Social Influence and Stages of Faith Literature Among Voyadores of Penafrancia
Social Influence and Stages of Faith Literature Among Voyadores of Penafrancia
Social Influence and Stages of Faith Literature Among Voyadores of Penafrancia
CHAPTER I
INTRODUCTION
Background of the Study
The Peafrancia Festival is one of the most enduring traditions in the Bicol Region
(Jacob- Nepomuceno, 2015). For 303 years, Bicolanos have flocked into Naga City to celebrate
the biggest Catholic tradition, the Marian devotion (Herbert, 2009). For this reason, the Bicol
Region gained prominence to the country and to the world as the region which greatly shows
term belief of Bicolanos (Relloso & Tino, 2011). The festival started at around 1700, during the
Spanish era. A Frenchman named Miguel de Covarubbias brought the image of Ina to the Bicol
Region (Goingo, 1998). Devotion to Ina started when miracles started to occur around the image
of Ina. The festival was once called cimarrones festival, as celebration when the native
Bicolanos defied their Spanish colonizers with the help from Ina (Gerona, 2010). At present, the
festival is now considered as one of the religious traditions in the Bicol region; a tradition that is
now a part of the Bicolano culture itself. In fact, the Lady of Peafrancia is considered to be the
patroness of the whole Bicol Region (Goingo, 1998). The Bicolanos even have their own term
for Mother Mary. They call her the Lady of Peafrancia or simply Ina (Jacob- Nepomuceno,
2015).
The festival is celebrated annually, beginning in the second Friday of September. It starts
with the Traslacion, wherein male devotees accompany Ina in her journey from Peafrancia
Church to the wider Naga City Metropolitan Cathedral (Goingo, 1998). These male devotees are
commonly called as the voyadores. They help Inas journey by pushing the andas or the
2
platform that carries Ina (Escandor, 2014). They are also present at the end of the festival, in the
Fluvial Procession. This time, they act as guides as they row their boats in the river to ensure
Inas safety in crossing the river as Ina returns in her original place, the Basilica Minore (Goingo,
1998).
This process was never an easy one. During the Traslacion, accidents are common during
the procession (Locsin, 2014). Hundreds of people pack against one another; pushing and
sometimes elbowing each other in a mad, desperate frenzy to get near the platform of Ina. Since
the voyadores are very passionate in helping Ina to get to the Cathedral, they tend to push one
another just so they could get near Ina and to at least touch her platform (Jacob- Nepomuceno,
2015). They believe that if they touch her platform, they would be blessed by Ina herself
Every year, there are hundreds who get injured during this endeavor. Foot related injuries
are common since any form of footwear is banned if one will take part in the procession (Locsin,
2014). The heat of the asphalt combined with the combat boots of the soldiers stationed around
Ina provides an easy avenue for anyone to be injured. Body sores and black eyes are also
common during the procession since intense physical interaction is normal among the devotees.
The voyadores also has the habit of drinking large amounts of alcohol to become resistant to the
pungent smell of sweat and to get immune to the pain and chaos that happened while inside the
procession, so they could last longer than the others (Goingo, 1998). Ironically, voyadores
intoxicated with alcohol tends to stay a shorter time inside the procession. These drunken
devotees tend to faint in the middle of the procession or get into fights with the military men
stationed around Ina. This results in their forced expulsion from the procession.
3
It becomes even more eventful in the Fluvial Procession. Since this is the last day of the
festival, the voyadores tend to drink more than usual as celebration. This then results into more
brawls with the government guards or with their fellow voyador as they row their boats in the
Bicol River (Goingo, 1998). There were even instances wherein some voyadores nearly drowned
during this procession (Jacob-Nepomuceno, 2015). Similarly, some events such as the 1972
Colgante accident in which a bridge collapsed killing hundreds of voyadores only prove the risks
participate in the celebration. Since faith in Ina is common in the Philippines, some voyadores
are not even from the Bicol Region. Some hailed from other regions in the country. Some even
came from various places abroad (Relloso & Tino, 2011). They are willing to spend money, time,
and effort just to participate in the processions. In addition, they are willing to withstand the risk
and the pain upon joining in the procession just to take part in the festival.
Such motivation to participate in the festival of Ina is present among Bicolanos (Goingo,
1998). Since the Festival of Ina is already integrated into the Bicol culture, the amount of
conformity over the pressure set by societal standards could be the reason why they persistently
join these processions (Goingo, 1998). The degree of which people join whether because culture
tells them to do so or their peers influence them to join is a factor in this paper.
There has been a long standing issue that man simply acts because it is dictated by social
rules; that mans actions are simply reflections of conforming to social influence (Smith & Bond,
1996). Social influence addresses the issue of why and how people change their thoughts,
feelings, and behavior in order to adapt to social norms (Cialdini & Trost, 1998).
