CHAPTER IV

PRESENTATION OF FINDINGS AND ANALYSIS

A. Introduction

The main focus of this chapter is to discuss the findings and data analysis from

the online and personal interview of six (6) devotees and six (6) non-devotees of the

Black Nazarene. The purpose of this study was to provide an in-depth study on the

development and meanings of the religious practices dedicated to the Black Nazarene of

Quiapo.

The specific objectives of the study and their corresponding findings are

presented below:

Entry to the Black Nazarene of Quiapo Devotion

Many of the devotees entered the devotion to the Black Nazarene of

Quiapo to ask for miracles and help with their problems such as health, financial,

and other personal problems. From the responses of the participants of this study,

the researchers corroborate that an individual’s struggle was a main factor in

becoming a devotee. In fact, three respondents have narrated that when they

prayed to the Black Nazarene for healing for their illnesses, such as an

enlargement of the heart, they were healed. These healing and protection from

illnesses is also one of the factors why the devotees continue to sacrifice their

time and energy to the Black Nazarene. Other respondents also stated that they

devote to the Black Nazarene to ask for help with their financial status and in

32
hope for a sustainable or better income. Caliwag (2019) further added that most of

the devotees come from the lower-class sector or the poor. Some of the

respondents have also mentioned that their family, specially their parents, was a

“gabay" who guided them and led them to become a devotee of the Black

Nazarene. These factors may be interrelated as some of them were brought by

their parents to the Black Nazarene and to the Traslacion because they were sick

and some were brought to the procession by other family members at an early

age, became sick in the later part of their lives, and were eventually healed after

praying to the Black Nazarene.

Meanings Behind the Religious Practices for the Black Nazarene

From the conducted interviews of the devotees, the researchers found the

meanings behind the notable religious practices that are dedicated for the Black

Nazarene of Quiapo. One of these is the dungaw where the image the Lady of

Mount Carmel is taken out when the Black Nazarene passes by. Some interpret it

as Mother Mary meeting her Child, Jesus, as she did during the Easter Vigil;

however, according to Fr. Rommel Rubia who was a former parish priest of the

Basilica Minore de San Sebastian, dungaw is a religious courtesy done by the

image of the Lady of Mount Carmel through a window to pay respect to the Black

Nazarene being processioned (GMA News, 2019). This practice is also in

acknowledgement that the two venerated images were similarly brought to the

country by Recollect priests in 1634. On the other hand, pahalik, paghawak and

33
pamamatak are believed to be the people’s preference in order to manifest,

channel, and strengthen their devotion to the image of the Black Nazarene. This

can also be the enforcement of the mantra, “to see is to believe” where the

devotees are able to feel connections through tangible objects. Through the

interviews, the researchers also verified that the Traslacion is a commemoration

of the solemn transfer of the image of the Black Nazarene from Intramuros to the

Minor Basilica of Quiapo. While the paghuhubog refers to the “formation” that is

conducted by the Hijos del Nazareno in order to shape their new members in

becoming a better devotee through the different activities that will instill a deeper

understanding of the Black Nazarene devotion to their members and the needed

discipline for them. The paghuhubog can also be done with the different groups of

the Hijos del Nazareno at the same time.

Effects of the Activities on the Devotees and Non-devotees

Most of the devotees that were interviewed said that the activities have the

most impact in their health as these devotees and their family members have been

cured from their illnesses after they prayed to the Black Nazarene. These devotees

also credited their good health as a grace of the Black Nazarene to them and their

families. The respondents also claimed that the said activities help devotees with

their personal struggles such as financial problems. Some have also claimed that

the activities serve as a guide for their family and that it helped them to have a

closer relationship to both Jesus Christ and the Church. As for the non-devotees,

34
the processions performed for the Black Nazarene can disrupt their usual routes

and time as it can cause road and bridge closures and traffics in Manila.

