Another month to highlight the worsening HIV situation in the Philippines; and how existing efforts continue to be lacking, if not actually failing.
In March 2017, the HIV/ AIDS & ART Registry of the Philippines (HARP) of the Department of Health reported 968 new HIV cases, which is 32% higher compared to the same period in 2016 (735). According to HARP, this was the “highest number of cases ever reported since 1984.”
The first HIV case in the Philippines was reported in 1984. From January 1984 to March 2017, the number of HIV cases reported to HARP totaled 42,283.
“Let’s be blunt: We are not doing enough to deal with the (worsening) HIV situation in the Philippines,” said Michael David dela Cruz Tan, publishing editor of Outrage Magazine, the only LGBT publication in the Philippines, which also has HIV-related efforts. “Enough of the sugarcoating and patting of the backs of those who are currently in the HIV advocacy; we may risk burnout, but we have to do more and act even faster if we want to see all our efforts make a dent at all in this continuously worsening social problem.”
This development is alarming, according to Roxanne Omega Doron, who helms Bisdak Pride Inc., a Cebu City-based LGBT organization that also has HIV-related efforts, including conducting community-based HIV screening (CBS).
“Thirty (people getting infected with HIV) per day is something we need to worry about – economically, socially and even politically,” Doron said. “While HIV incidence is decreasing in a significant majority of countries around the world, ours is increasing. Demographers even call it demographic anomaly, and rightfully so.”
Most (96%) of the 968 new HIV cases reported by HARP were male. The median age was 27 years old; with half belonging to the 25-34 year age group, while 33% were youth aged 15-24 years.
Region-wise, the most number of reported cases were from the National Capital Region (NCR) with 309 (32%) cases, Region 4A with 135 (14%) cases, Region 3 with 107 (11%) cases, Region 7 with 76 (8%) cases, and Region 11 with 52 (5%) cases. An additional 289 cases (30%) came from the rest of the country.
For Fritzie Estoque, chairperson of the Misamis Oriental-Cagayan de Oro AIDS Network (MOCAN), existing efforts continue to be lacking. “No, we are not doing enough,” she said.
For instance, the Department of Labor and Employment (DOLE) has D.O. No. 102-10 (HIV Workplace Policy) requiring all private companies to conduct HIV education to all employees and officers, while the Civil Service Commission has Memorandum Circular No. 11 s. 2013 that provided guidelines in the implementation of workplace policy and education program on HIV and AIDS. Now, if only these orders were fully implemented… then by this time, we’d be reaping the benefits that these orders ought to have sown,” Estoque said.
Estoque added that there’s always a gap with “the grand plans, and what’s being implemented.”
DOLE Region 10, where MOCAN is directly involved in the awareness aspect of the implementation – may be certain of the need to implement the ordinance there, but “it seems to us that other companies don’t bother to comply because complying isn’t strictly implemented.”
MODES OF TRANSMISSION
Reported modes of transmission (MOT) were sexual contact (942), needle sharing among injecting drug users (IDU, 22) and mother-to-child transmission (4). Eighty-seven percent of infections transmitted through sexual contact were among males who have sex with males (MSM).
It is worth noting that from 1984 to 2009, the predominant MOT was male-female sex. But starting 2010, the trend shifted to male-to-male sex as the main MOT; this has continually increased since then, so that from January 2012 to March 2017, 82% (27,709) of new infections were through sexual contact among MSM.
Different regions also have different predominant MOTs. For instance, almost half (47%) of the MSM ever reported were from NCR; almost all of the IDU were from Region 7; and 39% of females who engaged in transactional sex were from Region 3.
Tan already earlier noted the “inevitable pending return to mainstream population of HIV infection”. While the current trend seems to signify that “the Philippine sis mimicking largely (particularly former) Western trends, where HIV infection seemed to have focused particularly on gay men, we will buck this ‘trend’ because MSM do not necessarily only have homosexual sexual contacts. And when they start having sex with women, the risk for infection is also there.”
For Tan, this is worth highlighting because there were instances when Outrage Magazine made rounds in other parts of the country, where there are actually so-called service providers that refuse to offer HIV testing to women, claiming that their ‘priority’ is only to serve MSM. This is true, for instance, in select (and well-funded) community-based HIV screening (CBS) programs that only target MSM, and “even openly refuse to test women who want to know their HIV status.”