4
Social influence includes the scope of cultural affect. Bond and Smith (1996) found that
individuals conform to cultural conditions to avoid social discrimination. Similarly, Steiner and
Mahn (1996) found in their study that culture affects human action, both on the social and
individual planes. In addition, the term conformity describes a learning rule by which an
individual tends to adopt the majority decision (Boyd & Richerson, 1985, as cited by Morgan &
Laland, 2012). Cultural influence may induce man to act by unconsciously pressuring individuals
On the other hand, there were also studies regarding peer relationships (Dodge et al.
2006, Zimring, 1998, Garnder & Steiberg, 2005), in which they are also relevant in
understanding mans involvement in activities. With their peers, people tend to engage in
physical and leisure activities which help provide the context for development of physical and
socio-emotional competencies (Salvy, Wojslawowicz & Roemmich, 2007). Peer influence can be
an element in stirring action in which people tend to act because their peers tell them to do so;
that their peers pressured them into joining group endeavors. Similarly, issues of conformity and
action are to some extent a product of cultural conditions (Peabody, 1985). These cultural
conditions contain a wide variety of components: values, cultural behaviors and, of course,
Faith may also be one of the factors that motivate the voyadores to participate in the
processions. Faith is a state of being that may or may not find its expression in institutional or
cultic religious forms (Fowler, 1981). It is a strong belief in a supernatural entity that governs
human lives. Likewise, the Book of Hebrew Chapter 1, Verse 11 dictates that it is a confident
assurance of mans hopes. It is a principle of action and power; whenever individuals work
towards a worthy goal, they tend to exercise faith. Moreover, faith also motivates people to
5
produce change on society. There are currently faith-based organizations that promote social
justice and help alleviate poverty (Defillipis, 2004). These organizations follow the codes of their
Conversely, their intentions on being a voyador could not be generalized. There are
groups of devotees who join for the sake of jamming with their friends, or for the sake of
adventure (Goingo, 1998). These groups tend to be peer influenced wherein they are looking for
experience to strengthen the bonds in their friendship. Some groups tend to join just to show how
masculine they are and tend to show off that they can handle the chaos during the Traslacion.
These people then do not see the essence of joining the procession. They simply see it as
something that can collect appraisal from others. There are also groups who, after witnessing the
voyadores in the procession and thereby integrate themselves in the Bicolano culture, tend to feel
compelled to join the procession (Goingo, 1998). These people are pressured by their own
There are also people who join the procession because they believe whole-heartedly in
the existence of Ina. They believe that her miraculous powers may aid them in their daily lives.
Some join with the belief that in participating in the procession, their prayers would be granted
much faster (Escandor, 2014). These people tend to join because of their faith and their strong
spirituality.
With this, it is then in the present interest of the researchers to explore the reasons on why
people join the voyadores movement despite the difficulties and risks that it can cause to anyone
who wishes to join. The study dwelt specifically on two variables: on social influence;
specifically cultural influence and peer influence which may have induced the voyadores to
6
participate in the procession and on the faith of the voyadores. Moreover, the study also analyzed
the stages of faith of the selected voyadores and nuanced on the deep meaning of faith in every
respondent.
The study explored on the social influence and stages of faith among the voyadores of
Peafrancia, specifically cultural influence and peer influence on the decision of the voyadores to
1. What components of social influence affected the decision to join the processions among
Related Literature
This section discusses researches and studies related to the societal influence, peer
influence and stages of faith among the voyadores of Peafrancia in Naga City.
Voyadores of Peafrancia
Voyadores are male devotees who pledged themselves to the image of the Bicol patroness,
Ina (Escandor, 2014). The term voyadores came from the Spanish term vogadores, meaning
seafarers (Goingo, 1998). They are the ones responsible for ferrying Ina from both sides of the
river (Relloso & Tino, 2011). They are also the ones tasked to carry the andas of Ina the
Being a voyador means involving oneself in risks; since accidents are common during the
Traslacion and Fluvial processions (Locsin, 2014). Since the voyadores are very passionate in
helping Ina get to the Cathedral, they tend to push one another just so they could get near Ina and
to at least touch her platform. They believe that if they touch her andas, they would be blessed by
Ina herself (Goingo, 1998). Every year, there are hundreds who get injured during this endeavor
(Locsin, 2014). Foot related injuries are common since any form of footwear is banned if one will
take part in the procession. Body sores and black eyes are also common during the procession
Perhaps one of the reasons behind the risk of the Traslacion is the tradition of the
voyadores to drink liquor before participating in the procession. Escandor (2014) emphasized that
drinking liquor before participating in the procession has nothing to do with religion but with
tradition. In addition, Jacob- Nepomuceno (2014) said that voyadores drunken state of pushing
Although some of the devotees do not support the drunken tradition, Escandor (2014)
found that most voyadores did not mind; however they still discourage their fellow voyador from
drinking before joining the procession. In addition, many devotees hold the view that the
procession should be conducted in a sober manner as a show of respect to not just the Virgin of
The voyadores are composed of men from all walks of life: Knights of Columbus,
members of the elite Catholic group, public utility vehicle drivers, farmers, fishermen and
teenagers (Relloso & Tino, 2011). These are men who believe that being a voyador means being
close to Ina (Goingo, 1998). Furthermore, others join the procession to strengthen their faith and
8
to ask God for protection. Others join as a form of sacrifice as they see the procession as a way
of serving God (Soltes, 2009). Generations of Bicolanos have observed this tradition; the youth
are no exception. Every year, adolescents and young adults have been partaking not just on
Furthermore, some of the youth who joined in the procession share the same reason for
participating in the procession. It is a way of giving thanks to the Lord for all the blessings He
has given to them (Cortez, 2007). Moreover, Escandor (2014) found that petitions for miraculous
healings were also one of the main reasons why they join the procession.
