The Other North: Discovering Region 2

When people talk about Northern Luzon, it is always the Ilocos region they begin referring to. But long before Vigan became the seat of the Archdiocese of Nueva Segovia, and hence, the center of Spanish control and government in northern Philippines, Cagayan Valley held the claim to that honor.
Region 2 is composed of provinces like Cagayan Valley, Isabela, and Nueva Vizcaya. Located on the country’s eastern seaboard, it is constantly battered by typhoons like the provinces in Bicol and the Samar-Leyte area. Although primary producers of rice, vegetables and cattle meat, their agricultural produce is subject to the whims and caprices of the weather, thus making life difficult for its inhabitants. Poverty incidence is therefore understandable, which in turn led to issues of peace and order, and the presence of rebels and militants against the government.
But owing to the legacy of its Spanish colonizers, there is much to see and discover in Cagayan. While land trips take an arduous 11-12 hours by bus, there are now direct flights from Manila via Air Philippines or PAL. Since the airport in Tuguegarao is quite simple and under-developed, only small aircrafts can land there. Unfortunately, these small planes seem like dragonflies buffeted by strong winds during typhoon season. Once or twice, flights can be diverted back to Manila because turbulence and thick clouds prevent the planes from landing safely.
Tuguegarao City itself is still rustic despite being the regional center for government line agencies. Business establishments cater to the most basic needs of people, with not much venues for “nightlife”. In fact, at around 7:30PM, the streets are almost deserted. Yet there is a unique charm to its simplicity and laid-back atmosphere, as if time really does slow down in this place.
Although the most popular tourist attractions are actually outside Tuguegarao, before one starts site-seeing other churches, the St. Peter and Paul Cathedral within the city should be your first stop. Then, enjoy a calesa ride in their own version of a local horse-drawn carriage, and know that this is one of the few remaining places that still have these as regular transport. Also take a tricycle ride around the city, and although motorbike-run vehicles like these abound in other places of the Philippines, notice that each province has a distinct take on these contraptions by design, much like the Thai tuktuk and Indonesian bedyak.
A must-see are the Callao Caves in Penablanca which actually houses seven (yes, count them) caverns, including one that has an opening overhead and lets in sunlight during the day, and bats, after a night of foraging for food. It also opens to a large space that has been modified to become an indoor chapel within the caves. To get to the cave, however, one must brave and hurdle the one hundred or so steps to its entrance. But once you face the majestic gap, that yawning mouth in the mountain, you will realize the climb was truly worth it.
Just beside the Callao Caves is the great Mororan River. Riverboat rides are available to sightseers who may get a chance to traverse this major tributary that waters most of the province’s farmlands. There are some areas which make for some “shooting the rapids” excitement, but this river-rafting experience can be quite calming as you cut across mountain sides covered with lush forest vegetation. Exotic birds still fly above, while assorted fish dart in between the rocks and boulders lining the river’s path.
Your next stop should be a visit to Our Lady of Piat. Fast gaining popularity as a pilgrimage site, it rivals Our Lady of Manaoag in Pangasinan and the Lady of Penafrancia in Naga City when it comes to visitors. An attraction here is the “black” Virgin Mary created in recognition of the indigenous tribe of the Itawis, one of the peoples native to the region, along with the Ibanags and Ilocanos. It is said that the image of the Virgin Mary in Piat was originally from Lallo, Cagayan where it miraculously saved hundreds of lives when the Cagayan River overflowed in the early 20th century.
In nearby Iguig, one of the Philippines’ oldest churches survives. The small parish of St. James still bears the remnants of the artistry of the Augustinian friars as seen from many of Ilocos’ churches. With some parts of it in original wood, it was ruined by a great earthquake during the last century. As such, at the back, even its landscape has somehow fallen a few meters below its original elevation.
But upon this rolling terrain was built the Calvary Hills, where gigantic models of Jesus and his apostles depict the fourteen Stations of the Cross. A variation of this, however, is the inclusion of a fifteenth and final sculpture of Christ’s resurrection. Unlike the life-size models found in Camiguin island, these are huge statues that can be seen across the field of grass, overlooking yet another tributary of the Cagayan River. This makes Cagayan a perfect Holy Week destination during summer.
Before heading home, make sure you also sample the local cuisine. Besides the traditional goat’s meat-based viands of the Ilocanos like papaitan, dinakdakan and imbaliktad, try also their beef longganisa that makes for a heavenly breakfast. They also have a local pansit composed of different noodles and a seeming “everything-on-it” combination of vegetables, chicken meat, fishballs and/or kikiam. Since garlic is also produced in this area, make sure you bring home fried garlic bits as pasalubong.
At several degrees away from the equator, Cagayan is also one of the hottest places in the country. If you’re visiting in the summer, make sure you keep hydrated and covered, because you can also get one of the worst sunburns there without even realizing it.
So for your next vacation, try a location that’s “off-the-beaten-track”, visit Cagayan Valley.

