Related Studies

Rolando Tolentino (2012), The Virgin of Peñafrancia and South Border claimed that Translacion is a spectacle where in people from the Bicol region led by the church and the government and encouraged further by the media participate with the goal of the formation of a regional unity. In this activity, the image of the Blessed Virgin is carried on their shoulders by a congregation of sunburned and barefooted males known as voyadores from the Basilica to the Naga Cathedral. It is being practiced that those who shall carry the Virgin wear a different color than the other devotees joining the procession. It is also a belief that a woman should not go near the pagoda (where the Virgin stays as it is being carried). In other words, women are not allowed to participate in carrying the image. Also, there is such a belief by the Bicolanos that the presence of a woman near the pagoda indicates a disaster or an accident. The color coding process during the procession is but a screaming evidence of social divisions. Those who are carrying the Virgin on their shoulders wear a different color from the others to show that they are the lucky ones entitled to the privilege of holding the sacred image which many other devotees do not have the benefit to even touch. It also exhibits the idea of a patriarchal society where males dominate the crowd. Moreover, zooming in our gaze to the pagoda only, we already see a clear division. Though males were those privileged to touch and carry the Virgin, not every male devotee experience the privilege. Gainza (2012), The Peñafrancia Festival is an evidence of the strong faith and devotion not only of the Bicolanos but of the Filipinos in general. Devotees from all over the country flock to Naga City in order to touch the Blessed Virgin, or even the pagoda, or even to get a flower or a piece of decoration from the Virgin’s pagoda. “Many devotees believe in some magical power in anything that has been close to or that has been touched to the Virgin. Many think that such object, e.g., flower, a piece of cloth, a string, etc., would bring healing, luck, fortune or success. So that when the procession begins, the andas (pagoda) is full of flowers and decorations. However, during and after the procession, people scramble to get flowers or even a tiny piece of the decoration from the andas or the pagoda. One example: farmers believe that if they could get a flower from the Virgin's andas, they would be able to plant it in the fields to assure them of a good harvest.” The devotion to Our Lady of Peñafrancia is now spreading abroad, thanks to the Bicolanos who always carry with them her image abroad.
Jessica Dogaojo (2014), The faith on the Virgin reached the Philippines through a Spanish family. Miguel de Cobarrubias, from a Spanish family based in Cavite and a student of theology, was a devotee of Our Lady of Peña de Francia whose image he always had with him wherever he went. Miguel often suffered from various illnesses, but he would recover in no time at all whenever he placed the image of the Virgin on the affected part. “All I can say is that I am the miracle of her miracles because I firmly believe that in many occasions, I owe my life to her,” Miguel was noted to say. Hence, Miguel promised to build a church on the bank of the Pasig River in Manila to honor Our Lady of Peña de Francia. This promise however had not been fulfilled because he was later assigned at Nueva Caceres (now Naga City). The construction of the same church was started at Nueva Caceres. Upon finishing the sculpted image of the Virgin in a santol tree, a dog was caught in order to get blood which was, during those times, believed to be a ‘paint and wood conservative’. Father Miguel, at this instant, remarked: “The Virgin will work her first miracle in Caceres. She will bring back to life that innocent animal that gave blood for her.” Upon hearing his words, those who were around laughed sarcastically. To their surprise, however, the dog began to swim and upon reaching the bank fast to the house of his master. This miracle was also witnessed by some Dominican Fathers who were then vacationing as guests of Bishop Gonzales. People from all over the region then heard and witnessed for themselves the miracles of the Virgin, and soon after, she was declared the Patroness of Bicolandia. Another important event in the history of the Peñafrancia Festival was the accounted 1981 loss of the image of the Virgin. It was only returned a year after wherein devotees were too overjoyed in welcoming their Ina. To date, Our Lady of Peñafrancia is situated at the Basilica Minore at Calle Balatas in Naga City.
The Blessed Virgin is once again in her precious temple. She has once more complied with the hopes of her faithful devotees. I can certify to the truth of what they have told me that there was no rain during the procession but after the sacred image had entered her Sanctuary, the rains fell. They have have told me that in 1879 while the Blessed Virgin was in procession in the middle of the river, it was raining in the mouth of the river but not a single drop of rain fell on the boat where the Virgin was being carried. The earthquake during the month of July which has caused great damage and death in various provinces of the island of Luzon, here in Camarines Sur, we have been saved from a similar disaster by the special protection of the Blessed Virgin. I have also seen that the natives of this diocese opened a big canal and constructed a magnificent embankment to safeguard the Sanctuary of their beloved protectress. To those who serve her in this sacred devotion she has blessed them a hundred fold with rich and abundant harvests. It is amazing how these devotional and colorful traditions have endured to the present. If we compare the above 1880 account with Fr. Ciriaco San Diego's "The Fluvial Procession" in the 1941 souvenir program of the restoration of the Shrine of Peñafrancia, nothing has substantially changed since 1853 when Bishop Grijalvo enacted an ecclesiastical decree to the effect that the images of the Virgin of Peiiafrancia and the Holy Face (Divino Rostro) be carried together from the Metropolitan Cathedral to the old Peiiafrancia shrine