“It’s almost like we recognize that many MSM are at risk for HIV infection due to their unsafe sexual practices, and yet we refuse to acknowledge that they have other sexual partners aside from men,” Tan said. “Again, if left sans proper responses, we’re setting the stage for things to just worsen.”
MOCAN’s Estoque also lamented the “over-emphasis on key affected populations (KAP)/key populations (KP), considering that if people are HIV ignorant, then they won’t know that any one can get infected with HIV.”
This is why she’s pushing for better HIV education, instead of “just focusing on voluntary counseling and testing (VCT) and treatment.” “Why not invest in the education aspect as a prevention measure?”
Four pregnant women were, in fact, diagnosed with HIV in March, with two cases from NCR, one case was from Region 4B, and another one from Region 7.
Perhaps also worth noting is the encumbrance of HIV among the young.
In March, 315 (33%) cases were among youth aged 15-24 years. Most (96%) were male; and almost all (312) were infected through sexual contact (30 male-female sex, 200 male-male sex, 82 sex with both males and females). Three were infected through needle sharing among IDU.
Under-19 adolescent Filipinos also figured in the March data. Forty-five adolescents aged 10-19 years were reported to HARP, and all of them were infected through sexual contact (three male-female sex, 31 male-male sex, 11 sex with both males and females).
Ninety-five people (or 10% of the total number of cases for the month) who engage in transactional sex – or those who report paying for sex, regularly accept payment for sex, or do both – were infected with HIV. Almost all (98%) were male whose ages ranged from 18 to 64 years; the two females were from 20-31 years old.
It was only in December 2012 when HARP started reporting on those who engaged in transactional sex. And since then, a total of 3,788 cases reported in HARP from were people who engaged in transactional sex. Ninety-six percent (3,625) were male and 4% (163) were female.
NO ONE SHOULD DIE FROM AIDS – YEAH, RIGHT!
Twenty-seven Filipinos dies from AIDS-related complications in March; all of them were male. Eighteen (67%) of the reported deaths belonged to 25-34 year age group, eight (30%) were from 35-49 year old age group, and one case from 15-24 year age group. All were infected through sexual contact (three male-female sex, 16 male-male sex, eight sex with both males and females).
Since 1984, when the first HIV case was reported in the Philippines, a total of 2,124 deaths were already reported. The number is believed to be inaccurate, however, due to under-reporting.
For Tan, “internationally, there’s this notion that no one should die from HIV anymore. “In an ideal world, this is all good. But in a setting like the Philippines, this is also a very naïve perspective.”
In the Philippines, there remain many issues that lead to AIDS-related deaths, e.g.:
- Delayed detection (often “blamed” on the PLHIV, with this blaming neglecting that there are still unresolved issues related to stigma and discrimination).
- Bureaucratic deterrent to make new approaches the norm (e.g. rollout of well-funded CBS takes years; ignorance of U=U, thus non-inclusion among existing solutions).
- Lack of information about HIV and AIDS that often lead to stigma and discrimination (e.g. PLHIVs getting kicked out of their homes after their family members discover their status).
- Inability to get tested (e.g. there are fishermen and farmers who have no access to HIV testing facilities; minors who are unable to get tested sans consent from their parents/guardians).
- Inconsistent HIV services offered even by government-owned treatment hubs (e.g. viral load is not available in many of treatment hubs outside of Metro Manila).
- Mismanagement of available resources (e.g. existing projects allocate for some implementers to stay in posh hotels to hobnob with some well-compensated ‘ambassadors’; while some PLHIVs unable to access ARVs because of inability to pay PhilHealth).
On the latter (i.e. access to life-saving antiretroviral medicines), in March, 784 PLHIVs started on ART. Three of them died within the same month.
Over 19,370 PLHIVs were on ART as of March, most (97%) of them males. The number continues to be less than half the 42,283 number of reported PLHIVs in the Philippines. Ninety-five percent were on first line regimen, 4% were on second line regimen, and 1% were on other regimen.
