Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021)

SOCIAL SCIENCES & HUMANITIES

Journal homepage: http://www.pertanika.upm.edu.my/

Interpretative Phenomenological Analysis of the Experiences of Kapampangan Flagellants – Kristos

Nestor Lambino Sibug1, Philip Joseph David Sarmiento2*, Cristina Canlas Samia2, Paolo Tayag Lumanlan3 and Benita Malonzo Bonus4 1Psychology Department, School of Arts and Sciences, Holy University, Angeles City, 2009, Philippines 2Christian Living Education Department, Institute for Christian Formation and Social Integration, Holy Angel University, Angeles City, 2009, Philippines 3Commission on Higher Education Regional Office III, City of San Fernando, Pampanga, 2000, Philippines 4School of Education, Holy Angel University, Angeles City, 2009, Philippines

ABSTRACT In the province of Pampanga, Philippines, Holy Week is one of the highlighted seasons of the year. Seemingly, during this time, there are a number of flagellants (called ‘Kristos’) who want to be crucified as a form of penitence and supplication. However, after a thorough search of published literature, the researchers found a dearth in the body of knowledge focusing on the experiences of these flagellants. Therefore, this interpretative phenomenological study sought to unearth and interpret the lived experiences of Kapampangan Kristos. Five (5) Kristos voluntarily participated in the individual face-to- face interview using semi-structured questions. Findings revealed that there are three (3) superordinate themes namely: prosaic family life, spiritual drift, and looking back-moving forward reflection. Recommendation for future research undertakings to consider in-depth psychological analysis on the lived experiences of Kristos.

Keywords: Kapampangan, Kristos, lived experiences, Pamagdarame, phenomenology

INTRODUCTION ARTICLE INFO Article history: Reflecting on the passage “It is finished” Received: 28 April 2020 Accepted: 07 October 2020 coming from the Gospel of John (New Published: 26 March 2021 American Revised Edition, 2011, DOI: https://doi.org/10.47836/pjssh.29.1.38 John 19:30) is one of the so called “Seven E-mail addresses: [email protected] (Nestor Lambino Sibug) Last Words” of Christ while he was [email protected] (Philip Joseph David Sarmiento) crucified on the cross. These words of Christ [email protected] (Cristina Canlas Samia) [email protected] (Paolo Tayag Lumanlan) expressed that “he was able to accomplish [email protected] (Benita Malonzo Bonus) * Corresponding author the very role of saving humanity from the

ISSN: 0128-7702 e-ISSN 2231-8534 © Universiti Putra Malaysia Press Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus bondage of sin and death in accordance Local scholars from the Philippines tried with the Scriptures. The sacrifice of Christ to engage in the and is unique because it completes and surpasses practices to unveil their significant meaning. all other sacrifices” (Catechism of the Zialcita (1986) reiterated that , 1994, no. 614). Every and had multiple meanings Lenten season especially during Holy Week, which were not just exclusively religious in the Catholic Church commemorates the character. Tiatco and Bonifacio-Ramolete Lord’s passion, death, and resurrection to (2008) highlighted the practice of nailing remind the faithful that Jesus Christ already on the cross in the theatrical perspective performed the salvific role to atone the by dealing with other factors that led to the world from sin. staging of the ritual. In another article, Tiatco However, in the Philippines, every (2010) gave emphasis on the concept of panata as an axiom of performances which Holy Week especially in the province of included the ritual practice of flagellation Pampanga, some Kapampangan penitents and crucifixion. Meanwhile, Francisco locally called magdarame (self-flagellants) (2011) pointed out the embodiment of are performing flagellations so as to imitate the crucifixion which led to a close and Christ in his sufferings also known as intimate way of being with Christ. Cornelio Pamagdarame (self-flagellation). These (2014) used ethnography in dealing with unusual practices of Kapampangan penitents experiences of everyday authenticity for include carrying of crosses (mamusan those who engaged in the crucifixion ritual. krus); bleeding and whipping their backs Lastly, Sarmiento et al. (2017) looked into (mamalaspas); crawling on hot pavement the forms, reasons and preparations of the and dirty roads (magsalibatbat); and nailing Kapampangan flagellants. On the onset, on the cross (kristos) (Marasigan, 2015; spirituality has been highlighted in the Sarmiento et al., 2017; Tiatco & Bonifacio- study since the majority of the participants Ramolete, 2008). mentioned that they prepared themselves Since the 1980’s, foreign and local spiritually by praying and living in solitude scholars have started exploring the before they did the act. phenomenon on flagellation and crucifixion Moreover, some foreign scholars did in the Philippines because they were research on the phenomenon of flagellations drawn by the prevalence of the practice. and crucifixion rituals. Barker (1998) Consequently, these rituals and practices conducted a longitudinal study on the performed by well-known individuals passion rituals in the Philippines and he in the community become part of costly had observed that there was a lot of media commitments to one’s religion, just like the channels who portrayed these rituals. Catholic faith, thereby perpetuating them Schneider (2009) examined the experience across generations (Atran & Henrich, 2010). of enduring pain because there was a

