Bacolod City is the capital of Negros Occidental province in the Philippines. Some key facts about Bacolod City are:
- It has a population of over 429,000 people and is considered a highly urbanized city.
- The island of Negros was originally called "Buglas" by natives and was later named "Negros" by Spanish colonizers who arrived in 1565.
- Bacolod City became the capital of Negros Occidental province in 1849 and was chartered as a city in 1938.
This letter from Fr. Pastells to Rizal discusses their differing religious views and Pastells' desire to understand Rizal's perspective on religion. Pastells emphasizes showing benevolence towards sincere beliefs but opposing false and malicious ideas. He questions who can truly claim to have divine light to judge others' beliefs. Rizal responds explaining his commitment is to his country's advancement, not eternal fame or rewards, and that judging others' beliefs is difficult given religion's complexity.
The document discusses the history and development of Islam in the Philippines. It notes that the full Islamization of Mindanao was accelerated by the arrival of Muhammad Sharif Kabungsuwan in the early 1500s, who established the Sultanate of Maguindanao. It then provides details on the spread of Islam to Mindanao between 1450-1500 by the Sulu Sultanate, and discusses the main Muslim populations in western Mindanao, Sulu Archipelago, and their cultural links to other Southeast Asian Muslim-majority countries. The document then profiles the 11 main Muslim ethnic groups in the Philippines, describing their origins and historical roles.
This document discusses child labor in the Philippines. It defines child labor as the illegal employment of children under 18 in hazardous work. About 2.06 million children in the Philippines work in fields like agriculture, mining, and factories. Poverty and lack of economic opportunities, failures in education, and cultural factors contribute to child labor. The legal framework around child labor in the Philippines has evolved over time through various acts and conventions to protect child workers. Strategies are still needed to address the ongoing problem of child labor in the country.
This document provides information about Republic Act 1425, also known as the Rizal Law, which mandates the study of Jose Rizal's life and works in Philippine schools. The act calls for increased nationalism among Filipinos during a time when the country was still developing its national identity and recovering from Japanese occupation. It requires all educational institutions to teach Rizal's ideals of freedom and nationalism, and to distribute affordable copies of his novels to help instill moral character and civic duty in students. The law aims to address declining nationalism and rekindle patriotism among Filipinos through educating youth about their national hero.
Bacolod City is the capital of Negros Occidental province in the Philippines. Some key facts about Bacolod City are:
- It has a population of over 429,000 people and is considered a highly urbanized city.
- The island of Negros was originally called "Buglas" by natives and was later named "Negros" by Spanish colonizers who arrived in 1565.
- Bacolod City became the capital of Negros Occidental province in 1849 and was chartered as a city in 1938.
This letter from Fr. Pastells to Rizal discusses their differing religious views and Pastells' desire to understand Rizal's perspective on religion. Pastells emphasizes showing benevolence towards sincere beliefs but opposing false and malicious ideas. He questions who can truly claim to have divine light to judge others' beliefs. Rizal responds explaining his commitment is to his country's advancement, not eternal fame or rewards, and that judging others' beliefs is difficult given religion's complexity.
The document discusses the history and development of Islam in the Philippines. It notes that the full Islamization of Mindanao was accelerated by the arrival of Muhammad Sharif Kabungsuwan in the early 1500s, who established the Sultanate of Maguindanao. It then provides details on the spread of Islam to Mindanao between 1450-1500 by the Sulu Sultanate, and discusses the main Muslim populations in western Mindanao, Sulu Archipelago, and their cultural links to other Southeast Asian Muslim-majority countries. The document then profiles the 11 main Muslim ethnic groups in the Philippines, describing their origins and historical roles.
This document discusses child labor in the Philippines. It defines child labor as the illegal employment of children under 18 in hazardous work. About 2.06 million children in the Philippines work in fields like agriculture, mining, and factories. Poverty and lack of economic opportunities, failures in education, and cultural factors contribute to child labor. The legal framework around child labor in the Philippines has evolved over time through various acts and conventions to protect child workers. Strategies are still needed to address the ongoing problem of child labor in the country.
This document provides information about Republic Act 1425, also known as the Rizal Law, which mandates the study of Jose Rizal's life and works in Philippine schools. The act calls for increased nationalism among Filipinos during a time when the country was still developing its national identity and recovering from Japanese occupation. It requires all educational institutions to teach Rizal's ideals of freedom and nationalism, and to distribute affordable copies of his novels to help instill moral character and civic duty in students. The law aims to address declining nationalism and rekindle patriotism among Filipinos through educating youth about their national hero.
Rizal had several important ideals and philosophies including promoting education, nationalism, and reform. He believed in educating people through schools and exposure to new ideas to build the nation. Rizal also had religious, political, ethical, and social philosophies that focused on equality, justice, morality, and improving people's lives. His ideals and activities were informed by these philosophies of education, nationalism, religion, ethics, and social change.
1) Rizal lived in exile in Dapitan from 1892 to 1896, where he practiced medicine, taught school, farmed, and engaged in various community development projects.
2) Upon arriving, the Jesuits wanted Rizal to publicly renounce his views, but he refused and lived under the friendly supervision of Captain Carnicero instead.
3) Rizal won a lottery prize and invested the money in land, revealing his lighter side as a lottery enthusiast, though he neither drank nor smoked.
4) Rizal debated religion with Father Pastells but was not convinced by his arguments and remained outside the Catholic fold, though he maintained friendly relations with Pastells and continued Catholic traditions.
The document summarizes the aims and history of La Liga Filipina, a nationalist society established in the Philippines in 1892. It lists the society's officers and aims, which included uniting the archipelago, mutual protection, defense against injustice, and encouraging education, agriculture, and commerce. The society sought to adapt reforms to the needs of the people. The Propaganda Movement established the newspaper La Solidaridad to help achieve its goals of educating Filipinos and developing nationalism.
PHILIPPINE BASES OF SPECIAL EDUCATION.pptxKCLynVilliardo
The document summarizes the major legal bases of special education in the Philippines from 1935 to present. It outlines key laws and constitutional provisions that established programs for people with disabilities, promoted their education and welfare, and protected their rights. Some of the most important ones included the Commonwealth Act of 1935, RA 3562 of 1963 establishing education for the blind, BP 232 of 1982 promoting inclusive education, and the Magna Carta for Persons with Disabilities or RA 7277 of 1992 and its amendments. These legal documents helped develop and integrate special education services in the country.
Rizal was born in 1861 in Calamba, Laguna to a wealthy family. He was a gifted student from a young age, excelling in his studies and showing a talent for art and languages. He was taught at home by his mother initially before attending private schools. Rizal later studied medicine in Manila, Madrid and Paris, earning his medical degree. Throughout his childhood and education, Rizal demonstrated an intense curiosity and desire to learn.
This document is the approval sheet for a research paper titled "Factors Affecting Mathematics Performance of Laboratory High School Students at Laguna State Polytechnic University A.Y 2009-2010" submitted by Jennilyn F. Balbalosa to fulfill requirements for a Bachelor of Secondary Education degree in Mathematics. The paper was examined and recommended for approval by the adviser and committee members listed. Upon completion, the research will contribute to the university's research catalog.
