2003

Therese Marie Rico

[BAHALA NA ]
A paper on the different concepts of Bahala Na under different contexts. The paper focuses
more on the positive not Bahala Na has provided the Filipinos. This paper has been submitted to
Dr. Ledivina Carino for the completion of the requirements of the Ethics and Accountability, a
course under the graduate program of the National College of Public Administration and
Governance – University of the Philippines.
Introduction

Value, sociologically, can be defined as cultural goal, and criterion for evaluating people,
behavior, experiences, and objects.1 According to Kluckhohn, as cited by Jocano (1997), value is
a conception of an individual or characteristic of a group, of the desirable which influences the
selection from available modes, means, and ends of actions. Since value is a criterion, then it
should always be desirable in function.
Jocano (1997) used pamantayan as the Filipino term for value system, although value if
translated in Filipino means kahalagahan; he believes that pamantayan is more appropriate to use
since it means standard, and that kahalagahan is just one aspect of pamantayan. There are four
ways of looking at pamantayan2: (1) as set of code meanings, (2) as sets of internal rules, (3) as
directive force of actions, and (4) as a system of relationships.
Pamantayan, as a value system, has three core elements: halaga (evaluative core), asal
(expressive core), and diwa (spiritual core)3. Halaga represents the surface level of pamantayan
system and functions as the cognitive-evaluative core of the system4. Asal represents the second
level which is a behavioral concept that refers to the intrinsic quality and meaning of actions 5.
Diwa represents the deepest level of pamantayan system which is the spiritual core of our
traditional values; the essence of our collective sentiments or psyche as a people. 6
Jocano (1997) described diwa as the essence of life that gives meaning, validity, and
legitimacy to commonly shared convictions and to commonly uphold moral principles. He
explained that diwa is buhay (life); it can be both the physical and spiritual life. He added that
buhay here can be manifest in an animate way and at the same time it acts to animate life. In
relation to buhay, diwa happens in an individual’s loob (inner group and inner self). It involves
one’s mental and emotional environment as molded socio-culturally. According to Jocano
(1997), the power of diwa controls kapalaran (fate). Functionally, diwa links together the
phenomenon of physical existence and the cosmic elements of Nature and transforms them into
one dynamic force giving life its vitality7. He further discussed that the best way to realize one’s
destiny is to strengthen one’s diwa by observing the asal-based kabutihang loob (inner goodness).
This concept somehow is being viewed by taga-labas (outsiders) negatively since they associate
this as a sign of fatalism or resignation. Jocano also mentioned that diwa is the divine in us,
described best as the mechanism which reasons and feelings are made available to us, linking it

1 Federico, R. C. and Janet S. Schwartz. Sociology. 1983. USA: Addison-Wesley Publishing Company, Inc. p.62
2 Jocano, F. Landa. Filipino Value System. 1997. QC: Punlad Research House Inc. p. 21
3 Ibid, 23

4 Ibid, 25

5 Ibid
6 Ibid, 27
7 Ibid, 100

2
 with the universal order. Furthermore, he explained that since diwa is the divine in us, it is
something that is beyond our senses and intelligence, and is not tangible in form. And one of the
inner forces of diwa is the budhi. Roughly in English, budhi means conscience, but Jocano believed
that it is more than our conscience. Budhi is the essence of our being human. It provides us the
ethical and moral standards by which to cognize, express and evaluate the propriety of our
actions8. Lastly, Jocano discussed bisa, another diwa force. Bisa is described as the source of
psychic energy which gives ardor to our lives. This basically describes diwa as the source of our
strength and courage to face crises in life. Such strength and courage is best expressed in our
attitude of bahala na. As this inner strength becomes enmeshed with social and cultural events
in the environment, it is crystallized into an internally constituted code of conduct, known as
budhi.9 It is budhi that defines the range and sets the limit of our disposition or will called
kalooban10. And kalooban provides life or buhay its animating spirit, form, and character11.

Bahala Na as illustrated

There are several views of bahala na. Foreign sociologists have given bahala na a different
notion which marked and has been negatively taken-in by taga-labas in the way they see Filipinos.
Filipino psychologist and anthropologists have gone deeper to the roots of how bahala na
functions.
Bahala na as an attitude has been compared by foreign sociologists to American fatalism
which is defined as a passive acceptance of the turns of the patterns of life, indicated by a dislike
for planning and taking responsibility for one's actions. Bostrom, as cited by Enriquez (1990),
speculated that bahala na is an escapist value which "serves as a reliever of tension and reaction
against the social structure," and "may well be related to the fact that more of the country is
rural" and lacking in [Western] education.
Enriquez (1990) mentioned that Osias in 1940 earlier expressed the more balanced view that
bahala na is a combination of fatalism and determinism. It is expressive of courage and fortitude,
a willingness to face difficulty and a willingness to accept the consequences. On the contrary,
Jocano (1997) articulated that the root of all the negative notions that have been embedded in
the Filipinos about bahala na came from the 1940 edition of the Osias Readers – one of the basic
textbooks of Filipino value and personality. And since then, many negative perspectives have