690 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos manifestation of trance like state among Kristos- flagellants who are nailed on the those who were being crucified. Houser cross and portraying the role of Jesus Christ and Zamponi (2011) discussed how pain during Senakulo (Passion plays). A kristo is became a very significant element of cultural the lead actor performing the role of Jesus manifestations of religious faith especially and other devotees in the whole community in the ritual practice of crucifixion and regard him as the ultimate portrayal of flagellation in the Cutud, San Fernando. sacrifice and faith (Tiatco & Bonifacio- Meanwhile, Bräunlein (2009) paid attention Ramolete, 2008). During the performance to women who were being crucified in of crucifixion, a flagellant may undergo Kapitangan in the province of Bulacan. the internalization of being like Christ to These women were members of a faith- perform the character of Jesus depicted in healing movement which drew more people the passion play. Thus, flagellants could to believe in their healing power. From potentially have a “redemptive effect on the socio-anthropological point of view, the viewer in the form of a ‘second Christ’” Bräunlein (2012) did a hermeneutical (Kreuder, 2008, p. 181). Peterson (2007) interpretation of those who performed the also affirmed this observation regarding the passion rituals. In another study, Bautista and performance of being a Kristo. He explained Bräunlein (2014), presented an ethnographic that the Philippines was famous around the study of engaging in the passion rituals but world for the number of devout Christians not focused on the Kristos or flagellants who flagellated and the offering of their rather on the act of witnessing by the bodies for literal crucifixion. participant observer researchers. Bautista Brewer (2004, p. 71) pointed out that (2017) explained that the act of nailing was a the practice of flagellation “was preached form of entrusted agency between the Kristo as the only way to salvation.” She further and the ritual associates who facilitated the explained that flagellation had survived as crucifixion possible. Lastly, another article a mainstream religious practice in southern of Bautista (2018) explored the clerical and France, Italy, Spain and the Philippines. She public attitudes towards passion rituals in observed that in the early seventeenth century the Philippines. the practice of disiplina or flagellation in the Among the highlights of the Philippines, were common among Spanish pamagdarame in the province of Pampanga men during , “leapt across the cultural especially in the community of Cutud, City divide to be adopted by indigenous men” of San Fernando and of Pampang, Angeles (Brewer, 2004, p. 71). City is the crucifixion of Kristos every Performing as Kristo is adhered towards . This undertaking makes the a ritual. As mentioned by O’Murchu (2015, province well known not just locally but p. 563), “spirituality tends to distinguish even internationally which draws tourists ritual from liturgy or sacrament, claiming coming from various places. that the former prevailed for thousands

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 691 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus of years long before formal religion ever corporal mortification was foreign to the evolved.” Furthermore, he claimed that Filipinos previously but it became prevalent all people are endowed with the capacity when it was introduced by the Spaniards for ritual making, and need to exercise during their more than three-hundred-year this endowment for their spiritual growth colonization of the Philippine Islands from and development. Though these claims 1565 to 1898 and it became prevalent when are exclusive to the official liturgy of the it was taken up by popular piety especially Church, performing as Kristo, flagellants when it was connected to one’s damay, may take it as a form of ritual to profess sympathy with or suffering with Jesus. spirituality. Moreover, flagellation can also be On the other hand, Moriones Festival considered as a form of bodily expression of in Marinduque, Philippines has a passion faith. De Mesa and Cacho (2012a) claimed play depicting Christ as well. Peterson that many Filipinos expressed their love for (2007) interviewed Allen Madrigal, a native God through bodily gestures like walking of Marinduque but worked in Manila, on one’s knees, walking bare foot during a who performed as an actor portraying the procession amongst various other actions. character of Christ. Madrigal mentioned Such bodily gestures for Filipinos give that his sacrifices to portray the character much importance to body language such as of Christ in the passion play was a sacrifice. embrace, hug, holding hand. Other gestures The play was done so that others realized are common expressions of affection in their how Jesus experienced self-sacrifice to relationships. Indeed, the body expresses redeem the humankind from the state of sin. deeper meanings when words limit human’s In Filipino spirituality, being a Kristo capacity to communicate because what is a manifestation of the damay concept. persons may deny in words, the body may Beltran (1987, p. 247) explained damay as truthfully manifest. the subjective relationship of the Filipino Additionally, Jocano (2001) also had to events implies the “understanding of an observation regarding the concept of being-in-relation” to general life events. damay. Jocano had observed that damay Damay is not a merely passive experience reflected three components such as dama but is closely related to the Filipino trait of (feeling), kahulugan (meaning attached to malasakit which is the concern for the other. events) and habag (sympathy for people in Beltran (1987, p. 247) further elaborated that need). In connection with being a Kristo, “malasakit is the concern for another that the performer may take damay as one of proves itself in action, no matter what price the reasons in doing panata. Tiatco and one has to pay or what pain one must suffer.” Bonifacio-Ramolete (2008, p. 59) cited Hence, it can be said that to accept the truth panata as “a popular expression of faith and of Jesus meant sharing his fate, even to the piety (a religious vow whereby the devotee point of death. Beltran (1987) explained that promises to do a sacrifice for his faith).”

