The Implications of The ‘Bahala Na’

Mentality On The Attitude of Filipinos

Toward Covid-19 Health & Safety Protocols

ERIC JAMES G. ESTANTE

In Partial Fulfillment of the Requirements in

PPS 318 (RESEARCH METHODS)

Prof. Rea Angela Villeza

December 22, 2020

 Chapter 1

Introduction

BACKGROUND OF THE STUDY

The beginning of 2020 has seen the world wrestle with the Covid-19 pandemic, which was

brought about by a newly discovered Coronavirus. What started as a remote problem in Wuhan,

China eventually evolved into a global outbreak that took the lives of 1.17 million people

worldwide out of the 44.5 million infected (World Health Organization, 2020).

Among the countries most affected by the Covid-19 pandemic is the Philippines, which, at

the time of the writing of this paper, has a total of 375,180 cases. The main culprit behind this

continued rise of Covid-19 cases in the country is the complacency of many Filipinos regarding

the wearing of safety masks and the practicing of social distancing, the two most effective

strategies for protecting oneself and others from infection, along with the constant sanitizing and

proper washing of hands.

It is the presumption of the author of this paper that there is more to this sustained rise of

Covid-19 cases in the Philippines than what can be observed by the eyes. The author proposes that

there is a psychological and socio-cultural reason behind the complacent attitude of Filipinos

toward the safety protocols set by authorities and that is the Filipino value referred to as the Bahala

na mentality.

1
STATEMENT OF THE PROBLEM

As of October 29, 2020, the Philippines is ranked 20th worldwide in terms of total Covid-

19 cases per country. A survey conducted by Social Weather Stations found that 23% of Filipino

adults do not wear masks when going out in public. Taking the entire Filipino population into

consideration, that would be equivalent to around 15.12 million adult Filipinos not wearing

masks. This does not include the number of Filipinos not practicing social distancing (Cabico,

2020).

Cases in the Philippines continue to rise to record numbers, and while the government

has released health protocols, many citizens fail to comply in terms of wearing masks and

practicing social distancing. It’s easy to accuse Filipinos of being reckless, but further

investigation would show us that many Filipinos fail to wear face masks not because they are

reckless, but because they cannot afford face masks in the first place. Moreover, it would be

impossible for a large percentage of Filipinos to practice social distancing if this group belonged

to dense urban settlements or slums, which totals to 20,000,000 Filipinos.

This proposed research will not look into the inability of Filipinos to procure face masks

and practice social distancing because of their social status or financial capability. Given that

there are Filipinos who are simply reckless and undisciplined, this paper will also not deal with

such cases. Rather, this study will focus on the Bahala na mentality of Filipinos to find out if

indeed it plays a role on why there are Filipinos who, despite being able to buy face masks and

practice social distancing, still fail to observe Covid-19 health and safety protocols.

2
OBJECTIVES OF THE STUDY

This paper aims to discuss the implications of the socio-cultural value of ‘Bahala Na’

mentality of Filipinos on their attitude toward Covid-19 health and safety protocols, particularly

in terms of wearing masks, washing or sanitizing of hands, and practicing social distancing in

public places. More specifically, this study aims to

1. Explain the meaning of the ‘Bahala Na’ attitude

2. Explore the different ways the ‘Bahala Na’ mentality is exhibited in the daily life

of the Filipino people.

3. Discuss the implications of the ‘Bahala Na’ mentality on the complacency of many

Filipinos in terms of wearing masks, washing or sanitizing hands, and practicing

social distancing when in public.

Much had been written about the Bahala Na mentality of Filipinos. The fact that researchers

in the field of history, psychology, philosophy, theology, and even nursing take interest in it makes

it a subject worthwhile to study further. That this mentality may play a role in the attitude of

Filipinos toward safety protocols during this time of pandemic makes this study even more

interesting.

3
DEFINITION OF TERMS

For the benefit of the readers, the following terms are defined in the context of this study:

Bahala Na Mentality. The Bahala na mentality is a Filipino socio-cultural value, and at

the same time, expression, that could be roughly translated to English as either of the

following:

“Whatever happens, happens.”