On Violence by RFK (1968)

“ I take this opportunity to speak to you briefly about the mindless menace of violence that stains our land and every one of our lives..It is not the concern of any one race. The victims of violence are rich or poor, young and old, famous and unknown..They are, most important of all, human beings whom other human beings loved and needed. No one, no matter where he lives, or what he does, can be certain who next will suffer from some senseless act of bloodshed. And yet it goes on, and on, and on in this country of ours. Why? What has violence ever accomplished? Whenever another’s life is taken by another, whether it is done in the name of the law, or in defiance of the law, by one man or a gang, in cold blood or in passion, in a attack of violence or in response to violence, whenever we tear at the fabric of our lives which another man has painfully and clumsily woven for himself and his family, whenever we do this, then the whole nation is degraded. Yet we seemingly tolerate the rising level of violence that ignores our common humanity and our claims to civilization alike.
Too often we honor the swagger and bluster and the wielders of force. Too often we excuse those who build their lives on the shattered dreams of other human beings. But this much is clear, violence breeds violence, repression and retaliation and only a cleansing of our whole society can remove this sickness from our souls. For when you teach a man to hate and fear his brother, when you teach that he is a lesser man because of his color or his beliefs or the policies that he pursues, when you teach that those who differ from you threaten your freedom or your job , or your home and your family, then you also learn to confront others, not as fellow citizens, but as enemies. To be met not with cooperation but with conquest, to be subjugated and to be mastered. We learn, at the last, to look at our brothers as aliens. Alien men with whom we share a city, but not a community. Men bound to us in common dwelling but not in common effort. We only learn a common fear, only a common desire to retreat from each other, only a common impulse to meet disagreement with force.
Our lives on this planet are too short. The work to be done is too great to let this spirit flourish any longer in this land of ours. Of course we cannot banish it w/ a program nor w/a resolution. But we can perhaps remember, if only for a time, that those who live w/ us are our brothers that share with us the same short moment of life, that they seek as do we, nothing but the chance to live out their lives in purpose and happiness, winning whatever satisfaction and fulfilment that they can.” – Sen. Robert F. Kennedy, June 1968