Conversely, most of the voyadores participating in the Traslacion are not really the
people who go to the church regularly. Others are there to participate in the Traslacion since it is
part of tradition, wherein to prove oneself, one has to physically struggle to get near the platform
of Ina (Goingo, 1998). Some join the procession to show camaraderie with other people (Soltes,
2009). Societal influence that based on cultural tradition and peer relations may be the main
Social Influence
conforms to the norms within a group (Rashotte, 2006). Additionally, Denrell and Mens (2007)
said that social influence can be defined as any change on a persons attitude when becoming
aware of the attitudes of others. It is a psychological phenomenon that often occurs in direct
Moreover, social influence is the process by which individuals make real changes to their
feelings and behaviors as a result of interaction with others (Festinger, 1954 as cited by
9
Goldstein & Cialdini, 2008). However, when the appropriate behavior is unclear individuals tend
to rely on social reality as displayed by others. According to Kennedy (2004), social influence is
the relationship between societal cultural values, individual social beliefs, and the perceived
effectiveness of peer influence. Developments in the social influence literature are focused
One of the components of social influence borders on the idea of cultural affect. Recent
research has shown that culture affects social judgments and behaviors (Lehman, Chiu, &
Schaller, 2004). For instance, the study of Murray, Trudeau and Schaller (2011) found that
individuals are expected to conform to cultural conditions to avoid suffering social costs for
behavioral deviance. Similarly, Steiner and Mahn (1996) found in their study that culture affects
human action, both on the social and individual planes. In addition, Gergen (1973), as cited in
Aceros (2012), noted in his study that social science findings may appear and disappear in
and the start of human insight in the public eye or culture. The real subject of Vygotskys (1979)
hypothetical system is that social collaboration assumes a principal part in the improvement of
perception. Furthermore, Festingers Social Comparison Theory (1954) states that individuals
tend to compare and imitate behavior of other people with whom they find similar to theirs.
Imitation of behavior among each individual develops common stimulus among these
individuals in the society, wherein they tend to act similarly in relation to the norms set by the
society.
10
conformity (Berry, 2000). Individuals actively conform to cultural norms in order to satisfy their
intentions (Morris et al., 2007). Conformity is a social reinforcement, a motivation for people to
do something (Neighbors at al., 2006). According to the study of Relloso and Tino (2011),
conformity is considered as a type of social influence that includes changing the belief or
important aspect of group to have a shared culture. To conform to group goals would be healthy
for the group (Boeree, 1999; Bond, 2005). In addition, the study of Morris et al. (2007) proposed
that individuals conform to cultural norms simply because these norms provide answers accepted
Additionally, the study of Murray, Trudeau & Schaller (2011) found that culture and other
related variables may influence behavior. Individuals are expected to conform to the culture and
the norms set by authority figures and are often punished if they do not. Furthermore, it is
essential that individuals follow cultural rituals and norms because they pacify threats and
disorder that exist within the society (Murray, Trudeau & Schaller, 2011). Individuals also take
into account a thought of how a race affects access to these practices, how patterns of practices
are done, how a collective spirit informs and guides these practices and how certain sorts of
The study of Nasir and Hand (2010) found that sociocultural perspectives of individuals
examine the parts of social and cultural processes. This in turn would serve as a motivator of
human action and thought. In contrast to numerous psychological perspectives that emphasize
human discernment and conduct at the individual level, socio cultural speculations find the
central unit of investigation that manages the comprehension of the complex intertwining of the
11
individual and the social being development (Nasir & Hand, 2010). In addition, Hogg and
Turners (1985) theories of social influence in groups can be classified in terms of a two-process
dependency formulation wherein people are dependent on each other for social acceptance and
approval, and for validation of beliefs, perception and judgments which cannot be tested against
physical reality.