Several studies inspired by the Bicolano incredibly strong devotion to the Lady of Peñafrancia. The idea to engage in it was sparked by the undoubtedly fast yearly increase in the number of devotees, the dramatic journey of the voyadores carrying the image of the Lady from the Shrine to the Cathedral (Traslacion), and the almost unending stories of miracles attributed to the Lady by people from different walks of life.
The study found that the devotion to the Lady of Peñafrancia started in France when Simon Vela, a Marian devotee, was supposedly prompted by the Virgin Mary in a dream, to look for the latter's image in a place called Peña de Francia, After five years of the difficult search, Simon found the image of the Lady and her son Jesus in the designated place. Right there, Simon and company were allegedly rewarded with a miracle the cure of their respective illnesses. A shrine was built for the Lady and Child on the hill of Peña de Francia, and the place has become an object of pilgrimage.

The devotion to the lady reached the Bicol Region through a Marian devotee, Don Miguel de Robles Covarrubias, who studied at the University of Sto. Tomas. When he came to the Philippines from Spain, he brought with him a book with a picture of the Lady. Don Miguel believed that the Lady cured his physical afflictions so he promised to build a shrine for her along the Pasig River. But due to his transfer in Caceres (now Naga, the shrine was instead erected along the Naga River, when the natives of the place, the cimmarrones requested for a chapel for them. In that chapel, Don Miquel installed the carved image of the Lady, which was copied from the picture in his possession. Several natives were converted or reintegrated into the Catholic fold when the alleged first miracle of the Lady in the Bicol spread - the recovery back to life of the slain dog whose blood was used to color the image.

Prior to the introduction of the devotion, the Bikolanos were known to be living in a land of plenty; organized communities (with laws, language); trading with other Asian Countries; values characterized by social acceptance and orientation, extended kinship, utang- na - boot, security, order, mobility; the men were peace - loving but great warriors; woman were modest, prudent, reserved, careful, nurturing; and the people had a system of religion which was deeply rooted in the concepts of good and evil and credited for the order in the community.

Apparently, the Bikolanos were a blessed people but in reality, they were frequently by natural calamities like torrent typhoons, floods, diseases and pestilence and threats of volcanic eruptions. In addition, the people were in constant threat of Moro attacks.

These conditions made meaningful to Bikolanos' relationship with their gods. In times of distress, they have Gugurang to protect them; to have bountiful harvest, they offer atang or perform the retual hidhid. The early Bikolanos made their gods and deities perceivable by representing them with carvings made from wood or molded clay.

These traits made the introduction of the devotion to the Lady less tumultuous. In fact, what seemingly happened was where before, the Bikolanos had the anitos, now they have the Lady as their provider and protector - a mother in the true sense of the word. This led the people to call the Lady Ina, a Bikol word for mother. This explains how the Lady has become a symbol of regional identity.

On the promotion of the Bikolanos, Ina has made this group of people secure in the thought that there is always someone to run to and protect them in times of trouble and great need. The Bikolanos seldom give up even in the most pressing situations, because they know that there is always an Ina on their side. Thus, the devotion to Ina not only offers avenues to make them feel that they belong or that they have always someone to watch over them. In addition, the practice of this devotion offers them opportunity also to be greatful for every grace they receive as well as to be cleansed of their feelings of guilt and sins.

In totality, the Bicolano devotion to the Lady of Peñafrancia is not merely a result of the early evangelization brought by the Spanish friars, rather, it is a marriage between the Hispanic - introduced Catholic religion and the early religious beliefs and practices of the Bikolano people an opportunity for pakikibaka, pakikidamay, purification, asking petition, and expressing gratitude for all the blessing they have received.

The findings of the study affirm further the significance of myths and rituals, and the impact and functions of religion in a person's life. Moreover, even religion has to be conceptualized in the life of people; otherwise, it will GOINGO, Peregrin Dgain acceptance.

GOINGO, Peregrin D1998