The Iglesia Filipina Independiente (IFI; or the Philippine Independent Church) “humbly” asked for forgiveness from the LGBT community in a pro-LGBT statement that admitted that the church has, for many times, “shown indifference, and have made the LGBTIQ+ people feel less human, discriminated against and stigmatized. We apologize for instances they felt that, through our thoughts, words and deeds, God’s love is selective.”
IFI – also known as the Aglipayan Church – is an independent Christian denomination in the Philippines. It was established in 1902 by members of the Unión Obrera Democrática Filipina due to the mistreatment of the Filipinos by Spanish priests and the execution of José Rizal during Spanish colonial rule. Today, Aglipayans number at least six to eight million, with most of the church members coming from the northern part of Luzon, especially in the Ilocos Region and in the parts of Visayas like the provinces of Antique, Iloilo and Guimaras. There are also congregations in North America, Europe, Middle East and Asia. IFI is currently the second largest single Christian denomination in the country after the Roman Catholic Church, comprising approximately 2.6% of the total population of the Philippines.
The IFI statement – dubbed “Our Common Humanity, Our Shared Dignity” – stresses the church’s position that it “must openly embrace God’s people of all sexes, sexual orientations, gender identities and expressions as we embark on a journey toward a just and peaceful world.” This is because “the core message of peace and justice in Jesus’ life lead us in taking this humble step to give objective recognition to LGBTIQ+ individuals, and promote their dignity and rights as human persons.”
According to Vaughn Geuseppe Alviar, moderator of IFI Bahaghari Conversations and gender desk focal person of IFI, the church took four drafts in over one year before the IFI Supreme Council of Bishops approved the statement this February 2017.
But “the groundswell is far older,” he said to Outrage Magazine. Over a decade ago, LGBT individuals — mostly gay men and transgender women — already tried getting themselves recognized as a lay sector added to the church’s sectors for youth, women and laymen. Then, in a General Assembly in 2014, a gay man articulated during the plenary his query about the church’s plans for sexual minorities. This led to the discussions among the newly elected set of national youth officers, led by an openly gay president and a lesbian executive vice president (they are now succeeded by another openly gay president). Eventually, the “Our Common Humanity, Our Shared Dignity” was developed, approved and released as IFI’s official position on the LGBT community.
In attempting to be even more inclusive, the statement changed the “preferred term from LGBT to LGBTIQ+,” said Alviar, even if the emphasis “stayed with the struggle to human rights, which the Church is passionate about.”
While the “Our Common Humanity, Our Shared Dignity” has been considered a “brave statement”, Alviar said that “it came as a shock for conservatives, as much as woman priesthood in the IFI did two decades ago; to date, there is a still considerable resistance to this. I don’t think they saw this one coming.”
But Alviar said that “we recognize that the hostility against LGBTIQ+ individuals is centuries-old, and people and their parents before them have only known what the Bible says on the surface: That there was man, and from him the woman, nothing in between. There are the clobber passages that come into focus yearly because of the Holy Week celebrations.”
To deal with this hostility, IFI now holds dialogues — through talks, liturgies and fora — to provide avenues for interaction with members of the sexual minorities.
There are also numerous other efforts made to popularize the “Our Common Humanity, Our Shared Dignity” statement.
For instance, IFI published the prayer (included in the statement) so it would be easier to include the LGBTIQ+ concerns in liturgies. IFI also used #SimbahangMalaya as its official hashtag as it, particularly, tries to appeal to the youth. IFI also joins and promotes activities that can introduce the church’s historic step to the general public, like Pride marches, HIV and AIDS-related activities such as free rapid screenings, and condom distribution, among others.
Better yet, there is now “systemic integration” in IFI, with the creation of a “Gender Desk” to lobby for LGBT inclusion, and to address issues arising from the statement. Similarly, “we supplement the initiative with parallel development programs, such as holding more ‘Bahaghari Conversations’ across the Philippines to provide safe spaces for LGBTIQ+ individuals and allies. We see these as an opportunity to make a Bahaghari Collective.”
In the end, Alviar said that the goal is to “make people see that LGBTIQ+ individuals are (also) people, and that their issues are a facet of human rights and dignity. We make them realize the power of love according to the Holy Book.”
