LGBTQIA+: ACCEPTANCE OF TRADITIONAL FILIPINO

FAMILIES AND THE COMMUNITY

Marikina High School

Senior High School Department

LGBTQIA+: Acceptance of Traditional Filipino

Families and the Community

Submitted by:

Rio Landre N. Abalon

Mariah Al Cheree O. Acebedo

Mark Joseph S. Bandayrel

Queen Kristel A. Corpuz

Laurie Lhane Dacillo

Yeshu Marie D. Dela Cruz

Clarenz A. Macasaet

Timothy Joseph F. Organo

Submitted to:

Mrs. Margarette Viernes Solis

March 2020
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FAMILIES AND THE COMMUNITY

Chapter I

Background of the Study

LGBT (or GLBT) is an initialism that stands for lesbian, gay, bisexual, and

transgender. In use since the 1990s, the term is an adaptation of the initialism LGB which

was used to replace the term "gay" about the LGBT community beginning in the mid-to-

late 1980s. The lesbian, gay, bisexual, and transgender (LGBT) people in the Philippines

have a distinctive culture in society and limited legal rights. They are defined according

to their sexual orientation which is typically conceptualized in terms of sexual attraction,

behavior, identity, or a combination of these dimensions. In contrast, these people are

defined according to their gender identity and semblance.

The members of the LGBT community are much more vulnerable to discrimination,

harassment, and other forms of mistreatment due to their uncommon sexual preferences

or orientation. One factor that causes mistreatment is homophobia or the fear of

homosexuality (attraction to an identical gender). However, homosexuality in other

countries is illegal and punishable by imprisonment or worse, death.

The sexuality of men and women had become more complicated with the inception

of these concepts. Individuals who identify themselves as queer, intersex, and asexual

make the mechanisms of gender and sexuality perplexing. People have expressed their

stand that heterosexuality (attraction solely to the opposite gender) should no longer be

expected to be influenced and prescribed. However, there are other sectors of society
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FAMILIES AND THE COMMUNITY

that advocate for the rights of the LGBT community despite societal struggles for

recognition.

Statement of the Problem

The study investigates to determine the factors that affect the acceptance of

traditional families and the community on the LGBTQIA+.

Specifically, the researchers seek to answer the following questions:

1. What are the reasons that Filipino citizens have trouble in co-existing with

the members of the LGBTQIA+ as part of the community?

1.1 Awareness

1.2 Beliefs

1.3 Religion

1.4 Acceptance

2. What are the reasons why LGBTQIA+ members are hesitant in revealing

their identity to the community?

2.1 Behavior
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Significance of the Study

This study will provide the essential understanding of social identity development

and contemporary issue in the LGBTQIA+ community as a subject. The outcome of this

study will be beneficial to as follows:

1. Community

The study will serve as a guide for the community in which will

become a guideline for governing laws and ethical actions in the community.

2. Government

The study will aid the government and other organizations to design subject

curriculum policies, rules, governing laws, penalties and all regarding

acknowledges that will serve as a guideline for the society.

3. Future Researchers

The study will serve as a reference for new research that will be held as a

source of information for future researchers.

Scope and Delimitations

The study will be exclusive only to citizens of Marikina with age ranging from 16-

20 years old. The researchers aim to survey 50 respondents using a random sampling

method.
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Chapter II

Literature Review

Introduction

This review traverses on the current situation in which the LGBT community is

experiencing, particularly on how a Traditional Filipino Family responds to the LGBT, as

well as the acceptance of the community.

For all one knows gay speak/ gay lingo/ baklese had made an appearance when

it was proclaimed that the 1960s as it may be when the hypothetical history of Philippine

gay culture have started. Those different language was said to be the sub cultural lingo

of citified gay that used some elements or constituent from Filipino, English, Spanish and

so on. Which is also used for the names of artist and also to trademark bands. (Ricordeau,

2019)

Various developments related to LGBT have been occurred for them to mark the

growing awareness of LGBT Filipinos in the end of 1980s up to the early of 1990.