8 Ibid, p. 107
9 Ibid, p.111
10 Ibid
11 Ibid

3
 been written, and made bahala na as the fundamental element of Filipino value and personality.
Because of these views, many see Filipinos as people who lack the initiative to move, the
creativity to innovate, and the drive to progress.
But Osias (1940), portrayed bahala na as almost untranslatable. He described it as not an
expression of despair but it is inclined to be fatalistic. He added that it is an expression of
courage and fortitude—a willingness to face a difficulty and a readiness to accept the
consequences. He explained that bahala na has also penetrated the Filipinos as a group. That if
properly intended for may be the basis for strengthening and enriching individual and collective
life.
Emphasizing this notion about Filipinos, is another view of bahala na which is a religious
one12, Bathala na. Basically this view means leaving things to Bathala (God) to solve all problems--
a total reliance on the supernatural leaving the individual to just wait for heavenly blessings. This
is what the saying ―Nasa Tao ang Gawa, Na sa Diyos ang Awa” implies about Bathala na. The
twisted idea of gawa as manifested by merely praying came from the Spaniards (Cruz, 1977).
Another aspect of bahala na as manifested through total reliance came from the concept of
señoritos or amos left by the Spaniards-- having to rely for everything on their slaves. This view
somehow clearly reinforced the Juan Tamad image of Filipinos.
Lastly, bahala na is a confrontative surface value. Enriquez (1990) defined bahala na as
determination at the face of uncertainty. Lagmay, as cited by Enriquez (1990) found that bahala
na operates in a situation which is full of uncertainty and lacking in information, where despite
the uncertainty of the situation very few avoid or run away from the predicament. (It is risk-
taking in the face of the proverbial cloud of uncertainty and the possibility of failure). It is a sign
of recognition of the nature of things including one’s inherent limitations --it operates to raise
one's courage and determination. Lagmay viewed bahala na as occurring from a social structure
that provokes one to use his intrinsic abilities to bring about needed change, and that bahala na is
an indication to be determined in spite of the uncertainty of things. He also stated that bahala na
explores the improvisatory personality of the Filipino that allows one to cope and be
comfortable and skillful even in unknown, indefinite, unpredictable, and stressful situations.
For Jocano (1997) bahala na is an inner strength to dare, to take the risk, to initiate and
move, to take up a challenge, to assume responsibility for an act. Bahala na serves as a ―code‖
for us to access the reservoir of psychic energy in the diwa so that we can get inner strength and
courage in time of need. Jocano argued that bahala na is not fatalism nor resignation. Bahala na
enhances one’s self-worth since it provides the opportunity for one to be daring and

12 Ibid, 112

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responsibility of the outcome that he/she has taken. Bahala na also develops positive outlook
since it encourages belief in one’s capability, an example of this is when one delegates
responsibility to another, either a companion or subordinate. Lastly, it strengthens faith and trust
in God, since bahala na is an energy being accessed in one’s diwa --in a way it deals with the
cosmic and natural forces through one’s spiritual relationship with God. Lastly, Jocano showed
the influence of bahala na in one’s personal attitude. He mentioned that bahala na enables us to
visualize the true nature of our problems, make proper decisions, and take the necessary actions.
In visualization, paglalarawan (problem reflection in one’s mind) and paglalantad (sharpening the
view of the problem) take place. In making decisions, pagtatakda --narrowing the options, and
pagpapasya - -deciding on the best option, come about. Lastly in action, pagsasamantala (seizing the
opportunity), pagkilos (taking steps), and pagganap (accomplishing the task) happen.

buhay

kalooban

budhi

bisa

diwa

 Bahala na

FILIPINO
* Jocano, 1997

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 PAKIRAMDAM: PAKIKIPAGKAPWA AS PAGKATAO
Shared Inner Perception, Self and Identity in Kapwa Psychology
CORE KAPWA (pagkatao)
VALUE “shared identity”
Pivotal Pakiramdam (Pakikipagkapwa-tao)
Interpersonal “shared inner perception”
Value
Colonial/ Hiya Utang na Loob Pakikisama
Accomodative “propriety/ “gratitude/ “companionship/
Surface Value dignity” solidarity” esteem”
Associated Biro Lambing Tampo
Behavior “joke” “sweetness” “Affective
Pattern disappointment”
Confrontative Bahala na Sama/ Lakas ng Pakikibaka
Surface Value “determination” Loob “resistance”
“resentment/guts”