The complete IFI statement reads:
OUR COMMON HUMANITY, OUR SHARED DIGNITY
“In Christ Jesus you are all children of God through faith.” (Galatians 3:26)
As we gathered to study and pray, we, the Supreme Council of Bishops of the Iglesia Filipina Independiente, strived to find unity in our Christian faith and to discover new ways to make the Church more reflective of God’s universal, unconditional love; more reflective of the nurturing and complementing diversity within the mystery of the Triune God.
The Church’s vocation is to live out God’s boundless truth (Acts 13:47); her mission to make the world a more just and joyous place for all (Isaiah 1:17). Constantly needing renewal, the Church always works to reform herself through the inspiration of God’s Spirit, so as to enable herself in a more effective way in bringing the Gospel of Christ to its own communities and the wider society.
Faithfulness to God’s mission requires that sincere efforts be made to see that justice is done for God’s people as the Iglesia Filipina Independiente engages herself in and confronts the challenges of our present generation. Enlightened by the Scriptures, the Church has been vigilant against unjust systems, confronting racism, slavery and sexism within and without, in a continuous process of theological reflection and pastoral engagement. Continually following the Spirit’s inspiration in history, our Church has joyfully affirmed the gift of women priesthood as part of the life-giving mission of Christ three decades ago.
Now, we are confronted by the universal challenge to stand on individuals who are lesbian, gay, bisexual, transgender, intersex, queer/questioning and who identify with the other sexual minorities, also known as LGBTIQ+.
We believe that the Church must openly embrace God’s people of all sexes, sexual orientations, gender identities and expressions (SSOGIE) as we embark on a journey toward a just and peaceful world. God’s love and compassion, and the core message of peace and justice in Jesus’ life, lead us in taking this humble step to give objective recognition to LGBTIQ+ individuals, and promote their dignity and rights as human persons.
Seeking to incarnate the rich message and meaning of God’s Word in our generation, the Church upholds the revolutionary reading of the Scriptures as she endeavors to keep herself unstained from the world (James 1:27) and worldly prejudices (James 4:12). We uphold the rich treasure of human sexuality being brought to light in our present generation.
Thus, we reaffirm our commitment to proclaim the Gospel to all the world so that people, of all SSOGIE, may receive God’s grace through faith in Christ (Galatians 3:26-29). Conforming to God’s design for His grace to freely flow to all people, we hope to break down the walls of stigma and prejudice within the Church.
Our Church proclaims the universality of God’s love. Our God is love (1 John 4:8;16), not hate and hostility; and love is a mighty force (1 Corinthians 13:13). We follow the footsteps of Jesus, who embraced all people with equal love, respect and compassion (Luke 4:18-19) and who extended his friendship to LGBTIQ+ individuals (Matthew 8:5-13).
We recognize and rejoice in the presence of the LGBTIQ+ community amongst us. We applaud their persistent belief in God’s embracing love. The judgment, intolerance and non-acceptance have not stopped many from serving the Church, even through the priestly order. They have enriched the life, work and witness of the Iglesia Filipina Independiente.
We humbly ask for forgiveness for the many times we have shown indifference, and have made the LGBTIQ+ people feel less human, discriminated against and stigmatized. We apologize for instances they felt that, through our thoughts, words and deeds, God’s love is selective.
The Gospel teaches us to live in love (Ephesians 5:2), to live out love (1 John 3:18), to offer love to each other (John 13:34). It instructs us to love God through the oppressed (Matthew 25: 34-40); to love other people as we would ourselves (Hebrew 13:1-3). We are told to cast out fear with perfect love (1 John 4:18). The greatest expression of love is liberation (James 1:25), especially for the Iglesia Filipina Independiente, who was given birth by the Filipino people’s struggle against historical injustice and inequality. We steadfastly hold on to our historic heritage in proclaiming Jesus’ message for the marginalized.
We offer our Church as a community where LGBTIQ+ people can freely and responsibly express themselves. With them, we pronounce God’s all-inclusive love. Being God’s children, LGBTIQ+ individuals are imbued with God’s gift of human dignity. The discrimination against them is part of the struggle for human rights. The Church affirms that LGBTIQ+ individuals have all the right to love and be loved, and commits to offer them opportunities to realize their full potential and dignity as human persons, as God’s children.