Stephen Christian Quilacio, former head of Cagayan de Oro City-based Northern Mindanao AIDS Advocates, believes there’s a “continuing effort to reach out everyone”, adding – somewhat sardonically – that “if we believe we’re doing just fine with whatever we’re doing now, the numbers of Filipinos getting infected should have been dwindling, not increasing.”
ALL HANDS NEEDED
Tan stressed that, “just as we repeatedly say, all efforts that eye to stop the worsening HIV situation in the Philippines matter,” he said. “But we need an urgent and very realistic reassessment of the services we’re currently offering to see what works and what doesn’t; or for that matter, who works and who doesn’t. Remove those that/who aren’t working. Remove politicking and even profiteering in releasing existing funding. Amend the law (RA 8504), and start implementing it. Start implementing (and funding, for that matter) new approaches re HIV (e.g. CBS, U=U, PrEP, PEP). Stop the profiteering happening in the HIV advocacy. Deal with elitism in HIV advocacy (e.g. gaining traction in social networks is all good and well, but reach out to those who do not even have access to the Internet). Reconsideration of how we deal with the sex industry. If we act like it’s business as usual, then we’re f***ed.”
Quilacio seconded this, adding more succinctly the “need to go beyond only the popular approaches to instead put into place those that truly work.” On this end, he advocates the “funding of ‘right’ advocates, not opportunists who are benefiting from the HIV cause. Reaching out to grassroots communities that continue to be neglected by ‘popular’ campaigns that may generate lots of media mileage and funding but are actually very limited. Inclusion of responses to the needs identified by PLHIVs themselves, such as psychosocial support, legal counsel (particularly for those who are discriminated against), and others.”
For Quilacio, “solving problems is always possible. But we can’t just keep talking about solving this issue, yet fail to actually deliver the solutions.”
Bisdak Pride Inc.’s Doron is similarly advocating for prompt reconsideration of efforts. “We should reexamine and reevaluate our national HIV response if it is still relevant,” he said, stressing that “now having 30 cases per day cases means that we need to work more since the data suggest an alarming trend that has, in fact, been going on for years now.”
More specifically for Doron, “the national HIV response should be recalibrated to include various groups, sectors and areas.”
MOCAN’s Estoque hopes for “bigger participation of so many neglected sectors – e.g. religious sector to come up with a ‘genuine Christian response’ in solving the HIV epidemic.” Similarly, she hopes for government to have “ngipin (contextually: political will and will power)” when implementing HIV-related programs – e.g. local AIDS ordinances should be properly implemented, AIDS Councils should be made active, and the Department of Health should go beyond media savvy. “Hindi na sapat ang mga pa-konswelo lang (Consolation efforts no longer suffice),” Estoque ended.
Conversion ‘therapy’ begins at home
Study shows pivotal role of parents in “conversion” efforts to change LGBT adolescents’ sexual orientation.
LGBT hate – like love – begins at home.
Parents – not just therapists and religious leaders – play a big role in attempts to change the sexual orientation (often called “conversion therapy”) of lesbian, gay, bisexual and transgender (LGBT) young people who experience sexual orientation change efforts during adolescence.
This is according to a study from the Family Acceptance Project (FAP), dubbed “Parent-Initiated Sexual Orientation Change Efforts with LGBT Adolescents: Implications for Young Adult Mental Health and Adjustment“, which examined the sexual orientation change experiences for LGBT youth across several domains and asked about conversion experiences with both parents/caregivers and with practitioners and religious leaders. This study builds on an earlier FAP project study on family rejection and health risks that identified and measured more than 50 specific family rejecting behaviors that include parental and caregiver efforts and external interventions to change their LGBT child’s sexual orientation.
In the study published online in the Journal of Homosexuality, more than half (53%) of LGBT non-Latino white and Latino young adults, ages 21-25, reported experiencing sexual orientation change efforts during adolescence. Of these, 21% reported specific experiences by parents and caregivers to change their sexual orientation at home; and 32% reported sexual orientation change efforts by both parents and by therapists and religious leaders.
Notably, according to the researchers, “any sexual orientation change efforts – whether by parents alone or by parents, therapists and religious leaders contribute to higher risk for LGBT young people. However, those who experience both parental and external conversion efforts by therapists or religious leaders had the highest levels of risk.”