R-Rights on PAP Statement on SOGI

Rainbow Rights Project (R-Rights) commends the Psychological Association of the Philippines (PAP) recent pronouncement on non-discrimination based on sexual orientation and gender identity. Such a categorical statement from a respected professional association will go a long way in educating people about respecting the human rights of Pinoy lesbians, gays, bisexuals and transgenders (LGBTs).
For the longest time, the discrimination and violence experienced by Filipino LGBTs stemmed from a combination of societal influences, including views that homosexuality and lesbianism is a mental disease. Such pathological perspective lends to the myth that homosexuality and lesbianism is a sickness that can still be “cured”. This prevailed for decades in the Philippines even when as early as the 1970s, the American Psychiatric Association and the American Psychological Association both de-listed homosexuality and lesbianism from the listing of mental disorders.
As early as the mid-2000s, sexuality practitioner Margarita Holmes shared with LGBT activists the importance of making the medical and psychology professionals our allies. She emphasized the need to get the local counterparts of the American Psychiatric and Psychological Associations to also reconsider its classification and treatment of homosexuality and lesbianism, and to come up with a more progressive view of LGBTs.
R-Rights appreciates the clear move of the Psychological Association of the Philippines to do its part in protecting and promoting the rights and welfare of Filipino LGBTs. By enjoining their peers and colleagues to stand by their code of ethics in recognizing the inherent worth and dignity of a person, and in respecting diversity among people, the PAP remains steadfast in their clear stance against discrimination based on actual or perceived differences in characteristics, including sexual orientation and gender identity.
In behalf of all LGBT activists, R-Rights wishes to express its gratitude to the PAP for taking this matter seriously enough to take concrete steps in addressing homophobia and discrimination against Pinoy LGBTs.
Kudos to the courageous and progressive leadership of PAP and Mabuhay tayong lahat!

Psychological. Assoc.of the Phils on SOGI

Lesbian, gay, bisexual and transgender (LGBT) Filipinos continue to experience stigma, prejudice and discrimination in Philippine society. This stigma is manifested in actions such as: bullying, teasing and harassment of LGBT children and adolescents in families, schools and communities; media portrayal of LGBTs as frivolous, untrustworthy and even dangerous or predatory; denying transgender Filipinos entry into commercial establishments; pigeonholing LGBT Filipinos into particularly limited roles and occupations; or curtailing their rights to participate in the political sphere.

LGBT Filipinos often confront social pressures to hide, suppress or even attempt to change their identities and expressions as conditions for their social acceptance and enjoyment of rights. Although many LGBTs learn to cope with this social stigma, these experiences can cause serious psychological distress, including immediate consequences such as fear, sadness, alienation, anger and internalized stigma (Hatzenbuehler, 2009; Meyer, 2003). This anti-LGBT prejudice and discrimination tend to be based on a rhetoric of moral condemnation and are fueled by ignorance or unfounded beliefs associating these gender expressions and sexual orientations with psychopathology or maladjustment.

However, decades of scientific research have led mental health professional organizations worldwide to conclude that lesbian, gay and bisexual orientations are normal variants of human sexuality. These include: the American Psychiatric Association in 1973, the American Psychological Association in 1975, British Psychological Society, the Colombian Society of Psychology, Psychological Society of South Africa, the Australian Psychological Society, and the International Network on Lesbian, Gay and Bisexual Concerns and Transgender Issues in Psychology, among others.

The Psychological Association of the Philippines (PAP) aligns itself with the global initiatives to remove the stigma of mental illness that has long been associated with diverse sexualities and to promote the wellbeing of LGBT people. Moreover, the PAP Code of Ethics (2010) is clear in its stance against discrimination. Filipino psychologists are called upon to recognize the unique worth and inherent dignity of all human beings; and to respect the diversity among persons and peoples (Principle I, a and b). This means that Filipino psychologists should not discriminate against or demean persons based on actual or perceived differences in characteristics including gender identity and sexual orientation (Ethical Standard III-A and C; V-B.8).

In order to eliminate stigma, prejudice, discrimination and violence against LGBT, the PAP resolves to support efforts to:

• oppose all public and private discrimination on the basis of actual or perceived sexual orientation, gender identity and expression;

• repeal discriminatory laws and policies, and support the passage of legislation at the local and national levels that protect the rights and promote the welfare of people of all sexual orientations and gender identities and expressions;

• eliminate all forms of prejudice and discrimination against LGBTs in teaching, research, psychological interventions, assessment and other psychological programs;

• encourage psychological research that addresses the needs and concerns of LGBT Filipinos and their families and communities;

• disseminate and apply accurate and evidence-based information about sexual orientation and gender identity and expression to design interventions that foster mental health and wellbeing of LGBT Filipinos.