Specially to help increase the awareness for gays were in, an anthroponym of Philippine

gay called ladlad have been released in 1994. And it is also said that various LGBT

organizations were already formed and so as 1990s are the expected marker of the

exposure of LGBT movements here in the Philippines. Like ProGay Philippines that was

founded in 1993, the MCC that was formed in 1992, and also the oldest LGBT student

organization in the Philippines that was established in 1992 which is the University of the

Philippines (UP) Babaylan. (Tan, 2013)

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Refusing of gender in the Philippines introduce the arrival of the Spaniards in 1521.

The Spaniards accounts of encounters in the midst of the conqueror and the archipelago's

original resident, crossing gender and cross - dresser were cultural, by the babaylan (Tan,

2013). The first demonstration attended by an organized sector of the LGBT Community

in the Philippines was Lesbian Collective, it is the important turning point for Lesbian

activism in the Philippines and they joined the International Women's Day march in March

1992 (Mohideen, 1996).

Oscar Atadero headed ProGay Philippines last June 26, 1994 supported by the

Metropolitan Community Church (MCC) under the leadership of Pastor Richard Mickley

the led the March at Quezon City Memorial Circle. In 1994, Pride March represent the

unity of the LGBT Community but also the participation of LGBT in Mainstream Social

and economic issues Pride March was held for the commemoration of the Stonewall

Riots. Because of their march, the Philippines obtain the distinction of being the first

country in Asia and the Pacific to manage a pride - related parade.

However, the history of the Philippines went primarily silent about the Filipinos who

do not follow the traditional social orientation or sexual preference. Because eventually

the so called babaylan was faded with the time of Spanish colonization of the Philippines.

In 1990s, they try to unite the LGBT Community also the LGBT people wrote at

the mainstream media they also saw the mainstreaming of LGBT - related writing. They

released the anthology of lesbian called Tibo in 1998. In 1999, the CLIC released the

lesbian primer. Manila OUT is the first LGBT newspaper in the Philippines.
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While in 1996 Women Supporting Women Centre coordinated the First National

Lesbian Rights Conference. The first National Convention of Lesbian and Gay Leaders

was held on 1997 ordered by UP Babaylan. By 2000s, a lot of LGBT Organizations was

formed to work for their specific needs like sexual health (especially HIV), psychological

support, representation in sports events, religious and spiritual needs, and political

representation (Tan, 2013).

Family Relationships and LGBT

Many have said that the traits and characteristics of a person develops from how

he/she sees or adapts from their family. In this manner, many researches concentrated

on the cultivation and protection of families in general, this research revealed that it is a

pre-emptive measure to avoid major health risks (Resnick et al, 1997). While family’s

relationships are the root of growth of the adolescents, only a few studies have focused

on the parent-adolescent relationship, primarily if the adolescent is part of the LGBT. In

some cases, this researches only focused on the negative sides of the LGBT.

The confusion about the LGBT and family support have become remarkably

surprising for the adolescents who have the same-gender attractions for they are much

more at prone to a compromised physical and emotional health (Cochran et al, 2003; D'

Augelli, 2002; Meyer, 2003; Russel & Joyner 2001).

Another study revealed that the relationship of a parent to their children is often

confronted in the "coming out", revelation or when the parents find out that they are part

of the LGBT. (D' Augelli, Grossman & Starks, 2005). The fear of being not accepted in
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their time of disclosure cuts the trust of both the adolescent and the parent thus making

communication difficult. This situation can be severe to people with RSD (Rejection

Sensitive Dysphoria) that cannot handle rejection very well and may lead to other

ailments.

Similarly, Ryan et al, (2009) studied the effects of family rejection on the health of

adolescents, primarily those who are part of the LGBT. The study revealed that family

rejection to adolescents affected their behavior thus leading to different cases (e. g. use

of illegal drugs, depression, attempted suicide and sexual health risks). However, a

research also showed that when a parent becomes well informed about the needs of an

adolescent specially a part of LGBT, their relationship and well-being improve (D' Augelli

et al, 2005).

Depending on the families' ethics or beliefs, they may react differently on the

children's gender identity, this means that acceptance and rejection may occur at the

same time as the families learn about their identities.