The document summarizes key aspects of La Solidaridad, the propaganda newspaper of the Philippine Propaganda Movement. It discusses the newspaper's goals of advocating for political reforms in the Philippines under Spanish colonial rule. It also outlines some of the tensions that arose between its contributors like Rizal, Lopez Jaena, and Del Pilar over editorial control and direction. The document also examines factors that may have contributed to the perceived failure of the Propaganda Movement to achieve its aims, such as censorship and lack of funds and unity among its members.
Rizal was born on June 19, 1861 in Calamba, Laguna to Francisco Mercado and Teodora Alonso. He came from a large family of 11 children. Rizal displayed many talents from a young age such as writing plays, painting, sculpting, and magic tricks. He was influenced by his multicultural ancestry and environment. Rizal's childhood provided the foundation for his intellectual and artistic talents that he would further develop later in life.
This document provides context and analysis of key themes and characters from El Filibusterismo by Jose Rizal. It discusses several major topics addressed in the novel, including revolution as a means for social change, the importance of leadership and governance, views on education and language, and the role of Filipino youth. The document also profiles and describes several important characters from the story, such as Kabesang Tales, Placido Penitente, Padre Camorra, Hermana Penchang, and Juli.
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Background and information about ilocos norteLyca Mae
Ilocos Norte is a province located in the Ilocos Region of northern Luzon in the Philippines. Its capital is Laoag City. Ilocos Norte is known as the birthplace of former President Ferdinand Marcos and a northern tourist destination, home to beaches like Fort Ilocandia, Saud Beach, and Blue Lagoon. The economy relies on agriculture including rice and corn, fisheries, livestock, and industries like weaving, furniture making, and food processing. Tourism is also a major industry, attracting visitors to attractions like the UNESCO World Heritage Site Paoay Church and the sinking Laoag bell tower.
Kalagan ethnic group
Kagan came from the word kaag which means to inform, to secure or secrecy.
The other term also is Ka – allagan which means shining light referring from to the sun due as they are believed to be more advanced in lifestyle and society than their neighbouring tribes which live on the highlands of the mountains of Davao.
This document contains an acknowledgment form used in the Philippines. The form acknowledges that an individual personally appeared before a notary public and acknowledged that they voluntarily signed a document. It includes spaces for the notary public to fill in details like the date, location, and expiration date of their commission. The form helps validate that a document was properly signed in the presence of an authorized official.
Rizal wrote several poems that expressed his nationalist ideals and love for the Philippines. Some of his most prominent poems discussed are "Sa Aking Mga Kababata" where he advocated for preserving the native language; "Education Gives Luster to the Motherland" and "To the Filipino Youth" where he encouraged education as a way to develop the country; and "My Retreat" where he beautifully described his life in exile in Dapitan. Overall, Rizal's poetry reflected his deep patriotism and hope for the Philippines' future progress.
Rizal spent his early childhood in Calamba, Laguna in a happy home filled with love. He showed early talents in art, poetry, and academics. His mother and uncles were influential in developing these talents. Witnessing the oppression of the Filipino people by Spanish authorities awakened his patriotism from a young age. Rizal's upbringing and natural abilities, combined with influences from his family and environment, positioned him to become the pride and inspiration of the Philippine nation.
Rizal was arrested in Barcelona on his way to Spain and transferred back to Manila to stand trial. During the preliminary investigation, Spanish authorities gathered documentary and testimonial evidence from tortured Filipino patriots to implicate Rizal in the revolution. This included letters and speeches seemingly connecting him to independence efforts. By November 26, the records of the case were transmitted to the Governor General to appoint a special judge advocate to bring Rizal immediately to trial while kept in prison.
Rizal had several important ideals and philosophies including promoting education, nationalism, and reform. He believed in educating people through schools and exposure to new ideas to build the nation. Rizal also had religious, political, ethical, and social philosophies that focused on equality, justice, morality, and improving people's lives. His ideals and activities were informed by these philosophies of education, nationalism, religion, ethics, and social change.
1) Rizal lived in exile in Dapitan from 1892 to 1896, where he practiced medicine, taught school, farmed, and engaged in various community development projects.
2) Upon arriving, the Jesuits wanted Rizal to publicly renounce his views, but he refused and lived under the friendly supervision of Captain Carnicero instead.
3) Rizal won a lottery prize and invested the money in land, revealing his lighter side as a lottery enthusiast, though he neither drank nor smoked.
4) Rizal debated religion with Father Pastells but was not convinced by his arguments and remained outside the Catholic fold, though he maintained friendly relations with Pastells and continued Catholic traditions.
The document summarizes the aims and history of La Liga Filipina, a nationalist society established in the Philippines in 1892. It lists the society's officers and aims, which included uniting the archipelago, mutual protection, defense against injustice, and encouraging education, agriculture, and commerce. The society sought to adapt reforms to the needs of the people. The Propaganda Movement established the newspaper La Solidaridad to help achieve its goals of educating Filipinos and developing nationalism.
PHILIPPINE BASES OF SPECIAL EDUCATION.pptxKCLynVilliardo
The document summarizes the major legal bases of special education in the Philippines from 1935 to present. It outlines key laws and constitutional provisions that established programs for people with disabilities, promoted their education and welfare, and protected their rights. Some of the most important ones included the Commonwealth Act of 1935, RA 3562 of 1963 establishing education for the blind, BP 232 of 1982 promoting inclusive education, and the Magna Carta for Persons with Disabilities or RA 7277 of 1992 and its amendments. These legal documents helped develop and integrate special education services in the country.
Rizal was born in 1861 in Calamba, Laguna to a wealthy family. He was a gifted student from a young age, excelling in his studies and showing a talent for art and languages. He was taught at home by his mother initially before attending private schools. Rizal later studied medicine in Manila, Madrid and Paris, earning his medical degree. Throughout his childhood and education, Rizal demonstrated an intense curiosity and desire to learn.
This document is the approval sheet for a research paper titled "Factors Affecting Mathematics Performance of Laboratory High School Students at Laguna State Polytechnic University A.Y 2009-2010" submitted by Jennilyn F. Balbalosa to fulfill requirements for a Bachelor of Secondary Education degree in Mathematics. The paper was examined and recommended for approval by the adviser and committee members listed. Upon completion, the research will contribute to the university's research catalog.
The document summarizes key aspects of La Solidaridad, the propaganda newspaper of the Philippine Propaganda Movement. It discusses the newspaper's goals of advocating for political reforms in the Philippines under Spanish colonial rule. It also outlines some of the tensions that arose between its contributors like Rizal, Lopez Jaena, and Del Pilar over editorial control and direction. The document also examines factors that may have contributed to the perceived failure of the Propaganda Movement to achieve its aims, such as censorship and lack of funds and unity among its members.
Rizal was born on June 19, 1861 in Calamba, Laguna to Francisco Mercado and Teodora Alonso. He came from a large family of 11 children. Rizal displayed many talents from a young age such as writing plays, painting, sculpting, and magic tricks. He was influenced by his multicultural ancestry and environment. Rizal's childhood provided the foundation for his intellectual and artistic talents that he would further develop later in life.