692 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos

It can be observed that existing local flagellants regarding their spirituality and and foreign literatures on pamagdarame religious beliefs, and practices. and the practice of crucifixion in the Philippines are more focused on the Participants spiritual, anthropological, and sociological The participants of this study were five (5) dimensions of the ritual practice especially men who are called “Kristos.” These men are those who are subjecting themselves in usually taking part in the re-enactment of the crucifixion rituals. Though these literatures crucifixion every good Friday in Pampanga, provide in-depth analysis in understanding particularly in the villages of Cutud, City the practice, the psychological dimension of San Fernando and Pampang, Angeles of pamagdarame is not that well explored. City in the Philippines. The researchers There is only one study (Schneider, 2009) used purposive sampling technique which which dealt with flagellation and crucifixion included a set of criteria in the selection of on the psychological point of view. participants. The demographic profile of the Hence, this research is an attempt participants is shown in Table 1. to contribute to the ongoing discussions on flagellation and crucifixion rituals Data Collection by revisiting the lived experiences of The participants of this study were contacted Kapampangan Kristos. to inquire their interest in participation. They were also briefed about the nature METHODS of the research of the study. All interviews Research Design were recorded using a digital voice recorder The researchers employed an interpretative with the permission of the participants. phenomenological method. This design Both the researchers and the informants is appropriate for the study since the used the Kapampangan language - their researchers aim to explore and interpret mother-tongue language - in the conduct of the lived experiences of Kapampangan interview. Then, the researchers transcribed

Table 1 Demographic profile of the participants

Civil Educational # of # of years of Participant Age Occupation status attainment children doing Panata 1 55 Married Sign painter HS undergraduate 4 29 2 60 Married Construction worker Elementary graduate 4 25 3 52 Married Three-wheeler driver Elementary graduate 12 18 4 50 Married Three-wheeler driver Elementary graduate 4 20 5 44 Married Laborer HS undergraduate 4 16 Mean (SD) 52. 20 21.6 (5.32) (5.93)

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 693 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus the interview data to English, which was their They read the complete report and gave second language. To ensure the accuracy of their comments on how the write-up can the transcriptions, the researchers listened be improved and whether the interpretative to the recorded interviews while reading the analysis remained true to the lived transcriptions and removed all discrepancies. experiences of the participants. Participants of this study were asked to answer a short demographic questionnaire Ethical Considerations for descriptive purposes only. After The technical and ethical approval of this answering the questionnaire, a one-on-one research came from the Ethics Review Board interview followed. The interview was of a private university in the Philippines. both structured and unstructured so that After getting the approval, the researchers the researcher could ask questions along personally approached the participants the way to make sure the participants and established rapport with them. Then, would understand what they were saying. the researchers explained the nature of the The researchers asked the participants the study to the participants. Furthermore, the fundamental question of: “How do you participants’ rights (in terms of research describe your experience as Kristos?” undertakings) were explicitly explained. A process consent (counterpart of the informed Data Analysis consent for qualitative research) was secured The researchers used the Interpretative from each participant. Lastly, all gathered Phenomenological Analysis (IPA), described information were kept with confidentiality by Smith et al. (2009), in order to analyse and used for research purposes only. interview data. This analysis involved the following steps: (1) reading and re-reading, RESULTS (2) initial noting, (3) developing emergent To meet the objective of the study, an themes, (4) searching for connections interpretative phenomenological analysis across emergent themes, (5) moving to the was conducted. The following superordinate next case, (6) looking for pattern across themes and subthemes were explored and cases. Finally, in the discussion section the uncovered as presented in Table 2. These researchers engaged in dialogue with the themes were derived from the participants’ existing literature by looking at how existing lived experiences as interpreted in various studies clarified the present findings. facets such as sociological, theological, To ensure the validity of the philosophical, and even psychological interpretations, the researchers employed perspectives. internal auditors who were well versed with qualitative research, including IPA. Prosaic Family Life These auditors were coming from the field The first superordinate theme that emerged of psychology, sociology, and theology. from the interviews conducted with the