“Whatever will be will be.”

“The future is up in the air.”

A majority of the discussion section will be dedicated to the etymology of the term, as

well as how it is expressed on different occasions.

Covid-19. Covid-19 is short for Coronavirus Disease 2019, the official name of the

disease caused by a specific type of coronavirus referred to as Severed Acute Respiratory

Syndrome Coronavirus 2 or SARS-Cov-2.

Health & Safety Protocols. The Philippine government has issued health and safety

guidelines in accordance with the guidance provided by the World Health Organization

(WHO) and Centers for Disease Control (CDC). These guidelines include the wearing of

face masks and face shields, as well as practicing social distancing in public places.

4
Attitude. In this paper, attitude in relation to the Filipinos response toward Covid-19 safety

protocols refers to the Filipino people’s settled way of thinking regarding the pandemic as

reflected in their behavior, i.e. complacency in wearing a mask and practicing social

distancing in public.

Filipinos. The term “Filipinos” in this paper applies to all Filipinos as far as race is

concerned but only in relation to having the Bahala na mentality. As for the subject of this

paper in relation to attitude toward Covid-19 safety protocols, that is limited to Filipinos

who have been in the country, whether permanently residing or temporarily detained as a

result of the lockdown brought about by the Pandemic.

5
SCOPE AND LIMITATION

This study will focus on how the Bahala na mentality may play a role in how the Filipino

people respond to Covid-19 health and safety protocols. No surveys will be conducted during this

study. Instead, the study will rely on existing data collected through surveys already conducted by

institutions such as the Social Weather Stations (SWS). Also, as mentioned in the definition of

terms, the “Filipinos” who will be referred to in this study will be limited to Filipino citizens

currently residing in the country, as well as Filipinos who may have been forced to stay due to the

pandemic.

SIGNIFICANCE OF THE STUDY

This part of the paper will contain the beneficiaries of the research. First and foremost, this

research will help government health agencies and medical facilities when making and

implementing policies and protocols. This study will give such agencies a better understanding of

how Filipinos perceive health crises such as the ongoing global pandemic, thereby helping related

institutions design guidelines and measures that would benefit Filipinos in more ways.

This research will also benefit the everyday Filipino who are strictly following health and

safety protocols in relation to the Covid-19 pandemic. Having a deeper understanding of how their

countrymen think will help Filipinos become more aware of the reality that there will always be

people with a complacent attitude toward health and safety. This will help them take extra

precautionary measures against Covid-19.

6
METHODOLOGY

The research approach to be used for this study is the descriptive research approach. Thus,

this paper will describe the current situation of the country in relation to the Covid-19 pandemic

and how Filipinos are responding to it. This paper will also attempt to discover whether the attitude

of the Filipino people toward Covid-19 health and safety protocols are somehow connected to the

Filipino cultural value referred to as Bahala na.

The study will be done through the surveying of previous research works done on the

Bahala na mentality. The author will then make conclusions as to how the Bahala na mentality as

described in those works could be playing a role in how Filipinos are responding toward Covid-

19 safety protocols.

7
 Chapter 2

Review of Related Literature & Studies

This chapter presents the related literature and studies from both local and foreign sources

in relation to the Bahala na mentality of the Filipino people, as well as in relation to the Covid-19

as a disease and a pandemic. The chapter will highlight recurring themes evolving from the sources

involved.

Perceived effectiveness of COVID-19 prevention measures among Filipinos

According to the Protection Motivation Theory or PMT, the first response of human beings

when encountering a threatening event is to engage in protective behavior. Engaging in such

behavior is perceived to reduce certain threats resulting from a lack of action (Prasetyo et al.,

2020). In addition, when people are provided with reliable and accurate information regarding a

particular threat, there is a lower chance for the threat to worsen.

In relation to the Covid-19 pandemic, an adequate understanding of the situation had a

significant effect on the perceived vulnerability of Filipinos. When Filipinos perceived how serious

the threat of the Covid-19 pandemic was, this had a significant effect on their attitude toward the

crisis. When they perceived how vulnerable they were, this had a direct effect on their subjective

norms. Social influences and personal choices also play a role in the intention of many Filipinos

to cooperate and follow Covid-19 preventive measures.

