My life as a Maranao transwoman
Transwoman Bapa may have come from a Muslim-dominated area in the Philippines that is infamous for being anti-LGBT, but her family belongs to a big Maranao clan. As such, she is untouchable. In the end, though, she said it starts with “not being ashamed of what you are.”
“Call me ‘bapa’,” she said in Filipino. “Sa Maranao, ibig sabihin niyan ay ‘uncle’. Pero dito sa Iligan, ang ibig sabihin niyan ay… AKO (In Maranao, that means ‘uncle’. But here in Iligan, that just means… ME)!”
And that was how the conversation with Bapa – also known as “Angel”; also known as “Lady Godiva” – started. As she claimed, “kung lalakarin mo ang kalye ng Iligan City, magtanong ka lang: ‘Nasaan si Bapa?’ Isang tao lang ang ituturo nila: Ako (if you walk the streets of Iligan City, just ask: ‘Where’s Bapa?’ They will only point to one person: Me).”
Meet Bapa, the self-proclaimed “reyna (queen)” of Iligan City.
A DIFFERENT PERSON
Bapa was originally from Marawi City. Assigned male at birth, she recalled a “very different life as a kid,” she said. “Lalaking lalaki ako noon (I was very masculine in the past).”
She was 14 when – while celebrating her “monthsary” (one month anniversary) with her then girlfriend – “naglalakad kami at may nakita akong guwapo. Napasigaw ako ng ‘Guwapo!’ (we were walking when I saw this handsome guy. He made me yell ‘Handsome!’).”
Bapa said that at that time, she “went to bed as man, kinabukasan, pag-gising ko, bakla na ako (the following day, I woke up as a gay man).”
Bapa was, in fact, a “very, very flamboyant bakla,” she said. “Bago pa si Lady Gaga, Lady Gaga na ako (Even before Lady Gaga, I was already like Lady Gaga).”
Specifically, because she did not want to wear her stereotypically male clothes, she used “mga kumot at kurtina namin (our bed sheets and curtains); I made them into dresses.” She did not have them sewn, at that; instead, “I just used safety pins to attach them where I wanted to attach them. Improvised gowns agad (immediately).”
Bapa admitted looking weird, so that she was repeatedly bullied – even by her relatives. “Dumadala ako ng itak, ng baril (I had with me a big knife, a gun),” she said. “Kasi ang suot ko, makikita mo ako, iispin mo, ano ito, baliw? Kaya marami nag-bu-bully sa akin (Because of what I was wearing, if you saw me, you’d think, is this person crazy? And so many bullied me).”
Her father, in fact, hated what Bapa became and he bashed her. “Hindi alam ng father ko na bakla ako. Pero ang mga auntie ko, sinumbong sa tatay ko. Inispy ako ng father ko na nakasuot ako na babae. Tapos pag-uwi ko, binugbog niya na ako (My father didn’t know then I was gay. But my aunties told him about me. So he spied on me and saw me wearing women’s clothes. When I went home, he hit me),” Bapa said.
Remembering that moment was painful for Bapa because “kahit dinudugo na ako, binubogbog niya pa rin ako (I was already bleeding but he kept hitting me),” she said. “Hindi siya tumigil. Yung belt, yung dulo ng belt na may bakal, pinanghampas niya sa akin (He didn’t stop. A belt, the end of the belt with the steel, he used to hit me).”
When she was being beaten, Bapa recalled her father telling her that being bakla is against the Quran. “Bawal daw (it is not allowed),” she said. “Yan ang sabi niya paulit-ulit (That’s what he repeatedly said).”
Bapa’s grandmother (who did not care that Bapa wasn’t hetero-identifying) arrived just in time to stop her daughter hitting her grandchild. And though the grandmother asked Bapa’s father to leave, it was Bapa who decided to leave home “para wala na lang gulo (so the fighting stops).”
SURVIVING THE STREETS
When Bapa left home, she ended up in Iligan City – first with relatives, and then when they disowned her, on the streets. “Sa Internetan ko natulog, naliligo, nalibang (I slept at Internet cafés, I showered there, used their toilets),” she said.
But Bapa also learned a “skill” – “makapal na muka (thick face/being shameless),” she said. At times, when hungry, “kahit sino, sinasayawan ko para bigyan ako ng P20 para pambili ng pagkain (I dance for strangers to give me P20 so I can buy food),” she said. And when in bars, “uupo na lang ako sa table ng foreigner, tapos kunwari naliligaw ako. Pag chika na, nagpapalibre na ako sa foreigners (I’d just sit in the tables of foreigners, pretend I was just lost. When we get to talking, I’d ask them to treat me).”