694 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos

Table 2 Themes on the lived experiences of Kristos

Superordinate themes Subthemes Prosaic family life  Personal and Social affairs  Domestic and family affairs Spiritual drift  Interpersonal  Intrapersonal  Transpersonal Looking back-moving forward  Giving-up and letting go  Being hopeful flagellant-Kristos is “Prosaic Family Life” Part of the Kristo’s life is to experience which includes the day-to-day activities of social activities. Ordinarily, from time to the participants as persons and as family time, they engaged in recreational activities men. It also explains the social life of the such as occasional drinking and dancing. Kristos when they are not engaged in the These activities are means to relieve pamagdarame. themselves from stress and anxieties of life. Moreover, they do this not to be intoxicated Personal and Social Affairs.This subtheme but as means for pakikisama (getting describes the personal and social affairs of along with others) being active members the Kristos especially during the ordinary of the community. Participant 2 (Personal days. They do the ordinary activities like communication, January 26, 2017) said that working to earn a living and to provide “Minsan miminum ku naman. Makiabe ku the needs of their families. Most of them keng terakan” [I sometimes drink beer. I also are engaged in blue collar job such as join in dance parties]. working as three-wheeler drivers, farmers, construction workers and helpers. It can be Domestic and Family Affairs. In the said that their life revolves around work Philippines, the family gives the basic and interaction with others. As mentioned sense of belonging, stability and security. by Participant 1 (Personal communication, This means that Filipinos try to consider January 26, 2017) that “Kanita pung bayu their families in any anything that they ku papaku ing obra ku agyang makananu do for their welfare. Consequently, all the kasakit agyang makananu la pa kakatas ding participants are family men who are fathers building ukyatan kula ban mikaobra. Sign to their children and husbands to their wives. painter ku. Magobra ku, ing bie balamu It can be said the family plays a significant linabas ya mu kilub ning patingapun” role in their practice of being a Kristo. All of [Before I engaged in the crucifixion rite, them offer their painful sacrifice of being a my work even if it was difficult and the Kristo for their families. As an observation, buildings were high, I became a sign painter. they tend to give their entire life for the I work and my life seems to pass for a day]. family because they want their family to

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 695 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus remain intact despite of the many daily Interpersonal. It describes the way the conflicts and difficulties of life. Participant Kristos deal with others especially those who 3 (Personal communication, January 28, do not understand the spiritual undertakings 2017) mentioned that his children are well they experience. Kristos recognize the because he offered his sacrifice for them as irreplaceable sacrificial status of Christ, he cited that “Okay noman pu deng anak yet undertake part of the sacrifice for their ku. Eno man pu magkasakit uling yang loved ones. Consequently, these Kristos pagpanata kung talaga” [My children are are self-professed Catholics, yet they feel okay. They are not getting sick because I discriminated by the local church as the offer them during my sacrifice]. ritual of flagellation, including the role of Another aspect of domestic and family being a Kristo, is rejected as part of the affair is the role of the Kristos in instilling official worship and liturgy. Participant discipline especially to their children. In 2 (Personal communication, January 26, return, the family members of the Kristos 2017) explained that would always support the cause of their Eku neman pu gagayahan i Kristo father’s panata by being good in their uling tutuparan ke mu itang behaviors and attitude to become role pengaku kaya, agyang ditak mu pu models to others in their community. king delanan na adama ku anti mo Participant 2 (Personal communication, pu itang keng gamat pepapaku ya, January 26, 2017) articulated that “Ing aku man delanan ku. Inya pu yang asawa ku pu neng minsan emu aiwasan, adama ku na masakit pung talaga itang mipamakibat kayu lalu na kareng ing papaku. Inya eku naman pu anak mi kanita ating suwail. Syempre pilit atukyan ing babawal da kekami [I kung palako kareng anak ku ing sugal” [My do not replicate Christ because I wife and I sometimes argue because of my only fulfill my promise to him that stubborn children. I also ask my children to even just a little of what he went refrain from engaging in gambling]. through I could also experience it such as the crucifixion of his Spiritual Drift hands. I myself also experienced The second superordinate theme is spiritual that. I already felt the pain of being drift. It is the spiritual movement of the crucified. I could not follow them flagellant-Kristos from the ordinary life for what they refrained us to do]. gradually shifting to their preparation of engaging in the spiritual and religious Intrapersonal. This subtheme describes the practices ( and sacrifices) as part spiritual drift of the flagellants as they make of the commitment and dedication to their time to pray and discern in preparation for promise or “panata” during Holy Week. their crucifixion. This experience reveals the personal rituals being done by Kristos