References

American Psychiatric Association. (1973). Position statement on homosexuality and civil rights. American Journal of Psychiatry, 131; 497.

Anton, B.S. (2009). Proceedings of the American Psychological Association for the legislative year 2008: Minutes of the annual meeting of the Council of Representatives, February 22-24, 2008, Washington, DC, and August 13 and 17, 2008, Boston, MA, and minutes of the February, June, August, and December 2008 meetings of the Board of Directors. American Psychologist, 64; 372-453.

Conger, J.J. (1975). Proceedings of the American Psychological Association, Incorporated, for the year 1974: Minutes of the annual meeting of the Council of Representatives. American Psychologist, 30; 620-651.

Hatzenbuehler, M. L. (2009). How does sexual minority stigma “get under the skin”? A psychological mediation framework. Psychological Bulletin, 135; 707-730.

International Network for Lesbian, Gay and Bisexual Concerns and Transgender Issues in Psychology (2001). Sexual orientation and mental health: Toward global perspectives on practice and policy. Retrieved from http://www.apa.org/pi/lgbt/resources/international-meeting.pdf

Meyer, I. H. (2003).Prejudice, social stress, and mental health in lesbian, gay, and bisexual populations: Conceptual issues and research evidence. Psychological Bulletin, 129; 674-697.

Psychological Association of the Philippines Scientific and Professional Ethics Committee. (2010). Code of Ethics for Philippine Psychologists. Philippine Journal of Psychology, 43; 195-217.

My Zamboanga Interlude

Something kept me awake these past two nights. I was thinking about the weekend I spent in Zamboanga. It was going to be just another place I've visited; new people I'd meet but faces I'd sooner forget. But I was wrong and that trip made such an impression on me because of the kids I became acquainted with.

Zamboanga was typically like the rest of Mindanao - exotic, teeming with colorful and vibrant flavor, both from its Islamic as well as indigenous cultures. It was also unfortunately reflective of the economic and political realities that have plagued the region. The abject poverty was apparent from the lack of high-end amenities if not basic facilities, the obvious limited infrastructure and public service utilities. The presence of police and military personnel also depicts the state of peace and order in the area; where there is always a fragile sense of safety and security, when armed conflict, evacuations and senseless bombings can occur anytime.

A week before I went to Zamboanga, there were already reported bombing incidents. Days before we arrived, there were at least two clashes between the rebel groups and the government forces. My sister told me our Mom worried about me. But Zamboanga was already a compromise location, since our original target audience were actually the youth from Jolo, Sulu. Our friend and local LGBT partner insisted we reach out to these LGBTs in the far-flung areas. Part of us sincerely wanted to, but we also worried about logistical arrangements and the feasibility of the activity. The monetary costs alone would be staggering. But we promised we'd try, and we always do our best. So three months later, after some support from embassy friends, we managed to do so.

