the dictionary “Vocabulario de la Lengua Tagala” by Noceda and
Sanlucar. The authors refer to bayanihan as “obra comun” (p. 72) or common work.
Bayanihan comes from the root word bayani and the suffix -han. Bayani is roughly
translated to hero in the English language. The suffix –han when added to a root
word such as bayani creates a noun and an action word. Bayanihan can then be
referred to as being and becoming a hero.
The idea of bayani as translated into the English word hero, however, is not as neat
as it appears to be. For Filipino scholar Zeus Salazar (1997), the local concept of
bayani has a different value and is a richer concept than its supposed western
counterpart. Salazar used the Spanish translation of hero, héroe, as a heuristic to
differentiate it with the local term bayani. The héroe could be likened to a martyr
who may or may not think of compatriots when making actions. For Salazar, a
héroe commonly acts as an individual and is viewed to be exceptional. On the other
hand, bayani is a counter-discourse to the western concept of héroe. In Salazar’s
words:
“The summary of all of these differences could be distilled from the individualism
and preoccupation of the héroe with his own “persona,” as compared with bayani
who belongs to his own group and focused only and distinctly on advancing the
interest of the group. …The action of the bayani is based on the character of bayan,
wherein humility and being equal with others are valued more. (Salazar 1997, 3-4)
Salazar problematizes the concept of bayani vis-à-vis héroe through the lens of
Pantayong Pananaw. Pantayong Pananaw constitutes the indigenization movement
in Philippine social sciences. Pantayo comes from the prefix pan– (for/for the
purpose of) and root word tayo (we). Pananaw is direct translation of the word
perspective. According to Salazar (2000), pantayong
pananaw refers to “one’s wholeness that is contingent upon the interconnections of
cultural and social elements with each other, which is distributed and understood by
an ethnolinguistic group:the self” (p. 55). In this regard, the self is not sovereign but
always co-exists in relation to others. Pantayong Pananaw as a theoretical
framework points towards the differentiation between two Filipino translation of the
English words we and us: tayo and kami. Pantayo could be roughly translated as
“from-us-for-us” while pangkami could refer to “from-us-for-you” (Guillermo, 2003).
In pantayo, the speaker and the listeners belong to the same ethnolinguistic group
and are in active conversation with each other. In the word pangkami, the speaker
only speaks of himself and the group he identifies with while his listeners are only at
the receiving end (Salazar, 2000; Guillermo 2003).
Through the pantayong pananaw, the bayani is argued to be embedded in the local
context and speaks for and together with the people he is part of (Salazar, 1997).
The héroe on the other handis somewhere above and beyond the reach of his
others (Salazar, 1997). Unlike a héroe, the bayani always identifies him/herself with
the bayan. Bayan is a complex term in itself. It could refer to multiple scales that
constitute both people and place such as municipality, province, country, nation,
community, citizens and the public. For Filipino scholar Jaime Veneracion
(1998),bayan has originally refered to ‘the people’ but later evolved to also refer to
a specific place. He also underlines that if bayan is used to refer to the Filipino
people it may be translated similar to the concept of nation. A popularized
expression “para sa bayan” (for the bayan) could mean that any actions, accolades
or feat one has persevered to accomplish are extended to both people and place
and offered for their constituted pride and glory. In this regard, the bayani is part of
bayan and among compatriots (kababayan).
The bayani acts with the collective and with their common concern in mind. In line
with this, bayanihan can be considered as a form of active heroism (kabayanihan) of
an individual or a group of people by helping others without expecting anything in
return. In bayanihan, one who volunteers and co-develops a community spirit could
emerge as a hero in his/her own simple ways and take pride of the achievement of
the group of people in common. As illustrated in the opening story, mining together
and extending support as a collective could somehow bring a community member
out of danger, both physically and financially. Knowing that someone from their
neighborhood is not in good shape affects miners and their community. When they
would bein the same situation as the community member who is in need, the latter
might do the same thing for them as a form of solidarity with the rest the group
(pakikisama), pagdamay and pakikipagkapwa. Working together can make any
action effective and any task easier to accomplish. The achievement of one is also
an achievement of the many, and vice versa.