696 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos specifically their prayer and solitude. They malati na lamu. Balamu ing kakung move away from people in order to enter espiritu panandalian mako at ing into the depth of their being. The practice espiritu ning keng babo (Diyos) of prayer and solitude are not only being yang lungub kaku. Kung lalawen done during the Holy Week by Kristos but mu la deng gamat areni potang atiu every day of their lives. Seemingly, they naka king krus, balamu ala man. do not often go to church but they have Mayan ku pakiramdam [When I am more personal time to pray every day so already crucified on the cross, I look as to strengthen their relationship to God. at people as just small. Seemingly Participant 1 (Personal communication, my spirit leaves me and the spirit January 26, 2017) clarified that “Pero of God enters my being. When you mostly pu agyang Maleldo atin mu rin look at my hands at the cross, it time keng pisamban. Pero halus keraklan seems nothing happens. I feel light]. keng tahimik a lugal ka rin ku mangadi. E madalas sisimba pero ing pamangadi aldo- Looking Back – Moving Forward aldo” [I attend masses. But mostly even if The third superordinate theme is looking it is Holy Week, I have time for the Church. back – moving forward. It is the experience Oftentimes, I go to a quiet place to pray. I do of the flagellant-Kristos to move forward not often go to mass but I pray every day]. in clinging to their promise of engaging in crucifixion as much as they can up to the Transpersonal. This subtheme highlights point of relinquishing this promise to those the experience of Kristos having spiritual who are willing to continue the panata. It is communion with God. Through their a concept giving and receiving in relation to pamagdarame, they are able to reach the panata that they ought to perpetuate the a certain peak of their spirituality and practice of pamagdarame. religiosity that makes them experience fulfillment within the realm of their being. Giving-up and Letting Go. It is the They claim that they enter the transcendental willingness of the Kristos to surrender state of consciousness especially when everything to God as they fulfil theirpanata . they are crucified on the cross. They feel Giving up means a total surrender and a sense fulfillment because they were able reliance upon the providence of God that to perform their promise to God in offering they will never be forgotten. Letting go themselves as Kristos in enacting the passion means leaving ones comfort to embrace the and death of Christ. This is the experience pain and suffering of their pamagdarame of Participant 5 (Personal communication, in response to the call of self-sacrifice. January 28, 2017) who stated that They give-up and let go of things as way of Patse makapaku naku king krus showing their gratitude to God. Participant kasi ing panlalawe ku karing tau 4 (Personal communication, January 27,

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 697 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus

2017) claimed that “Potang lulub ku king nung mika kapalit ku mu pu. Nung atin nang simbahan, mangadi ku sabyan ku, sopan yu manalili kanaku pwedi naku rin tuknang” ku pu O Dios ko papaku naku na naman pu” [Actually, if there is only someone willing [When I enter the church, I pray and I say to replace me. I am willing to stop already]. to Him, help me O God, I will be crucified again]. DISCUSSIONS Participant 2 (Personal communication, The main superordinate themes of January 26, 2017) articulated that he Kapampangan flagellant-Kristos such attempted to stop the crucifixion of himself, as prosaic family life, spiritual drift and but a voice from within called him to looking back-moving forward describe the continue the crucifixion. He said participants’ lived experiences of ordinary Hanggang agyu ku pa. Kasi pu individuals as the roles of skilled workers sibuknan kuna sinabi kun a kaya and responsible family men. (Ginu) angga naku ngeni oneng These superordinate themes represent a pung potang datang na ing Maleldo cycle of spiritual journey of certain events balamu atin mamaus na sisitsit such as family concerns and personal kanaku na papaku ku pa. Anya experiences. These events captivated the kinai ku namu pu na hanggat mabie Kristos to enter a phase of spiritual drift that ku nung agyu ku pa papaku ku would remind them to look back and move pa [As much as I can. Before I forward as a sense of gratitude to God as a already tried to say to God that I process of living and winning in a constant would already stop but every time struggle of life. The experience of Kristos Holy Week was fast approaching, is a manifestation of kagandahang loob ng seemingly a voice would tell me that Dios (goodness of God) that made them I should be crucified. That is why I realize God’s pagpapadama (revelation) (De say to myself that as long as I am Mesa & Cacho, 2012a). This is the reason alive. I will let myself be crucified]. why they enter into panata. Flagellants engage in spiritual preparations before they Being Hopeful. Kristos also mentioned that perform in pamagdarame (Sarmiento et al., their hope would be individuals who can 2017). continue the tradition. They claim that they However, their promise or panata bring will never stop doing their panata unless them to a gradual spiritual drift especially someone continues their practice. They see during Holy Week to undertake part of the the value of pamagdarame because they sufferings of Christ. Kristos enter into the experience hope in the midst of suffering, concept of damay (Jocano, 2001) as they allowing them to endure the process. engage into pamagdarame. Namely, they Participant 1 (Personal communication, have dama as signifying Christ’s sacrifice, January 26, 2017) said that “Kung sakali pu kahulugan in what they do and habag for