Development of the Religious Practices from 2006 to 2016

Although the respondents have only cited a few development of the

religious practices that they perform for the Black Nazarene of Quiapo, these

developments have made a huge impact on the entire devotion. Most of the Hijos

claimed that the expansion of the Hijos del Nazareno groups is one of the

development that occurred from 2006 to 2016. From one group of the Hijos del

Nazareno, there are now 6 groups namely the Central, Basilica, MBBM, NPJN,

Anpon, and Bukluran. This can be considered as development as these led to the

occurrence of the other developments such as a stricter screening for the members

who will be one of the facilitators of the Traslacion—the main event of the

devotion, the paghuhubog or formation of the new members, and the other

preparations for the Traslacion. In addition, these Hijos also have their balangays

or chapters on each barangay who can perform a minor procession for the Black

Nazarene during their anniversaries. The minor processions led to more exposure

of the Black Nazarene image since the image, original or replica, is more

frequently shown in the Metro. However, there have been issues regarding this

practice as the balangays seem to have their anniversaries almost every week or

month. Another development on the practices of the devotees is the more central

yet controversial role of the women and the youth during the Traslacion. In the

35
 earlier years, these two sectors player a minor role in the commemoration such as

praying the rosary while walking behind the image. Women and youth attendees

were neither allowed to climb the andas or the carriage of the image nor pull the

ropes of the andas during the Traslacion. However, in the year 2007, they started

engaging in those strenuous activities despite the beliefs that these activities

should be exclusive to the Hijos and to men. Other developments, such as the

resurfacing of the dungaw in 2014 and the rescheduling of the Thanksgiving

procession, have also emerged in the devotion.

Face-to-face and online Interviews were conducted to the devotees and non-

devotees of the Black Nazarene belonging in the youth, middle, and senior age groups.

The parameters for being a devotee is limited to Catholics who attend masses in the

Quiapo Church and have participated in the religious practices for the Black Nazarene

more than once. While the parameters for being a non-devotee is limited to the Catholics

who also attend masses in the Quiapo Church, but have never participated in the religious

practices for the Black Nazarene.

After signing the consent form stating their willingness to participate in the study,

they were interviewed for 10 to 20 minutes with the semi-structured questions prepared

by the researchers. Each groups, devotees and non-devotees, consists of six (6)

purposively selected respondents who met the qualifications for the said groups. A total

of twelve (12) respondents were interviewed between February 1, 2019 to March 22,

2019.

36
 The findings are discussed according to the order of the research objectives stated

above. Mead’s Symbolic Interactionism Theory was used to examine the individual and

collective development of the religious practices within 2006 to 2016 by analyzing the

individual perception and interpretation of the devotees and non-devotees on the religious

practices for the Nazarene. These individual interpretations, specially that of the

devotees, affect the development of the religious practices as the devotees’ perception has

a direct effect on how each religious practices will be performed.

B. Demographic Information of the Respondents

This section presents the respondents’ ages, religious affiliations, and Hijos affiliations.

Although these information are not pivotal to the study, it may help in contextualizing the

findings of the research.

RESPONDENTS’ AGES

The researchers grouped the respondents into two main groups namely the

devotees and non-devotees. They are further grouped into three (3) based on their

ages—the youth, middle age, and senior. The researchers interviewed two (2)

respondents from each of the three (3) age groups.

For the devotees, the youth respondents have the ages of 15 and 27. The

devotees in the middle age group have the ages of 49 and 52. While the devotees

in the senior age group have the ages of 62 and 72.

37
 For the non-devotees, the youth respondents both have the ages of 18. The

middle aged respondents have the ages of 47 and 58. While the senior citizen

respondents have the age of 72.

RESPONDENTS’ RELIGIOUS AFFILIATIONS

The interviewed devotees and non-devotees from the youth, middle age,

and senior age groups. All the devotee respondents of the study are Roman

Catholics, while the non-devotee respondents are also all Roman Catholics who

regularly attends masses in the Quiapo Church. Tables 4.2.1 and 4.2.2 show the

religious affiliations of the respondents.