The more than a dozen kids who were supposed to be our participants were clearly excited, as well as their guardians, two local women working with human rights groups. They felt honoured to be visited by people from all the way from Manila. They were not used to being given such importance. For people who feel that they have been forgotten by everyone, especially the government, they understood it was important that they come and meet us. Opportunities like this do not reach them often, and they really expected to learn from us.
Beforehand, we were already told about the communities where these youth live. Make-shift houses, wooden bridges and dirt roads are their immediate environs. They come from very poor families and most of them have already stopped schooling because of financial constraints. While they belong to a populous ethnic tribe, the Tausugs, majority of the members of the Moro National Liberation Front (MNLF) and Abu Sayaff forces are also Tausugs, so this negative stereotype and notoriety likewise rubs off on them.
In a Muslim dominated region, where patriarchy and machismo also abounds, religious and cultural practices make for an oppressive situation for females. And to be a sexual minority in these parts, is even doubly riskier. Add to that the fact that they are minors, lesbian teenagers just barely out of their childhood.
Before giving my lecture, I knew it would be hard to talk about LGBT human rights and all, when the most basic of human needs is not even satisfied. So I decided to speak about identities and individual empowerment instead, through gender and sexuality concepts. The exercises and workshops were no different from our old modules, but this time, we chose to emphasize on raising their awareness and understanding possibilities. For people whose minds were conditioned to accept specific gender-stereotypes in their culture, the mere possibility of changing people’s perspective about them was already mind-boggling. Yet in a way, I believed they knew these things all along; by challenging hetero-normativity in their communities alone, these thoughts were the same dreams and yearnings they’ve harboured within themselves for so long. These are unarticulated hopes and dreams, yet cultivated within for a chance to be actually lived.
From stories shared by their two guardians, Ate Jocelyn and Ka Julma, the kind of trouble these kids get into are not only typical, but also partly expected. Because they have stopped schooling, without any other productive activities to occupy them, some of them are drawn to barkadas who get into minor scrapes with the law – be it fist fights, drug busts or girlfriend-related issues. The problem is, their criminal offenses only adds to their troubles and further justifies such labels as “siksah” or cursed one, and “haram” which is violative of, if not an actual affront to Islamic beliefs.
Of course, such negativity cannot be escaped and is bound to have an effect on the youth. Low self-esteem, insecurity, and even self-hate can result. This discriminatory and homophobic bombardments will no doubt adversely affect a lesbian youth.
During one of our workshops, they were asked to dramatize in a short skit their own ideas and experiences of homophobia and discrimination. They instantly got creative, albeit shy with their performances. But it was clear to them that these instances hurt deeply and were wrong to happen to them. Later, they were given the opportunity to showcase their talents. We didn’t have ordinary icebreakers or energizers, we had a full-blown intermission number from them. One was a modern hip-hop dance worthy of being featured in Pinoys Got Talent; the other was a traditional Tausug dance called “pangalay”. Moving to music slightly reminiscent of the popular “dayang-dayang” tempo and also the Indonesian “dangdut” music, I was told that the extremely difficult steps are also ritualistically performed atop two bamboo poles. By some happy accident, the venue’s operators (Philippine National Red Cross) saw them dancing and asked them to perform at the Ms. Red Cross beauty pageant they were having next door. The kids jumped at the chance, of course. That night, during the fellowship videoke party we had, they also sang their hearts out – never missing a beat or singing out of tune.
The next day, I reminded them about these small things – that as Tausugs, they belong to a proud “warrior” tribe; they should harness the best qualities of their culture, strength and bravery but not violence or unlawfulness. Similarly, I told them that they are young and talented, that they should enjoy their lives and not fall into the hopelessness of their situation. Instead of getting depressed and involved in drugs and petty crime, they should become productive and earn a living which will greatly improve their lot. For some of them who want to study but without resources, we reminded them of academic as well as athletic scholarships, of financial assistances not only for formal schooling but even for vocational and technical trainings.
I also pointed out to them that being lesbian does not mean acquiring all the “manly traits” including their “bad habits” of womanizing, drinking, smoking, gambling, and physically abusing their partners. These negative trappings of maleness are not the best part of “being like men”; instead, it is their sense of responsibility, loving and protecting loved ones, and being able to provide for the needs of their family. These are the things they should remember.
After all of these, it was then that I realized that these kids only needed positive role models. To have lesbian images similar to them, but also different in a good way. They also needed to be taken out of their situation, to be exposed to other things…possibilities and opportunities outside Jolo. It was only then that I realized that our real work, and possibly one clear achievement, was in giving them hope.
But this is easier said than done. During our fellowship gimmick at Catribu, a local drinking and party spot, military men with armalite rifles heard them speaking Tausug and suddenly cursed at them, calling them mga “Puta…” For whatever reason they were subjected to such verbal abuse, I can only speculate. But I continue to worry for these youth nonetheless.
(For Mers, MM, Nadz, Coms, Vaness, Alex, Teems, Marwa, Elvie, Raidz, Ridz, Sam and Sheva, and the rest of Tumbalata-Jolo.)