The Parada ng Lechon is a religious celebration that maybe considered a religious as well as a rite of passage celebration (Turner, 202).This celebration may not fall directly under the exact definition of a rite of passage celebration but it does contain some aspects of it (Van Gennep,200). It provides a way for its participant to experience a separation from the rest of society as they try desperately to protect their lechon from the mischievous nature of the others (Gonzalez, Judith).  A liminal phase also occurs during this festival (Turner,Turner;202). The participants of this festival are stripped of  their social and gender differences when they become active members of the parade. Both the wealthy and the poor are brought together in a sense of unity, or communitas, as they are united under one common goal, to celebrate the sainthood of John the Baptist and to at the end of the parade produce, the best looking and best kept lechon (Turner, Turner;205).  The sharing that is associated with this festival is also a form of reincorporation, where after being isolated and removed from society the participants of the ritual are reintroduced to society. The presence of reincorporation will be further explained later when the feast of the lechon is discussed.

 The communication  of the sacra occurs when the participants experience the mass held in John the Baptist’s honor before the Parade begins (Turner, Turner,203). The Communication of the sacra, occurs “active ritual systems” where “instruction is given by ritual specialists that converts potential understanding into real gnosis”(Turner 203). During this phase, there is “often a display of sacred objects,” and it may be divided in to three kinds of sacra, these are. “ exhibitions (what is shown), actions (what is done), and instructions (what is said)” (Turner 203-204). In common catholic fashion, they are read the gospel and are asked to repent and ask for forgiveness, before they can participate in any of the festivals other activities (Gonzalez, Judith). During the mass, the  participants of this festival, are required to listen to the gospel as the priest later provides a sermon(Gonzalez, Judith).   The sermon provides the laypeople with religious instruction as well as with a presentation of the sacred word (Turner, Turner,203).They are then presented with their lechons and are then asked to pray as the lechons are blessed by a local priest (Gonzalez, Judith).  The lechons then become a blessed symbol, and somewhat religious symbol, as well as well as a cultural symbol for the residents of Batangas (Gonzalez, Judith).  In essence the parade can be considered a sacred exhibition, or a great exhibition of faith, that is held not only in the Saint John the Baptist but also in the honor of a hospitable Filipino culture (Gonzalez, Judith).

 Ludic recombination, when elements are taking out of their normal element causing one to think about their society and its values, occurs in this festival (Turner, Turner;204). It occurs with the dressing and decorating of the lechon.  Ordinarily Lechons are displayed without costumes and other such things, they are usually associated with the dinner table and not with parades and such. (Gonzalez, Judith).

 Lechons are normally, the center of a Filipino dinner table and are present in most Philippine celebrations but never as a center of a parade (Gonzalez, Judith).Lechons are usually eaten and adored for their scrumptious and delectable taste and not for their physical beauty (Gonzalez, Judith).The presentation of Lechon as beautiful and somewhat sacred object, cause may of the festivals participants to rethink or reinvestigate their societies values and cultural norms(Gonzalez, Judith).

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The decorating of the lechon can be considered and exaggeration of the Filipino’s preoccupation with good food and physical beauty.  The fact that they are beautified before they are paraded around show that the people of this culture have adoration and devotion to the physically beautiful. It isn’t enough that they pigs taste good but they must look good too, this reminds one of the Japanese belief that the joy in food does not necessarily come from its taste but from its appearance as well.  This is not to suggest that the Filipinos do not also rely on the taste of their food, to enjoy it but that they also take time to make the appearance of their food, if not beautiful than at least appetizing.  Food is an important, if not pivotal part of Philippine culture. In fact, it has been said, that the one thing that Filipino’s can depend on the most is the  Filipino stomach (Gonzalez, Judith). The one thing that is missed the most when a Filipino ventures away from the Philippines is not the sandy beaches and the warm tropical weather, but is in fact the unforgettable taste of lechon and the sweet taste of Ube, a Filipino root crop. It is the cuisine that is missed the most (Gonzalez, Judith).

Reincorporation occurs after the parade has ended and when the feast begins (Turner, Turner,202). It is during this time when, the participants of the parade are reintroduced in to their society(Turner, Turner,202). During the feast the mischievous on lookers and the participants, are reintroduced back in to their normal social positions (Gonzalez, Judith).. The lechon is also reincorporated, as it once again takes on the role of scrumptious delicacy and is no longer treated as an object worthy of a parade (Turner, Turner,202). The idea of reciprocity is also revealed during this portion of the festival as the person with the best lechon is congratulated and the portions of his or her prized lechon are divided up and shared (Cronk, Lee). The other villagers happily partake in this gift but then feel obligated to return the favor during the next Lechon festival.

 The Parada ng lechon presents the fact that Filipinos value food and religion (Gonzalez, Judith). Food is revered during this festival like a religious artifact would be. Religion is present in every aspect of this festival, as it opens with a mass and as the lechon are blessed before they are thought eligible to participate in the parade (Gonzalez, Judith).