LGBTIQ+ individuals are called to give witness to our faith through living an exemplary Christian life. To become bearers of God’s compassion and charity in the world, they are exhorted by the Church, as all faithful, to abide by Article of Religion 12: “Holiness, altruism, obedience to God’s Commandments, and a zeal for His honor and glory are incumbent upon Clergy and Laity alike, therefore all should be trained in a clean and disciplined life, not neglecting prayer, study, and the exercise of moral discipline.”
The Iglesia Filipina Independiente offers herself as a welcoming Church for LGBTIQ+ persons. We commit our local churches and communities to LGBTIQ+-affirming ministries. We celebrate God’s grace through the Sacraments, and are grateful for God who does not discriminate anyone from receiving His grace in the Sacraments.
We believe God’s love is both encompassing and supreme, and that we must strive to share the same to the world. We pray for God to make the Church a continuing testament of his motherly love (Matthew 23:37). We, your bishops, offer our hands and warm embrace in Christian friendship (John 15:13) to LGBTIQ+ persons, so they may celebrate their gifts and calling, and fully and responsibly express themselves through the Iglesia Filipina Independiente.
We hope this move can effect change among Churches and church people. Through this declaration, we implore agenda-setters to discuss laws and initiatives challenging LGBTIQ+ discrimination. Only through this can we truly protect our brothers and sisters in the community, against issues such as abuse and the rise in HIV and AIDS cases in the sector; against avoidable fear, suffering and caution.
Our collective existence as human beings, our shared aspiration and struggle for a just and peaceful world, our common humanity, tell us that we are not at all different from LGBTIQ+ persons.
With this statement, we publish a prayer for equality:
Our Creator God, who intended the diversity of Creation, we come to you now with all humility. In your image, you blessed us with equal dignity, but we’ve imposed our own inequalities. We have scarred your Order, in which all are free, in which all matter despite sex, sexual orientation, gender identity and expression. Allow us to see beyond our persistent traditions and biases; our hurtful hate and suspicion. May we see your vision, where all are equal in the pursuit of your abundant blessings. Reveal to us our common humanity, our shared dignity; make crumble our many walls with our united wills. Send us with passion and strength to mend the world divided, so that it may transform into your unified reign of peace based on justice. All this we seek in the name of Jesus Christ, our Lord and Savior. Amen.
Rt. Rev. Antonio Ablon
Supreme Council of Bishops
Rt. Rev. Rhee Timbang
Supreme Council of Bishops
Most Rev Ephraim Fajutagana
Iglesia Filipina Independiente
What it’s like to be trans in Taiwan
Tamsin Wu visits gay-friendly Taiwan, where she meets Abbygail Wu, founder of Intersex, Transgender and Transsexual People Care Association (ISTSCare), who said that the country is still failing its LGBTQ citizens, and particularly lags in promoting trans rights.
Taiwan may be the most gay-friendly country in Asia, but according to Abbygail Wu, founder of Intersex, Transgender and Transsexual People Care Association (ISTSCare), the country still receives a “failing mark” when it comes to LGBTQ equality. Transgender people, in particular, usually bear the brunt of sex-based discrimination.
ISTSCare has a one-woman 24/7 hotline service. Abby has dealt with calls concerning struggles related to suicide attempts, job insecurity or homelessness, and even domestic violence. To provide support and assistance to hotline callers, ISTSCare also partners with NGOs and other LGBTQ-related organizations.
Aside from the hotline service, the organization does its advocacy work through protests, by maintaining an online presence, as well as directly communicating with political figures and trans-friendly journalists to rouse awareness and discussion on transgender and intersex issues.
In 2014, four years after the first official notice regarding gender reassignment procedures in Taiwan was issued, the Ministry of Interior (MOI), with the support of the Ministry of Health and Welfare (MOHW), announced the easement of legal requirements on changing gender identity. MOI promised that it would immediately work on letting transgender citizens change their gender marker without having to go through rigorous psychiatric assessments, sex reassignment surgery (SRS) and parental approval. However, MOI backtracked since then.