Table 4.2.1 Religious Affiliation of the Devotee Respondents

RESPONDENTS AGE RELIGION

(DEVOTEES)

Youth

Respondent 1 27 Roman Catholic

Respondent 2 15 Roman Catholic

Middle Age

Respondent 3 49 Roman Catholic

Respondent 4 52 Roman Catholic

Senior Citizen

Respondent 5 62 Roman Catholic

Respondent 6 72 Roman Catholic

38
 Table 4.2.2 Religious Affiliation of the Non-devotee Respondents

RESPONDENTS AGE RELIGION

(DEVOTEES)

Youth

Respondent 1 18 Roman Catholic

Respondent 2 18 Roman Catholic

Middle Age

Respondent 3 47 Roman Catholic

Respondent 4 58 Roman Catholic

Senior Citizen

Respondent 5 72 Roman Catholic

Respondent 6 62 Roman Catholic

HIJOS AFFILIATION

The researchers grouped the respondents into three (3) different age

groups—youth, middle age, and senior citizen. The respondents were asked for

their affiliation with the Hijos del Nazareno. In the youth age group, both

respondents said that they were affiliated with the Hijos del Nazareno. Both

respondents answered that they were affiliated with the Hijos del Nazareno

Basilica. In the middle age group, both respondents answered that there were

affiliated with the Hijos del Nazareno. One respondent said that he was affiliated

with the Hijos del Nazareno Central while the other responded said that he was

with the Hijos del Nazareno Anpon. In the senior age group, both the respondents

answered that they were not affiliated with the Hijos del Nazareno.

39
 Table 4.2.3 Hijos Affiliation of the Devotee Respondents

RESPONDENTS HIJOS DEL

GROUP
(DEVOTEES) NAZARENO

Youth

Respondent 1 YES Basilica

Respondent 2 YES Basilica

Middle Age

Respondent 3 YES Central

Respondent 4 YES Anpon

Senior Citizen

Respondent 5 NO None

Respondent 6 NO None

SUMMARY OF THE DEMOGRAPHIC INFORMATION

The respondents of the study were the devotees and non-devotees of the

Black Nazarene in the Quiapo Church. The chosen respondents of the research

were grouped into three (3) age groups — the youth group, middle aged group,

and senior group. Two (2) respondents from each group were interviewed. Both

the devotee respondents from the youth and middle aged group were affiliated

with the Hijos del Nazareno, but they belong to different groups namely the

Central, Anpon, and Basilica. While the devotee respondents from the senior

group were not affiliated with the Hijos del Nazareno. All the non-devotee

respondents do not belong to any Hijos del Nazareno group. The religion of all

devotees that participated in the study is Roman Catholic.

40
C. The Devotees

In this section, the discussion and analysis of the gathered data from the devotees are

presented. This section includes the nature of devotion to the Black Nazarene, the

respondents’ age of entry into the devotion, the reasons for devotion, the religious

practices performed for the Black Nazarene, the development of the religious practices,

the meanings behind the religious practices, and the impact of the devotion in the

devotees' lives.

NATURE OF DEVOTION TO THE BLACK NAZARENE

The nature of the devotion to the Black Nazarene is mostly accentuated to

the miracles known or experienced by the devotees. It is a great relief for the

devotees to be in-sync with the graces of the blessed relic. According to

Gonsalves (2018) in the article “Understanding the fierce devotion behind the

Black Nazarene,” the people are connected altogether every time they ought to

visit for a mass in the Minor Basilica of the Black Nazarene. Lining up for several

hours or getting into the crowd is never an issue to them because for the devotees,

it is their faith that is more essential to be given time. Most respondents agreed

that having a strong faith made them feel they could surpass any challenge in life.

It is a flaming hope that ignited more every time they pay attention to serving the

Lord and doing good things here on Earth.

In line with that, the devotees would extremely like to embrace the

remarkable journey with God by also participating to the annual commemoration

41
of the feast of the Black Nazarene. Most of them attended the Traslacion but

every one of them had different reasons why.

Above everything, trusting Him is the most delicate, truest, and most

common form of love and gratitude.

AGE OF ENTRY IN THE DEVOTION

The table below shows the respective age of the respondents when they

decided to join the devotion towards the Black Nazarene of Quiapo, Manila. Each

interviewee stated different reasons which encouraged them to be part of the

devotion; nonetheless, it mostly revolved around their personal experiences of the

Nazarene’s miracles and how some members of each of their families were great

influences in their becoming a devotee. As the participants of this study were

clustered based on their age brackets, collected data evidently show that more

people are urged to become devotees during their younger years.