Programs and Movements of LGBT

According to M.V. Lee Badgelt Social a distinguish visiting scholar of the Williams

Institute that LGBT have a program that can lessen the violence, stigma and

discrimination against LGBT people. They also have to improve the access to education

and health care that will allow LGBT people to perceive their full economic potential and

their overall benefit to the community. However, LGBT acceptance relate to social beliefs

about LGBT people as well as accepting opinion about laws and policies that can be
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secured LGBT people from violence, discrimination, equality and well- being. (Dowd,

2018)

The advantage of developing allies from the heterosexual community was recently

considered by educational policy makes and program planners (Bullard,2014)

Heterosexual males, in particular, tend to be homophobic in order to be accepted by their

circle of friends (Franklin, 1998) The problem is that, young people tend to have

misperceptions that their peers are homophobic so they tend to adjust to their attitudes

(Bowen & Bourgeois, 2001; Worthington, Savoy, Dillon, & Vernaglia, 2002).

Characteristics of people who can be a useful ally of the LGBT community are

women, those who established relationships with LGBT person those with an advanced

education, friends that have similar views, those with an advanced education, and those

who previously worked in social justice activities (Herek & Capitanio, 1995; 1996; Herek

& Glunt, 1993). Programs for the LGBT should contain a quality assessment with a review

of program goals/ objectives that support the department or university mission statement,

an analysis of outcomes, decisions and recommendations (Bresciani, 2003).

Controversies Associated with LGBT

The unfavorable history of the lesbian, gay, bisexual and transgender (LGBT)

community in the Philippines encompasses several circumstances when the former

claimed being inflicted of discriminatory action or treatment. Public perception on the

unconventional practices and custom of the sector has been manifested by crimes being

committed and government policies that prolong the challenge for struggle to recognize
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homosexual rights. A predetermined restraint over same-sex acknowledgment on the

matter of societal support and state prerogative is being observed during the course of

events involving the community which was deemed to be controversial.

The timeline of LGBT issues began in April 2010 when the Commission on

Elections (COMELEC) decision to disqualify gay party Ang Ladlad revealed the failure to

promote public interest and regard as tantamount to condemnation of homosexuals,

according to a Philippine Supreme Court ruling (CNN International, 2010). A motion to

reject the first same-sex political party in the country on the basis of morality purports the

marginal representation of the community in congressional office. The denial of an LGBT

party list in the legislature was followed by the homicide of transgender Jeffrey Laude y

Serdoncillo in October 2014 which a police investigation report shows that the suspect’s

eventual discovery of his gender identity prompted the death of the victim (Rappler, 2014).

Cases of physical abuse against transgenders and other members of the sector are

similarly described in police findings as crimes of hatred. A casualty from the

discrimination committed not in favor of the community has been repressed by an election

interview in February 2016 when senatorial candidate Manny Pacquiao asserted that

hardly any animal or animals of one sex engage in an intercourse if based on common

sense (Inquirer, 2016). The comparison between animals and humans in terms of sexual

orientation signifies a humiliation of a person or an individual. An attempt to justify the

proper order of sexual attraction have been further stressed by the arrest of another

transgender, Gretchen Diez in August 2019 which revealed his imprisonment inside a

mall security office after entering the women’s restroom (Philippine Star, 2019). Incidents
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of detention involving the members of LGBT without due process show a violation of the

Quezon City ordinance which strictly imposes a gender equality rule. To the resolve of

the matter, a question for the lawmakers disclosed Senate President Vicente Sotto III’s

opposition to the Sexual Orientation, Gender Identity and Expression (SOGIE) bill

(Inquirer, 2019). The principle of rejecting the proposed legislation is the proper order of

sexual attraction that will likely prolong the struggle to promote homosexual privileges.

The crusade for the community’s recognition has reached the Supreme Court again which

indicated that legalizing same-sex marriage should be undertaken by the legislative

branch of government (Philippine Star, 2019). A ground for denial of the petition is the

national government’s separation of branches wherein the high court shall exercise its

judicial power to settle concerns regarding rights that are demandable, according to

Section 1, Article VIII of the 1987 Constitution.

LGBT as a Culture

As years go by, a large number of words have been added to the list of words in

the Philippines that sooner or later those kinds of word will be faded and forgotten. In any

case, the gay speak may use when it personal or political. The gays lingo and gay

language work for the gay community to indicate the standard of it (Baytan, 2008)

Despite of the gay lingo, those gays had a freedom from authority over an area

and the views of the people in the community (Suguitan, 2008). But, according to Tan

(2001), other Filipino questioned the result but claiming that LGBT members are allow

only if they are overexposed.