“MOI, which is handling the national ID cards, they said there are still a lot of research to do about the gender issue and they try to get some professional opinions, but MOHW already said this is not a medical issue, it’s an internal affair issue. So MOI, they’re just under the pressure and paused a lot of meetings… and now the issue is still under research for four years,” Abby lamented. “We’re the first Asian country to pass the bill but it’s not implemented.”
Despite MOHW already stating that medical professionals should not have a say when it comes to determining one’s gender identification, transgender citizens are still presently forced to consider SRS. Besides that, they are also required to seek the expensive involvement of psychiatrists and, outrageously, the consent of their parents. Otherwise, their gender identity cannot be legally recognized.
Abby clarified that not all transgender people want the help of doctors to validate their gender identity. Hence, SRS is especially discriminatory towards transgender citizens who do not wish to undergo surgery. “What is gender? Is it just based on our anatomy? Or is it in our behavior? In our mind? Or in the way we dress?… There are a lot of factors that influence what gender one identify as, but society focus on the least publicly visible aspect – our sex organ.”
Abby continued, “There are risks to surgery and that is one of the reasons why not all transgenders want to go through it. And also, they may question themselves, ‘Do I really want to have surgery or is it just for the sake of getting this ID?’”
“One day before the presidential election, I went to the DPP (Democratic Progressive Party) headquarters to talk with the Department of Woman. I told them, ‘tomorrow is already the day for voting, are you going on stage and advocate for transgender rights? This has been neglected for the past 3-4 years. Then they just told me, ‘this requires social consensus’… I went out of that meeting deeply upset,” Abby shared.
With lack of funding, community support and societal understanding of trans issues, how could transgender rights obtain social consensus when this feat requires acceptance and approval from the status quo in order for the relevant social change to take effect? Why should the rights and well-being of a minority group fall in the hands of the majority? Currently, both the public and the government possess inadequate knowledge in dealing with transgender issues, which exacerbates the struggles transgender citizens face.
Prejudice against transgender folks can also be felt within LGBTQ communities. On one hand, some non-transgender members of the LGBTQ community question the gender identity of trans people. On the other hand, there is also internalized transphobia.
“A lot of transgender are more binary [in the way they see gender]. They think a man should act and look a certain way and that a woman should act and look a certain way… ISTSCare does not condone this kind of thinking,” Abby said.
When asked why ISTSCare is run by only three people (including Abby and her partner), she shared that many transgender citizens in Taiwan find it difficult to prioritize doing advocacy work because their life situation is oftentimes mentally and emotionally taxing. On top of having to deal with an unsupportive family, they often face discrimination in the job market. Hence, there’s a high level of difficulty for them to get a good job, gain professional working experience and make a decent living, let alone have the financial resources to go through SRS. As of now, they’re in this loop of societal discrimination and economic vulnerability with no recourse.
Another reason for the lack of transgender-focused activists in Taiwan is attributed to the problem of privilege. Abby adds that well-off transgender citizens tend to be exclusive in their social group. Post-surgery and after assimilating in heteronormative society, they also tend to ignore the struggles faced by less fortunate transgender citizens. They would rather not get associated for fear of being found out and face discrimination. Albeit joining Pride Parades, they are at other times nowhere to be found when it comes to advocating for transgender rights.
Abby said that ISTSCare’s main goal right now is to push for a non-discriminatory, comprehensive gender identity law in Taiwan.
“We hope to be like Argentina. Just file [required] papers to the courthouse and they will assign the legal gender change. No need to go through any kind of medical process.”
Having a well thought out gender identity law may not help solve all transgender issues and alleviate them from all of their struggles. However, getting the said law done and implemented right would be one significant progress for the recognition of the human rights and dignity of, not only transgender citizens, but also intersex and non-binary people.
Chance of HIV-positive person with undetectable viral load transmitting the virus to a sex partner is scientifically zero
The PARTNER 2 study found no transmissions between gay couples where the HIV-positive partner had a viral load under 200 copies/ml – even though there were nearly 77,000 acts of condomless sex between them.
Confirmed and needs to be stressed: The chance of any HIV-positive person with an undetectable viral load transmitting the virus to a sexual partner is scientifically equivalent to zero.