Table 4.3.1 Age of Entry in the Devotion

DEVOTEES Respondent 1 Respondent 2

Youth 7 years old 15 years old

Middle Age 43 years old 15 years old

Senior Citizen 40s 22 years old

42
REASONS FOR DEVOTION

! Answer came from both of the respondents in the same age group

! Answer came only from one of the respondents in the same age group

Why they decided to be a devotee

Parent's Friend's Sickness To become Curiousity

Influence Influence closer to
God

Youth

Middle-Aged

Senior
Citizen

Why they are still a devotee

Gratefulness Business Happiness/ Hope Plain

Routine Service

Youth

Middle-Aged

Senior
Citizen

The tables above show that the most of the devotees, regardless of their

age groups, joined the devotion due to their health or their parent’s influence.

From that, most of them are also staying in the devotion because of their

gratefulness to the Nazarene's grants or petition, and because of the hope and

satisfaction that the devotion gives them.

43
 Although one of the main purposes of a popular devotion, such as that of

the Black Nazarene, is to strengthen and nourish the faith of the people, only the

two seniors answered that they joined because they wanted to be closer to God.

For the other respondents, however, it is out of influence and needs.

RELIGIOUS PRACTICES PERFORMED FOR THE DEVOTION

The religious practices performed by the devotees for the devotion vary

depending on their age groups or church affiliations, although some practices

remain the same for all. Generally, everyone attends or has attended the

Traslacion at least once. Some no longer do due to old age. During the Traslacion

itself, their goal is to touch the Black Nazarene or even just the rope attached to

its automobile. Another part of the Traslacion is the dungaw, wherein the Virgin

of San Sebastian gazes at the Black Nazarene as he passes by the church. Aside

from the Traslacion and the whole Feast of the Black Nazarene, devotees go to

the Quiapo Church for the pahalik, mostly during Fridays although officials say

that it is available at any day of the week.

On the other hand, respondents who are members of the Hijos del

Nazareno said that a six-month preparation for the Traslacion is done. Meetings

with various organizations and officials like the Parish Pastoral Council,

Procession Committee, DPWH, LTO, local government, policemen, medical

teams, media, are held. Members of the Hijos undergo first-aid training when the

44
Feast of the Black Nazarene is getting closer. On regular days, they usher at the

church.

DEVELOPMENT OF THE RELIGIOUS PRACTICES (2006-2016)

From the year 2006 to 2016, modifications for the religious practices of

the Devotees of the Black Nazarene in the Quiapo Church have evidently

emerged. Although there are only a few, these modifications have made a great

impact in the development of the devotees’ religious practices such a more

inclusive environment for the women and the youth participants yet a more

disorderly flow of the Traslacion. While some of the old religious practices for

the Black Nazarene have also resurfaced over the span of 10 years. The following

are the mentioned development of the religious practices for the Black Nazarene

devotion:

Expansion of the Hijos del Nazareno Groups

From one group known for their strong devotion and service for

the Black Nazarene, the Hijos del Nazareno have expanded into 6

different yet united groups: Central, MBBM, Basilica, Anpon, NPJN, and

Bukluran. These groups functions as one of the facilitators of the

Traslacion as they are the ones who ensure that the image will not

experience any delay during the commemoration. They are the main

mamamatak or the men who pull the ropes attached to the andas of the

45
image. They also ensure that the image will not be damaged during the

feast and that the right people climb the andas and pull the ropes. Given

this, they have been stricter with the screening of those who aspire to be a

member of the group. In the past, one can simply enlist themselves in the

group and then he can already serve in the Church and on the actual

Traslacion. Now, they have to undergo a process of formation or

paghuhubog wherein they have to serve for a certain amount of time in the

Church before they could actually become a member of the group.

Longer Preparations for & Execution of the Traslacion

Due to the increasing population of the participants for the annual

Traslacion, the organizers of the event have to prepare earlier than before.

From a month before the commemoration, the organizers now prepare 6

months before the actual event. These preparations include the

environmental for and spiritual aspects of the participants. They have to

ensure the safety of the road and bridges that will be used during the

Traslacion, coordinate with other relevant organizations and offices, and

plot the route for the feast. Moreover, the church and the organizers also

move to spiritually prepare the devotees for the commemoration.