This document provides context and analysis of key themes and characters from El Filibusterismo by Jose Rizal. It discusses several major topics addressed in the novel, including revolution as a means for social change, the importance of leadership and governance, views on education and language, and the role of Filipino youth. The document also profiles and describes several important characters from the story, such as Kabesang Tales, Placido Penitente, Padre Camorra, Hermana Penchang, and Juli.
maaaring ma idownload
Makakatulong sa mga studyante
na ngangailangan ng kwento.
para sa mga nag hahanap oh gustong makuha ang file na ito maari lamang pong mag register ng account dito sa SLIDESHARE,pag katapos non ay iconfirm muna sa inyong email para ito ay maisave oh maidownload ng tama.
kung may katanungan po kayo maari lamang na mag email sa account na ito:
asa.net2015@gmail.com
asa.net2014@yahoo.com
maraming SALAMAT PO!
Background and information about ilocos norteLyca Mae
Ilocos Norte is a province located in the Ilocos Region of northern Luzon in the Philippines. Its capital is Laoag City. Ilocos Norte is known as the birthplace of former President Ferdinand Marcos and a northern tourist destination, home to beaches like Fort Ilocandia, Saud Beach, and Blue Lagoon. The economy relies on agriculture including rice and corn, fisheries, livestock, and industries like weaving, furniture making, and food processing. Tourism is also a major industry, attracting visitors to attractions like the UNESCO World Heritage Site Paoay Church and the sinking Laoag bell tower.
Kalagan ethnic group
Kagan came from the word kaag which means to inform, to secure or secrecy.
The other term also is Ka – allagan which means shining light referring from to the sun due as they are believed to be more advanced in lifestyle and society than their neighbouring tribes which live on the highlands of the mountains of Davao.
This document contains an acknowledgment form used in the Philippines. The form acknowledges that an individual personally appeared before a notary public and acknowledged that they voluntarily signed a document. It includes spaces for the notary public to fill in details like the date, location, and expiration date of their commission. The form helps validate that a document was properly signed in the presence of an authorized official.
Rizal wrote several poems that expressed his nationalist ideals and love for the Philippines. Some of his most prominent poems discussed are "Sa Aking Mga Kababata" where he advocated for preserving the native language; "Education Gives Luster to the Motherland" and "To the Filipino Youth" where he encouraged education as a way to develop the country; and "My Retreat" where he beautifully described his life in exile in Dapitan. Overall, Rizal's poetry reflected his deep patriotism and hope for the Philippines' future progress.
Rizal spent his early childhood in Calamba, Laguna in a happy home filled with love. He showed early talents in art, poetry, and academics. His mother and uncles were influential in developing these talents. Witnessing the oppression of the Filipino people by Spanish authorities awakened his patriotism from a young age. Rizal's upbringing and natural abilities, combined with influences from his family and environment, positioned him to become the pride and inspiration of the Philippine nation.
Rizal was arrested in Barcelona on his way to Spain and transferred back to Manila to stand trial. During the preliminary investigation, Spanish authorities gathered documentary and testimonial evidence from tortured Filipino patriots to implicate Rizal in the revolution. This included letters and speeches seemingly connecting him to independence efforts. By November 26, the records of the case were transmitted to the Governor General to appoint a special judge advocate to bring Rizal immediately to trial while kept in prison.
Hermandades y Cofradías - origin and costumbres (Filippino).pptxMartin M Flynn
Pinagmulan at istraktura ng mga banal na asosasyon na kumakatawan sa pasyon ni Kristo, na may mga prusisyon na naglalarawan sa kanyang kamatayan at muling pagkabuhay
Rizal wrote extensively during his life, producing poems, essays, novels, and other works. This document outlines over 50 of his known writings, including articles published in Diariong Tagalog and La Solidaridad, poems written from his student days through exile, unfinished novels, and some of his most controversial works that addressed the future and character of the Filipino people. The works touched on topics like history, folklore, education, politics, social issues and his advocacy for reforms in the Philippines under Spanish colonial rule.
Rizal was arrested upon arriving in Barcelona and detained under suspicion of inciting revolution in the Philippines. He was brought back to Manila to stand trial. Despite pleading not guilty and arguing that the La Liga Filipina was a civic group, not revolutionary, Rizal was found guilty and sentenced to death by firing squad. In his final hours, Rizal bid farewell to family and friends, wrote his last poems, and controversially may have retracted previous anti-Catholic views under pressure from friars in exchange for being allowed to marry Josephine.
Rizal was exiled to Dapitan by the Spanish authorities due to his writings and activities. During his 4 years in exile, he developed the town through infrastructure projects, agriculture, medicine and teaching. He established a model community and school. However, he was still monitored by Spanish spies. Rizal made the best of his situation in Dapitan and contributed greatly to the development of the town.
The document provides summaries of Rizal's two novels, Noli Me Tangere and El Filibusterismo. Noli Me Tangere tells the story of Juan Crisostomo Ibarra, who returns to the Philippines after studying abroad. He faces oppression from friars and is falsely accused of instigating an uprising. El Filibusterismo follows the character of Simoun, revealed to be Ibarra in disguise, as he plots to foment a revolution against Spanish rule through corruption and oppression. While the novels depict the injustices of Spanish colonial rule, scholars debate whether Rizal ultimately supported revolution or reform as the means for change.
Rizal traveled extensively through Hong Kong, Macau, Japan, the United States, and various countries in Europe from 1888 to 1891. Some key experiences included meeting O-Sei-San in Japan who became his lover and tutor, observing racial inequality in the US, and developing relationships with other Filipino expatriates. However, he also faced challenges like family troubles back home and disagreements with other Filipino leaders over the direction of propaganda efforts. Throughout his travels, Rizal continued advocating for reforms in the Philippines through his writings.
Rizal decided to study abroad in Europe without his parents' consent. He traveled to Singapore and then continued on to locations like Ceylon, Aden, Italy, France, and Spain. In Spain, he studied medicine and philosophy and was involved in writing and political activism. He experienced hardship but also made important connections. He later traveled throughout Europe including to Germany where he did further study and research, worked in medical clinics, and wrote his first novel which inspired political change.
Rizal studied at Ateneo Municipal de Manila from 1872 to 1877, where he excelled academically, becoming the head of his class. He then studied philosophy and letters at the University of Santo Tomas from 1877 to 1882 but had an unhappy experience due to discrimination from Spanish professors and students. He left before completing his medical degree. Rizal also had several romantic relationships during this time. He then decided to continue his studies abroad in Spain with his family's support.
Rizal received an early education from private tutors and his mother in Calamba. At age 8, he was sent to school in Biñan where he excelled in subjects like Spanish and Latin, surpassing his classmates. He experienced some fights and brawls at this school. In 1870, he returned to Calamba but heard of distressing events, including the execution of priests Gomez, Burgos and Zamora, and the unjust imprisonment of his mother for over two years due to fabricated accusations. These events deeply impacted Rizal and motivated him to learn more in hopes of reforming an unjust system.
The document discusses the political, economic, and social aspects that shaped the Philippines during the 19th century under Spanish colonial rule. This includes the impact of the Bourbon Reforms, the introduction of the Cadiz Constitution, the end of the Galleon trade, the opening of the Suez Canal, the rise of the Chinese mestizos and inquilinos social classes. Overall, these changes introduced ideas of liberalism, nationalism and calls for more rights and representation among Filipinos during Rizal's time in the late 19th century.