This is according to researchers who released at #AIDS2018 the final results from the PARTNER study. Results originally announced in 2014 from the first phase, PARTNER 1, already indicated that “Undetectable equals Untransmittable” (U=U). But while the first study was lauded in tackling vaginal sex, the statistical certainty of the result did not convince everyone, particularly in the case of gay men, or those who engage in anal sex.
But now, PARTNER 2, the second phase, only recruited gay couples. The PARTNER study recruited HIV serodifferent couples (one partner positive, one negative) at 75 clinical sites in 14 European countries. They tested the HIV-negative partners every six to 12 months for HIV, and tested viral load in the HIV-positive partners. Both partners also completed behavioral surveys. In cases of HIV infection in the negative partners, their HIV was genetically analyzed to see if it came from their regular partner.
And the results indicate “a precise rate of within-couple transmission of zero” for gay men as well as for heterosexuals.
The study found no transmissions between gay couples where the HIV-positive partner had a viral load under 200 copies/ml – even though there were nearly 77,000 acts of condomless sex between them.
PARTNER is not the only study about viral load and infectiousness. Last year, the Opposites Attract study also found no transmissions in nearly 17,000 acts of condomless anal sex between serodifferent gay male partners. This means that no transmission has been seen in about 126,000 occasions of sex, if this study is combined with PARTNER 1 and 2.
While this is good news overall in the fight against HIV, related issues continue to plague HIV-related efforts, particularly in countries like the Philippines.
For instance, aside from the overall silence on U=U (undetectable = untransmittable), use of anti-retroviral therapy (ART) continue to be low. As of May 2016, when the country already had 34,158 total reported cases of HIV infection, Filipinos living with HIV who are on anti-retroviral therapy (i.e. those who are taking meds) only numbered 14,356.
The antiretroviral medicines in use in the Philippines also continue to be limited, with some already phased out in developed countries.
All the same, this is considered a significant stride, with science unequivocally backing the scientific view helmed in 2008 by Dr. Pietro Vernazza who spearheaded the scientific view that viral suppression means HIV cannot be passed via a statement in the Bulletin of Swiss Medicine.
‘God loves LGBTQIA people; so do we.’
A Christian church wants members of the LGBTQIA community to know that “they are loved by God.” Val Paminiano, pastor of the Freedom in Christ Ministries, says that “we would like to apologize on behalf of the mainstream churches that condemn the LGBTQIA community. Sorry for hurting you; (and) even for using the Bible to hurt you.”
God’s love is for all.
“(We want the members of the LGBTQIA community to know that) they are loved by God,” said Val Paminiano, pastor of the Freedom in Christ Ministries, which has been making its presence known particularly in LGBTQIA Pride events to highlight its Christian anti-anti-LGBTQIA position.
Approximately 80% of Filipinos are Roman Catholic, and the church’s teachings continue to dominate public life in the Philippines. As it stands, church’s teachings re LGBTQIA people still often revolve around the “hate the sin, love the sinner” statement, so that LGBTQIA people are tolerated so long as they do not express their being LGBTQIA.
This “hate the sin, love the sinner” stance seems to be reflected in dominant perspectives re LGBTQIA people in the Philippines.
In 2013, for instance, in a survey titled “The Global Divide on Homosexuality” conducted by the US-based Pew Research Center, 73% of adult Filipinos agreed with the statement that “homosexuality should be accepted by society”. The percentage of Filipinos who said society should not accept gays fell from 33% in 2002 to 26% that year.
But more recently, in June 2018, a Social Weather Stations (SWS) survey showed that a big percentage of Filipinos still oppose civil unions. When 1,200 respondents across the country were asked whether or not they agree with the statement “there should be a law that will allow the civil union of two men or two women”, at least 61% of the respondents said they would oppose a bill that would legalize this in the country. Among them, 44% said they strongly disagree, while 17% said they somewhat disagree. Meanwhile, 22% said they would support it, while 16% said they were still “undecided”.
For Paminiano, “we would like to apologize on behalf of the mainstream churches that condemn the LGBTQIA community. Sorry for hurting you; (and) even for using the Bible to hurt you.”