8
Philippine Government Response To The Covid-19 Pandemic

As a nation, the Philippines responded to the global threat by implementing several

policies. The World Health Organization (WHO) was first notified of highly contagious

pneumonia of unknown origin on December 31, 2019. News of the outbreak eventually reached

the Philippines, but the Department of Health (DOH) hadn’t reported any confirmed Covid-19

cases in the country yet. Nevertheless, they were already closely monitoring 22 individuals by

January 28, 2020.

On January 30, 2020, the DOH made public the case of a 38-year-old Chinese female who

arrived from Hong Kong showing symptoms of pneumonia. It was on this same day that a Public

Health Emergency of International Concern was declared by WHO. The Philippine government

responded by imposing selective quarantine on February 2, 2020, but only for returning Overseas

Contract Workers; the country was still open to international air travel. Fast forward to March 12,

2020, the President of the Philippines declared Alert Code Red Sublevel 2, resulting in strict travel

ban and quarantine measures at all levels.

Quarantine was implemented by the Philippine government effective March 17, 2020. The

expected expiration date was April 14, 2020. However, the time allotted wasn’t enough to “flatten

the curve,” and upon the recommendation of the Inter-Agency Task Force on Emerging Infectious

Diseases (IATF), the lockdown was extended to the 30th of April. Scientists and doctors alike

approved of this recommendation and even suggested that the ECQ and GCQ be extended beyond

the said deadline (Vallejo et al., 2020).

9
The Panic of Filipinos During COVID-19 Pandemic

Quarantine lockdowns were implemented all throughout the archipelago, and those who

were allowed to go out in public were required to wear face masks and practice social distancing.

Nowadays, it seems that most Filipinos have already been able to adapt to the ongoing crisis.

However, according to a study published in the Journal of Affective Disorders, out of 2,000

participants, 500 respondents reported moderate-to-severe anxiety, while 320 reported moderate-

to-severe depression and anxiety (Tee et al., 2020).

Overall, Filipinos expressed panic in different behaviors. One study analyzed the panic

responses and perception of Filipinos on the Covid-19 crisis. The study, which involved 538

respondents, analyzed responses with themes that included a total of 21 behaviors, some positive

and some negative. One of the negative behaviors identified in the study was indifference, which

was a prevalent response among participants. It was defined in the study as a state wherein a person

ceases to care or stops taking action on something taking place around them.

The study suggested that this feeling of indifference could be a result of emotional fatigue

from anxiety produced by the pandemic crisis, that negative thinking could ultimately lead to a

detached outlook concerning a specific situation. Highlighted in the study was the expression

“Come what may” in relation to the said behavior (Nicodemes and Avila, 2020).

10
Bahala Na and Decision-Making

The Bahala na attitude clearly has a huge impact on the way Filipinos deliberate and make

decisions. As a characteristic trait, it is imbibed by the individual from childhood, which shapes

his or her attitude toward life. This attitude is reinforced as the individual encounters others in

society who also manifest it. Over time, the individual is no longer able to distinguish the positive

application of the Bahala na attitude from its negative ones and lumps both into one construction.

It seems that this attitude plays a huge role in the case of the study mentioned previously

where indifference was found to be a prevalent response among Filipinos during this time of the

pandemic. “Come what may” as an expression of indifference toward a crisis is one example of a

negative application of Bahala na, which often results when one unsystematically deliberates in

making a choice. Bahala na ang Diyos (“Let God take care of things”) is the same as saying Pagod

na akong mag-isip “I’m tired of deliberating” (Gripaldo, 2005).

Bahala Na and Powerlessness

The fact that the Bahala na as a cultural value is shared by a large group, i.e. the Filipino

people, and is a form of mentality or attitude collectively carried out in daily living, makes it a

social imaginary, and a negative one at that. As a negative social imaginary, Bahala na gives birth

to and perpetuates a sense of powerlessness. Filipinos often say Bahala na when confronted with

overwhelming situations, particularly those they believe they don’t have the capacity to handle or

overcome. In this sense, the expression tends to be regarded as fatalistic.

