Traslación: A Historical and Sociological Analysis of the Feast of Black Nazarene
- deskvalor
- Mar 25
- 6 min read
By: Frances Jaela A. Palestroque
Introduction
The Feast of Black Nazarene is a religious festival held in Manila, Philippines annually on the 9th of January. It is also formally known as Pista ng Poong Itim na Nazareno or Traslación. Filipinos honor the life-sized Black Nazarene statue, a sacred figure known for its image of a dark-skinned Jesus Christ, bearing a cross. This religious event is among the largest in the country, attracting millions of devotees annually (The Editors, 2024).
The Feast of the Black Nazarene is a tradition, that has been passed down through generations making faith a central part of Filipinos’ identity and culture. The Black Nazarene tradition is not only regarded as a religious event but as a reflection of the Philippines' colonial past, persistent inequalities, and evolving cultural identity. Analyzing the Feast of the Black Nazarene using a historical approach involves exploring its origins, evolution, and historical context. Through a sociological approach, the underlying issues of colonial legacy and religious fanaticism will be analyzed for a deeper understanding of its significance today.
Body
The Black Nazarene has become a powerful symbol of suffering, sacrifice, and salvation which resonates deeply with Filipinos, particularly those weighed down by burdens. Focusing on the details of the figure: (1) The figure closely depicts agony and passion showcasing Christ's genuflection whilst carrying the cross; and (2) the crown of thorns atop its head symbolizes Jesus’ mockery yet three rays or potencias, emanates divinity and power formally known as the “Holy Trinity”. (3) The dark complexion of the statue resembles the color of a common Filipino. Due to the color of the Nazarene, Filipino devotees relate to Jesus’ suffering, as they see parallels with the oppression they endured under the Spaniards' colonial rule (Fr. Sescon R.C. & Rev. San Diego E., 2024).
According to the article by Staff (2025), early accounts show that Augustinian Recollects landed in Manila in 1606 from Mexico and introduced devotion to the Black Nazarene in the Philippines. The Black Nazarene was one of the holy figures these pioneering Recollect friars brought. However, there is no accurate record of where it originates from. Additionally, according to the CCP Encyclopedia of Philippine Art (n.d.), the figure was carved to reflect the skin color of native Mexicans in the 17th century; which was later enshrined in the church of San Juan Bautista in Bagumbayan.
The practice of Traslación began in 1787 from Quirino Grandstand to Quiapo Church. Over the centuries, the Traslación event has evolved into a massive religious gathering. Devotees walk barefoot by the procession as a form of penitence and gratitude, marking the historic transfer and feast of the Black Nazarene every 9th of January. The whole procession draws millions of devotees who seek blessings and miracles, as it is believed to possess miraculous powers, leading to widespread devotion.
Critical Analysis
The Feast of the Black Nazarene is a long-standing religious tradition in the Philippines, reflecting the country's colonial history, Catholic influence, and the unfaltering faith of the people. The Black Nazarene’s depiction of a suffering Christ bearing a cross resonated deeply with many Filipinos, reinforcing their belief in perseverance, sacrifice, and salvation. The annual Traslación continues to unite millions of devotees in an expression of faith and hope. However, the Spanish Catholic Church is criticized for using the figure as a tool for religious conversion to establish Catholicism in the Philippines. In the accounts of Noli Me Tangere by Jose Rizal, it is widely known that the Spanish Catholic Church abuses the unwavering faith of Filipinos as a way of corruption, reinforcing the belief that enduring hardships in this life lead to salvation.
From a historical perspective, it is clear how religion was utilized as a means of control during Spanish rule. The link between suffering and holiness may have contributed to a mindset that accepts socio-economic struggles, discouraging active resistance or systemic reform. Even in the modern era, this colonial-era mindset continues to influence Filipinos' perceptions of suffering and faith, influencing their worldview, religious practices, and approach to adversity (Hoh, 2018). According to Dr. Perfas (2022), centuries of colonization have ingrained a deep-seated acceptance of suffering as an inevitable part of life. His argument states that Filipinos continue to struggle with the trauma inflicted by Spanish, American, and Japanese colonial rule, shaping their religious devotion. While in a sociological perspective, key themes from his article show: (1) How oppression and trauma led to an internalized sense of inferiority and powerlessness, a mindset that has been passed down through generations to many Filipinos and (2) The psychological aftermath of colonization led Filipinos to develop a "Bahala na" mindset—the belief that they have little control over their circumstances due to centuries of subjugation.