The role of parental support is worth highlighting, because – whether change efforts are carried out at home by parents and caregivers or by practitioners and religious leaders – parents serve as gatekeepers to both engage in and take their LGBT children for external conversion interventions. Both home-based parent and external sexual orientation conversion interventions by therapists and religious leaders, coupled with parent conversion efforts, contribute to multiple health and adjustment problems in young adulthood. These include higher levels of depression and suicidal behavior, as well as lower levels of self-esteem, social support and life satisfaction, and lower levels of education and income in young adulthood, compared with LGBT young people who did not experience conversion efforts.
Other study findings include:
- Rates of attempted suicide by LGBT young people whose parents tried to change their sexual orientation were more than double (48%) the rate of LGBT young adults who reported no conversion experiences (22%). Suicide attempts nearly tripled for LGBT young people who reported both home-based efforts to change their sexual orientation by parents and intervention efforts by therapists and religious leaders (63%).
- High levels of depression more than doubled (33%) for LGBT young people whose parents tried to change their sexual orientation compared with those who reported no conversion experiences (16%) and more than tripled (52%) for LGBT young people who reported both home-based efforts to change their sexual orientation by parents and external sexual orientation change efforts by therapists and religious leaders.
- Sexual orientation change experiences during adolescence by both parents / caregivers and externally by therapists and religious leaders were associated with lower young adult socioeconomic status: less educational attainment and lower weekly income.
- LGBT adolescents from highly religious families and those from families with lower socioeconomic status were most likely to experience both home-based and external conversion efforts, while those who were gender nonconforming and who were from immigrant families were more likely to experience external conversion efforts initiated by parents and caregivers.
“Although parents and religious leaders who try to change a child’s LGBT identity may be motivated by attempts to ‘protect’ their children, these rejecting behaviors instead undermine an LGBT child’s sense of self-worth, contribute to self-destructive behaviors that significantly increase risk and inhibit self-care which includes constricting their ability to make a living,” said Dr. Caitlin Ryan, director of the Family Acceptance Project at San Francisco State University and lead author noted.
“We now have even more dramatic evidence of the lasting personal and social cost of subjecting young people to so-called ‘change’ or ‘conversion’ therapies. Prior studies with adults have shown how harmful these practices are. Our study shows the role central role that parents play. It is clear that there are public health costs of ‘change’ efforts for LGBT adolescents over the long-term. The kind of change we really need is family education and intervention” added study co-author, Stephen T. Russell, Ph.D., Regents Professor, University of Texas at Austin.
Although responses to prevent conversion efforts particularly overseas have focused on adopting laws to curtail licensed practitioners from engaging in sexual orientation change interventions (deemed unethical and harmful by mainstream professional associations), this study nonetheless underscores “the urgent need for culturally appropriate education and guidance for families and religious leaders to provide accurate information on sexual orientation, gender identity and expression, on the harmful effects of family rejecting behaviors which include sexual orientation conversion efforts, and on the need for supporting LGBT young people to reduce risk and increase well-being.”
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.
Majority of Catholics call for church to change its damaging approach to LGBT people
Fifty-six percent of baptized Catholics believed that the current teachings of the church could cause a child/young person to feel that being LGBT was a misfortune or disappointment. Meanwhile, 65% of baptized Catholics believe that the church should reconsider its teaching re LGBT people.
Majority of practicing Catholics in the world’s eight biggest Catholic countries want the Roman Catholic Church to adopt a more positive approach towards young people and to change their teaching on LGBT.
This is according to a poll carried out by YouGov for the Equal Future 2018 Campaign; the poll was conducted in Brazil, Mexico, Columbia, Philippines, US, France, Spain and Italy. Collectively these countries comprise half of the world’s total population of baptized Catholics.
“These poll findings are a clarion call to the hierarchy of the Catholic Church from its members that it is time to change their approach to LGBT people. The people of the Catholic Church are leading the way on LGBT issues and it is time the upper management caught up with their flock,” said Tiernan Brady, campaign director of Equal Future 2018.
Asked whether they believed “It could be damaging to a child/young person’s mental health and well-being if they felt that being LGBT was a misfortune or disappointment, 51% of baptized Catholics agreed with the statement. Only 25% disagreed with this.