To ensure the safety of the locations for the Traslacion, the

organizers hold ocular visits on the areas which will be included on the

route. They also coordinate with pertinent government agencies and

professionals to check on the bridges which will be used. Furthermore,

46
they collaborate with relevant organizations, such as the Philippine

National Police & Red Cross, which be of aid for the safety and security

of the participants during the commemoration (Pagulong, 2012 &

Caliwag, personal communication, January 28, 2019).

The Church and its organizations, specifically the Hijos del

Nazareno, also prepares its members and the devotees spiritually so as to

deepen their understanding of the Traslacion and the devotion to the Black

Nazarene. Hijos del Nazareno members undergo the process of

paghuhubog or “formation” where they have to serve in the Quiapo

Church for a certain time while giving them providing them more insights

about the true meaning of their devotion. These Hijos del Nazareno

groups also have their own religious practices for their spiritual

preparations such as the Bible study of the Anpon every first Saturday of

the month and the Hijos recollection every second Tuesday of the month.

The commemoration itself now lasts for 21 hours and is said to

have a fraught flow compared to the early 80s and 90s. Some of the

factors that affect the performance of the commemoration is the number of

attendees, their behavior, and the route of the Traslacion.

Changing Routes of the Traslacion

The parade of the image for the Traslacion used to be held only

within the Quiapo Church area. During the time of Msgr. Jose Clemente

“Clem” Ignacio in the Quiapo Church, they started modifying the route

47
for the parade to accommodate the growing population of the devotees

and attendees. Minor changes on the routes are done when there are

disruptions or problems, such as bridge instability, with the original route.

The Women and the Youth

The number of youth participants for the Traslacion is said to have

grown bigger over the past ten years from 2016. Before the 2000s, the

youth only had a minimal role in the commemoration. They were enjoined

in the Traslacion simply because their parents or other guardians, who are

devotees of the Black Nazarene, have brought them since there is no one

to watch over them. Now, even when they are not forced or brought to the

event and even without their guardians, some of them willingly joins the

Traslacion and the groups, such as the Hijos, for the devotion. Each year

as the number of participants for the commemoration increase (Canoy &

Chua, 2010), the number of youth participants was also observed

increasing.

Furthermore, these youth participants, together with the women

participants, have started performing the more strenuous activities during

the Traslacion in 2007. Though it is frowned upon by the organizers of the

event, specifically of the Hijos, both the women and the youth now climbs

the andas or the carriage of the image and pulls the rope of it during the

commemoration.

48
 The women’s role during the earlier commemorations were to pray

the rosary while following the image. While the youth were neither to

climb the andas nor pull the rope of it. For the Hijos, such activities are fit

only for the men as it is rather unsafe for women and for those who knows

the true meaning of the devotion and those who truly know Christ. Hence,

they view this as an inappropriate behavior during the Traslacion;

however, due to the insufficient number of the Hijos who will rebuke

these participants, the women and the youth participants continue to carry

out the action.

More Frequent Minor Processions for the Black Nazarene

As the Hijos del Nazareno groups expanded, their balangays or

“chapters” have also expanded. These balangays can execute minor

processions of the Black Nazarene image, original (coordinated to the

Quiapo church) or replica, for their anniversaries. However, these

processions have occurred more frequently as these balangays seem to

celebrate their anniversaries more than once all throughout the year. In

fact, some members from the Hijos del Nazareno have expressed their

disapproval of this practice since it can cause traffic on normal days.

Resurfacing of “Dungaw”

In the recent years, a practice from the early centuries have

emerged to the commemoration again. The dungaw is an activity when the

image of the Lady of Mount Carmel from the San Sebastian Church is

49
 taken out once the Black Nazarene passes by in front of the church. Some

devotees believe that this is a new practice for the commemoration, but

historical records of the earlier Traslacions show that this was practiced in

the earlier centuries and was removed, but has now resurfaced into the

devotion.

Adjustments for the Thanksgiving Procession Schedule

Some of the interviewees have also cited the changed schedule of

the Thanksgiving procession, where the Black Nazarene is also taken out,

as one of the developments of the religious practices for the Black

Nazarene. The procession was originally held every 31st of January, the

end of the year. However, the condition of the people and places in the

Philippines during this day makes it hard to safely carry out the

procession.