It took Bapa years before she returned back to visit her hometown. By then, she already “lived as a woman”.
LOOKING FOR LOVE
“‘Yung guwapo na nakita ko noon? Hinanap ko siya (That handsome man I saw in the past? I looked for him),” Bapa said. In fact, “naging BF ko rin yun (he also became my boyfriend).”
Bapa’s relationship with the guy may be defined as peculiar in the sense that, while they were together, “ni hindi ko mahawakan ang daliri niya (I couldn’t even touch his finger).” However, for 11 months, “binigyan ko siya ng pera – P1,000 per day. Masaya na ako na mabigyan ko siya (I gave him money – P1,000 per day. I was happy I was giving him money).” That money came from Bapa’s lola (grandmother).
They eventually parted ways since “adik kasi ‘yun eh (he was a drug addict).”
Because of her dealings with foreign men (e.g. in bars and cafés), Bapa ended up dating a Turkish guy who “became my first,” she said. “BF-BF ko siya (He was somewhat my boyfriend).” That Turkish guy “ang naka-virgin sa akin (deflowered/‘de-virginized’ me).”
Bapa had other partners, and – in her own estimation – she has a “pattern”. “Chat ng chat para may pera; tapos ang pera, binibigay sa mga lalaking iniibig ko na ni hindi ko mahawakan (I chat online to earn money; but what I earn, I give to other men I fall in love with but who I don’t even physically touch),” she said, somewhat with bitterness.
But Bapa now has a “husband”. “May naka-chat ako na American sa Internet (I chatted with an American online),” she said. “Akala niya noon, babae ako. But when we met, sinabi ko na hindi. Inaccept niya ako (He initially thought I was assigned female at birth. But when we met, I told him this isn’t the case. But he accepted me).”
That American – a 65-year-old – eventually gave Bapa her home. “We got ‘married’,” Bapa said.
The American has been a “jealous husband,” Bapa said, adding that since they’ve been together, “di na ako puwede magpaganda (I am no longer allowed to beautify myself).”
They now have a two-year-old baby boy, conceived through surrogacy. And – to boot – she has under her employ three yayas (nannies) looking after the kid.
In the end, “God has been good to me,” Bapa said.
FIGHTING FOR ONESELF
To date, “di pa rin nag-sorry ang father ko sa akin (my father still hasn’t apologized to me),” Bapa said. “Pero hayaan na natin siya (But let’s let him be).”
And with her grandmother long dead, her relationship with her family has largely been severed. “Di na madalas makipagkita sa kanila (I don’t see them often),” she said.
Bapa is, however, “privileged”. That is, she may have come from a Muslim-dominated area in the Philippines that is infamous for being anti-LGBT, but her family belongs to a “malaking (big) Maranao clan.” As such, “di ako nila magalaw (I’m untouchable/I can’t be touched).” Clans, she stressed, “are very protective. Baka kami-kami mag-aaway (Maybe we’d fight from within), but we’d protect each other kung may aaway naman sa amin (if somebody else picks on us).”
As per Bapa, her clan’s members include an uncle in the Moro Islamic Liberation Front (MILF), relatives in the judicial system, relatives in high positions in the government, and so on.
Yes, Bapa has heard of “mga baklang pinatay sa amin (gay guys who were killed where I lived),” she said. “Pero ang alam ko, bugaw sila. Masamang mga tao (As far as I know, they were pimps. They were bad people).” Supposedly, “pinatay sila sa kasamaan nila; hindi dahil bakla sila (they were killed because they were bad people; not because they were gay).”
Bapa is nonetheless the first to acknowledge this “blinder” because of her social standing/class.
“Kasi ako, kahit lalaki akong pinanganak, pumupunta ako sa Marawi na nakadamit babae (Because for me, even if I was assigned male at birth, I go to Marawi dressed as a woman),” Bapa said. “Wala sila mahimo (They can’t do a thing).”
There were days in the past when Bapa said she even went to a mosque (“Once in a blue moon,” she said). But those days are long gone. And not so much because “gipugngan ko nila (they tried to stop me).” Instead, she just had a change of heart. “Para sa ako-a, importante may belief sa God. Di importante mag-pray ka. Mas maganda na pure ka in your belief in God (For me, what’s important is believing in God. It isn’t important that you pray. What’s better is purely believing in God).”
Bapa, nonetheless, remains cognizant that things may not be as easy for other LGBT people. “Kadungog pud ko sa (I also heard of) challenges,” she said.