* Enriquez, 1992

Jocano presented bahala na as an actualization of what has been embedded in one's diwa,
while Enriquez described bahala na as a confrontative surface value manifested in one's
relationship with his or her kapwa. Both see bahala na as a driving force. Both basically perceive
bahala na as an inner strength, a reservoir providing confidence in an individual when
confronting uncertainties

Of Bahala Na, Fatalism and Hinduism

Bahala na is often compared to fatalism. Fatalism is the belief that every event is bound to
happen as it does no matter what we do about it. Fatalism is described as the most extreme form
of causal determinism, since it denies that human actions have any causal efficacy. Any
determinist holds that indigestion is the direct consequence of natural causes, but the fatalist
believes that it is bound to occur whether or not I eat spicy foods13. What makes bahala na

13 http://www.philosophypages.com/dy/f.htm

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 different from fatalism is the idea that despite the fact that one’s life is pre-ordained, one still has
the control to shape one’s destiny. Although the two ideas may be contradictory, Jocano
expressed that Filipinos believe in the fact that one’s kapalaran is to live one life, and that is
etched in one’s palad ; thus giving each and everyone the opportunity to hold one’s destiny. This
view is linked with the role of the concept of harmony in Filipino life, which is the belief that
Heaven has a deep influence over human life.
Bahala na has some similarities with Hinduism. Just like bahala na, Hinduism has been
criticized as a form of fatalism. Contrary to the popular belief, Hinduism does not breed fatalism,
but just a resigned attitude based upon the belief that there is nothing much one can do about
what happened in the past or what is happening now and what is going to happen in the
immediate future14. Hinduism does not breed fatalism, but provides an opportunity to every
individual to shape his future and he is inclined spiritually, to liberate himself from the world of
births and deaths by 1. developing detachment, 2. controlling desires, 3. cultivating mental
stability, 5. performing good actions, 6. devotion and 7. complete surrender to God. True
liberation comes when one achieves self-realization and becomes free from the cycle of births
and deaths15. In bahala na, on the other hand, viewing the saying ―Nasa Diyos ang awa, nasa Tao
ang gawa‖ in another perspective could mean that if one trusts God, he or she will be in good
hands but one has to do his or her part to achieve the desires of his or her heart, given that these
desires are good or desirable in nature.
The similarities of bahala na and hinduism can be traced to the fact that Filipinos and
Hindus have the same oriental perspectives especially with regard to the cosmic forces
sorrounding them.

Bahala Na in Philippine Moral Landscape

The diwa-system basically helps in defining the role of the natural and supernatural forces in
human beings. It is described as the highest embodiment of ethical principles and moral ideals in
life -- portrayed as the source of goodness and strength of character. Bahala na is one of the
manifestations of how the diwa-system works. Bahala na, if viewed positively, is not a mere
expression of resignation, but something that drives an individual to reach a decision and
become accountable for whatever action he or she takes. In a stressful situation, the individual
being subjected to this pressure tends to act creatively in dealing with it. Bahala na serves as an

14 http://www.hinduwebsite.com/hinduism/h_fatalism.htm
15 Ibid

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encouraging tone for him or her to pursue and decide right then and there, making the best out
of the situation. Nevertheless, whether an individual is subjected to stress or not, bahala na when
being used, could be viewed using the diwa-system framework. Wherein, bahala empowers
oneself and other people, and at the same time it strengthens one’s faith and trust to God. And
in a problem-solving situation, bahala na should also help one in visualizing the problem
properly and acting and deciding on it with confidence in oneself.
But sometimes bahala na as manifested in a Filipino’s every day life could mean merely as
laziness. Oftentimes, taga-labas see it as mere excuse for not exerting much effort. If compared to
sigurado and siguro, bahala na would mean synonymously near with siguro. Basically, it would
mean being unsure of doing things. That sometimes, people tend to resort into such idea of
bahala na as a justification of not achieving nor maximizing the potentialities or inventiveness
they have in hand—which is most of the time compared to being tamad or lazy. Bahala na
sometimes tends to refrain one from achieving excellence.
As a whole, bahala na can extremely mean positively or negatively depending on how one
uses it. Bahala na occasionally is being expressed as though one is just taking a rest and
forecasting on how to face a certain obstacle, and by simply uttering bahala na, it is as if the
person has gained the strength he/she needs for that particular difficulty. If an individual goes
beyond the articulated bahala na, and carries out what needs to be done, it is something positive;
but if that individual stagnates himself with merely expressing it and doing nothing about the
difficulty then it becomes an hindrance for achieving the solution for that particular dilemma.

8
 Bibliography

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