See also: LGBT rights in the Philippines
LGBT (also GLBT ) is an initialism referring collectively to lesbian, gay, bisexual, and transgender/transsexual people. In the Philippines, the term gay has been used loosely to include homosexuals, bisexuals, transsexuals, crossdressers, and effeminate men. This is, however too broad a term to characterize the different homosexual groups living in the Philippines. The bakla is an example of this.
Definition of "Bakla"
The term "bakla" is a Tagalog/Filipino reference to a male homosexual; however, its connotations are much broader as bakla's have unique defining characteristics including a distinct place in society, and specific associations with geography and religion. It connotes more than the mere circumstance of homosexuality and is often used in a derogatory manner to refer to Filipino homosexuals. According to Bobby Benedicto, author of the article “The Haunting of Gay Manila: Global Space-Time and the Specter of Kabaklaan” Which appeared in GLQ: A Journal of Gay and Lesbian Studies, the word bakla connotes, “A sexual tradition that conflates homosexuality, transvestism, or effeminacy, and lower class status and which is embodied by the caricatured figure of the parlorista, the cross-dresser working in one of Manila’s low-end beauty salons” . In addition to Benedicto’s definition, J. Neil C. Garcia adds that bakla's, “… being gay as being like ‘a woman trapped in a man’s body.’” . Thus, the term bakla is not merely a reference to homosexuality, but to flamboyant, effeminate lifestyle. Men who are considered bakla's, however, have re-embraced the term; enabling themselves, through their unique situation and personality, to differentiate themselves from gay men in other countries. Bakla's are a very noticeable part of Filipino society and are economically and socially integrated into that society. Though some Filipinos deem bakla's homosexuality and lifestyle unacceptable, and debate their actual importance in society, all must admit, whether critic or supporter, that bakla's are a very original class of homosexual when compared to others in the world.
Defining Factors of Baklas
In general, baklas in the Philippines are divided into two classes. First, there are the baklas which are effeminate and second there are less extreme, masculine baklas. The first is often seen as the more extreme of the two; they not only embrace homosexuality but dress effeminately, even going so far as to grow out their hair, surgically implant breasts, and make other such changes in effort to look more like a woman; some baklas even undergo a sex-changing operation in order to become a woman sexually. The baklas who undergo surgeries do not fall into the realm of homosexuality but rather are transsexual. Attempting to change gender through surgery is not widely practiced; it is the exception. Most effeminate baklas simply dress and act like women without undergoing any kind of gender-changing operations. This is one thing that sets baklas apart from other homosexuals; their actions and ideas are very radical in Filipino society which is very traditional and conservative—divorce, for example, is against the law in the Philippines.
Beauty Pageants: The baklas’ unique mentality of homosexuality is personified in the Miss Gay Philippines beauty pageant. In this pageant the contestants are baklas, not women. They model swimsuits and dresses, and they participate in contests to become “Miss Gay Philippines,” much like women compete to become “Miss America” or “Miss Universe.” This pageant closely resembles other beauty pageants worldwide. Many of the men that participate in this contest actually resemble female models that participate in non-gay beauty contests. This pageant, however, is unique from other gay beauty contests. In America, for example, a Miss Gay America beauty pageant is held but the slogan of the contest is, “Where the boys are boys and female impersonation is an art.” . Foreigners commonly mistake a bakla for a woman; this pageant is no exception.
Though the “Miss. Gay Philippines” pageant is the biggest pageant of this kind in the Philippines, many smaller pageants like this are held on a smaller scale during town celebrations and are not uncommon throughout the Philippines, most especially in Luzon, the northernmost island. These pageants are unique from other gay beauty contests around the world. In America, for example, a Miss Gay America beauty pageant is held but the slogan of the contest is, “Where the boys are boys and female impersonation is an art.” The Filipino reaction is quite different as illustrated in a newspaper article published by a major Filipino newspaper, the Philippine Daily Inquirer. This article accurately conveys the feelings of the baklas who participate in these contests: The contestants, proudly showing off their silicon breasts and wearing heavy make-up, appeared in the traditional swimsuits and evening gowns…
‘What you see before you is not an apparition,’ said the master of ceremonies, a comedian at a local gay bar. ‘We are real people.’ … contestant told the audience that his ambition in life was to become a ‘full-fledged woman.’ …‘I am reaching out to the closet queens to come out and shout to the world that ‘I am proud to be a true and genuine homosexual,’ another contestant said to the wild cheers of the audience .
The feelings of baklas participating in this beauty contest are clearly different from those participating in the Miss Gay America pageant. The quote from the pageant does, however, illustrate another important point; not all effeminate baklas want to become women. Some are content to participate in beauty contests but have no desire to actually, sexually, become a woman. Other, more radical, baklas are so convinced of their effeminacy that they attempt to change their sex. Though bakla, in general, connotes flamboyant effeminacy, the term is also applied to any homosexual—regardless of their level of flamboyancy or effeminacy. Not all gay men in the Philippines desire to “become a full-fledged woman” or embrace effeminacy. Some baklas consider the fetish of their effeminate counterparts absurd and loathe to even resemble them; they choose, instead, to express their homosexuality more traditionally (this does not, however, connote that they are any less flamboyant than effeminate baklas, they simply refuse to embrace effeminacy.) The second type, or sub-class, is a masculine gay male, much more closely resembling the Western idea of a gay man. He is often from a higher economic and social class than the previously mentioned effeminate bakla. These two classes are distinct and separate from each other but regardless of which category a gay Filipino man falls into, all can agree on the point that they consider themselves the third sex.
Unique Qualities: Though the two sub-groups tend to differentiate themselves from one another, baklas have created a special language that they use with each other called swardspeak. It is more specifically defined as, “A vernacular language used by Filipino gay men in Manila and overseas that reconfigures elements from Filipino, English, and Spanish and that is spoken with a hyperfeminized inflection.” . Benedicto also states that even though this language was widespread and popular until the 1990’s, it is presently considered unfashionable in most parts of Manila . Beyond simply “swardspeak”, baklas also can be characterized by certain activities in which they take part. Many baklas, for example, frequent the gym and are avid body builders. Besides that, baklas are also very up-to-date on the latest fashion and hairstyles, and, for the most part, they enjoy active night-lives. This may seem to imply that baklas are like other gays worldwide but they are not. They are much more unique than their Western and Asian counterparts. Baklas, for all of the tolerance that they receive in the Philippines, cannot get married; though legislation attempting to legalize same-sex marriage in the Philippines has been presented to Congress, none have passed thus far . No other country in the world offers such a high degree of tolerance for homosexuals while still limiting their rights. They are unique in Asia because they can live much more openly than gays in any other Asian country.
Society
A nationwide survey among the youth in 2002 revealed that out of 19,000 respondents, 7.3% wanted to change their sex; out of the 7.3%, 2.2% were males wanting to become females, and 12.0% were females wanting to become males. Also, 1 out of 357 Filipino male respondents want to become female, and1 out of 11,111 female respondents want to become male.
For being such a minority, baklas have had a remarkable impact on Filipino society. They have, because of the demand they present, stimulated the publishing of the now defunct Icon Magazine, a gay lifestyle magazine and have also been instrumental in the opening of several prominent night clubs in the Philippines . In the editor’s note for the second edition of the previously mentioned gay magazine, Richie Villarin writes,
‘We cannot remain oblivious to your market….’ These were very powerful words, I thought, not because it came from one of our possible advertisers, but because it’s about time someone said so. This is an acknowledgement, a validation that the pink community is gaining recognition as an important part of society whose contributions cannot be ignored. And why shouldn’t it be recognized? We are everywhere. We are no lon
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