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Philippines were known as conservative country because of Christianity. Abortion,

same-sex marriage and divorce remain illegal. LGBT Filipinos is not active in activism or

in rally (Manalastas & Torre, 2016). Gender diversity exist that the same sex attracted to

each other like male to male and female to female and even transgenderism exist (Nadal

& Corpuz, 2013).

In 2009, LGBT Filipinos requested to run for a seat in the party list system, party

list is called the "Ang Ladlad". But the Commission of Elections cited verses from the

Catholic Bible and in the end, the "Ang Ladlad" party list was denied (Commission on

Elections, 2009). Despite of all the issues about LGBT Filipinos, despite of the Filipino

culture of LGBT, Philippines was considered most of LGBT Filipinos are friendly (Widmer,

Treas & Newcomb 1998).

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Chapter III

Research Methodology

Research Design

This chapter explains the design and process that is used to attain the objective of

the study.

A research design refers to the plan of the study's layout which entails the

processes in which the research is being developed, from formulating the research

questions, data collection, analysis, and conclusions. It presents the framework that

illustrates the gathering procedure and interpretation of data and at the same time,

specifies which research method is appropriate or essential for the research.

After understanding the purposive significance of the study, the researchers

assumed the suitability of employing the quantitative method as a means of gathering

data. Utilization of the aforementioned method will help the researchers obtain truthful

data for the research to establish its results and indicate a just, impartial evaluation of the

responses.

The purpose of this study is to assess and distinguish the factors that affect the

acceptance of traditional Filipino families and the community on the LGBTQIA+ members

as part of society.
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Quantitative Data: Surveys

The study will be espousing the quantitative method wherein data are obtained

through the medium survey questionnaire. The instruments employed in the research

provides for straightforward and factual conduct of data collection owing to a higher

number of participants or research subjects in order to ensure the certainty of the results.

The aforementioned methodology of the research will also likely avoid the presence of

inflated forecasts and estimates based on preliminary and final results of the survey

procedure.

The objective of the study to examine the answers of 50 respondents shall be

attainable and measurably time-bound within a day succeeding publication of the survey

questionnaires that will be given to the research's potential respondents.

Population and Data Collection

A population is defined as a part of a group that will represent a sample as a whole

in researches. Populations under random conditions and circumstances can also be

groups with the same interests.

The population of the study will consist of citizens whose documented address falls

within the City of Marikina. The researchers are slated to personally approach potential

respondents eligible for the said population and consult each participant for consent prior

the accomplishment of the survey questionnaires. The declared size or number of the

research subjects for the study is fifty (50) for the data gathering procedure.
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Chapter IV

Presentation, Analysis and Interpretation of Data

This chapter presents the various data that were gathered through survey

questionnaires to answer specific problems through analysis and interpretation. For a

better understanding, the researchers provided tables that summarize the collection of

data from the respondents.

The results are shown in the following succeeding tables:

LEGEND:

3.50 – 4.00 Strongly Agree (SA)

2.50 – 3.49 Agree (A)

1.50 – 2.49 Disagree (D)

1.00 – 1.49 Strongly Disagree (SD)

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Table 1: Age of Respondents

Age Frequency Percentage

16 22 44%

17 16 32%

18 8 16%

19 3 6%

20 1 2%

Total 100% 100%

Table 1 shows the values and percentages indicating the ages of the study’s

respondents ranging from 16 to 20 years old. Research subjects aged 16 and 17

comprise most of the participants who took part in the data collection procedure.

Table 2: Gender of Respondents

Gender Frequency Percentage

Male 24 48%

Female 26 52%

Total 50 100%

Table 2 shows the numbers of the participants of the study in terms of gender.
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Respondents who are female were among the 50 participants who became the

subject of the study at 26 or 52 percent, four percent greater than that of males at 24

or 48 percent.

Table 3: Respondents’ Answers to the Behavior variable

Ave.
4 (SA) 3 (A) 2 (D) 1 (SD) Interpretation
Mean

1. LGBTQIA+ members are

strange and disturbing 0.16 0.42 1.44 0.1 2.12 D

individuals.