698 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos their loved ones especially those to whom made a counterargument on the practice they dedicate their sacrifice. It is their of flagellation and crucifixion (Sebastian, personal conviction to continue their panata. 2015b). He said that Catholics should focus These Kristos know that being crucified more on carrying out the faith concretely on the cross is a fulfilment of their panata by doing corporal works of mercy instead since God answered their prayers (i.e. of doing “ritualistic penitential acts” every healing of loved ones). The experiences of Holy Week. The bishop argued that they Kristos conform to the concept of damay were reintroducing the corporal works of (Beltran, 1987) which is being in relation mercy which could be found in the Gospel to others leading to malasakit. of Matthew (New American Bible Revised As compared to other forms of Edition, 2011, Matthew 25:35-40) instead of flagellation, being a Kristo would entail a doing “mortification of the flesh” like what longer engagement as shown by the findings. the crucifixion and flagellation. Only few flagellants engaged in crucifixion Another member of the Catholic (Sarmiento et al., 2017). These flagellants Bishops’ Conference of the Philippines may probably consider crucifixion as part (CBCP) who is the Auxiliary Bishop of the process of ritual making which leads of Manila and Chairman of National them to spiritual growth (O’Murchu, 2015). Secretariat for Social Action, reminded the The sacrifices of Kristos in professing Catholic faithful that “the Church frowns their panata or vow highlights “a showing of upon folk practices like flagellation, as a doing” (Schechter, 1988, p. 105 as cited in well as the staged crucifixions in Pampanga Bautista, 2017). For the Kristos, this is their and Bulacan on Good Friday each year” way of expressing their desire to express (Sebastian, 2015a, para. 2). He also pointed their spirituality. In the Filipino context, that flagellation and crucifixion “should not spirituality is anchored with the concept be used especially as a way to boost tourism, of pangangatawan as discipleship (De trivializing and commodifying Lent in the Mesa & Cacho, 2012b). Pangangatawan process” (Sebastian, 2015a, para. 3). He as discipleship means that “those who stressed that the Lenten season was all about follow Jesus represents in their bodies or contrition, conversion, and charity. personhood his spirit today” (De Mesa In the Archdiocese of San Fernando, the & Cacho, 2012b, p. 80). Kristos express ecclesial territory where the village of Cutud, their embodied selves through crucifixion City of San Fernando belongs, a circular to signify their desire to follow Jesus as letter of the Archbishop Emeritus sometime his disciples even though other may take it in the 1990s was issued to regulate the differently. singing of the pasyon (passion narrative) on Consequently, the CBCP Vice President Holy Wednesday which was usually being and former Auxiliary Bishop of the done until Good Friday. The Archbishop Archdiocese of San Fernando, Pampanga, Emeritus asked the people that they should

