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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

strong devotion to Mary (Relloso & Tino, 2011).

Furthermore, the Peafrancia festival is a celebration of faith; a manifestation of a long

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
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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

(Relloso & Tino, 2011).

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.
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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

of this matter (Escandor, 2013).

However, despite the difficulties of being a voyador, hundreds of Bicolanos still

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).
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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

to conform to the norms set by society.

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,

traditional spiritual faith.

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
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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

religion to help other people (Dahl, 2012).

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

culture or influenced by society to take part in the said endeavor.

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.

Statement of the Problem

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

join the processions. Specifically, it sought to answer the following:

1. What components of social influence affected the decision to join the processions among

the voyadores of Peafrancia?

2. What are the stages of faith among the voyadores of Peafrancia?

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

platform wherein Ina is placed.

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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

since physical interaction is common among the devotees.

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

the andas of Ina is a tradition that must be kept alive.

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

Peafrancia but to other devotees and tourists as well (Escandor 2014).

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

activities during fiesta, but also on the Traslacion Procession.

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

reason behind the participation of the voyadores.

Social Influence

Social influence is a change in individuals thoughts, attitudes and behaviors that

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

response to overt social forces (Cialdini & Goldstein, 2003).

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
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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

primarily on cultural and peer influence (Whatley, 1999).

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

response to changes in societal and cultural factors.

Vygotskys (1979) sociocultural theory describes human learning as a social procedure

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.
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Cultural behavior can be understood in relation to many dimensions, one of which is

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

behavior of the individuals to be able to fit in a groups culture. Furthermore, it is considered an

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

and shared by ones in-group.

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

encounters influence other practices (Schwartz & Nasir, 2004).

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
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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
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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

susceptible to conform to peer influence.

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
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highly based on peer appraisal. They are willing to do risky things as long as they gain appraisal

from their peer group.

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

people get older (Center for Research in Education, N.D.).

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

exhibit the same.

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
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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

institutions influence an individuals decisions (Bocchiaro & Zamperini, 2012).

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

significant role in the formation and growth of the Filipinos.

In sociological theory, social influence refers to circumstances, and in the effectual of

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

ranging from traditions to spiritual faith.

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

cause that awakens a persons present faith.

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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,

2011). It motivates one to overcome addiction and elevate ones being.

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

a model of faith and spiritual development while age progresses.

Fowler (1981) identified a pre-stage before the Stages of faith. He called it

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

this stage, an individual is no longer at limited to mental manipulations of concrete objects or

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

completely human than the rest (Fowler, 1983).

On another angle, Westerhoff (1976) presented another theory regarding an individuals

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

addressed at certain age and can be delayed.

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

Communion and Confirmation are the best examples at this stage.

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

necessary prerequisite to the last stage of faith.

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

can stand up to what he or she believes in as a mature disciple of his religion.

In a similar manner, Sparkman (1985), in his study, proposed a developmentally-based

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,

energized by emotions, leading to religious and secular behavior.

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

towards maturity (Yob, 1996).

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

positive benefit in ones health and well-being.

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

meat, or having sex (Idler, 2008).

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

can result in being physically and emotionally healthy (Idler, 2008).

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

(De Young, 2007).

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

betterment of the lives of individuals.

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

influence has two components: cultural and peer influence.

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

in life largely based on the decisions of people around them.

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,

especially if an individual is motivated to act basing purely on faith.

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

Social Influence Stages of Faith

Cultural Influence Intuitive- Project Faith
Peer Influence Mythic-Literal Faith
Synthetic- Conventional Faith
Individuative- Reflective Faith
Conjunctive Faith
Universalizing Faith

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

of faith among the voyadores of Peafrancia.

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).

Social influence is defined as a change in individuals thoughts, attitudes and behaviors

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

change their behavior.

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,

Synthetic-Conventional Faith, Individuative-Reflective Faith, Conjunctive Faith and

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

persons way of making sense to and related with an ultimate environment.

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.

Significance of the Study

This section presents the possible contributions of this present study to the different

sectors of the community.

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

more meaningful service to the Catholics.

Local Government Unit of Naga City

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

participants and devotees of Ina.

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

inspiration to motivate them in continuing their devotion to Ina.

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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

be dealing with the same respondents and variables.