MEANINGS BEHIND THE RELIGIOUS PRACTICES

The table below shows the religious practices of the devotees for the Black

Nazarene and their corresponding meanings gathered from the interviews.

RELIGIOUS PRACTICE MEANING

A religious courtesy by the Lady of Mount

Carmel of San Sebastian Church, in which
Dungaw her image is taken out during the
procession when the Black Nazarene
passes by.

50
 The people’s preference of manifesting
and strengthening their devotion by
means of being "in touch" with the Black
Nazarene, not only spiritually but also
physically.
Pahalik, Paghawak, at Pamamatak
An enforcement of the “To see is to
believe" mantra where devotees feel the
spiritual connection through tangible
objects.

The solemn transfer of the image of the

Traslacion Black Nazarene from Intramuros to the
Minor Basilica.

This refers to the “formation" done within

each groups of the Hijos del Nazareno to
prepare and mold them to become better
devotees through acts of discipline.
Paghuhubog
Recollection is the collective paghuhubog
done with all groups of Hijos at the same
time.

Table 4.3.2 Meanings of the Religious Practices

EFFECT OF THE DEVOTION IN THE DEVOTEES’ LIVES

Table 4.3.3 shows the data for the different impacts of the devotion of the

devotees in their lives. Based on the data, most of these changes in their life was

cured from any kind of sickness. It was not necessarily them that was cured, it can

also be their family members. One devotee in the youth group said it was

guidance for him and his family. The two devotees in the senior groups have

varying changes in their life. The first devotee was it became a source of income

for her. The second devotee said that he became closer to the church.

51
 DEVOTEES Respondent 1 Respondent 2

Sickness was cured Help in personal

Youth (enlargement of the left problems and guidance
ventricle of the heart) for the family

Sickness was cured Wife's sickness was

Middle Age
cured

Sickness of her child Closer relationship to

Senior Citizen
was cured and income the church and income

Table 4.3.3 Effect of the Devotion

SUMMARY OF THE DEVOTEES

For the nature of the respondents’ devotion, each had different reasons of

devoting his/her life to the Black Nazarene and joining the Traslacion but most of

them agreed that having a strong faith made them feel they could surpass any

challenge in life. The most common reason for devotion among the respondents

was sickness followed by their parent’s influence. Furthermore, most of them still

remain as a devotee because of their gratefulness to the Black Nazarene for the

healings and the blessings which they have received. These devotees perform

almost the same religious practices except with their personal religious practices

such as serving in the church and praying. The most common religious practices

are the dungaw, the pahalik, the paghuhubog, and the Traslacion. These practices

have developed from 2006 to 2016 and has become a more inclusive environment

for the youth and the women. Although there have only been minor modifications

for the religious practices, it made a great impact in the devotion as a whole. Still,

the Traslacion grows more disorderly through the years and it continue to last

52
 longer than the earlier Traslacions. The expansion of the Hijos del Nazareno

group and their balangays is also considered as a development for the religious

practices.

D. The Non-Devotees

This section dominantly presents the gathered data are collected from the

interviews of the non-devotee respondents in Quiapo, Manila. It includes their knowledge

on the reasons for the devotion, the religious practices for the devotion, their

interpretations of the practices, and their insights before, during, and after the Traslacion.

Knowledge on the Reasons for the Devotion

Non-devotee interviewees from different age groups all answered that they

think the reasons behind the devotion of the devotees are the miracles of the Black

Nazarene. One of them said that this miracle is about the Black Nazarene

surviving the fire, while most of them believed that these miracles are about

granting the devotees’ requests. Other responses are gratitude, requests yet to be

granted, Filipinos’ religious nature, positive impact on one’s personal life, and

parent’s influence. However, one said that these reasons are not unique only to the

Black Nazarene, as devotees of Padre Pio and Lady of Lourdes have the same

mindset.

53
Knowledge on the Religious Practices Performed for the Devotion

Most of the non-devotes are unfamiliar with the religious practices

performed for the devotion to the Black Nazarene. Majority of the respondents are

also unaware of the religious practices that have either emerged or removed.