Churches continue to be lambasted for not changing with time – perhaps most obvious in the treatment of LGBT people of those with faith. But the number of denominations openly discussing – and even coming up with statements of support of – LGBTQIA issues is increasing.
All hail the beauty queen
A glimpse into the life of a trans woman beauty pageant enthusiast, Ms Mandy Madrigal of Transpinay of Antipolo Organization.
This is part of #KaraniwangLGBT, which Outrage Magazine officially launched on July 26, 2015 to offer vignettes of LGBT people/living, particularly in the Philippines, to give so-called “everyday people” – in this case, the common LGBT people – that chance to share their stories.
As Outrage Magazine editor Michael David C. Tan says: “All our stories are valid – not just the stories of the ‘big shots’. And it’s high time we start telling all our stories.”
“I feel accepted.”
That, said Mandy Madrigal, is the main appeal of joining beauty pageants.
“I feel so loved when I join pageants. Especially when people clap for us, cheer for us. And when you win… it (just) feels different.”
Assigned male at birth, Mandy was in primary school when her father asked her if “I was a boy or a girl”. That question scared her, she admitted, because – as the only boy among six kids – she thought she did not really have “any choice”. “So I answered my father, ‘I am a boy’.”
But Mandy’s father asked her the same question again; and this time, “I said, yes, I am gay.”
No, Mandy is NOT gay; she is a transpinay, and a straight one at that. But the misconceptions about the binary remains – i.e. in this case, she is associated with being gay mainly because she did not identify with the sex assigned her at birth.
In a way, Mandy said she’s lucky because “I believe he (my father) accepted (me) with his whole heart.”
The rest of her family did, too.
Though – speaking realistically – Mandy said this may be abetted by her “contributions” to the family. “Hindi naman aka basta naging bakla lang (I’m not a ’typical’ gay person),” she said, “na naglalandi lang o sumasali lang ng pageant (who just flirts, or just joins beauty pageants). Instead, Mandy provides financial support to her family by – among others – selling RTW clothes and beauty products. In fact, some of her winnings also go to the family’s coffers. By helping provide them with what they need, “it’s easy for them to accept me as a transgender woman.”
Growing up, Mandy realized that while “makakapagsinungaling ka sa ibang tao, pero sarili mo, hindi mo maloloko. Kaya mas magandang tanggapin mo ang sarili mo para matanggap ka ng ibang tao (you may be able to lie to others about who you really are, but you can’t lie to yourself. So it’s better to accept your true self so that others will be able to accept you too).”
Mandy was “introduced” to beauty pageants when she was 13 or 14. At that time, a friend asked her to join a pageant; and “I won first runner up.” She never looked backed since, even – at one time – earning as much as P20,000 after winning a title. Like many regular beauconeras (beauty pageant participants), she also heads to distant provinces to compete, largely because – according to her – prizes in provincial competitions tend to be higher. The prize money earned helps one buy more paraphernalia for the next pageants, and – in Mandy’s case – also helps support her family.
FORMING A FAMILY
Beauty pageants are competitions, yes; but for Mandy, pageants also allow the candidates to form bonds as they get close to each other. Pageants, she said, can be a way “na maging close kami, magkaroon ng magagandang bonding… at magkakilala kami (for us to be close, to bond and get to know the others better).”
Pageants can be costly, Mandy admitted – for instance, “you have to invest,” she said, adding that a candidate needs to be able to provide for herself (instead of just always renting) costumes, swimsuits, casual wear, gowns, and so on.
In a way, therefore, having people who believe in you helps. In Mandy’s case, for instance, a lot of people helped (by providing necessities she needs) because “naniniwala sila na I am a queen inside and out,” she smiled.
But this support can also rack the nerves, particularly when people expect one to win (particularly because of the support given).
One will not always win, of course; and this doesn’t always give one good feelings. In 2017, for instance, Mandy joined Queen of Antipolo, and – after failing to win a crown – she said many people told her she should have won the title, or at least placed among the runners-up. “naguluhan ang utak ko (That confused me),” she said. “‘Bakit ako ang gusto ninyong manalo?’ But that’s when I realized na marami ako na-i-inspire na tao dahil marami nagtitiwala sa akin (I ask, ‘Why do you want me to win?’ But that’s when I realized that I inspire a lot of people, which is why they count on me).”