12
Supplementary
Readings:
Nolasco, Ricardo "Ang Pinagmulan ng Salitang Bayani" (2001)
Read and study Republic Act No. 11469 (Bayanihan to Heal
As One Act)
Assessment
Group Research Paper: Assessment on the bayanihan and kabayanihan activities
of the community during the CoVid Lockdown.
Rubrics for video presentation/documentary
Accuracy All of the information provided in the video is correct, as veri;ied by trusted sources of
(15%) information (these sources must be listed in the citations at the end of the video).
The authors of the video show good grasp of the information they are communicating.
Academic
There is evidence of depth of research and viewers learn a reasonable amount of new
Rigor (15%)
information by watching the video.
Information is communicated clearly and logically and is disclosed progressively to
Clarity (10%) build on the previous foundation and provide a richer understanding. The
organization of the video is coherent and ;lows from one part to the next into a
Ability to
Engage The video is interesting to watch. It elicits curiosity and a desire to know more. The
the Viewer video shows evidence of creative and original thinking in presenting the information.
(10%)
2020-21 Module Packet for General Education -2 (Readings in Philippines History), College of Liberal Arts, Sciences, and Education, University of
San Agustin Iloilo City, Philippines.
13
The video meets the following submission criteria:
• Submitted by the deadline
Completeness • Submitted in the expected ;ile format
(10%) • Complies with the 5 minutes length
• Includes the required components for the video (such as including a title,
interviews, citations, original artwork, etc. )
Retrieved on December 29, 2021 from URL:
https://static.nsta.org/connections/college/ 201601CaseStudyFigures1-4.pdf
REFERENCES:
Clement, J. and Cruz, G. (2019). The Transcendent Hero. C & E Publishing, Inc.
(2019): Quezon City.
Galindo, M. The Relevance of Rizal Course. Retrieved from URL:
https://societyworld.wordpress.com/2008/08/07/the-relevance-of-
rizal-course/
Magtira, C. and de la Cruz, J. Ano ang kahulugan ng "bayani"?
Mendoza, AV. (2015). Rizal and the Youth of Today. Retrieved on 12/30/15
from URL: https://www.eaglenews.ph/rizal-and-the-youth-of-today/
PWD, namalimos para may maibigay na tulong sa mga binaha sa
Marikina
https:// www.facebook.com/abscbnNEWS/videos/669490320427328
Reyes, E. A. C. (1996). Kabayanihan: Our Collective Heroism
Reyno, M. C. (2012). Timeless Lessons from Rizal. Retrieved 09/19/12
from URL: https://nhcp.gov.ph/timeless-lessons-from-rizal/
Rizal’s future today: Jose Rizal’s ideals and their relevance to
the youth (The Philippine Star ) - July 28, 2019 - 12:00am
Retrieved 11/23/2020 from URL:
https://www.scribd.com/document/464474511/KONSEPTO-NG-
BAYANI Retrieved 11/23/2020 from URL:
https://www.scribd.com/document/464474511/KONSEPTO-NG-
BAYANI Retrieved 11/23/2020 from URL:
https://www.scribd.com/document/464474511/KONSEPTO-NG-
BAYANI Retrieved 11/23/2020 from URL:
https://www.facebook.com/abscbnNEWS/videos/669490320427328
Retrieved 11/23/2020 from URL:
2020-21 Module Packet for General Education -2 (Readings in Philippines History), College of Liberal Arts, Sciences, and Education, University of San
Agustin Iloilo City, Philippines.
14
https://www.scribd.com/document/464474511/KONSEPTO-NG-
BAYANI Retrieved 11/23/2020 from URL:
http://www.bayani.com/kuta/kah.php
Retrieved 11/23/2020 from URL:
https://nhcp.gov.ph/timeless-lessons-
from-rizal/ Retrieved 11/23/2020 from
URL:
https://societyworld.wordpress.com/2008/08/07/the-relevance-of-
rizal-course/ Retrieved 11/23/2020 from URL:
https://www.eaglenews.ph/rizal-and-the-youth-of-today/
Retrieved 11/23/2020 from URL:
http://filipinos4life.faithweb.com/Collhero.htm#talk-back
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2020-21 Module Packet for General Education -2 (Readings in Philippines History), College of Liberal Arts, Sciences, and Education, University of
San Agustin Iloilo City, Philippines.
