One Hundred Years and Two Months Later – The Aftermath

Months before the big event in Naga City, in a particular city in the United States and around the world where her devotion is celebrated, the Centenary of the Canonical Coronation of Our Lady of Peñafrancia failed to attract in large numbers, the younger generation (Gen Z, Millennials) who were supposed to inherit this devotion someday. It was a stunning find and admission that “young people are not into this,” said a long-time organizer and avid devotee of The Lady. “They have excuses as to why they cannot assume certain roles before and during the celebration.”

Clearly, it was a rude awakening for the older generation who were handed down this “blessed relic,” this “divine inheritance”, “God’s gift” that has endured for more than a century. This development is not as pronounced in Naga City, the seat of the devotion, where there is an abundance of young devotees hoping for deliverance who inherited their parents’ tradition by default and will continue to do so because of poverty and other life challenges.

In the global community, however, this development requires a deeper introspection (perhaps, even in Bicol) because all along, the older generation felt that they were doing the right thing by exposing their children to the devotion they inherited, by showing and telling them how it is done through the fiesta celebration, going to church every Sunday and special days of obligation. We inherited a conservative religious tradition that most of our children and younger generations do not practice.

For those of us who grew up in the rural provinces in the Philippines, the town’s year-round schedule was dominated by the Catholic religion’s traditional liturgical calendar that included masses during feast of saints, Christmases, Lent, Holy Week, and others that over the years of celebrating became part of culture and tradition. Celebration of such important events united the community, added good memories to our lives, and broke the monotony of rural living.

When we came to the United States, we longed for these fiesta traditions that reminded us of the good memories and feelings, and the spiritual enlightenment we had celebrating them. Those were quality times with family, loved ones, and friends who shared such traditions. We were conditioned with the positive vibes and change of emotional state attending to such festivals since childhood. In America, we tried to emulate and follow such a formula. Sure enough, our generation recaptured that part of tradition, past experiences, and storytelling.

We obtained the necessary tools (religious images, novena booklets, song books), created the environment (church novena/masses, park fiesta), assembled the right crowd, and repeated them every year. We knew from experience that repeated exposures can condition the human mind. When our children began chanting “Viva! Mabuhay!;” we knew that the tradition has rooted. And when they began following our genuflecting, making the Sign of the Cross, and partaking in the Eucharist, we were confident that they have picked up and learned requisite behaviors too.

Well, sort of. We failed to realize that we are now in a country where democracy is viewed more seriously, where other influences such as social issues (abortion, LGBT), freedoms (religion, education), liberal ideas, and empowerment (right to choose, healthcare, war) were more important. The cost of doing business (financial shares at the fiesta), jobs conflicting with festival schedules, etc., and images of parents spending enormous time and resources decorating, preparing food, and the expensive wardrobe for the celebration, are just daunting. Suddenly, fiesta and holiday celebrations are perceived as stressors.

As children performing during the fiesta, getting face paint, or joining the parade, it was fun because they enjoyed pleasing their parents and being with other kids. Now, the prospect of fun during the fiesta is not as alluring as it used to especially having to worry about their own families. They love the idea of attending the fiesta because the mood is entertaining, good food, happy memories, relaxation from the daily grinds, and the rituals uplifts their mental and emotional health.

That much they enjoyed, but they would rather leave the devotional/religious part to their parents who they sense are clearly into it. The young generation have their own journey now to find the meaning of life. The pandemic taught them that it was okay to watch the mass on television, or the live stream on Facebook. That if they needed to speak to Jesus or their version of God, they could just close their eyes, find a quiet corner, say a short prayer. and lay out their fears. They feel a personal connection that way.

It is worth repeating Radhanath Swami’s theory that “if our mind is in conflict, not balanced with our body and with the needs of the soul, then there is disunity in our life. Only if we have unity within ourselves, we can create unity in the world around us.” Simply, young people see and understand what their parents are showing them but are conflicted as to their value (sharing the truth but not living it) to their spiritual growth.

Similarly for parents who lump the younger generation into stereotypes of being “lazy, self-centered, addicted to social media, and consumed with activism over patriotism,” fail to comprehend the lessons of America’s longest running wars (Gulf War, Afghanistan) and the pandemic, to their children. Think about the frequent school shootings, civil unrest, heightened racial tensions, and the economic crisis spawned by COVID-19. Not to mention the sexual abuse and pedophilia scandals that rocked Christian churches.

The secular society among the young, is highly appealing and a powerful culture that has its own standards and values (expressive individualism, moral relativism, lifestyle liberalism) but no longer presupposes religious belief and finds traditionalism to be repressive. With this age of communication, younger people are the most informed and most educated in American history. Yet, upon graduation, they were faced with high unemployment, saddled with student loans, housing crisis, and a politically divided society.

When they hear Pope Francis say, “Todos, todos, todos,” they love the message of inclusiveness, that sinners and imperfect people are welcome in the Kingdom of God. When their parents who still adheres to the dogmas put forward by the Council of Trent and could not fully comprehend the meaning and reforms of the Vatican II Council (other than raising their arms, poking their hearts during the mass), they are conflicted and feel detached, disconnected with the institution’s methods to deal with modern life issues.

They clearly need hope, love, community, and purpose. They have a natural drive for helping others and making a difference but they don’t see it as being part of a devotional group that demands commitment, time and resources. They are out there protesting for human rights, taking a stand on political issues that they found themselves in polar opposites with their parents, but that they feel is important to their future and survival.

There is a need for change and reform if we want to be part of their world.