This document summarizes the Rizal Law (Republic Act No. 1425), which mandated teaching Jose Rizal's life, works and writings in Philippine schools. It describes the bill's passage despite opposition from the Catholic Church. The law aimed to promote nationalism and patriotism by educating youth about Rizal's ideals of freedom. It required all schools to teach Rizal using unexpurgated versions of his novels and ensure adequate copies in libraries. The law allocated funds for translating and distributing Rizal's works nationwide.
The document summarizes the history of the 5th Philippine Republic from 1986 to the present, outlining the key events and policies of each presidential administration. It discusses Corazon Aquino's ratification of the 1987 constitution after People Power I, Fidel Ramos' economic reforms, Joseph Estrada's impeachment and ouster in EDSA II, Gloria Arroyo's conflicts and scandals, Benigno Aquino III's response to disasters, and Rodrigo Duterte's war on drugs and infrastructure projects.
During the Martial Law years from 1972-1981, President Marcos issued Proclamation 1081 placing the Philippines under martial law, citing threats from communists and anti-Marcos demonstrations. He arrested opposition leaders and activists and established a constitutional convention to frame a new constitution concentrating power in the presidency. Some achievements included educational reforms but he also censored media. After lifting Martial Law in 1981, Marcos retained power through a controversial election in 1986 and the assassination of opponent Ninoy Aquino. Large protests erupted after the disputed election results, leading to Marcos' exile and Corazon Aquino's induction as president.
The document summarizes the administrations of Philippine presidents from Manuel Roxas to Ferdinand Marcos during the Third Philippine Republic from 1946 to 1972. Key events include the establishment of military agreements with the US, failed efforts to curb corruption and contain the Huk insurgency, economic reconstruction, the rise of the Communist movement and groups like the NPA, and the declaration of martial law by Marcos in 1972.
1. Japan occupied the Philippines during World War 2 after invading in 1941-1942 and establishing a puppet government led by Jose Laurel.
2. The Japanese occupation was harsh, imposing martial law and committing atrocities like the Bataan Death March. Filipinos resisted through guerilla groups.
3. The US and Filipino forces fought back, with MacArthur fulfilling his promise to return. They liberated Manila in 1945 and the country by July 1946, leading to the establishment of the Third Philippine Republic.
1. This document summarizes key events in American imperialism and colonial rule in the Philippines from 1899-1941. It discusses the Philippine-American War, the establishment of American civil and military governments, American colonial integration policies, the increasing Philippinization of the government under laws like the Jones Law, and missions for Philippine independence culminating in the 1935 Constitution.
2. Major events included the wars against Aguinaldo and other revolutionary leaders, the establishment of American institutions and the spread of American culture, the growth of Filipino representation in government, and the path to independence under Commonwealth rule defined by laws like the Tydings-McDuffie Act and the 1935 Constitution.
3. The document provides an overview
The document summarizes the key factors and events that led to the development of Filipino nationalism and the Philippine Revolution against Spain in the late 19th century. It discusses the rise of nationalist propaganda through organizations like La Liga Filipina and Katipunan, and the execution of Jose Rizal which further fueled nationalist sentiments. It also outlines the establishment of the short-lived Philippine Republic under Emilio Aguinaldo with its capital in Malolos and the drafting of the Malolos Constitution before the outbreak of the Philippine-American War.
The document summarizes Spanish colonization of the Philippines from 1565 to 1872. It details key events such as Legazpi establishing the first Spanish settlements in Cebu and Manila. It established the colonial system including religion, society, government, laws and the economy. It also discusses early Filipino revolts against Spanish rule such as those led by Lakandula, Tamblot, and Dagohoy. The document provides context on Spanish colonial integration and resistance during this time period.
The document provides an overview of early Philippine society from 250,000 BCE to 1565 CE. It discusses the various theories about the origins of the Philippines and Filipinos, including the Tabon Man discovery. It also describes aspects of pre-colonial Philippine life like social structure, religion, and cultural exchanges with neighbors. Finally, it summarizes Ferdinand Magellan's expedition, the first arrival of Europeans in the Philippines in 1521, and the significance of establishing the global route.
The document discusses the Philippines' territorial claims in the South China Sea based on historical and legal foundations. It summarizes the key maps that established the earliest depictions of the archipelago, including the 1734 Murillo Velarde Map which showed Scarborough Shoal and Spratly Islands as part of Philippine territory. China's claims are also examined, tracing from ancient dynasties' verbal claims to the modern Nine Dash Line. The document concludes that the Philippines has a stronger historical claim established by the 1734 map in comparison to evidence from ancient Chinese maps. It also notes that a 2016 UN arbitration tribunal ruling rejected China's Nine Dash Line claims.
This is the fourth chapter of the course Readings in Philippine History as per the course guide from Commission on Higher Education.
Course sub-topics:
1. Agrarian Reform Policies from Commonwealth Period to the 5th Republic
2. Philippine Constitutions
2.1 1935 Constitution
2.2 1973 Constitution
2.3 1986 Constitution
3. Philippine Taxation
Readings in Philippine History Chapter 4: "Social, Political, Economic and cu...
Ang Tatlong Pangunahing Kulto ng Bundok Banahaw sa Lalawigan ng Quezon
1. ANG TATLONG PANGUNAHING KULTO NG BUNDOK BANAHAW SA
LALAWIGAN NG QUEZON
Yosef Eric C. Hipolito, BA, LPT
Bulacan Agricultural State College
Institute of Education, Arts and Sciences- Graduate Studies
yosefhipolito19@gmail.com
2019
Abstrak
Sa pagiging isang Kristiyanong bansa ng Pilipinas, nagkaroon ng iba’t-ibang
interpretasyon sa naturang relihyon ang mga Pilipino sa iba’t-ibang panig ng kapuluan bunga na
rin ng hindi maialis na diwa ng Paganismo sa kanilang pananampalataya. Sa sanaysay na ito’y
tinatalakay ang tatlong pangunahing mga kultong namamayani sa Bundok Banahaw sa lalawigan
ng Quezon hanggang sa kaslaukuyan; “Samahan ng Suprema de La Ciudad de Mystica de
Dios,” “Samahan ng Tatlong Persona Solo Dios” at “Samahang Rizalista” na silang
maituturing na pinakakilalang mga kulto rin sa Pilipinas na ibinase ang paniniwala sa sinaunang
pamamaraan at sa pananampalatayang Kristiyano. Nakapaloob sa pagtalakay sa bawat isang
kultong nabanggit ang kaligiran ng kanilang samahan, kalikasan ng kanilang pananampalataya at
mga kasapi. Bunga ng pag-aaral sa tatlong kultong ito, sumasalamin ito sa tindi ng
pananampalatayang Pilipino sa kanilang pinaniniwalaan, ito man ay kinikilala bilang
pangunahing relihyon man o isang kulto.
Mga Keyword: kulto, anting-anting, Diyos
Panimula
“Ang pagsusulat ng kasaysayan ng mga kulto ay pagsusulat din ng kasaysayan ng
diskurso ng takot at pagbaba ng mga pangunahing institusyon ng pagbabago sa lipunan.”