Fifty-six percent of baptized Catholics believed that the current teachings of the church could cause a child/young person to feel that being LGBT was a misfortune or disappointment.
Meanwhile, 65% of baptized Catholics believe that the church should reconsider its teaching re LGBT people.
“The figures clearly show that Catholic people across the globe believe that the current teaching and approach of the hierarchy towards LGBT people is now damaging to children and young people and the clear majority wants the Church to change its approach,” Brady ended.
6 Ways Filipino Protestants are breaking the taboo on sexuality
Religious taboo on sex, gender and sexuality remains prevalent in the Philippines, representing a major challenge in HIV prevention and sexual and reproductive health services for children and young people. But here are six ways Filipino Protestants are breaking this taboo.
In the Philippines, the religious taboo on sex, gender and sexuality remains prevalent. This taboo represents a major challenge in HIV prevention and sexual and reproductive health services for children and young people.
As a response, there are select efforts that help advance talks on sex, gender, and sexuality in faith-based contexts – e.g. in the case of the National Council of Churches in the Philippines (NCCP), there is now work on sex, gender and sexuality modules.
Here are six ways Filipino Protestants are breaking the taboo on sexuality.
1. Understanding how faith influences knowledge
Research demonstrates that faith-based organizations influence HIV knowledge in the youth.
In 2014, after engaging 213 teenage Pentecostal Botswana church members, Mpofu et al. found that the church youth “conceptually frame their HIV prevention from both faith-oriented and secular-oriented perspectives. They prioritize the faith-oriented concepts based on biblical teachings and future focus.”
The NCCP notes the effects on the youth of the church’s silence on sexuality.
“Sometimes young people feel the need to talk about sexuality. But because the church as a whole is not talking about it; they feel that it is not worth talking about inside the church,” said Ms. Arceli Bile, acting program secretary of the Program Unit on Ecumenical Education and Nurture of the NCCP.
2. Breaking the silence
“We find it unfortunate that issues on sexuality are not discussed in the open due to a wrong perception that sex talk is indecent talk,” said Bile.
Thus, in 2015, the NCCP General Convention approved a statement on creating safe spaces for discussing human sexuality. “We offered this to member churches and associate members. We need to provide material that would help the discussions,” Bile added.
Giving sex education is mandated by the Reproductive Health Law signed in 2010 by then-President Benigno Aquino III. Specifically, comprehensive sexual education is to be incorporated into science, health, English, and physical education courses. This education begins in grade 5 and extends through grade 12. However, opposition by the Roman Catholic Church continues. They believe that sex education encourages the young to engage in sex outside marriage earlier.
As of July 2016, the Department of Education has yet to develop the minimum standards of sex education. Once developed, schools and other learning facilities should comply with the standards.
3. Knowing that the youth are most harmed
The low level of knowledge and awareness in the youth on sex-related matters – including on HIV – has increased vulnerability. Risks are higher among key affected populations, particularly in young women, gay, bisexual, other males who have sex with males, and transgender people.
A 2013 survey by the University of the Philippines Population Institute showed that one out of 3 Filipino youths (aged 15–24) has had pre-marital sex. More alarming than this is the fact that 78% of those who had pre-marital sex for the first time in this age bracket did not use any protection against pregnancy or sexually transmitted infections.
Not surprising then is the significant rise in the incidence of HIV among the same age group as well as a rise in teenage pregnancy noted from 2014 to 2018. In 2016, 14% of all the AIDS-related deaths reported in the country were in youth aged 15–24 years old.
4. Making churches come together
In 2015, NCCP conducted a study on HIV-related efforts among its member churches. It revealed that member churches strongly support comprehensive sex and sexuality education. The study also described existing efforts by the churches on sex and sexuality education to children and youth. These efforts are often integrated in existing church initiatives. These efforts included discussions of human sexuality in Christian education in schools, youth gatherings (usually for those aged 12 and up), sex education classes, and youth camps.
However, not specified in the study were the age brackets of the young people reached and the types of sex and sexuality education offered. In addition, none of the education efforts included sex and sexuality issues of LGBT youth.