2. LGBTQIA+ members tend

to be loud and lousy in 0.24 1.26 0.88 0.08 2.46 D

public places.

3. LGBTQIA+ members

always seek attention from 0.32 0.96 0.96 0.12 2.36 D

others.

AVERAGE 2.31 D

Table 3 shows the responses of the study’s participants on the Behavior variable. The

variable of behavior concerning the LGBTQIA+ community indicates that with an

average mean of 2.31, the respondents disagree with the statements regarding
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negative perception of lesbians, gays, bisexuals, and transgenders, among others.

Table 4: Respondents’ Answers to the Awareness variable

Ave.
4 (SA) 3 (A) 2 (D) 1 (SD) Interpretation
Mean

1. LGBTQIA+ members do

not have the rights and 0.24 0.8 1.44 1.52 1.94 SD

protection of the law.

2. LGBTQIA+ community is

an unrecognized sector of 0.16 1.36 1.76 0.32 2.34 D

society.

3. LGBTQIA+ laws are

irrelevant in the 21st 0.32 1.14 2.24 0.4 2.32 D

century.

AVERAGE 2.2 D

Table 4 shows the responses of the study’s participants on the Awareness variable.

The variable of awareness dealing with how knowledgeable traditional Filipino

families and communities are of the LGBTQIA+ community, reveals that with an

average mean of 2.2, the respondents disagree with the statements that aim to

determine how far communities know about the present plight of its members.
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Table 5: Respondents’ Answers to the Beliefs variable

Ave.
4 (SA) 3 (A) 2 (D) 1 (SD) Interpretation
Mean

1. Does religion condemn the

0.16 1.5 0.84 0.04 2.54 A
LGBTQIA+ community?

2. LGBTQIA+ members 0.16 0.84 1.24 0.06 2.3 D

3. LGBTQIA+ 0.4 1.08 0.92 0.08 2.48 D

AVERAGE 2.44 D

Table 5 shows the responses of the study’s participants on the Beliefs variable. The

variable of beliefs regarding what traditional Filipino families view in the LGBTQIA+

community discloses that with an average mean of 2.44, the respondents disagree

with the statements filed above which may state misconceptions and personal

opinions against the LGBT sector.

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Table 6: Respondents’ Answers to the Religion variable

Ave.
4 (SA) 3 (A) 2 (D) 1 (SD) Interpretation
Mean

1. Religion discriminates
0.4 1.26 0.72 0.12 2.5 A
LGBTQIA+ members.

2. Religious beliefs constrain

the nature of the 0.16 1.8 0.64 0.06 2.58 A

LGBTQIA+ community.

3. LGBTQIA+ community

beliefs oppose religious 0.16 1.26 1 0.04 2.46 D

ideologies.

AVERAGE 2.51 A

Table 6 shows the responses of the study’s participants on the Religion variable. The

variable of religion is a primary hot spot of controversy involving the LGBTQIA+

community in light of the fact that the Philippine Catholic church has been vocal in its

opposition of the community’s beliefs and resonates with a multitude of traditional

Filipino families living as Christians. The survey of the study indicates that with an

average mean of 2.51, the respondents agree with the statements for the religion

variable that ‘LGBTQIA+ community beliefs’ do really contradict religious ideologies.

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Table 7: Respondents’ Answers to the Acceptance variable

Ave.
4 (SA) 3 (A) 2 (D) 1 (SD) Interpretation
Mean

1. I accept LGBTQIA+

members because they are 1.6 2.08 0.24 0.08 3.3 A

also humans.

2. I accept LGBTQIA+

members for their attitude 1.04 2.48 0.48 0 3.14 A

and behavior.

3. I accept LGBTQIA+

members as a part of 1.68 1.76 0.56 0 3.28 A

society.

AVERAGE 3.24 A

Table 7 shows the responses of the study’s participants on the Acceptance variable.

The variable of acceptance seeks to assess the degree of acceptance of

traditional Filipino families and its communities on the LGBTQIA+ sector. The survey

of the study reveals that with an average mean of 3.24, the respondents agree with

the statements underlying the acceptance variable that they would still accept the

members of the LGBTQIA+ community despite ‘irreconcilable differences.’