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 Several interpretations are given to Bahala na, but one that is deeply embedded in it is

religious in nature. A study published in The Asbury Journal of the Asbury Theological Seminary

argued that Bahala na is not simply a cultural expression but a religious concept at the same time.

Recognizing the religious origin of this expression is crucial since religion plays a huge role in the

lives of Filipinos (Hong, 2020).

Bahala Na as a Double-Edged Sword

That Bahala na is regarded as a negative Filipino trait and one with a religious connotation

at the same time is confirmed by how it is manifested in the everyday life of the Filipino people.

On one hand, it is “characterized by passive acceptance of the twists and turns in life that leads

one to lose the confidence and determination to take action that will possibly get him out of a

predicament” (Menguito & Teng-Calleja, 2010). On the other, it is used as an expression of

courage, hope, and optimism.

Discussion

It’s interesting to note that the initial response of a human being to a threatening situation

is to engage in protective behavior as stated by the Protection Motivation Theory (PMT). Yet,

many Filipinos, despite having been provided with adequate information about the threat of the

Coronavirus and Covid-19, responded differently, i.e., developed indifference toward the threat.

Data from surveys conducted by the Social Weather Station, as well as anecdotal evidence, show

12
us that many Filipinos fail to follow health and safety protocols in public, such as the wearing of

face masks and face shields and practicing social distancing.

A review of related literature shows that the Filipino socio-cultural value known as Bahala

na may play a huge role in how Filipinos respond toward the ongoing Covid-19 pandemic. As a

social imaginary, Bahala na is embedded in the psyche of the Filipinos from childhood. It is not

entirely negative in nature, but since it is buried deep in the consciousness, Filipinos find it difficult

to separate its positive applications from its negative ones. It can even be argued that Filipinos

practice the negative applications more than they do the positive ones.

One such negative application of Bahala na that has contributed to the attitude of many

Filipinos toward Covid-19 safety protocols is the refusal to make further deliberations before

making a final decision. “Nakalimutan ko ang mask ko. Bahala na. Ayaw ko nang umuwi para

balikan.” [I forgot my mask. Never mind. I won’t go back for it.] Here, we’re not talking about a

reckless person who doesn't totally care whether they’re following safety protocols in public or

not. What we see, as a result of Bahala na, is a person who haphazardly deliberates in coming up

with a choice, resulting in a decision that seems precipitous.

Conclusion

Bahala na clearly has a role to play in how Filipinos make decisions in their everyday lives.

It is a double-edged sword with both positive and negative applications or manifestations. As a

positive value, it can be tied up to how Filipinos express their faith, entrusting to God anything

13
that they feel is beyond their control or ability to comprehend. The Covid-19 pandemic is one such

case. The literature and studies reviewed suggest that Bahala na helps Filipinos cope in these times

of uncertainty. At the same time, it exposes negative attitudes that have the potential to put the

person involved and the people around them in danger.

14
 Chapter 3

Discussion

DEFINING “BAHALA NA”

There is no direct equivalent of the word bahala in English, although na in this context

functions as an adverb, which means “now” or “already,” such as in ako na or “It’s my turn

already.” Online translating apps would translate Bahala na to “It’s up to you.” Google Translate,

in particular, translates the expression in this manner. Other websites would use the translation,

“Leave it to God,” or “God will take care of it.” The latter two translations say it best, as bahala

is said to have originated from the word Bathala, meaning “god.”

In Philippine mythology, Bathala was the highest-ranking god of the Tagalogs. Antonio

Pigaffetta, Magellan’s chronicler, mentioned in his journal of Magellan’s voyage that the natives

worshiped a god they called Abba. This same god is called Maykapal and is the same person as

Bathala, the creator of all things. Thus, the expression “Bahala na” may have had its origins from

“Bathala na” or “Bathala will take care.”