– Marina Benjamin
Likas sa mga Pilipino ang masugid na paniniwala at pananalig sa kani-kanilang mga
Diyus-diyosan bago pa man dumating ang mga Espanyol, ang tawag dito’y konsepto ng
Paganismo o Animismo (Saquilayan, 2011). Ngunit sa pagdating ng Kristiyanismo sa ating bansa
noong 1521, napalitan ang pananampalatayang ito ng relihyong dala ng mga mananakop na
Europeong Espanyol ayon kay Molave (2014). Sa kabilang banda, sa pagdating ng
kaKristiyanuhan sa iba’t-ibang panig ng bansa, ito ang nagbunsod sa iba’t-ibang tao sa bansa na
ibahin ang ilan sa mga imterpretasyon ng Romano Katoliko sa Bibliya. Mula sa pagiging mga
2. Pagano bago ang panahon ng kolonisasyon, nanatili ang puso ng ilang mga Pilipino sa mga
sinaunang pamamaraan ng pananampalataya sa kinikilalang mga Diyos kaya’t pinaghalo nila ang
sinaunang paniniwala sa bagong relihyong sa kanila’y ipinakilala ng mga dayuhang Europeo.
Mula sa kasaysayan ng bansa, malalaan nating ang ilan sa mga Pilipinong nasa gawi ng
kabundukan o liblib na mga pook ay naging mahirap para sa mga Espanyol na sila’y
bautismuhan sa pagiging mga Kristiyano. Ngunit ang ilan naman sa kanila’y nabinyagan ngunit
hindi tumalima sa pangunahing mga turo o pananaw ng mga prayle sa naturang relihyon at iniba
ang ilan sa mga pamamaraan ng pagdarasal, pagsamba at pagpapakita ng debosyon ng mga
karaniwang Kristiyano. Mababakas sa kanilang mga gawaing espiritwal ang pagkilala sa
kalikasan bilang bahagi pa rin ng kanilang pananampalataya sa kabila ng dominanteng
Kristiyanismo.
Kilala ang bayan ng Dolores, Quezon sa Bundok Banahaw na dinarayo ng mga tao
tuwing Mahal na Araw o sa kahit holy pilgrimage ng mga relihyoso. Pinaniniwalaan kasi ng
marami na napakahiwaga ng bundok na ito at nagtataglay ito ng kapangyarihang espiritwal sa
mga taong nananalig rito buhat pa man noong panahon ng mga Espanyol kaya’t may ilang
tumatawag dito bilang “Bagong Herusalem.” Sa katunayan, nagsulputan ang mga pangkat ng
taong relihyosong nagsipagtayo ng mga maliliit na relihyong hiwalay sa Romano Katoliko sa
paligid ng bundok dahil noon marahil ay nakarinig ng santong boses ang mga naunang
mananampalataya sa bundok na ito. Mga relihyong ang paraan ng pagmimisa ay kahawig ng sa
Romano Katoliko ngunit may makalumang paraan ng paniniwala at pagsama sa ilang aspeto
kaya’t naituring na mga “kulto.” Maituturing na kulto ang isang relihyon kung: (1)ito ay hindi
rehistrado sa gobyerno, (2) makaluma ang paraan ng pagsamba, (3) may ilang paniniwalang
taliwas sa turo ng simbahan dahil sa paggamit at paniniwala sa bisa ng mga anting-anting.
Sa katunaya’y hindi lamang tatlo ang mga relihyong nagsisulputan sa naturang bundok sa
pagdating nga Kristyanismo. Kung babalikan ang kasaysayan ng Pilipinas, maaalalang isa sa
mga bayaning nanguna sa repormasyon ng simbahang Katoliko ay ang pesanteng si Apolinario
dela Cruz na mas kilala sa tawag na “Hermano Puli.” Itinatag niya ang kanyang kultong
“Cofradia de San Jose” sa isang barrio dito at kalauna’y inusig ng simbahang Katoliko sa
Pilipinas dahil sa pagiging isang kulto at erehe. Pinaghinalaan ng pamahalaang Espanyol na
kalauna’y sila’y naging isang pangkat rebolusyonaryo sapagkat ayon sa kanilang pag-iimbestiga,
3. lalaki lamang ang kanilang hinahayaang maging kasapi ng samahan. Matapos ang isang labana’y
nahuli si Puli, binitay at pinaghati-hati ang katawan sa apat. Sinasabing hindi pa nagtapos ang
pamamayagpag ng kanyang kulto marahil makalipas ang ilang taon, sa katauhan ni Januario
Labios, ipinagpatuloy niya ang kulto ni Puli at nagpasalin-salin kaya’t napapanatiling buhay pa
rin hanggang ngayon (Ileto, 1979).
Ang sanaysay na ito’y nakasentro lamang sa tatlong pangunahing kulto ng Bundok
Banahaw marahil sa hindi inaasahang pagkakatao’y nakadaupang palad ng manunulat ang isa
niyang estudyanteng kasapi ng isa sa tatlong kultong ito sa subject na Understanding Culture,
Society and Politics. Dahil sa taun-taong pagbisita ng kanilang pamilya sa Bundok Banahaw
tuwing Mahal na Araw, naging maalam siya sa kaligiran ng tatlong pangunahing samahang
relihyoso sa bundok, pati na rin ang kalikasan ng kanilang pananampalataya at ilang kaalaman
tungkol sa kanilang mga miyembro. Kaya’t ang mga impormasyon nakalahad sa mga susunod na
pahina ay pawang mga “First-hand experiences” o “First-hand knowledge” ng mismong
estudyante ng manunulat na kasapi ng isa sa mga kultong ito.
“Samahan ng Suprema de La Ciudad de Mystica de Dios”
Kaligiran ng samahan
Ito’y itinatag ng isang babaeng nagngangalang Maria Bernarda Balitaan noong 1819
kaya’t siya ang naituring na unang “Suprema ng Kagitingan” o pinuno nito. Naitatag niya ang
naturang samahan sa Bundok Banahaw dahil minsang magnilay siya rito’y nakarinig siya dito
ng mahiwagang tinig na nagsabi sa kanyang “itatag mo ang aking kaharian sa bundok na ito.”
Ang naturang samahan, kahit na itinuturing na “kulto” ng karamihan ay nakarehistro sa
Securities and Exchange Commission (SEC) at Philippine Statistics Authority (PSA) bilang
isang relihyong kinikilala ng gobyerno ng Pilipinas.
Kalikasan ng Pananampalataya
Sinasabing ang punto ng kanilang paniniwala ay “hindi pa nagkakatawang tao ang Diyos
bilang si Jesus Emmanuel (nasa atin ang Diyos!)” taliwas sa paniniwala ng mga Romano
Katolikong si Jesus na ang “Katawang tao” ng Diyos Ama sa langit. Ang kanilang samahan ay
sumasamba sa “Amang Solo Dios” na nirerepresenta ng kanilang simbolong triyanggulong may
4. mata sa gitna, may dalawang pakpak ng anghel sa magkabilang gilid ng tatsulok at isang krus sa
ibaba ng tatsulok. May nakasulat ding slogan sa ibabaw nitong “E Purae Celestial.”