In the end, though, she said it starts with “huwag mong ikahiya kung ano ka (not being ashamed of what you are),” Bapa said. In her case, “kilala akong baklang baliw. Hindi ko kinakahiya yan kasi diyan ako nakilala (people know me as that crazy gay guy. I’m not ashamed of that because that’s how people got to know about me).”
At times, Bapa said she feels sad when “nakakakita ako ng mga batang beki – nakikita ko ano ako noon (I see young gay boys – I see myself in them as I was in the past),” she said. But she’s also saddened that “mga beki mismo (gay people themselves), they look down at those not like them. Kaya (So) I tell them; ‘Huwag kayo ganyan. Kung kayo yan, ano feeling nyo (Don’t be like that. If it’s you in their shoes, what would you feel)?”
As a Maranao transwoman, Bapa has been repeatedly told “na nasa Quran kasi na bawal maging bakla (that the Quran states that it’s wrong to be homosexual),” Bapa said. “Guess what: Di ko rin naman kagustuhan maging bakla. Kaya para sa akin, di kasalanan ito (I did not want to be homosexual either. So for me, this isn’t a sin).”
And so for her, “ipaglalaban ko kung ano ako (I will fight for what I am).”
She recognizes that there are people who will hate their LGBT children – in her case, she had a father who hit her. “Pero sa mga parents nga nangulata, bisan patyon ninyo inyo anak nga bayot, bayot gihapon na (To parents who hit their children, even if you kill your gay child, he’d still be gay),” Bapa said. “Ang importante wala siya gibuhat. Gihatag man na siya sa Guinoo (What’s important is he hasn’t done anything wrong. God still gave him to you).”
Remaining thankful she is who – and what – she is, Bapa encourages LGBT people to “celebrate yourself.” “Di tayo salot. Di tayo malas. So sa akin lang, be yourself always (We are not pests. We are not sources of misfortune. So for me, just be yourself always),” Bapa ended.
Relevance of public & private sectors’ support highlighted in Quezon City’s 2018 Pride parade
Highlighting the importance of the participation of all stakeholders, not just the LGBTQIA community but also including the public and the private sectors, Quezon City in Metro Manila held the last Pride parade in the Philippines for 2018.
Highlighting the importance of the participation of all stakeholders, not just the LGBTQIA community but also including the public (including government) and the private sectors, Quezon City in Metro Manila held one of the last Pride parades in the Philippines for 2018.
Hanz Defensor, who helms Quezon City Pride Council (QCPC), the organizer of the annual gathering, told Outrage Magazine in an exclusive interview that Quezon City is “quite fortunate” that it now has an anti-discrimination ordinance (ADO) that protects LGBTQIA people from discrimination.
Signed by mayor Herbert Bautista (whose term ends in May 2019), City Ordinance 2357-2014, otherwise known as The Quezon City Gender-Fair Ordinance, eyes to “to actively work for the elimination of all forms of discrimination that violate the equal protection clause of the Bill of Rights enshrined in the Constitution, existing laws, and The Yogyakarta Principles; and to value the dignity of every person, guarantee full respect for human rights and give the highest priority to measures that protect and enhance the right of all people; regardless of sexual orientation, gender identity and expression (SOGIE).”
But Defensor said that, “admittedly, kulang pa rin (this is still lacking).” This is because – even if they already have the ADO and its implementing rules and regulations (IRR), the actual implementation continues to be challenging.
Quezon City, Defensor noted as an example, has “a lot of business establishments, and while they know that discriminating against LGBTQIA people in the city is prohibited by law, not all of them actually have a copy of the ADO and the IRR to know the small details.”
As he encouraged particularly those affected by the ADO to “download (the same) from Quezon City’s official website”, he is also encouraging other local government units to already take steps to also protect their LGBTQIA constituents, perhaps learning from Quezon City’s example.
The same sentiment was expressed in a letter sent to QCPC by Pres. Rodrigo Duterte, who remarked that Quezon City’s ADO – which also mandates the annual holding of the Pride parade – “has become a source of inspiration for advocates of gay rights in the Philippines and the rest of the world” because “it has institutionalized the city’s progressive and inclusive policy that eliminates discrimination on the basis of SOGIE.”
Though criticized for pinkwashing, Duterte still expressed hope that Pride further strengthens “the solidarity of (the) community so you may inspire the entire nation with the diversity and dynamism of your talents and skills.”
To contextualize, past administrations did not openly support Pride-related events.
Also, even if Akbayan partylist – which is aligned with Liberal Party that helmed the country under Pres. Benigno Aquino III prior to Duterte’s term – has been sponsoring the anti-discrimination bill for almost 20 years now, it still fails to gain traction, including during Aquino’s administration when it was largely ignored.