One of the structures of cultural influence is to provide social norms for individuals to
base on (Hong, Martinez, Chu & Morris, 2003). Individuals often look to social norms to gain an
accurate understanding and effectively respond to social situations, especially during times of
uncertainty (Cialdini et al., 2006). The study of Schultz et al. (2007) stated that a norm is like
other psychological phenomena; a construct that has widespread usage because it helps describe
and explain human behavior. Similarly, the study of Clark & Mills (1993) found that norms
indicate how goods are allocated to our close friends, family, and relatives, as opposed to
strangers or acquaintances. Norms motivate both private and public actions by informing
individuals of what the right behavior is in that scenario (Goldsten, Cialdini & Griskevicius,
2008).
Nevertheless, the decision to join the Peafrancia processions still depend on the self
(Escandor, 2014). However, the study of Hobfoll (2001) found that the self takes from
connections with families and social groups the behavioral choices in order to act in accordance
with cultural norms, not just the cultural norms set in the family but in the society as well.
The study of Hanges, Lord, and Dickson (2000) found that social culture impacts the
belief of people as to what is sensible or essential inside a specific culture. Culture consists of
patterns, expressed and understood through the use of images and actions. This elicits similar
12
behavior among individuals (Neighbors et al., 2006). The crucial center of society comprises of
customary thoughts, particularly their connected qualities. In addition, the study of Brodbeck et
al, (2004) found that individuals share the societys cultural values and beliefs.
Another component of social influence is peer influence. Peer influence is the change of ones
behavior to meet the expectations of others (Burns & Darling, 2002). It comes in many forms;
however, it is most commonly associated with peer pressure (Dy & Sy, 2012). Although
everyone has peer groups of their own, several studies indicate that adolescents tend to be more
The transition from childhood to adolescence induces a dramatic increase in the amount
of time spent with peers (Brown, 2004). Erikson (1959), on his Stages of Development Theory,
stated that adolescents are in the fifth stage of development [Identity vs. Role Confusion]. They
tend to separate themselves from their parents and follow new role models. These role models
are usually the people that they admire. This may be their teachers, well-known celebrities or
their peers themselves. Adolescents commonly choose friends who have characteristics or talents
that they admire (Dy & Sy, 2012). This explains why they spend more time interacting with
peers and greatly associate to peer norms for their behavior (Brown & Larson, 2009).
The indication that adolescents do not make their own decisions is largely linked to the
present study, since most of the participants in the Traslacion and Fluvial processions are
adolescents (Goingo, 1998). The presence of peers prompts a reward-sensitive motivational state
that increases the value of receiving rewards for the adolescents, and thereby increases their
preferences for the short-term benefits of risky choices over the long-term value of safe
alternatives (Albert, Chein & Steinberg, 2013). These adolescents tend to create their decisions
13
highly based on peer appraisal. They are willing to do risky things as long as they gain appraisal
Berndt (1976), as cited in Haugen, Risch and Welschs (2011), provided a detailed age-
peer relationship. He found that in the third grade, the influence of parents and of peers is in
contrast with each other; although children are still more influenced by their parents rather than
by their peers. By sixth grade, peer influence on adolescent decision making increased drastically
as an influence from both parents and peers are in consensus. However, in the ninth grade, when
the adolescents peer group increases, the adolescent tends to listen more to peer influence which
is in complete opposition to that of the parents. Peer influence gets stronger when the
adolescents reach high school and early adulthood stage; although peers get less influential as
Furthermore, Bandura (1971) proposed his Social Learning Theory that people tend to
learn behavior from watching others around him. If an individual spends more time with his
peers, there is a great chance that the individual might imitate the behavior of his peers. If the
peers would display undesirable behavior, the individual may also display the same behavior.
Likewise, if the peers would display positive behavior, then the individual would most likely
Similarly, the study of Agnew (2014) found that people, not just adolescents, do a lot of
things or set domains in life largely based on the decisions of people around them. He also added
that individuals live in a world saturated with external influences, such as peer influence on a
particular behavior. External influences, like interpersonal relationships, may form the societal
structure which affects decision making. However, these external factors are very important in
14
the development of an individual (Agnew, 2014). Throughout a persons life, one goes through
abundant changes and development. During the course of these life changing events, experiences
and skills that are acquired from the different stages in life are immensely affected by the people
directly involved in ones life. Socialization that includes family structures, schools and other
In the Philippine context, culture plays a large part in maintaining national identity (Pe-
Pua & Marcelino, 2000). Betancourt and Lopez (1993) found in their study that culture plays a
huge part in human behavior that has been perceived for a long time. For example, the
Peafrancia Fiesta which has survived for 303 years is already integrated in the Bicol culture. To
be involved during the Traslacion and Fluvial processions is to take part in the Bicol culture,
which explains why being a voyador is popular among Bicolanos (Goingo, 1998). The way
Filipinos view the social world is moralistic (Mulder, 1994). The Filipino culture has a
proceeding efforts in a group to formulate and combine courses of action (Janowitz, 1975, as
cited in Friedkin, 2006). The roots of bargaining for power are unveiled on social influences
with the aid of culture, construction of peer roles, and social structures (Friedkin & Johnsen,
2003).