This gives her confidence; enough to deal with the nervousness that will also allow her to just enjoy any pageant she joins.
A TIME TO SHINE
Mandy believes pageants can help LGBTQI people by providing them a platform to showcase to non-LGBTQI people why “hindi tayo dapat husgahan (we should not be judged).”
Generally speaking, Mandy said that “ang tunay na queen ay may malaking puso (a real queen has a big heart).”
And she knows that not every pageant is good for every contestant. There will be pageants where you will be crowned the queen, she said, just as there will be pageants where you will lose. But over and above the winning and losing, note “what’s most important: that there’s a lot of people who supported you in a (certain) pageant.”
At the end of the day, “sa lahat ng patimpalak, pagkatandaan natin na merong nananalo at may natatalo. Depende na lang yan sa araw mo. Kung ikaw ay nakatadhanang manalo ay mananalo ka; kung nakatadhanang matalo ay matatalo ka talaga. Yun lang yun. Isipin mo na lang na meron pang araw na darating na mas maganda para sa iyo (in all competitions, remember that there will always be a winner and a loser. It all depends on your luck for the day. If you are fated to win, you will win; if you are fated to lose, you will lose. That’s that. But still remember – even when you lose – that there will always come a day that will be great for you).”
Iloilo City passes anti-discrimination ordinance on final reading
The city of Iloilo has joined the ranks of local government units (LGUs) with LGBTQI anti-discrimination ordinances (ADOs), with the Sangguniang Panlungsod (SP) unanimously approving its ADO mandating non-discrimination of members of minority sectors including the LGBTQIA community.
Pride comes to the “City of Love”.
The city of Iloilo has joined the ranks of local government units (LGUs) with LGBTQI anti-discrimination ordinances (ADOs), with the Sangguniang Panlungsod (SP) unanimously approving its ADO mandating non-discrimination of members of minority sectors including the LGBTQI community.
The ADO was sponsored by Councilor Liezl Joy Zulueta-Salazar, chair of the SP Committee on Women and Family Relations. Councilor Love Baronda helped with the content/provisions of the ordinance.
“Everyone deserves equal protection under the law. This local legislation reinforces the Constitutional rights and the inalienable human rights of everyone to be treated equally,” Zulueta-Salazar said to Outrage Magazine. “It has always been a question of equality versus equity. Your government is a duty-bearer to protect everyone under the law. Moreso those who have time and again, been victims of injustice borne out from bigotry and indifference. That has to change now. Discrimination has no place in the ‘City of Love’.”
The ADO defines acts of discrimination to include: refusal of employment, refusal of admission in schools, refusal of entry in places open to general public, deprivation of abode or quarters, deprivation of the provision of goods and services, subjecting one to ridicule or insult, and doing acts that demeans the dignity and self-respect or a person because of sex, gender identity, sexual orientation, race, color, descent, ethnic origin, and religious beliefs.
Penalties range from P1,000 for the first offense, P2,000 for the second offense and imprisonment of not more than 10 days at the discretion of the court, and P3,000 and 15 days imprisonment on the third offense.
The ADO also mandates the creation of the anti-discrimination mediation and conciliation board headed by the mayor. This board will initiate the filing of cases against violators.
“Discrimination… violates basic human rights thus making it our duty as public servants to protect our citizens from unwarranted and unfair treatment coming from their fellow citizens, or worse from their own government. We respect and give emphasis to the right of every person because what matters is for us to be humane and to do everything in love,” Baronda said to Outrage Magazine.
Zulueta-Salazar added that “having worked with the marginalized sectors of our society through non-government organizations like the Family Planning Organization of the Philippines Iloilo Chapter and the different barangay local governments in Iloilo City, we have seen how the struggles of the LGBTQI, of the urban poor, of the religious minorities including the Indigenous Peoples displaced in the city. This ordinance is for them, not for special or preferential treatment from their government, but to give them what they truly deserve: a more just and equitable treatment by providing an enabling environment for them to be equally productive members of the society.”
