The “Dungaw,” the point of the annual Traslación procession where the image of Jesus Nazareno meets the image of Our Lady of Mount Carmel, is a tradition of courtesy between the “king” and “queen” of the Quiapo district.
A day before the Nazareno procession, the Marian image is brought down from above the main altar of the Minor Basilica of San Sebastian.
A short prayer is then offered before the image is brought through the nave of the church to her camarin, a room at the convent. Inside the camarin, the Blessed Virgin Mary’s image is dressed in her regalia.
On the day of the Traslación, the image emerges from the room to be processioned back inside the church to wait for the arrival of Señor Hesus Nazareno, the centuries-old image of Christ carrying the cross.
Kenny Galia, the basilica’s Social Communications Ministry head, explained that as the image of Our Lady of Mount Carmel emerges from the camarin, it is carried by lay ministers and accompanied by altar servers and priests to the patio in front of the church.
The “Queen of Quiapo” then “nods” three times to acknowledge the presence of Jesus Nazareno, the “King of Quiapo.”
‘Antiques of Quiapo’
Galia said these images are the genuine “antiques of Quiapo,” as their origins could be traced back to the same place — Mexico — and had been in each other’s presence since the early years of Catholicism in the Philippines.
The image of Our Lady of Mount Carmel was brought to the country by the Order of the Augustinian Recollects in 1618. It was a gift from the Discalced Carmelites of Mexico.
The Recollects also brought the Nazareno image to the Philippines sometime in the middle of the 17th century.
The Marian image is revered at the all-steel Minor Basilica of San Sebastian, regarded as the first shrine dedicated to Our Lady of Mount Carmel in the country. It was given a pontifical coronation on Aug. 18, 1991.
Devotees’ testaments
A devotee of almost two decades, Arjay Garcia recalled how his father had urged him to pray to the Nazarene during trying times. Despite his hesitation, his prayers were heard, and from there, he never looked back.
Asked why witnessing the Dungaw is important, Garcia described it as a “holy” encounter.
“Diyan ni-representa ‘yung mahal na ina at ‘yung kanyang anak, bugtong na anak,” Garcia said.
For Collynne Collado, 20, the Dungaw is a time of prayer and honoring maternal love.
Due to her mother’s intense devotion to the Nazarene, Collado believes her grandmother was bestowed a longer life.
Collado said this cemented her faith as she grew up and accompanied her mother to the annual Traslación.
Clearing confusion
Traslación neophytes and peers Jovelyn Pacana, Jolina Garing and Kevin Beboso said the Dungaw was the part of the procession they were most curious about.
Galia clarified that the Dungaw is not a reenactment of Jesus’ encounter with Mary on his way to Mount Calvary.
“We call that Encuentro, and that happens on Good Friday. So, ang lumalabas naman noon is ‘yung Mater Dolorosa, hindi ang Virgen del Carmen,” he told the Varsitarian.
It has been more than a decade since the custom was revived in 2014 as part of the Quiapo festivities. The Dungaw was discontinued in the early 1900s.
Galia said this practice was especially significant for San Sebastian Church, as it helped propagate the devotion to Our Lady of Mount Carmel.
In recent years, more places have begun observing the Dungaw practice in their own fiestas, including Marilao, Bulacan; Zaragoza, Nueva Ecija; Naga City, Camarines Sur; Balanga, Bataan; and Mambajao, Camiguin. Yuvshenka Andrea R. Osea
