A Response to Dr.

Velezs Exposition on the Phenomenon of Nayanaya (With Reflection on Nayanaya as a Prudent Existential Detour)

Ismael P. Magadan, Jr. MA-Philo I 29 September 2010

At any rate, I find the exposition most original and thought awakening. I admire it much that the author did really spend extensive flipping-through-the-pages of our everydayness just to bring into the light of speech that phenomenon which our vision daily ignores: the phenomenon of Nayanaya.

All throughout my reading, I maintained an atmosphere which was pleasing, welcoming, accommodating, and sparkling me to smile. Perhaps, this was because I could relate to almost all scenarios presented by the author, viz., the daunting experiences of rejection, failures, break ups, family problems, crisis in ones vocation, meaninglessness, anxiety, and as well as the levitating feelings in the experiences of being in love, of a family reunion where the longing for each presence after years of separation is so strong, or even in the brief appraisal given by valuable someone, etc1. I suppose nobody will quarrel with me if I say that these are valuable moments in life; these experiences are yours and mine. And I appreciate Dr. Velez for recalling them for us and in articulating a name on the way we respond to these circumstances that name being Nayanaya.
1

More examples of Nayanaya experiences in Chapter IV.

So too this paper wishes to lay down some insights on a tacit philosophical characteristic in the phenomenon of the Nayanaya. Although the selection given was just a parcel of a dissertation, I still cannot stay neutral in my position 2. Though I think it proper for me to have read the whole piece first to be able to come up with an impartial and sound judgment of the whole, I still see a potent sense in it.

In Chapter IV, the researcher conducted a survey to facilitate the disclosure of the when, the way, the what, and the why of Nayanaya. Simply saying, the experiences of nayanaya are here being ssketched. It is conducted by means of questionnaire. The method, here, should not be taken for granted because it determines the reliability of the conclusion. Not to discredit the sum of that survey, but surveys are not at all times adequate enough and the respondents, of whatsoever professions they have, may have even withheld some truths to protect themselves or others, or to save their honour, perhaps. Of which, somehow, at some valid points, not all data should be taken seriously. And since it is difficult to identify which datum is deprived-of-the-truth, it is even valid for one to remain sceptical to all of them3.

But the dubitability of these data does not negate the phenomenon of the Nayanaya. To say that Nayanaya occurs is most true. For instance, when one is in a dilemma one steps back and suspends his judgment. This suspension of judgment and stepping-back manifest Nayanaya. Towards the end of Chapter IV, the essence of Nayanaya is laid
2 3

The handouts that were given consisted only chapters IV and V. (To be backed-up with this doubt, see Descartes, Principles of Philosophy, I)

down. There are several descriptions of them. Of those, let me quote one which I think the most furnished: Nayanaya is a Filipino way of whiling away the time to silence his emotions and thoughts thereby avoiding the shattering effect of the disrupting reality until such time that he can accept it without losing his sanity. It is the coping power to prevent a potential breakdown. It is a universal phenomenon of man and whose nature is silence, as the author rightfully asserts. It is most seen in the Filipinos, the author added. And this really makes sense.

Reflecting carefully upon this phenomenon, I came up with magnifying a tacit philosophical theme on the phenomenon of the Nayanaya: Nayanaya as a Prudent Existential Detour.

When one asks what is meant by Existential, I answer it emphasizes individual existence, freedom and choice. It means a conscious response to life. When one further asks what is meant by detour, I further answer it is taking an indirect route or course4. Nayanaya then is the conscious taking of an indirect route to the same end. The route is a falling back to the self as in hiding, covering, going back to the shell, while fortifying the same self with all the strength coming from within before facing the, and not just simply dodging, all the staggering blows in life. Nayanaya is an unaffected detour because it draws its strength and conclusion from the inside. It is silent, yet a fully conscious activity; it is free; and it is a choice, yet it is careful. It seeks only to what is the good thing to do. For instance, when a man who is insulted takes a deep sigh and
4

Definitions of existentialism and detour are taken from Microsoft Encarta 2009.

prefers to walk along the woods in order to experience silence within and peace of mind, rather than hitting back his wrong doers. Nayanaya, here, I say is prudent. It is always prudent. The existential characteristic of Nayanaya envelopes several themes, therefore: dread and anxiety, subjectivity, choice and commitment, and moral individualism. The very common instance where one does Nayanaya is in the experience of dread and anxiety. Last November of 2009, my Auntie Angie died due to cancer. Very quickly did her cancer consume her life. At her death, even when she was bedridden, my uncle always resorts to drunkenness. Theres no point to ask him why because the pain of a terrible loss was tangible. It was silence that we could best offer to him, to their children, and to everyone affected.

Silence is all we still have now. And at some time, my uncle still resorts to wine to at least heal a pain inside. We just let him do that. In fact, whenever I am around, I join him in drinking. We get drunk sometimes. And we dont care. Because it is his own subjective way of showing that he is deeply sad and it is my way of showing also that a feel the same way too. It is the way of slowly accepting the blows of ones loss. Oh! I can imagine him crying in front of me; it pains me much remembering it. And though he resorts to drinking, my uncle doesnt turn away from his obligation as a father of three children. Daily, he works for a living, fulfilling his moral responsibility as a father. And it seems to me that it is his way to Nayanaya. Perhaps, we have our own way to Nayanaya, too.

Again, there is much sense in this enquiry to the phenomenon of Nayanaya. This articulation must be a light to everyone who has co-discovered it and has appreciated its worth. That it is a universal human phenomenon, so, be it; that it is claimed to be commonly seen in the Filipinos, so, be it. Nobody can negate its worth. For so long as it does exist, it remains therapeutic: a prudent existential detour.