As a response, the NCCP, in partnership with the Church of Sweden, gathered theologians and academics in 2016. They worked on a framework that comprised objectives and key concepts in providing discussions on sex, gender, and sexuality.
“We had our study sessions and reflections on how this can be embraced by the churches or not. Especially on issues on sexual orientation, gender identity and expression,” said Bile. “We discussed this thoroughly because the writers still have a lot of confusion. Especially on how we can use more inclusive terms in dealing with younger children. Sometimes we consider whether they really need to know these concepts at such an early age.”
5. Valuing the local context
“In localizing this educational material in the Philippines, we need to understand these concepts in our context. This understanding would result in experiential activities. We should provide something that they can relate to, instead of getting some ideas from elsewhere,” said Bile.
The material will cater to nursery and kindergarten students, up to senior high school.
“We hope this material could be of help in providing safe spaces for discussion, then, we will conduct pilot tests to check if this is appropriate. We are thinking of holding training on how to facilitate this as well as check for revisions and modifications,” added Bile.
6. Transforming theologies
Bile anticipates some resistance from the churches but remains hopeful.
“The theological understanding of the body may be one of the controversies in accepting this kind of material. What we hope is that we are also producing a theology that is more inclusive and non-discriminatory,” she said. “This material would promote a theology that challenges the churches to be more compassionate and open, as well as, one that reaches out especially those who are discriminated.”
Metro Manila’s LGBT gathering breaks attendance records, highlights ubiquity of LGBT people if not causes
Showing growing widespread popularity of everything LGBT-related in the Philippines, Metro Manila’s annual LGBT gathering was attended by an estimated 25,000 people. Moving forward, the challenge is how to leverage this growing number of parade participants to actually push for policies promoting their human rights.
There but not there.
Perhaps showing growing widespread popularity of everything LGBT-related in the Philippines, Metro Manila’s annual LGBT gathering patterned after Western Pride celebration/s was attended by an estimated 25,000 people. Even if figures are wrong, this still easily topped last year’s 8,000 participants in the event that was held in Marikina City for two years now.
While the number is impressive as a show of force and as advertising magnet for those targeting the pink market, it – nonetheless – does not necessarily equate to promotion of LGBT causes in the Philippines.
Addressing the crowd, Nicky Castillo – again co-head of the organizing team – stressed the much-repeated call to see Pride not just as a one-day/month-long event, particularly since many members of the LGBT community continue to face hardships. This is particularly true to those whose SOGIE is interconnected with their being also members of other minority sectors, including Indigenous Peoples, persons with disability, religious minorities, et cetera.
Speaking to Outrage Magazine, Det Neri – chairperson of Bahaghari-Metro Manila – a multisectoral militant and nationalist LGBT organization based in Metro Manila – said that LGBT people encounter discrimination not only because of their SOGIE but also because they belong to “kinabibilangang uri”.
“Lupa para sa mga magsasaka, pagwawakas ng contractualization, regularisasyon ng mga manggagawa kabilang na ang mga LGBT na manggagawa, edukasyon para sa kabataan kabilang ang LGBT na kabataan, self-determination para sa mga katutubo at mga Moro (Land for LGBT people who are also farmers, ending contractualization, regularization of workers including LGBT workers, education for the youth including LGBT youth, self determination of Indigenous Peoples and Muslims),” Neri said. “Ang punto: Ang laban ng LGBT ay laban ng mamamayan; ang laban ng mamamayan ay laban ng LGBT (The gist: The fight of LGBT people is the fight for people’s rights; and the fight for people’s rights is also the fight of LGBT people).”
In a statement, Deaf transpinay Disney Aguila – president of Pinoy Deaf Rainbow and founder of TransDeaf Philippines – added that “joining a parade, hosting LGBT-related events, or even passing an anti-discrimination bill are good. But those are not enough. Real Pride happens when we’ve changed mindsets so that people of different SOGIE can take pride in their identity… including in their different abilities/disabilities.”
Moving forward, the challenge not just for Pride’s organizers but the Filipino LGBTQI community as a whole is how to leverage this growing number of parade participants to actually push for policies promoting their human rights. – WITH INTERVIEWS BY MICHAEL DAVID C. TAN
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