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.)

In Retrospect

It did not come quick
It was a drawn-out process
Of agonized waiting
Of disorienting doubt and confusion

No, the light of hope
Did not burn bright or clear
It flickered and flashed
Before ultimately dying out

The resulting freedom
An opportunity to shine
Does not explain its necessity
It’s a truth I’ve never,
And cannot, accept

GPL 9/7/11

Flight of Fancy

Initial excitement
seeming animation
Suspended, in wonder
Fleeting, floating
In a flight of fancy
As the clouds
Outside my window

Drink in hand
Feet up, and a pillowed back
Comfort and service
fit for a king
suspiciously pandering treatment
one should have known
better

the richness of the offerings
the abundance
of graces bestowed
must be appreciated with
much gratitude
as a condemned prisoner
walking his last

For the lost taste
Merely lends to blandness
And the unaffordable
Luxury
Is ultimately seen
As without sense or meaning…

GPL 9/6/11

Of Pilgrimages and Prayers

During a chance visit to a high school last year, I came upon a bulletin board displaying some favourite pilgrimage sites for the Virgin Mary in the country. Among these were Our Lady of Manaoag in Pangasinan, Our Lady of Piat in Cagayan Valley, Our Lady of Penafrancia in Naga City, Our Lady of Namacpacan in La Union, and Our Lady of Antipolo in Rizal.

The Lady in Manaoag is one of the most famous and thus, most visited among them. Second only to it is Our Lady of Penafrancia which has its own share of crowds every September. Their popularity is based on their supposed tradition of miracles and the power to grant petitions. And their counterparts are no less than miraculous. Our Lady of Antipolo is actually also known as the Lady of Good Voyages, and travellers, especially overseas contract workers, visit her for safe journeys. Our Lady of Piat is originally from Lallo, Cagayan and her image was said to have saved the people from a great flood when the Cagayan River overflowed. It is also one of those rare “black” virgins because there is a dark-skinned version of her in honor of the ethnic Itawis tribe that populate the region along with Ibanags and Ilocanos. Our Lady of Namacpacan, on the other hand, is exactly what her namesake means in the Ilocano dialect – her miracle was having “fed” the people during a time of famine and drought. To this day, her chapel has a deep well where people draw miraculous water which is said to heal ailments.

I realized I was fortunate to have been able to visit all of them, some them more than once. It has always been my practice to visit pilgrimage sites whenever I travel. Besides sampling the local cuisine and learning about the folklores of the place, I usually make it a point to include religious sites part of my tourist itinerary. Maybe I owe it to my religious mother or my Catholic upbringing, but somehow this makes my trips special. It is part honouring the place, part marvelling at the church architecture if it happens to be an old structure as well, and part “self-interest”. Self interest because if it’s my first time in a church, I know I’m supposed to get three wishes. This becomes all the more significant if I have my own petition or special intentions for something really important to me.

To be honest, my belief in these was strengthened when I was a Bar reviewee and like the rest of aspiring lawyers, I was one of those who trekked to Manaoag, Antipolo, St. Jude near Malacanang, Sta. Clara along Aurora Blvd., Quiapo church and Baclaran. Looking back now, I think part of these rituals is “conditioning“ one’s body and soul. It’s when you discover that not all things are within your control, especially when you’ve done everything humanly possible already. It’s when you finally accept that there are greater powers at work besides your “genius brain and egotistical nature”. It’s when you ultimately succumb to prayers because hey, saying a few could never hurt your chances.

Going Sectoral: Learning from the Seniors

Of late, there is so much talk about sectoral concerns. Probably because our own Constitution identifies them explicitly for political representation in Congress because they have been recognized as “ marginalized”, or maybe because our national human rights framework was geared towards protecting these identified sectors as a “priority” for years, especially if they already have their own United Nations Convention.

The elderly community is one such sector, and although they are sometimes lumped together with Persons with Disabilities (PWDs), they have certainly come a long way compared to others. Like women and children, there was specific mention about them in the Philippine Constitution – something about recognizing their contributions to society, etc.etc. As such, senior citizens also have several legislations to their name that provide them specific benefits and privileges. But unlike women and children, said laws bestow unto them certain “advantages”, more than “preferential treatment” rather than “protectionist”. Maybe that is why the original Magna Carta of Senior Citizens was more about discounts on purchases, than addressing neglect or abuse committed against them.