For Zulueta-Salazar, the salient points in the Iloilo ADP may be the same as the other ADOs across the country, “but the one we have here in Iloilo City is a product of hard fought struggle for equality not just for one sector of the society, but generally as a statement that the ‘City of Love’ does not discriminate based on gender, age, race or religion. That in the ‘City of Love’, truly it can be said now that love wins.”
For Iloilo City-based Rev. Alfred Candid Jaropillo, who heads the United Church of Christ in the Philippines (UCCP), the ADO “is a step for the ‘City of Love’ in creating a community where the rights of all its constituents are respected and protected. As a clergy of the UCCP, I commend our government officials for passing the said ordinance (to show that) Iloilo is indeed a safe city for our sisters and brothers coming from the LGBTQI community.”
The Iloilo City Legal Office has 60 days from approval to promulgate the implementing rules and regulations (IRR), while the Public Information Office shall conduct an information drive 30 days from approval. The ordinance takes effect 10 days after its publication in a local newspaper.
Mandaluyong City passes LGBT anti-discrimination ordinance
With the continuing absence of a national law that will protect the human rights of LGBTQI Filipinos, the city of Mandaluyng passed Ordinance 698, S-2018, which seeks to “uphold the rights of all Filipinos especially those discriminated against based on their sexual orientation, gender identity and expression (SOGIE).”
With the continuing absence of a national law that will protect the human rights of LGBTQI Filipinos (largely – at least for this year – because of a weak political support from the Philippine Senate via the non-leadership on this issue by Senate Pres. Vicente Sotto III and Majority Floor Leader Juan Miguel Zubiri), localized anti-discrimination efforts are again in focus. This time around, the city of Mandaluyng passed Ordinance 698, S-2018, which seeks to “uphold the rights of all Filipinos especially those discriminated against based on their sexual orientation, gender identity and expression (SOGIE).”
With this, it is now “the policy of the Mandaluyong City government to afford equal protection to LGBTQI people as guaranteed by our Constitution and to craft legal legislative measures in support of this aim.”
According to Dindi Tan, secretary general of LGBT Pilipinas, which helped push for the passage of this anti-discrimination ordinance (ADO), said that “the tactic now is to shift from a national lobby to local lobby, which is more pragmatic and feasible given the prevailing political environment in Congress.”
The Mandaluyong City ADO is specific to he LGBTQI community. Other ADOs in other localities lump the LGBTQI community with other minority sectors, including persons with disability (PWDs), seniors, cultural minorities, et cetera. But this city ordinance is specific to LGBTQI people, focusing on sexual orientation, gender identity and gender expression.
“We continue to relentlessly lobby for the passage of local ADOs and similar policies such as this one from the Tiger City of Mandaluyong pending the enactment of a national law made for (this) purpose,” Tan said. “We can’t afford to wait forever for the Anti-Discrimination Bill (ADB) to pass in the Senate and the bicam while our LGBTQI sisters and brothers on the ground continue to be the targets of gender-based violence and discrimination.”
Mandaluyong City’s ADO specifically prohibits such discriminatory acts as: denying or limiting employment-related access; denying access to public programs or services; refusing admission, expelling or dismissing a person from educational institutions due to their SOGIE; subjecting a person to verbal or written abuse; unjust detention/involuntary confinement; denying access to facilities; and illegalizing formation of groups that incite SOGIE-related discrimination.
For the city to attain its goals, activities lined-up include: incorporating LGBTQI activities in Women’t Month celebrations; hosting of seminars in private and public spaces; and month-long Pride celebration in November, culminating on World AIDS Day on December 1.
The ADO also “strongly” encourages the Mandaluyong City Police District “to handle the specific concerns relating to SOGIE through existing Violence Against Women and Children (VAWC) desk in all police stations in Mandaluying City.”
A Mandaluyong City Pride Council will also be established to oversee the implementation of the ordinance.
Any person held liable under the ADO may be penalized with imprisonment for 60 days to one year and/or penalized with P1,000 to P5,000, depending on the discretion of the court.
Pushed by Sangguniang Panglungsod councilor China S. Celeste, Mandaluyong City Mayor Carmencita A. Abalos signed the ADO on May 17.
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