Social psychology and sociology literature illustrate that social influence is the ability to
affect other peoples perception and behaviors with words and actions (Das et al. 2014). This
includes the idea on how people behave on a certain event, specifically the changes in their
behavior, while they are adapting to a new occasion or circumstances. It is already established
15
that one of the most basic forces that influence an individuals behavior are the actions and
opinions of others (Cialdini, 2005). Moreover, Peabody (1985) defined cultural conditions as
Stages of Faith
Faith, in general, is the confident belief or trust on a concept, individual or thing in this
world (Darby, 2010). It is a state of being ultimately concerned in finding its expression in
institutional or cultic religious forms. It is a belief not resting on logical proof or tangible
evidence (Relloso & Tino, 2011). These beliefs represent an individuals perceptions of reality
(Sagie & Elizur, 1996). It is usually subjective, but when shared with a group, faith can strongly
support a groups unity and add to the groups capacity to complete assigned tasks (Relloso &
Tino, 2011).
Faith can also be cultural and traditional. Smith (1963) found in his study that religion is
usually seen as cumulative traditions. People see religions as a form of expression of faith that
is related to their past (Smith, 1963). Cumulative tradition is sensitive in renewing its contents
that are capable of evoking and determining the faith of new generations (Smith, 1963). It may
take the form of scriptures or law, including its history or myths. Accounts of revelations may
also include visual and other forms of tradition. Jung (1901) has a concept of the collective
unconscious. He stated that traditions and cultures are ingrained in the unconscious of everyone
so long as their ancestors are a part of it. Religion, being an existing ideal for thousands of years,
is considered as a cumulative tradition. Smith (1963) called it the mundane cause. It is the
However, religion and tradition, sometimes, may be contradicting. For instance, before
the arrival of the Spaniards in the Philippines, the Filipinos have their own unique traditions and
belief. When the Spaniards came, they influenced the Filipinos to change their beliefs in a drastic
manner. Thus, Filipinos had a hard time adjusting to the culture and to the religion of the
Spaniards. Though men do not believe or is devoid of religion, men are still concerned with how
to put their lives together and devoid on what will make life worth living (Tillich, 1957, as cited
in Amouzadeh, 2015).
Nevertheless, faith is more specific and precise when in a religion (Darby, 2010). Faith is
a must in every religion because it is somewhat a proof that a supreme being exists; and
individuals entrust their lives in a particular ideal for them to be saved. Although there have been
arguments and doubts about this belief, faith aims to help persons find the dynamic, patterned
process by which one can find life meaningful (Fowler, 1983). Some of these patterns are the
persons and institutions that individuals love and trust: the images of the moral and the
malevolent possibilities, and the cause to which we are dedicated. Conversely, faith is also
helpful in overcoming fear, especially if one is in an undesirable situation (Relloso & Tino,
Fowler (1981) proposed a series of stages of faith and development which consists of six
stages: Intuitive- Project Faith, Mythic- Literal Faith, Synthetic- Conventional Faith,
Individuative Reflective Faith, Conjunctive Faith and Universalizing Faith. This theory presents
undifferentiated faith. This stage happens with Eriksons (1950) Trust vs. Mistrust. The emergent
17
strength of faith in this stage is the fund of basic trust and the experience of mutuality with the
ones providing primary love and care (Fowler, 1981). According to Fowler (1981), a childs first
experience of faith and faithfulness begin with birth. Mothers welcome their baby to the world
and to their family. They give their child hope that they will provide the need of the babies
(Erikson, 1950).
The first stage of faith, according to Fowler (1981), is called Intuitive-Projective Faith.
This happens at the age of three to seven years old or early childhood, marked by a rapid change
in thought patterns. A child starts being imaginative and perceptive that will later be developed
and productive to long-lasting images and feelings. The first reasoning usually involves
sensorimotor; coordination of movements and causal action. This stage is fantasy filled wherein
imaginative processes are unrestrained and uninhibited by logical thought. This will give them
self-awareness.
The second stage of faith is called Mythic-Literal Faith. This happens within a childs
school years. In this stage, a person begins to take on his or her beliefs that symbolize his
belonging to his or her community. In this stage, individuals have a strong belief in justice and
reciprocity of the universe (Relloso & Tino, 2011). A person can be either trapped or carried by
his or her belief. At this time, religion teachers would tell the children interesting stories from the
Bible; in which the child tends to listen and believe in stories told by the adults. In this stage the
child also develops competence (Erikson, 1950). A child adjusts himself or herself to the
inorganic laws of the tool world. The child is able to comprehend the story of faith, thus
developing his or her faith. It also widens the perspective of the child by reading or telling stories
regarding to the communitys faith. Strong belief in religion is established in this stage.