It’s easy to postulate that the expression indeed has this very meaning, considering the

Filipino people’s connectedness with the sacred. Filipinos have a deep sense of spirituality. Our

ancestors worshiped entities from the invisible realm even before the Spaniards introduced

Christianity to the archipelago. They understood that while they play a role in dealing with the

15
realities of life, there are things that are out of their control and should be left in the hands of

someone bigger and more powerful.

For centuries, Filipinos have drawn strength from spiritual and religious attitudes to help

them manage hardships and challenges. One of these is the Bahala na attitude. However, the word

bathala is from the Sanskrit word bhattara, meaning “noble lord,” while bahala is from bharra,

also a Sanskrit word, which means “burden” or “weight,” particularly “100 million units of

weight.”

That said, there is another Sanskrit word from which the expression bahala na may have

been derived. That word is bharana, which could mean “maintaining,” “supporting,” “nourishing,”

and “bearing,” as in “bearing a child in the womb.” (MacDonell, n.d.) Among the three possible

origins, bharana is the most related to bahala na, which gives the implication of “being responsible

for something or someone.”

In his work on the philosophical analysis of the Bahala na mentality, Gripaldo (2005)

proposes six meanings to the expression Bahala na. He concludes that the primary sense of the

expression is “Come what may. It is up to God.” This is also the meaning the author subscribes to.

Even though the expression may have actually come from the Sanskrit bharana and not Bathala

na, it wouldn’t make sense if none exists that the speaker would consider bigger than themselves

and is able to “maintain,” “nourish,” “support” and “bear” them. In this case, that person is no

other than God himself.

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HOW “BAHALA NA” IS MANIFESTED

Regardless of the origin of Bahala na, it cannot be denied that it is deeply rooted in the

consciousness of every Filipino and is manifested in several ways. In terms of its manifestations,

how Bahala na is applied depends on the situation or circumstance. It can also have a positive or

negative outcome depending on how it is perceived. A person applying the idea may find it

comforting or peace-giving toward himself or herself, but to others around, the expression of

such an attitude may be harmful or injurious.

The Positive Applications of Bahala Na

1. Bahala na as an Expression of Faith

One of the most common meanings given to Bahala na is “Come what may,” or as the

popular song goes, “Que sera, sera. Whatever will be will be.” Menguito and Teng-Calleja

(2010) write that Bahala na can either be positive, negative, or neutral depending on the context

of how it is used. Gripaldo’s (2005) analysis used the lyrics of the song Bahala na by Heber

Bartolome to explain how this value can be an expression of one’s faith in God. In the song, the

main character is hesitant about going abroad to work. She finally makes her decision, but not

before she resolves to herself to leave matters into God’s hand.

This manifestation of Bahala na is confirmed by the work of Menguito and Teng-Calleja

(2010) where they concluded that Bahala na is an expression of letting God’s will be done,

17
which is a major teaching of Christianity. Bahala na acts as a key that unlocks a spiritual

reservoir that provides Filipinos strength and courage when faced with life’s adversities.

2. Bahala na as an Expression of Accountability

As an expression of faith, Bahala na highlights how Filipinos would leave matters to

God, particularly those they understand they have no control over. It is an acknowledgment that

while they have a role to play in the overall design of the cosmos, there is one who is much

bigger than themselves watching over them, and is the one who is ultimately responsible for

them. At the same time, Filipinos understand that the fact that they have been given a role to play

in the course of their everyday lives means they are accountable to God and to their fellow

human beings.

This is why we often hear something like Bahala na ako sa gastusin kaya huwag ka nang

mag-alala. [I will take care of the expenses, so stop worrying already.] It can also go the other

way around: Bahala na kayo sa buhay ninyo! [You go ahead and take care of your own selves!]

This second expression may be negative, but it supports the idea of accountability and accepting

responsibility, albeit, in this case, the responsibility is given by the speaker to the other person.

Regardless of to whom responsibility is passed on, it’s clear that the goal of Bahala na as

expressed in this context is to dispel worry and fear.