Only two (2) of the respondents stated that they have noticed the practices

that either have emerged or have been removed within 2006 to 2016. A youth

non-devotee stated that whenever she visits the Quiapo church to pay respect to

the image, she witnesses children and teenagers who raise their hands in-front of

the image. The respondent further stated that she noticed that it was only the

children and teenagers who were doing it and believed that it may have recently

emerged in the devotion. While another respondent believed that devotions to

saint such as Padre Pio and the visiting of relic venerations are some of the

practices that have emerged recently.

Interpretations of the Religious Practices

The non-devotee respondents noticed that devotees’ beliefs and

understanding of the Black Nazarene devotion are inherited from their ancestors’

beliefs and traditions. These beliefs and traditions were passed onto them at a

young age, so that they could grow and live up to it. While some devotees are

carried by bandwagon, which resulted to a weak foundation of one’s faith and

have affected their perceptions on the meaning and purpose of being a Black

Nazarene devotee. In addition, the respondents stated that some only becomes a

54
devotee during the feast of Black Nazarene. These devotees are said to take part in

the Traslacion in order to touch the image. However, after the event, they

continue with their lives without knowing the true essence of the feast. Their

inconsistency to the devotion is also said to have affected the general view in

religion.

Non-devotees’ Insights Before, During, and After the Traslacion

The table on the next page shows a similar observation among devotees

especially before the actual day of the Feast of the Black Nazarene. They share

similar insights about how long and meticulous the preparations are to achieve a

successful, widely anticipated celebration. The interviewees can also testify to the

large number of people joining the festivity and devoting themselves to the Black

Nazarene despite the dangers during the procession. Some interviewees talk about

the inconsistency of their values when the feast or commemoration is done. Trash

is left everywhere in the venue. An interviewee stated that they are worshipping a

tangible object instead of God. Meanwhile, another said that after the devotion,

they feel satisfied and motivated to show their love to the Black Nazarene even

more.

55
 Table 4.4.1 Insights on the Traslacion

NON-DEVOTEE BEFORE DURING AFTER

Many preparations go into They are not consistent

Their devotion to the
the feast of the Black with their devotion, not
Youth 1 Black Nazarene is
Nazarene to the point promising as when the
beautiful
where it enters the news feast is commemorated

The feast is overly

Several issues arise, and It changes how religion is
exaggerated. Devotees
many casualties are viewed: from religion that
prefer to celebrate only on
declared ironically on a is devotion to God to a
Youth 2 the day itself when in fact,
day that is supposed to be religion that is instead a
most of the religious
“holy.” The event is rather devotion to tangible
activities can be done
described as a war zone. objects/artifacts.
even on regular days.

Devotees feel satisfied

Devotees are firm and
Anticipation for the feast and motivated because
resilient, bears with all the
Middle-aged 1 day is strong, makes they were able to show
possible danger during
wishes in Quiapo church their love for the Black
the commemoration
Nazarene

Devotees show their

Devotees are eager and
strong faith and sacrifice
Middle-aged 2 busy making preparations Devotees feel fulfilled
by participating in in the
for the feast
procession

An increasing number of
mass goers is observed,
Senior Citizen 1 NONE and there remains a little NONE
to no discipline among
them.

Long preparations for the

feast are observed which
Millions of people join the
includes planning that
festivity as several
goes through the priests, Areas where the religious
masses and the
Senior Citizen 2 the different committees, activities took place are
Traslacion, which lasts for
and several public and filled with garbage.
about 24 hours, are held
private organizations to
at Quiapo church.
ensure the success of the
festivity.

Summary of the Non-Devotees

The data presented above shows that the non-devotee respondents

believed that it is mainly the miracles of the Black Nazarene that motivated the

devotees to join the devotion. They supported their statements with the stories that

they heard about the Black Nazarene throughout the years. However, even though

they are aware of the devotion and the stories of faith, most of the non-devotees

56
are unfamiliar with the religious practices of the Black Nazarene devotees except

for the Traslacion. They are also mostly unaware of the development of the said

practices except, again, for the Traslacion. Hence, most of the answers gathered

from the respondents were focused on the Traslacion, which they said to be joined

by more people compared to the usual attendees of the Eucharistic Celebration in

the Quiapo Church. This inconsistency is said to lead to a misunderstanding and

doubt on the devotion. However, some respondents still viewed the

commemoration as an event that spiritually fulfills the devotees, while also

strengthening their faith.

57