18
The third Stage of faith is called Synthetic-Conventional faith which happens in the
Adolescence stage. It is the time of identity crisis, a time for a lot of changes (Erikson, 1950);
changes in the body, sexuality, and ideals. At the same time, the faith of the individual also
changes. In this stage, an individual has an ideology, wherein the person gets confused because
of the clustering of values and beliefs. In this stage, society plays an integral role in the religion
of the individual, wherein the individual begins to look around his environment (Relloso & Tino,
2011).
The fourth stage is called Individuative-Reflective faith. This stage occurs during young
adulthood. In this stage, a person has an awareness of himself or herself as an individual because
the time of identity crisis is over so too is his or her conflicts on belief (Relloso & Tino, 2011). In
representation and of observable process thus, denying the religious stories told in his or her
childhood and transforming it into other ideals. Arguably, individuals who in this stage tend to
move away from his or her faith to accept science and reality no longer happens (Fowler, 1983).
The fifth stage is called Conjunctive Faith. This stage happens during mid-life years. The
experience of reaching midlife, for some people, is an opportunity to develop new dimensions of
awareness that can result to this stage. Individuals begin to distinguish between what is true and
what one believes in. This includes the stories, symbols, and teachings of ones tradition are
doubtful (Relloso and Tino, 2011). Individuals at this stage are susceptible to contradiction.
The sixth stage is called Universalizing Stage. This happens when an individual reaches
Self-Actualization. These individuals have reached the peak of the hierarchy of needs and have
gratified all their needs (Maslow, 1954). However, not all individuals can reach this stage. People
19
in this stage tend to have an open-minded view and a certain fellowship with other individuals
even with these in other stages of faith. They have a profound understanding and respect of faith
(Relloso & Tino, 2011). These persons are open-minded on accepting the faith of others. People
in this stage also have a wide perception of death since they have reached the climax of their
development and their faith. They are more well-spoken and more simple and yet more
faith. He stated that Christian Faith, like a human body, has an expected pattern of growth. He
also suggested that faith is like the largest ring of the tree, wherein it becomes the center of ones
life. He presented four phase outline for the human growth in faith. These different stages
namely Experienced Faith, Affiliative Faith, Searching Faith, and Owned Faith are usually
The first stage or the Experienced Faith stage occurs in preschool and early childhood
years. Experienced faith grows by participating in the customs and rituals of ones own faith
tradition with other Christians. Experienced Faith is also the faith of the senses. This stage serves
as the foundation of a childs faith. Liturgical Rituals of the Catholic Church with its recurring
sounds, sights, and smell are somewhat helpful to the development of the childs faith. However,
young children cannot completely comprehend the meaning behind the rituals. Nevertheless, by
participating in such rituals, children have come to believe that the rituals are meaningful and
significant.
Affiliative Faith, on the other hand, happens during childhood and early adolescent stage.
In this stage, an individual develops by affiliating with an accepting Christian Community. With
20
the needs provided in the first stage, the church conducts activities that would strengthen and
deepen their relationship with other members of the church, especially with God. The First
The third stage of faith is called Searching Faith. This stage occurs during the late
adolescence and young adulthood. It is the faith of questioning and internalizing old spiritual
lessons. This stage is necessary in developing mature faith and is often a difficult point of an
individuals faith development. Likewise, there are times when individuals, in this stage may
doubt the existence of God and may be misinterpreted as losing faith. However, questioning and
testing the teaching that has long been taught would justify and prove ones faith. This stage is a
The final stage is called Owned Faith. This stage rarely occurs before young adulthood
because of the severe struggles of doubt that precedes it. Owned faith may appear as a great
illumination or enlightenment. Owned Faith is the strong, personal faith that one lives by,
witnesses to and may even be willing to die for. This stage comes through only after a deep and
sensible exploring of ones faith that occurred during the third stage. Faith becomes the center of
ones life for individuals who are at this stage; it may become a means of reaching ones
potential. A person in this stage is somewhat self-actualized because he/she can appreciate the
faith from other religions. In this stage, it has become an owned faith and no longer the faith
learned from ones family, parents etc. Even though doubts and questions remains, an individual
realities or stages of Christian Faith. He stated that children are sons and daughters of God, a
21
status which is a gift from God. In addition, he stated that being a child of God is not simply a
status but a privilege, for all are children of God, but not all take part in Gods salvation.
Furthermore, he proposed that as soon as the children emerge from the kindergarten age, a
positive awareness will serve as a basis for other realities. Children belong to the congregation
where their parents participate, a status conferred by the congregation (Sparkman, 1985). They
should not be out of place; they must belong in a congregation. It is to tell them about the
heritage of faith basing on the childrens emotional, intellectual, and social-moral progress
(Sparkman, 1985).