But what makes the senior citizens sector “special” is how they manage to get things done and to achieve things that run in their favour. Note that while women have the Philippine Commission on Women (formerly known as the NCRFW or National Commission on the Role of the Filipino Women), children have the Council for the Welfare of Children (CWC) and the youth, the National Youth Commission (NYC), the PWDs have the National Council on Disability Affairs (NCDA) or what was formerly known as NCWDP. Senior citizens do not have any agency, council or commission. All they have is an inter-agency National Coordinating and Monitoring Board (NCMB) chaired by the DSWD and focused on monitoring the implementation of the senior citizens act.

Note also that older persons do not have their own treaty or UN Convention unlike other sectors. Children have the Convention on the Rights of the Child (CRC) while women have the Convention on the Elimination of all Forms of Discrimination against Women (CEDAW). PWDs have the UNCRPD or the UN Convention on the Rights of Persons with Disabilities, while migrant workers have the UN Convention of the Migrant Workers Rights. The only international instruments “of stature” that seniors can use are the Macau Plan of Action, the Madrid Programme of Action, and the Shanghai Implementation Strategy, plus a few proceedings of World Assemblies on Ageing.

But since the early 1990s, senior citizens have managed to organize themselves nationwide. With initial help from DSWD, the Federation of Senior Citizens Associations of the Philippines (FSCAP) was established with a national membership and representation from all the regions. From the most basic political unit in the barangay, to municipalities or cities, to the provincial level, up to the regional federation president, they were able to build up their ranks from the grassroots up to the national level. It was this very same mechanism that got them organized enough to apply for partylist accreditation and achieve that 10% of electoral votes enough for sectoral representation in Congress. For the PWD sector and the LGBT Community seeking to run under the partylist system, there is a clear lesson to be learned here. Get organized as a true sector and not just as a hodge-podge community of “marginalized” individuals; and make sure you are able to reach all regions and provinces to harness that nationwide membership, come campaign period and most importantly, election day.

We must get our act together first, get unified and work to achieve a common goal. Senior citizens have repeatedly shown their highly effective legislative advocacy and lobbying work. In a span of almost two decades, they have managed a third amendment to their senior citizens act and which now provides for even more additional benefits and privileges. Meanwhile, the Anti-Discrimination bill that seeks to protect Filipino LGBTs has languished in the halls of legislature for the past three Congresses or over nine years!

With all these things working out positively for senior citizens, I guess they do know something we don’t…because they seem to be doing everything right.

Lessons (for the young and the old)

I once told a friend working on child rights that I envied him for being regularly exposed to the energy and idealism of the youth. I believed it was that kind of positivity that was needed in our advocacy work. It envigorates any veteran activist on the brink of burn-out. He answered that he envied me too, because working with, and for, the elderly also had its advantages. I get to benefit from their wisdom and years of experience from which I can learn a great deal. And he may have a point there.

I have been working on senior citizens concerns for four years now, and admittedly, while dealing with the elderly can sometimes try one’s patience, I have found it quite rewarding too. Firstly, I learned that besides patience, our elderly just want someone to truly listen to them. In exchange, they listen to what you’re trying to say too. Besides true communication, I learned from my beloved senior citizens the power of gratitude and appreciation. It must be their generation of exacting “politeness”, but when they are pleased with your efforts at addressing their concern, they never lack for “thank you’s” and “we really appreciate it”. Maybe because of all they’ve seen and experienced, I think they truly know by now what is important in life and that is what they put a premium on. You can sense it in the way they are respectful of authority, the way they value family and friends, and the way they deal with problems or conflicts…even the way they enjoy everyday experiences.

Unfortunately, we don’t have the luxury of knowing what the elderly know, especially the youth. Young people are sometimes too much in a hurry to grow up, so they fail to enjoy their childhood, their freedom from responsibility, their only chance at making mistakes. As busy adults, we waste so much time on pursuits that we think will give us the most material gain; never realizing that whatever we accumulate in this mundane life, we can’t take with us when we die.

With the success of the senior citizens in getting sectoral representation in Congress, lobbying for and getting laws passed for their benefit, and having nationwide membership in senior citizens federations and associations, I’d say advocacy groups and aspiring party lists can learn a thing or two from our seniors.