As an FYI, Quezon City actually hosted the largely accepted first Pride March in Asia.
On June 26, 1994, ProGay Philippines and Metropolitan Community Church helmed a march in Quezon City. Dubbed as “Stonewall Manila” or as “Pride Revolution”, it was held in remembrance of the Stonewall Inn Riots and coincided with a bigger march against the imposition of the Value Added Tax (VAT).
Defensor stressed the need to be pro-active when confronting LGBTQIA-related discrimination. While the ADO is there, he said that should LGBTQIA people from Quezon City experience discrimination, “seek help” and know that “QCPC is here, and the LGU will back you.”
3rd Iloilo LGBTQI gathering stresses that #PRIDEisProtest
Iloilo hosted its 3rd LGBTQI Pride parade, with the core message highlighting that Pride remains an act of protest.
The city of Iloilo hosted the third iteration of its Pride parade, with the core message highlighting that Pride remains an act of protest. In a way, this is contrary to the current direction many Pride-related parades are taking – including in Metro Manila – where advocacy is getting trumped by commercialization/partying.
In a statement provided to Outrage Magazine, Carlo Gabriel Evidente of the Iloilo Pride Team said that the move to focus on #PRIDEisProtest is “in recognition of the legacy of the Stonewall Riots, and the continuing gender-based violence and discrimination experienced by persons of various SOGIEs all over the world.”
Irish Granada Inoceto, vice chairperson of Iloilo Pride Team, added: “Through this (gathering we hoped to) make all colors of gender visible and celebrated. This is our way of saying we are here and we are not going anywhere.”
Over 2,000 people joined this year’s gathering, the biggest for the three-year-old annual gathering.
Iloilo has actually been making rainbow waves lately.
In June, the city of Iloilo 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.
Following this, in August, Iloilo Mayor Jose S. Espinosa III declared the city as “LGBT-friendly”, with plan to establish an office that will develop programs and activities for the LGBT community.
For Inoceto, “as long as Pride remains inclusive of the issues of the most marginalized, when it continues to be a platform for the courage of those who stand for LGBT rights and human rights, Pride will never grow passé.”
PHOTOS PROVIDED BY ‘HUMANS OF ILOILO’; CHANNEL BIBANCO; ALJHUR ALQUIZAR III
Malabon passes anti-discrimination ordinance on the basis of SOGIE
Malabon City now has an anti-discrimination ordinance (ADO) that prohibits: discrimination in schools and the workplace, delivery of goods or services, accommodation, restaurants, movie houses and malls. It also prohibits ridiculing a person based on gender and/or sexual orientation. Penalties for discriminatory act/s include imprisonment for one month to one year, a fine of P1,000 to P5,000, or both.
Still slow national move; better local endeavors.
In the absence of a national law that will protect the human rights of LGBTQI Filipinos, a growing number of local government units are taking the lead in ensuring that LGBTQI-related discrimination is checked. And now the city of Malabon has joined the list of LGUs with an anti-discrimination ordinance (ADO).
City Ordinance 16-2018, signed on September 10 by Mayor Antolin Oreta III, declares “as a policy of Malabon City to actively work for the elimination of all forms of discrimination that offend the equal protection clause of the Bill of Rights.”
Among the prohibited acts in the ADO are: discrimination in schools and the workplace, delivery of goods or services, accommodation, restaurants, movie houses and malls. It also prohibits ridiculing a person based on gender and/or sexual orientation.
Penalties for discriminatory act/s include imprisonment for one month to one year, a fine of P1,000 to P5,000, or both.
As with other ADOs, the Malabon ordinance similarly mandates the creation of the Malabon City Pride Council, tasked to monitor complaints, assist victims of stigma and discrimination, as well as recommend to the city council additional anti-discrimination policies and review all existing resolutions, ordinances and codes if these have discriminatory policies.
The same Pride council will oversee the implementation of an anti-discrimination campaign and the organization of LGBTQI groups in the barangays of the city.
The Malabon ADO also aims to include anti-discrimination programs (including psychological counseling, legal assistance, and forming of barangay-level LGBTQI organizations), with the budged to be sourced from the gender and development (GAD) plans, projects and programs (uo to 5%).
The ADO also tasks the Malabon police station to investigate cases involving violence based on SOGIE.
Also with the ADO, Malabon will now commemorate LGBTQI-related events, including the International Day Against Homophobia and Transphobia on May 17; Pride parade in December; World AIDS Day on December 1; and Human Rights Day on December 10.
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.