For many years since the Spanish Era, devotion to the Black Nazarene has intensified, with a large population of devotees who joined the procession of Traslación, the event has been often chaotic and dangerous in the last year 2024, reporting several cases of injuries, comprising trauma, neurological, respiratory, and cardiac cases (Espina, 2024). At times during this event, devotees jostle, push, and risk injury to try and touch the statue, due to its infamous upbringing that it grants blessings and miracles. Faith, at its core, is a personal and transformative experience that fosters hope and morality. When faith shifts into fanaticism, these extreme religious expressions overshadow Faith itself and its religion (Sharma, 2021).
However, such extreme expressions of faith are not new to the Philippines. Similar practices date back from the self-flagellation during Holy Week, deeply rooted in another religious movement in the Spanish era known as the “Flagellant rituals”. The Flagellant ritual is an event where devotees are whipped as a form of penance similar to how Jesus was whipped during the carrying of the cross (The Fitz William Museum, n.d.). Although Black Nazarene devotees may not engage in self-flagellation, the risk of getting endangered in a crowded space during the Traslacion suggests a similar pattern of extreme religious expression.
Beyond their historical roots, these practices raise broader questions about faith’s influence on societal norms, public behavior, and policy. While such religious expressions reinforce cultural heritage and collective identity, they also create divisions between those who embrace intense rituals and others who see them as outdated or risky. This tension fuels debates on balancing religious freedom with civic responsibility, particularly concerning public safety, and health risks, during grand mass gatherings. Moreover, they highlight the clash between deeply ingrained traditions and modern concerns for human rights, well-being, and public order. There is still a border whether to respect such religious practices while ensuring this issue will not endanger public welfare.
Conclusion
The Feast of Black Nazarene remains significant both historically, culturally and sociologically. It reflects Filipino resilience and deep faith. However, it is revealed that devotion is also a legacy of colonial religious control and extreme expressions of faith. Faith provides hope and comfort, yet it does not strive for the people to act. The act of Faith should inspire positive social change rather than encourage passive acceptance of socio-economic struggles. Progressing forward, it is essential to balance between preserving religious traditions and addressing the underlying issues that drive many Filipinos to extreme devotion. Embracing a well-balanced integration of faith, reflection, and social responsibility can turn religious festivities such as the Black Nazarene feast to evolve, enforcing unity, compassion, and progress.
REFERENCE LIST
CCP Encyclopedia of Philippine Art. (n.d.). [Black Nazarene of Quiapo] Nuestro Padre Jesus Nazareno (N.P.J.N). CCP Encyclopedia of Philippine Art.
Espina Z.K (2024, January 10). Traslacion 2024 leaves over 700 people injured. Manila Bulletin. https://mb.com.ph/2024/1/9/traslacion-2024-leaves-over-700-people-
injured-doh Fr. Sescon R.C. & Rev. San Diego E. (2024, September 29) The Nazareno Spirituality: Every Devotee’s Way of Life. QuiapoChurch.
Hoh, A. (2018, July 10). Catholicism in the Philippines during the Spanish Colonial Period 1521-1898 | 4 Corners of the World. The Library of Congress.
Manila Reviews. (2020, December 15). Devotion to the Black Nazarene (A Pastoral Understanding). QuiapoChurch.
Perfas, F., PhD. (2022, September 26). The Filipino’s collective PTSD. Philippine Daily Mirror. https://www.philippinedailymirror.com/the-filipinos-collective-ptsd/
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https://pintakasi1521.blogspot.com/2016/09/nuestro-padre-jesus-nazareno-de-quiapo.html
Sharma, A. (2021, April 20). The difference between faith and fanaticism. The Daily Guardian.
Staff, C. (2025, March 17). What is the 'Black Nazarene'? Here's the fascinating history of this centuries-old tradition. Catholic News Agency.
Tenedero E. & Lacuata R.C. (2020, December 15). Black Nazarene devotion: Faith or fanaticism. QuiapoChurch.
The Editors. (2024, March 6). The Feast of Black Nazarene. FESTIVALSCAPE. https://www.festivalscape.com/philippines/metro-manila/the-feast-of-black-nazarene/
The Fitz William Museum. (n.d.). The Fallegelants. Fitzmuseum.
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