Bilang isang relihyong kulto, maaaring maging pinuno ng seremonya (katumbas ng pari
sa mga Romano Katoliko) ang babaeng tinatawag na “Babaylan” o lalaking tinatawag naman
bilang “Pari.” Ayon naman sa kanilang mga kautusan, maaaring mag-asawa ang kanilang
Babaylan o Pari basta’t hindi makikiapid sa iba. Bukod sa isang Suprema, pito ang bilang ng
kanilang mga Babaylan o Pari dahil ito’y ang pinakaperpektong numero para sa Amang Solo
Dios. Tuwing nagmimisa’y nakasuot ng coat na kulay puti, korona, naglalgay ng Alcohol ang
kanilang Babaylan. Tungkulin ng mga naturang mga relihyosong lider ang pangunahan ang
kanilang mga misa (na halos kagaya ng sa Romano Katoliko), tagapagbinyag (iniiba ang
pangalan) sa mga anak ng mga kasapi sa isang ilog sa Bundok Banahaw na tinatawag nilang
“Ilog Jordan,” tagapagbasbas ng banal na tubig sa pamamagitan ng pagwasiwas sa kamay/braso
ng Suprema matapos isawsaw sa banal na tubig at maging isang mediko/herbolaryo. Iniaatas din
nila ang taunang pagbisita (Holy Pilgrimage) tuwing Mahal na Araw sa tuktok ng Bundok
Banahaw upang manalangin .
Sa estruktura ng kanilang pook-dalanginan, tila isa itong ordinaryong kapilyang kulay
puti na may pitong pintuan dahil ayon sa nabanggit sumisimbolo ito sa perpektong numero para
sa Amang Solo Dios. Walang upuan ang kanilang simbahan dahil sila’y nakaluhod kung
manalangin. May alpombrang kulay pula ang sentrong daanan (aisle) sa loob nito upang daanan
ng mga Babaylan at Pari. Napapanatili ng samahan ang kanilang pook-dalanginan sapagkat ang
mga miyembro nito’y obligadong magbigay ng abuloy para sa kanilang Suprema.
Sa oras ng pananalangin, hiwalay ang babae sa lalaki mula ikasiyam ng umaga hanggang
ikawalo ng gabi (nahihinto lamang tuwing oras ng kain) kung may mahalagang relihyosong araw
o pagdiriwang at mula ikalima ng hapon hanggang ikasiyam naman ng gabi kung ordinaryong
araw. Nagdadasal ang mga kasapi sa wikang Latin dahil ito raw ang wikang mas naiiintindihan
ng Amang Solo Dios. Habang nakaluhod at nakadipa ang dalawang braso’t nakaporma ng
“Trinidad” (Trinity) ang kanilang magkabilang kamay, isinasagawa nila ang kanilang pagninilay
ng may katimtiman. Tuwing araw ng Linggo, nagsasagawa sila ng misa na halos katulad ng misa
sa mga Romano Katoliko. Parehas ang dasal, proseso ng pagkakasunod-sunod ng mga bahagi ng
seremonya at pangungumunyon ng Hostia. Sa pagkakaroon ng simbolismo sa dugo at katawan ni
5. Kristo, sinasabing ang bersyon ng kanilang Hostia ay isang biskwit na bilog (Puto seko) at ang
bersyon naman ng kanilang alak ay isang alak (Emperador) na hinahaluan ng juice (grape juice).
Mga kasapi
Ang kanilang samahan di’y itinuring na pinakamatandang relihyong kulto sa Bundok
Banahaw na kasalukuya’y tinatayang may tatlong libong kasapi sa buong Pilipinas. Maaring
maging miyembro ang kahit na anong kasarian basta’t hindi lamang hinahayaang makapasok sa
kanilang relihyon ang mga taong may kalaguyo (kabit) o kumakalaguyo (kumakabit) na pawang
kanilang pinakapangunahing atas sa mga kasapi, ang bawal makiapid. Gumagamit sila ng mga
anting-anting bilang kanilang proteksyon sa mga kalamidad o panganib kasabay ng pagsambit sa
kanilang dasal (sa wikang Latin) kagaya ng “Santo Mikael, Santo Gabriel, Santo Rafael, salva
me, salva me, salva me, jesusmaryosep!”
Bilang pinuno ng samahan, ang kanilang Suprema ay sinasabing sinasaniban o
binubulungan ni Maria Bernarda Balitaan kung sino ang susunod na magiging Suprema sa
panahong malapit na siyang mamatay. Paniniwala kasi nilang ang kanilang magiging mga
Suprema ay ang reincarnation ni Balitaan. Bukod pa rito, sa tuwing magdaraos ng misa, may
bahagi ng seremonya na kung saan sumasanib ang espiritu ni Balitaan sa kanilang Suprema at
doo’y ilalahad niya sa mga miyembro ang kanyang mga salita at mga paalala.
“Samahan ng Tatlong Persona Solo Dios”
Kaligiran ng samahan
Dalawang relihyoso ang minsa’y umakyat sa Bundok Banahaw upang manalangin ang
nakakita ng isang nilalang at nagpakilalang siya ang Diyos. Isang babae at isang lalaki ang mga
ito na pawang nagbabalak na magtatag ng isang bagong relihyon. Sa hindi maipaliwanag na
dahilan, magkaiba ang nakita ng dalawang nakasaksi nito. Ang babaeng nagngangalang Maria
Virginia Liongson ay nakitang ang nilalang na sinasabing Diyos ay isang babae, samantalang
isang lalaki naman ang nakita ni Agapito Illustrisimo at sa pangalang “Adonai,” nagpakilala sa
kanya ang Diyos. Bukod pa rito, sinabi rin kay Illustrisimo ng naturang nilalang na itatag niya sa
bundok na iyon ang kaharian sa ngalan ng Solo Dios. Dito nagkaroon ng hindi pagkakaunawaan
ang dalawa sapagat magkaiba ang kanilang nakita, magkaiba rin ang kanilang narinig na tinig. Sa
6. halip na magkasundo para sa lugar kung saan itatatag ang kanilang relihyon, pinaghiwalay ng
dalawang ito ang sentrong dalanginan ng kanilang kulto. Tuluyang itinatag ni Illustrisimo ang
kanyang simbahan sa Bundok Banahaw samantalang si Liongson naman ay nagtatag ng kanyang
simbahan sa Sacrifice Valley sa Hermosa, Bataan. Iisa ang itinuturo ng dalawang simbahang ito
ngunit naiiba lamang sa gawi ng kanilang pagdarasal dahil sa heograpikal na katangian ng
dalawang bundok.
Kalaunan, hindi naging matagumpay ang samahang ito sa Bataan kaya’t nawala ang mga
kasapi nito. Sa kabilang banda, mas napalakas naman ni Illustrisimo ang mga banal niyang
alagad sa Bundok Banahaw. Lumaon, kinikilala ng Securities and Exchange Commission (SEC)
at Philippine Statistics Authority (PSA) ang nasabing kulto bilang isang rehistradong relihyon sa
bansa kagaya ng naunang kultong Mystica de Dios.
May mga matatandang miyembro ang kanilang samahan na nagsasabing ang kanilang
kulto ay mayroon na bago pa man dumating ang mga Espanyol sa Pilipinas ngunit naiparehistro
lamang ni Illustrisimo noong 1936. Ang kanilang kulto ay isinapelikula noong 1980’s na
pinamagatang “Ingkong Alpha Omega” kung saan ipinakita sa pelikula ang pamumuhay at
relihyosong aspeto ng kanilang samahan. Ginanapan ito ng mga artistang sina Lito Lapid, Perla
Bautista at Elizabeth Oropesa noong panahong iyon.