Adolescents, on the other hand, affirm the faith for themselves; confirming their heritage
in the church and declaring faith in Jesus Christ (Sparkman, 1985). Adolescence guides
individuals in considering the heritage and in making personal statement of faith; while
adulthood is committing oneself to becoming a creative trustee for God (Sparkman, 1985). This
stage helps adults to join fully with God in the work of creation. Moreover, Allport (1997)
proposed his own stages of faith. He suggested a three-stage model of religious maturity based
on his idea of the development of religious sentiments. These sentiments are religious beliefs,
In the first stage, a child basically accepts and believes what he is told concerning about
God and religion without any question. During the second stage, which usually occurs in the
adolescence stage, an individual struggles with doubts and begin to question about his faith and
begins to test his/her beliefs. In the third stage, ones faiths and doubts change back and forth and
filled with vagueness. This stage usually happens in adulthood. However, faith soon develops as
time progresses. Some develop mature faith by finding more strength in affirmation than in
doubts (Allport, 1997). Others develop in disbelief thus resulting to pure doubt.
22
Yob (1996), in his study, suggested that as human physical development grows, so does
his or her spiritual development. Spiritual development has a series of turning points. Some are
internal (physical growth and intellectual development) while others are external (social groups;
memorable experiences such as illness, loss, trips and camps). These crisis leads to phases
In the early years of an individuals development, the seeds of faith are being sown (Yob,
1996). Individuals then go to school and their world widens; so they begin to develop
straightforward beliefs and undertake a broader perspective. They start to understand God in
human terms (Yob, 1996). Finally, during adolescence, their world keeps expanding and they
start thinking abstractly. They are beginning to make life long decisions. Moreover, these
religious activities have benefits, both psychologically and physically. In the study of Idler
(2008), Idler highlighted that partaking in such religious and spiritual activities may have a
Spiritual and religious practices help integrate the body, mind, and spirit. There are
number of ways in which religion and spirituality have an impact on a persons well-being and
on health. The study of Idler (2008) found that, beginning in adolescence, rituals or rites play an
important role in assisting individuals in successfully passing from one stage of life to another.
These religious traditions are relevant because it provides rules for living. For example, in some
religions there are mandates that are very particular when it comes to alcohol consumption and
most faith have beliefs about preserving the purity of human soul. In general, religious faiths
discourage self-indulgent behaviors and promote moderation in all things. Many spiritual and
religious practices, in fact, involve the temporary and intermittent, or in some cases, lifelong
23
denial of behaviors that are considered pleasurable by most people, such as drinking, eating
In the findings of Joshi, Kumari & Jain (2008), religious involvement has a large impact
to an individuals lifestyles, especially in the adolescence stage. The respondents said that
religion is important in their lives as it helps them become more hopeful about future challenges.
Students who participate in religious activities have lower rates of cigarette smoking, alcohol
use, and marijuana use compared to those who do not participate in religious activities. They
resort instead to exercise, meditation and yoga. Thus, the cumulative effects of good health
practices and social support facilitated by religious and spiritual practice during ones lifetime
In another study conducted by Strawbridge et al. (1997), people who attend religious
activities have higher morality rates overall. It is not shocking that this people have a lower
tendency to smoke, drink heavily, or get into a fistfight, thus, have a longer life expectancy.
However, lifestyle factors are not the only mechanisms that demonstrate the relationship
between spirituality and well-being. Another important aspect of religious faith, especially in
adolescence to adulthood stage, are the religious congregations. These religious congregations
later on become social circles which provide support and reduce stress in peoples lives (Idler,
2008). Religious congregations act like social groups wherein they provide social support for
their members especially those who are going through depression in life. These congregations
are unique social institutions in which an individuals membership cuts across the entire life
course; no other social institution regularly brings together the very old and the very young and
24
everyone in between (Idler, 2008). These congregations have the ability to unite different persons
and provide support to each and every one of the members of the group.
Faith also incurs people to act towards a certain goal. Amr, Marshall and Mogahed (2008)
found that Islam teachings inspire individuals to help other people. They stated that verses in
Quran advocate human development in terms of abolishing poverty and improving human
conditions along the world. These statements invoke action among the Muslim community.
Similarly, the study of Hughson (2010) found that Catholic teachings are all about social justice.
It provides answers as to how society should improve. Moreover, sermons in Church inspire
people to do what the Catholic Church wants them to do. Additionally, these religious
congregations offer rich social resources with a strong sense of ethics (Idler, 2008). These
religious traditions promote concern for others who are less fortunate and turning the attention
away from the self and toward others who are in need. This is how faith inspires social justice
Spiritual and religious practices acts like an instrument to transcend time (Idler, 2008).
Practices like meditation, attending mass weekly, and annual retreat made people experience the
sacred time. This sacred time leads to action that promotes social justice as well as the
Synthesis
Voyadores are male devotees who have pledged themselves to the image of the Bicol
patroness, Ina (Escandor, 2014). They are the ones responsible for ferrying Ina from both sides of
the river during the festival processions (Relloso & Tino, 2011). Being a voyador means
involving oneself in risks since accidents are common during these processions (Locsin, 2014).