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 3. Bahala na as an Expression of Determination and Resilience

The acknowledgment of Filipinos that accepting responsibility is a huge factor in how

life turns out for them leads to the realization that their outlook affects the outcome of their

circumstances when faced with adversities. Filipinos are no strangers to adversity. Being located

in the Typhoon Belt, the Philippines experiences at least 20 typhoons every year. Not to mention

that the country is also located in the Ring of Fire and is exposed to earthquakes and volcanic

eruptions.

Just this year, the eruption of the Taal volcano in Batangas has left thousands of Filipino

families homeless and jobless. Not even three months have passed since they had to deal with the

said cataclysmic event and still in the stage of recovery, the same people had to face yet another

devastating blow, this time in the form of a pandemic-causing virus. It doesn’t end there, because

eight months later, a devastating typhoon would hit the country, leaving large portions of

Northern Luzon buried in a flood.

Despite the situation of the Philippines, its people maintain a positive disposition and

don’t seem to be bothered much by their suffering. The expression that Filipinos are resilient

may have been taken for granted a lot recently, but no word could best describe the ability of the

Filipino people to cope with a crisis and to quickly return to a pre-crisis mentality than the word

“resilience.” One way Filipinos manifest this resilience is by saying Bahala na.

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 Nothing is magical about the combination of these two words, though. Jocano (1999)

affirms that mere utterance of Bahala na activates a force, psychologically speaking, that

eventually leads to the accomplishment of a goal. He explains by saying that possessing a Bahala

na mentality and uttering the two words turns on a switch in a person’s brain allowing him to

visualize a desired goal, make decisions to help him reach that goal, and execute actions that will

lead him to realize that goal. In short, saying Bahala na prompts one to put on the confidence

and acquire the facility to face a given situation (Jocano, 1999, as cited in Menguito and Teng-

Calleja, 2010).

In this sense, Bahala na indicates being active and not passive. This can be clearly seen

in the way victims of calamities would respond to their situations. Social media, for instance,

often shows images of Filipinos smiling or engaging in amusing activities in the midst of

calamities, particularly typhoons and floods. Even something as terrifying as the Covid-19

pandemic itself wasn’t able to escape such antics. Over the years, nothing has changed much in

the strategies the Filipino people employ in coping with negative circumstances, and two of these

are humor and the Bahala na mentality (Ang & Diaz, n.d.).

The Negative Applications of Bahala Na

1. Bahala Na as an Expression of Fatalism

If Bahala na being expressed as faith in God lies on one end of a spectrum, on the extreme

end of that same spectrum is Bahala na being expressed as fatalism. If Bahala na being expressed

as faith evokes hope, Bahala na expressed as fatalism evokes a loss of determination and

confidence in oneself. As religious people, Filipinos believe in the existence of a divine being who

20
provides for their needs. This is not fatalism but faith. Fatalism, in its classical sense, is different

from predestination in that it does not involve something being prearranged by a divine being.

There are three basic types of fatalism, and many other categories spring forth from these

roots. In Gripaldo’s work, he defined fatalism as expressed in Bahala na as providential in nature.

Meaning, whenever a Filipino would say Bahala na, its aim, more often than not, is to recall to the

conscious mind that there is someone bigger out there who is willing and able to take care of one’s

needs. In this sense, Bahala na is an expression of theistic fatalism (Gripaldo, 2005).

In its core, however, fatalism is the passive acceptance of the negative things that life

brings, often leading to the loss of confidence in taking action that will potentially solve one’s

predicament. In another sense, fatalism is a practice distinguished by the utter and deliberate

avoidance of responsibility. In connection to the attitude of many Filipinos toward Covid-19 safety

protocols, not wearing face masks or practicing social distancing in public is like saying, Bahala

na kung anuman ang mangyari. Wala akong pakialam. [Whatever happens, happens. I don’t care.]

1. Bahala Na as an Expression of Mediocrity

Bahala na as an expression of mediocrity is a concept that’s not as much documented as

its other manifestations described in this paper. Nevertheless, it’s clear that saying Bahala na is

often a result of mediocrity or the sense of being content with the ordinary. The Merriam-Webster

Dictionary defines the term ‘mediocre’ as being “of moderate or low quality, value, ability, or

21
performance.” In that sense, mediocrity refers to the state of being unexceptional. Oftentimes, it is

juxtaposed with ‘excellence’.