Kalikasan ng Pananampalataya
“Ang tagapagligtas ay si Jesus” at “ang Diyos Ama ay nagkatawang tao na sa katauhan
ni Jesus” ang pangunahing pinaniniwalaan ng kanilang kulto. Kinakatawan ng tatlong simbolo
ang kanilang pagsamba na tila kumakatawan din sa tatlong persona: una, ang triyanggulong may
mata sa gitna, puting kalapati ang ikalawa at ang ikatlo’y isang tupang may nakadantay na
tungkod ng isang pastol. Bukod pa rito, kinikilala rin nila si Maria bilang “ikaapat” na persona sa
Trinidad sapagkat si Maria’y itinuring bilang “tigaaliw” ng Diyos Ama, “ina” ni Kristo at
“esposa” ng “Mahal na Ingkong” (Espiritu Santo). Sa kabilang banda, di katulad ng sa ibang
relihyon, hindi nila ginagamit ang katawagang “Espiritu Santo” sa halip ay “Mahal na Ingkong”
na kanila ring pinaniniwalaang ninuno ng lahat ng mga ninuno. Punto de Vista rin ng kanilang
samahan na ang Pilipinas ay ang tinutukoy na bansang itinakda ng Diyos na tanging makaliligtas
7. sa araw ng paghuhukom sa aklat ng Pahayag sa Bibliya na nagsasabing “Ang Israel ay
mawawala sa mapa at ang matitra lamang ay ang bansang pinili.”
Sa wikang Tagalog ang kanilang dasal sapagkat paniniwala ng mga kasapi nito’y hindi
didinggin ng Amang Solo Dios ang panalangin ng isang taong nabubulol sa pagdarasal. Ngunit sa
wikang Latin ang kanilang pagrorosaryo na may labinlimang misteryo, taliwas sa limang
misteryo lamang sa Romano Katoliko. Tradisyon din ng kanilang samahan na tuwing Miyerkules
ay nagnonovena at nagdarasal ng Santo Rosario. Sa tuwing may panganib, naglalaan ang mga
miyembro nito ng dasal para sa tatlong pangunahing anghel na santo sa Romano Katoliko:
“Santo Mikael, Santo Gabriel, Santo Rafael, Salva me, salva me…”
Sa estruktura ng kanilang simbahan sa Bundok Banahaw, tila rin ito isang
pangkaraniwang kapliya ngunit may walong pintuan sapagkat sumisimbolo ang pito bilang
perpektong numero ayon sa Amang Solo Dios at ang isa pang pinto ay isinama bilang “Pinto ni
Maria.” Sa simbahan ng mga nasa Bundok Banahaw, nang mamatay si Illustrisimo, inilibing
siya sa tabi ng kanilang simbahan at pinagpatayo siya ng mga miyembro ng samahan ng isang
rebulto.
Ngunit noong circa 1970’s hanggang 1980’s dahil sa mensahe ng Amang Solo Dios sa
isang lalaking miyembro ng samahang nagngangalang “Norberto,” muling binuhay ng isa sa
mga miyembro ng samahan ang simbahang nakasentro Sacrifice Valley. Sinambit marahil ng
isang tinig na dapat na buhaying muli ang isa pang sentrong dalanginan na itinakda ng langit na
magiging “Lupang Banal.” Noong panahong iyo’y kinilala ang pangalan ng kanilang lugar
dalanginan na “First International Sacrifice Valley” bilang opisyal nitong pangalan. Bunga na
rin ng pang-uusig ng ibang mga tao na ang Bundok Banahaw ay pinamumugaran na ng mga
engkanto, tuluyan nang nagtungo sa Bataan ang ilan sa mga naniwala sa usaping ito. Nagtayo
sila ng dalawang kapilya sa dalawang bundok nito na hugis bangka at may isang pintong bilog.
Sa usapin ng kanilang pananalangin, ayon din daw sa matandang nakausap ni Illustrisimo
bago niya maitatag ang naturang kulto, ipinag-utos daw ng Diyos na pitong beses silang
magdasal at nagdaraos lamang ng banal na misa tuwing ikapito, ikalabimpito at ikadalawampu’t
pito ng buwan. Ayon sa kanilang paniniwala na ayon rin sa Bibliya, pitong araw ginawa at
ginunaw ng Diyos ang mundo, at pitong araw din nang sumadsad ang barko sa Bundok Ararat sa
8. Israel noon, ayon sa kasaysayan. Kagaya ng naunang kultong natalakay, tila ordinaryong misa ng
Romano Katoliko ang kanilang paraan ng pagmimisa. Bilang paghahanda sa pagdaraos ng misa,
dalawang oras mahigit na nagdarasal muna ang mga kasapi nito. Sinasabing tila isang mahika na
nagiging lalaki ang imahen ng Suprema sa tuwing sasanib ang espiritu sa kanya at yumayanig
ang lupa at bumabango ang amoy sa loob ng sambahan. Karaniwang pagkaraan ng seremonya’y
sasaniban ang kasalukuyang Babaylan (na nagdaraos ng misa) ng espiritu ng Amang Solo Dios,
habang naglalakad itong nakatingkayad mula sa dulo ng kapliya hanggang sa altar. Ngunit ang
kanila lamang ginagamit na Hostia sa seremonya bilang representasyon ng katawan ni Kristo ay
tinatawag na “Mompo.” Samantalang redwine naman ang kanilang ginagamit para sa
simbolismo ng dugo. Nakaluhod at nakadipa na ang kamay ay nakaayos ng Trinidad ang
kanilang posisyon kapag nagdarasal. Bukod pa rito, taliwas sa nakagawiang pag-aantanda ng
krus, ang kanilang pgsasagawa nito ay nagmumula sa kanan patungong kaliwa dahil
sumisimbolo ito sa kabanalan patungong kasalanan (ang kasalanan marahil ay itutungo para sa
kabutihan).
May mga araw na nagdaraos sila ng tinatawag na “ehersisyo” na kung saan ang
matatandang miyembro’y nagkakantahan at ang ilang mga dalagang babae nama’y sumasayaw
sa saliw ng kanilang mga dasal na naglalaman ng kasaysayan ng kanilang relihyon. Sinasabi rin
na nababanggit sa kanilang mga awit ang kahalagahan ng “Inang Bayan” sa kanilang relihyon
kaya’t bago ang seremonyang ito’y itinataas muna ang bandila ng bansa, kasabay ng pag-awit ng
Lupang Hinirang. Paliwanag marahil ng kanilang mga miyembro, ang kanilang samahan ay
nagpapakita ng pag-ibig sa Diyos at sa bayan.
Patriarka ang tawag sa pinakamataas na lalaking pari ng kanilang relihyon ngunit hindi
ito nanguguna sa seremonya ng misa na maaaring mag-asawa kagaya ng isang pastor. Babaylan
o babaeng pari lamang ang nangunguna sa mga banal na misa ng kanilang samahan. Tuwing may
pagdiriwang ay nagsusuot ito ng puting mahabang kasuotan na may hood ang kanilang mga pari.
Sa mga miyembro nama’y nakaputing polo at pantalon ang mga lalaki, samantalang puting
mahahabang damit na may belo sa babae (dahil bawal makita ng lalaki ang buhok ng mga babae
sa tuwing may pagdiriwang) sapagkat ipinagbabawal ng kanilang samahan para sa mga babae
ang magsuot ng pantalon dahil hindi ito kailanman sinuot ni Maria. Sa kasalukuyan, isang
nagngangalang Juan Florentino ang kasalukuyang Patriarka ng samahan sa Bataan.