25
However, despite the risks of this endeavor, there are still many Bicolanos who wish to
participate in the processions. Conversely, their motives on being a voyador could not be
generalized. There are those who join the procession to conform to cultural demands (Goingo,
1998). Others join as a form of sacrifice as they see the procession as a way of serving God while
others join the procession to strengthen the bonds in their friendship (Soltes, 2009).
Social influence is considered to be one of the factors that may have incurred the
voyadores to join the processions. Denrell and Mens (2007) said that social influence can be
defined as any change on a persons attitude when becoming aware of the attitudes of others. It is
the process wherein people adjust to societal norms in order to be accepted by society. Social
Cultural influence is the event in which culture affects human action (Murray, Trudeau &
Schaller, 2011). The study of Lehman, Chiu & Schaller (2011) found that culture can affect
social judgment and behavior. However, peer influence can also be a factor in inducing action
from individuals. Peer influence is the change of ones behavior to meet the expectations of
others (Burns & Darling, 2002). It is usually pertained to as peer pressure (Dy & Sy, 2012). The
study of Agnew (2014) found that people, not just adolescents, do a lot of things or set domains
Faith, on the other hand, could also motivate people to act. Amr, Marshall and Mogahed
(2008) found that Islam teachings inspire individuals to help other people. They stated that verses
in Quran advocate human development in terms of abolishing poverty and improving human
conditions along the world. Moreover, faith, when shared with a group, can strongly support a
groups unity and add to the groups capacity to complete assigned tasks (Relloso & Tino, 2011).
26
Fowler (1981) proposed a series of stages of faith and development wherein it consists of
six stages: Intuitive- Project Faith, Mythic- Literal Faith, Synthetic- Conventional Faith,
Individuative Reflective Faith, Conjunctive Faith and Universalizing Faith. This theory presents
a model of faith and spiritual development while age progresses. Each stage, starting from
childhood greatly affects the strength of an individuals faith. Faith development is essential,
To delineate this study from the previous ones, it also conducted on voyadores however,
this research paper explored on cultural influence as well as peer influence. In addition, this
paper did not focus on faith alone but explored other variables as well. This paper also made use
of an age bracket among its respondents which ranged from 18- 25 years old.
Conceptual Framework
27
Voyadores of Peafrancia
Figure 1. Working framework on social influence and stages of faith among selected voyadores
of Peafancia.
Figure 1 presents the conceptual framework of the present study. It was designed to see the
general concept of the study which was to explore and look into the social influence and stages
Voyadores are male devotees who have pledged themselves to the image of the Bicol
patroness, Ina (Escandor, 2014). They are the ones responsible for ferrying Ina from both sides of
the river during the festival processions (Relloso & Tino, 2011).
that conforms to the norms within a group (Rashotte, 2006). Specifically, it has two components;
28
namely cultural influence and peer influence. Cultural influence pertains to the cultural standards
and its effect on an individuals judgment and behavior (Lehman, Chiu, & Schaller, 2004). Peer
influence, on the other hand, is the change of ones behavior to meet the expectations of others
(Burns & Darling, 2002). Both components were explored if these can induce people to act and
Furthermore, the framework specifies the different stages of faith obtained from the theory of
Fowler (1981). The six stages of faith are Intuitive- Project Faith, Mythic-Literal Faith,
Universalizing Faith. This proposed theory has been one of the most important models of
spiritual faith development for the past thirty years. Fowler (1981) stated that these stages are a
Lastly, the purpose of this study was to identify what influenced the voyadores of the
Peafrancia Festival to join the Traslacion and the Fluvial processions. In addition, this study
also recognized the stages of faith among the voyadores of the Peafrancia Festival.
This section presents the possible contributions of this present study to the different
Voyadores of Peafrancia
29
This may help them identify themselves with the stages of faith that they may be
experiencing at the present, more particularly during the Peafrancia Festival. The study may
also provide awareness on their bases of joining the voyadores. Specifically, the results of this
study may aid them on determining their legitimate reasons in participating in the Traslacion and
Fluvial processions. This study may also serve as a basis for them to internalize the process that
they are experiencing as voyadores of Ina, and may help them reflect on the kind of faith that
they have.
Archdiocese of Caceres
The results of this study may aid the head of the Archdiocese to solve the need for further
formation among the devotees of Peafrancia. The study may also inspire them to commit a
This research paper may help provide insight to the heads of the city on strengthening
their ordinances and policies during the Peafrancia festival, specifically during the Traslacion
and Fluvial processions. This may help them inspect the welfare of the voyadores, and the other
Devotees
The study may motivate the devotees to be more active and engaging in any religious
activities that the Catholic Church offers, especially during the festival. This may also serve as an
Future Researchers
Finally, this paper may serve as a basis and guide for future researchers in coming up with
a new approach on this topic. This could also serve as a reference for new respondents who will