In her article published in Inquirer.net, Galleto states that mediocrity is eating Filipinos

alive. She said that it is this very attitude that causes Filipinos to be easily entertained by shows

and films of subpar quality. She also mentioned that it’s what makes our political system very

problematic (Galleto, 2015). This paper proposes that it is this phenomenon of mediocrity that

influences the utterance of Bahala na, particularly in the scenarios when the outcome or resulting

action by the speaker is one that’s undesirable.

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HOW “BAHALA NA” INFLUENCES THE ATTITUDE OF FILIPINOS TOWARD

COVID-19 SAFETY PROTOCOLS

As a double-edged sword, Bahala na has both positive and negative manifestations, which

has already been discussed in the previous sections. The most common definition of this value is

associated with having faith in God, which is considered a positive manifestation. In this

manifestation, the situation is left in God’s hands only after the situation is deemed to be beyond

one’s power. The individual understands they have a role to play, but when they perceive that a

challenging situation is out of their control, that’s the time they hope that God will intervene. This

mindset gives the individual emotional stability and peace of mind.

However, even the positive applications of Bahala na may deliver negative or undesirable

results in some situations. For instance, a person could think that the Covid-19 pandemic and the

circumstances surrounding it are out of their control. At first, they would follow safety protocols

as is expected to be the initial response of human beings when faced with a threatening situation

(Prasetyo et al., 2020). As days go by, they would observe the number of Covid-19 cases to

continue to rise and feel that the situation is not improving despite everyone’s efforts. Conspiracy

theories claiming that the Covid-19 pandemic is one elaborate hoax circulating in the news add to

the confusion. Out of utter resignation, the individual exclaims, “Ah! Bahala na ang Diyos sa lahat

ng mga kaguluhang ito!” [Ah! Let God take care of all this mess!].

This paper propounds that this is the exact mindset that causes many Filipinos to fail to

observe proper safety protocols when in public places. The initial response toward the perceived

23
threat is appropriate, i.e., follow safety protocols by avoiding public places, or wear face masks

and practice social distancing when going out in public cannot be avoided. However, as the socio-

cultural value of Bahala na is deeply embedded in the psyche of the Filipinos, it’s only a matter

of time until it begins to manifest. In the first example, it manifests in what may initially be deemed

to be faith in God. Unfortunately, even such a seemingly positive manifestation turns out to be

deleterious because it results in passive resignation.

Another way Bahala na influences the Filipino mind that initially seems constructive but

eventually results in deplorable actions is when it is manifested as a “risk-taking” attitude. Being

determined is deemed as a positive quality, and one who is a risk-taker is often applauded for

their courage and bravery. Filipinos are known to be risk-takers. Time and time again, we have

proven that we are willing to take risks if we know our actions are going to benefit us and others.

During the 2012 ‘banig’ flag rites held at the Ayala Triangle Gardens in Makati, cultural

development advocate and Filipino author Felice Santa Maria said, “We have a heritage of

heroic risk-takers who did this risk-taking on behalf of what we now call human rights”

(Morelos, 2012).

In ‘The Psychology of Risk-Taking Behavior’, risk-taking was defined as “any

consciously or non-consciously controlled behavior with a perceived uncertainty about its

outcome, and/or about its possible benefits or costs for the physical, economic or psycho-social

well-being of oneself or others” (Trimpop, 1994). There are situations when risk-taking is

deemed appropriate. For instance, when one’s life is in danger and there is no other way to

survive but to take a risk. In the same manner, when another person’s life is in danger, such as

24
when trapped in a burning building, the risk taken by the firefighter to save the life of the person

in danger is considered appropriate, and even responsible and heroic.