9. Mga kasapi
Limang libong kasapi mayroon ang kanilang samahan sa kasalukuyan. Panuntunan ng
bawat isang pamilyang kasapi ng kulto ang pagsusuot ng mga anting-anting bilang panlaban sa
panganib. Karaniwa’y tatsulok ang hugis ng kanilang mga anting-anting dahil ito’y sumisimbolo
sa Diyos Ama, Anak at Espiritu Santo at sinasabing ito ang pinamalakas na hugis sa daigdig.
Itinuturo rin ng kanilang samahan sa ibang tao na ang ilan sa ating mga bayani noong panahon
ng pananakop ng mga Espanyol at Amerikano kagaya nina Andres Bonifacio, Antonio Luna at
Macario Sakay ay dumayo sa Bundok Banahaw upang magkaroon ng mga agimat na panlaban sa
kapahamakan.
Sa kasalukuyan, aktibo ang ilan sa mga miyembro nito sa mga gawaing Katoliko kagaya
ng kanilang pagsama sa sagradong prusisyon ng Mahal na Poong Nazareno sa Quiapo tuwing
ika-9 ng Enero. Nagbibigay rin sila ng ilang mga tulong sa mga simbahang Katoliko na may
kaugnayan ang patron sa tatlong Persona o Trinidad kagaya ng simbahan ng Santisima Trinidad
sa Malolos, Bulacan.
“Samahang Rizalista”
Kaligiran ng samahan
Isang samahang kumikilala sa isa sa pinakamagiting na bayani ng Pilipinas na si Dr. Jose
Rizal bilang isang sagradong nilalang. Ayon sa mga nauna nang nagsipag-aral sa relihyong ito,
pinaniniwalaan ng mga kasapi nito ang pagkakawangis ng naging buhay ni Rizal sa naging
buhay ni Kristo. Kung babalikan ang kasaysayan, parehas silang naging mga manggagamot,
parehas na naging banta sa mga mananakop sa kanilang lugar na pinagmulan at parehas na nag-
alay ng buhay para sa kanilang mga kababayan. Ang kanilang samahan ay kalat hindi lamang sa
Bundok Banahaw ngunit pati na rin sa kapatagan ng Pampanga, Bulacan, Rizal at Cavite.
Pinaniniwalaan ng kultong ito na si Rizal ay isa sa bumubuo sa tatlong Persona sa halip na ang
espiritu santo ang isa sa mga bahagi nito.
Kalikasan ng pananampalataya
10. Sinasabi ng mga miyembro nito na hindi tunay na bahagi si Jose ng pamilyang Rizal ng
Calamba, Laguna. Ayon sa kanila, hindi sina Teodora Alonso at Francisco Mercado ang kanyang
mga magulang, bagkus si Rizal ay ang bunsong kapatid ng tatlong magkakapatid na Mariang
sina Maria Makiling, Maria Sinukuan at Maria Banahaw. Ibinigay lamag marahil ng tatlong
Mariang ito ang noo’y sanggol pang si Jose sa pamilyang Rizal ng Laguna.
Sa aspetong espiritwal, pitong beses kung magdasal ang mga kasapi nito sapagkat
numerong pito ang sinasabing perpektong numero para kay Rizal. “Amang Dr. Jose Rizal” ang
tawag nila sa bayani na siyang kinikilala at sinasamba nila. Tila isang puon si Rizal kung ituring
ng mga kasapi nito sa kanilang mga tahanan sapagkat hinihikayat na lahat ng kaspai nito’y
maglagay ng isang larawan ni Rizal sa kanilang mga tahanan. Nagdaraos din sila ng mga misa na
kaugnay pa rin ng misa ng Romano Katoliko ngunit mayroon silang isang kilalang dasal-awitin
na halos lagi nilang inaawit: “Ang Ama ay purihin, ang anak ay luwalhatiin, Espiritu santo’y
sumaamin.”
Sila’y sumasamba sa isang kapilyang kulay puti na may malaking tarangkahan. Sa altar
ng kanilang pook-dalanginan ay naroroon ang imahe ng Ama at Anak na kinokoronahan si Rizal
bilang pagpupugay sa bayani. Sa araw ng pagsamba, nakaapak ang lahat ng miyembro sa loob ng
kapilya at lahat ng mga ito’y nakasuot ng puting pantaas at pambaba, mapababae man o lalaki.
Ang mga kababaihan namang may katungkulan sa kanilang kulto ay nakasuot ng sayang
nakabase ang kulay sa tatlong kulay na makikita sa bandila ng Pilipinas.
Kagaya ng ibang mga relihyosong pangkat sa Bundok Banahaw, naniniwala rin sa
kapangyarihan ng mga anting-anting na hugis triyanggulo. Karaniwang triyanggulo ang kanilang
mga suot na anting-anting dahil ito raw ang perpektong hugis para kay Rizal.
Mga kasapi
Sinasabing sa kasalukuya’y may 7,000 kasapi ang samahan na nakakalat sa buong
Pilipinas. Tinatanggap ng samahan miski mga kumberti na lalaki o babae. Ang mga taong ito’y
aktibong lumalahok sa mga mahahalagang pagdiriwang sa buhay ni Rizal kagaya ng mga
selebrasyon sa kanyang kaarawan tuwing ika-19 ng Hunyo sa Laguna at sa tuwing gugunitain
ang kanyang kamatayan tuwing ika-30 ng Disyembre sa Luneta. Bilang pagdiriwang sa araw ng
11. kamatayan ng bayani, may isang lalaking sasaniban daw si Rizal at magsasalita ng mga dasal,
aral at babala sa mga miyembro ng samahan.
Konklusyon
Ang mga Pilipino’y may likas na damdaming maka-Diyos na siyang sumasalamin sa
ating mahigpit na pananampalataya buhat pa man noong panahong hindi pa nakararating ang
kolonisasyon sa buong kapuluan. Nagresulta ang pagbinyag sa mga Pilipino bilang mga
Kristiyano sa pagsulpot ng mga kulto sa mga liblib na pook ng bansa dahil sa hindi mapigilang
lakas ng katutubong paniniwala kung saan inihalo nila sa mga turo ng Kristiyanismong dala ng
mga dayuhan. Hanggang sa kasalukuyan, patuloy pa rin ang pananampalataya ng mga nabanggit
na mga kulto sa kanilang mga relihyon na silang nagpapakita ng debosyong Pilipino sa usapin ng
paniniwala sa Diyos.
_____________________________________
Sanggunian
Benjamin, M. (2017). What is a Cult? Retrieved from
https://aeon.co/essays/theres-no-sharp-distinction-between-cult-and-regular-religion
Ileto, R.C. (1979). Pasyon and Revolution: Popular Movements in the Philippines, 1840-1910.
Ateneo de Manila University Press. Quezon City.
Molave, A.T. (2014). Philippine History: A Quest for Freedom, Identity, and Progress.
Sibs Publishing House, Inc., Quezon City.
Saquilayan, V.Y. (2011). Introduction to Sociology & Anthropology with Family Planning.
Mutya Publishing House, Inc., Malabon City.
Panayam kay John Emil C. Cruz, miyembro ng Samahan ng Tatlong Persona Solo Dios