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 699 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus focus themselves with the celebration of one’s expression of faith. As articulated by the paschal triduum from Holy Thursday De Mesa and Cacho (2012a, p. 113) that to Easter Sunday rather than engaging with We should be careful in judging other non-liturgical activities such as the one another as if there is only one flagellations and crucifixions. However, correct way of expressing our love most of the flagellants and Kristos did not for God. If Filipino religiosity keep stop doing their vow even if the singing of faith alive and truly felt, who are the passion narrative was regulated up to this we to claim that its expressions are day. This is a clear manifestation that there to be considered superstitious and is a nuance in terms of the Catholic Church immature? hierarchy’s pronouncements and that of the people’s practice. Rituals, like crucifixion in On the part of the Philippine government, relation to pain, bring people to think that the Department of Health (DOH) reminded these “are embedded in often conflicting the flagellants during Holy Week against system of meaning-making between folk the risk of being affected by tetanus caused and official Catholicism” (Bautista, 2011, by flagellation and crucifixion (CNN p. 156). Philippines Staff, 2017). Even though Despite the opposition of the institutional flagellants want to express their religious Church on the practice of crucifixion,Kristos devotion, it may even lead them to harmful remain steadfast with their conviction that effects of tetanus such as muscle spasm what they do is an authentic expression of and lockjaw. Flagellants are reminded faith. The institutional Church should also to maintain cleanliness by washing their find ways and means on how they could wounds with soap and water. reach out to these people. There should Most of the participants also mentioned be a more accommodating and tolerating the “seasonal concern” of the government attitude and actions on the passion rituals and Church to them. They felt that the (Bautista, 2018). Sensitivity comes with government and Church would only look the understanding of inculturation that after them during the Holy Week but passion rituals like crucifixion showcase afterwards there would be no engagements the interconnection of local customs and during the days outside Holy Week. It is a traditions into a positive engagement with considerable issue as these people desire these expressions of faith (Bautista, 2018). attention and care from the government It is also observable that most of and Church. The government and Church the Kristos do not experience a sense of currently lack sufficient long–term programs belongingness with the Church. Though and activities that will make the flagellants it may not be accepted as an official form feel that they truly belong. For the Church, of devotion in the church, everyone is a program to engage them in the parish encouraged to give the utmost respect to and community affairs such as prayer

700 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos meetings, livelihood activities, catechetical The crucifixion practice in Pampanga and formation activities will be welcoming needs to be understood as well from the experiences to the flagellants. On the one psychological perspective though it can hand, the government can look into their be observed that the superordinate themes livelihood and not just to become objects on prosaic family life, spiritual drift, and of tourism promotion especially during the looking back-moving forward are affirming Holy Week. the previous literature findings. The Furthermore, the community in Cutud psychological dimension of pamagdarame and Pampang are also engaged in the derived from themes that emerged from the crucifixion rite where they support and Kristos presents three possible views for the approve the event of crucifixion in their phenomenological analysis that involves place. The community respects the devotion pain, optimal experience, and human of the flagellants especially the Kristos. existentialism. People in the community take part in The first view on the psychological different roles such as in the preparation of dimension underscores the reality of pain the place of crucifixion, materials to be used being experienced by flagellants. The and co-actor in the theatrical Passion play. superordinate themes from the IPA are But most importantly, the mere presence grounded on the psychological attachment of the people during the crucifixion is a of the Kristos with the sacred because they strong expression of support and approval. had experienced a strong sense of awe As explained by Bautista (2017) that during through pain for glorious consummation. the crucifixion of Kristos, there may have Kristos can turn their negative affective been an anthropological turn to effect as the state over one’s control, intensity, and Kristos benefit from the said practice as well duration of pain “into an equally potent but as the community. positive affective state” (Schneider, 2009, p. In addition, their panata (vow) reflects 288). With each addition of pain by being their daily positive disposition towards nailed on the cross, the participants believe the self, others and God. Kristos are being they have to be tied and nailed for them to reminded by their panata to be adept with be free. This phenomenon illustrates the themselves especially with their motivations concept of sadomasochism which involves of engaging in the crucifixion rite. Their an unbalanced relationship established painful sacrifice of being crucified on the through the infliction of pain. The vital cross reflects their desire to offer such component of this concept is not merely the for others especially to their families and presence of pain but rather the knowledge friends. Lastly, Kristos’ crucifixion is a time that someone has complete control over the to engage in offering their sacrificial pain as other. Like drunkenness and other forms a form of devotion as they commune with of vices, participants’ deep longing for God. habitual pain especially being crucified, is a

Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) 701 Nestor Lambino Sibug, Philip Joseph David Sarmiento, Cristina Canlas Samia, Paolo Tayag Lumanlan and Benita Malonzo Bonus way to forget themselves and focus on their encounter every time they are nailed on the relationship with the Divine. This can be cross. Most of the components of optimal another angle of understanding why Kristos experience, if not all, can be observed continue the crucifixion practice which even during the crucifixion rites. At the end of the the Church cannot stop. Pain is an essential optimal experience of Kristos being nailed dimension of existence, especially for on the cross, they feel a sense of happiness Filipinos. Kristos also experience pain in and pleasure because they were able to ordinary and extra-ordinary life situations perform once more their panata or promise. and these experiences turn out as positive. Finally, the third view on the In the Filipino psyche, they will never allow psychological dimension of Kristos is pain to dampen their attitude towards life geared towards the humanistic existentialist and eventually find pleasure. approach. As cited in Feist et al. (2018), Meanwhile, the second view on the human existentialist theorists Abraham psychological dimension is focused on Maslow, Carl Rogers, and Rollo May describe the optimal experience of flagellants the humanistic-existential perspective when especially Kristos. In Burger (2015), optimal people strive to have meaningful lives, experience makes people being caught in aiming for psychological well-being and a natural, almost effortless movement or growth. The three major themes on prosaic flow of being so involved in what they do. family, spiritual drift, and looking back- Whenever Kristos are nailed on the cross, moving forward illustrate the existential they also encounter optimal experience reality of Kristos. They find meaning because they are being taken over by the and purpose in their practice of being activity. There are eight components of crucified. Their existentialist personalities optimal experience to wit; are highlighted by their ordinary life and even during the performance of crucifixion. 1) Activity is challenging and These experiences bring about the desire requires skill, 2) One’s attention of Kristos to continue what they do and is being absorbed by the activity, have the yearning to pass it on to the next 3) the activity has clear goals, 4) generation especially among their kin. In There is clear feedback, 5) One that manner, the practice of crucifixion is can concentrate on the task at perpetuated and the sense of fulfilment of hand, 6) One achieves a sense of Kristos is achieved. personal control, 7) One losses self- consciousness, and 8) One losses CONCLUSION a sense of time (Burger, 2015, p. 293). Based on the findings of the study, the lived experiences of the flagellant-Kristos revolve This optimal experience of Kristos around three superordinate themes such explains the reality of spiritual drift that they as prosaic family life (personal and social

702 Pertanika J. Soc. Sci. & Hum. 29 (1): 689 - 705 (2021) Lived Experiences of Kapampangan Flagellants – Kristos affairs, domestic and family affairs),spiritual competition generate deep commitments to drift (intrapersonal, interpersonal and prosocial religions. Biological Theory, 5(1), transpersonal) and looking-back –moving 18-30. https://doi.org/10.1162/BIOT_a_00018 forward (giving up and letting go, being Barker, N. (1998). The revival of ritual self-flagellation hopeful). Prosaic family life highlights the and the birth of crucifixion in lowland Christian familial and social involvement of Kristos Philippines (Discussion paper, 63, 1-36). Nagoya University, Japan. when they are not performing the crucifixion ritual. Spiritual drift illustrates the process Bautista, J. (2011). The bearable lightness of pain: of transition that Kristos experience from Crucifying oneself in Pampanga. In A. Dańczak & N. Lazenby (Eds.), Pain: Management, ordinary life to spiritual preparation as an expression and interpretation (pp. 151-159). essential element of the crucifixion ritual for Interdisciplinary Press. the fulfilment of theirpanata . And, looking Bautista, J. (2017). Hesukristo superstar: Entrusted back – moving forward provides the avenue agency and passion rituals in the Roman for Kristos to continue their panata and to Catholic Philippines. The Australian Journal relinquish their desire to find persons who of Anthropology, 28, 152-164. https://doi. will perpetuate the crucifixion ritual as a org/10.1111/taja.12231 sign of commitment. Bautista, J. (2018). On the anthropology and theology Meanwhile, the study is limited only of Roman Catholic rituals in the Philippines. to a very few Kristos who indulge in these International Journal of Asian , 1(1), practices. Their experiences became the 143-156. https://doi.org/10.1163/25424246- bases of the researchers for interpretation. 00101009 Future research undertakings can also focus Bautista, J., & Bräunlein, P. (2014). Ethnography as on the psychological perspective of the an act of witnessing: Doing fieldwork on passion passion rituals especially the experiences rituals in the Philippines. Philippine Studies: Historical and Ethnographic Viewpoints, of Kristos since there were only few studies 62(3-4), 501-528. https://doi.org/10.1353/ available. phs.2014.0027

Bräunlein, P. (2009). Negotiating charisma: The ACKNOWLEDGMENTS social dimension of Philippine crucifixion The authors would like to express their rituals. Asian Journal of Social Science, 37(6), sincerest gratitude to the Kristos participants 892-917. https://doi.org/10.1163/15684840 for their valuable insights and sharing in the 9X12526657425262 conduct of the study. Bräunlein, P. (2012). Negotiation charisma: The social dimension of Philippine crucifixion rituals. In REFERENCES T. Reuter & A. Horstmann (Eds.), Faith in the future: Understanding the revitalization of Atran, S., & Henrich, J. (2010). The evolution of religions and cultural traditions in Asia (pp. religion: How cognitive by-products, adaptive 63-90). Brill. learning heuristics, ritual displays, and group

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