Bahala na is risk-taking in the sense that it is evoked when “the prospective results or

consequences of a situation cannot be determined in advance” (Lagmay, 1977), and the person

uttering it often doesn’t have any perceived certainty of the outcome of their decision. Going

outdoors without protection, for instance, is clearly a form of risk-taking. And yet, the Bahala na

mentality seems to cause many Filipinos to think that uttering the two words automatically offers

them some sort of protection as if Bahala na acts as a powerful mantra that shields against any

form of danger.

Here is one way Bahala na is expressed as risk-taking: “Matao sa pupuntahan ko.

Malamang dikit-dikit ang mga tao doon. Pero kailangan ko talagang makapunta para makakuha

ng ayuda. Bahala na!” [“It's crowded where I'm going. The place is definitely going to be jam-

packed. But I really need to go to get help. Come what may!]

Finally, Bahala na seems to influence Filipinos in such a way that it makes one think that

it’s okay to forgo proper planning and preparation. In the Lagmay paper, the Bahala na response

was said to be evoked when there is a constraint in terms of time factor that results in the

individual not having an appropriate plan. Here, Lagmay proposes that Bahala na is evoked only

after the speaker realizes the absence of planning and preparation that placed them in a difficult

situation.

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 For instance, a woman decides to buy something at the talipapa, an oft-crowded place

where the risk of anyone catching the virus is very high. It’s a ten-minute walk from her house,

and when she arrives, she realizes that she forgot to wear a mask or a face shield. She even

forgot to carry a hand sanitizer. Not wanting to waste time to go back home and retrieve what

she needs, she utters the magic words—Bahala na.

Here, it’s clear that her response was a result of a lack of preparation—a lack of

excellence if you will. On the other hand, Bahala na being deeply embedded in the woman’s

consciousness may also be the reason she failed to plan ahead in the first place. She’s been used

to saying Bahala na every time she’s in a similar situation, and now it has become a part of who

she is—a habit too hard to break.

26
 CONCLUSION

The seeming lack of discipline and recklessness of Filipinos seems to stem from the

socio-cultural value of Bahala na. We see many Filipinos not following Covid-19 safety

protocols anytime they can get away with it and we conclude that it’s because Filipinos in nature

are recalcitrant, indifferent, and reckless. It may be true of some Filipinos, but based on what this

paper has found so far, there is more to this refusal to wear safety masks and face shields and the

practice of social distancing of many Filipinos than meet the eye.

Based on philosophical analyses and studies described in this paper, the Filipino Bahala

na socio-cultural value seems to play a role on how Filipinos deliberate and make decisions in

terms of how they should respond to the ongoing Covid-19 pandemic, particularly in relation to

the observance of Covid-19 safety protocols put in place by the government.

The first evidence is Bahala na being expressed as fatalism. Among the different

manifestations of Bahala na, fatalism is considered the most common. Fatalism comes in

different forms, but in this paper, fatalism, as expressed in Bahala na results in passive

indifference and the deliberate avoidance of responsibility. While uttering Bahala na may seem

to express faith and evoke hope, it also elicits insouciance, or the casual lack of concern toward

something considered to be out of one’s control, which in this case, is the Covid-19 pandemic.

Another evidence is Bahala na being expressed as a risk-taking or daring attitude.

Filipinos are known for being risk-takers. It can even be argued that Filipinos being brave and

courageous is simply them exhibiting risk-taking behaviors. Every time a Filipino decides to go

27
to a public place and not wear a face mask or face shield, there is always risk-taking involved as

governed by the Bahala na attitude.

The author recommends to future researchers that a survey be conducted to better

measure how Bahala na affects the decision-making process of Filipinos. While a review of

previous studies on Bahala na is enough to help us conclude that the socio-cultural value in

question indeed plays a huge role in how Filipinos respond to Covid-19 safety protocols, a

quantitative survey would help us determine what exactly runs in the minds of Filipinos every

time they make a decision in response to a threatening situation, such as the Covid-19 pandemic.

Bahala na is not a negative attitude or mentality in itself. Oftentimes, it is defined by the

contextual conditions of the individual. A conjecture to the relevant situational definition of

Bahala na can be done by directly asking Filipino people about their experience in specific

circumstances wherein they used the expression Bahala na.

28
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