The Philippines is a country deeply intertwined with its history of colonization and its strong devotion to Catholicism. As Filipinos celebrate the month of June, the month of Philippine Independence, the three main islands of the country unite to commemorate an unyielding struggle won from the grasp of their former colonizers.

Filipinos take pride in their fights, especially in their achievement of Philippine Independence.

But even under the same month, as a different kind of fight, one subtly trying to inch out of the same oppressive grasp, takes place. Some Filipinos still remain reluctant and unaccepting of it. The country, despite having made immense progress and ranking as 16th in the Global Gender Gap Index in 2023, maintains many of its traditional and conservative viewpoints brought upon by its Spanish colonizer.

Being part of the LGBTQ+ community in the Philippines remains to be a difficult battle, one met with provocation and opposition. Many have met such instances wherein they are mocked, trashed, bullied, harassed, and even murdered for staying honest to themselves and their expression of sexual orientation and gender identity.

Take for example the most infamous case of Jennifer Laude—a Filipina trans woman found dead and naked on the floor of a comfort room in Celzone Lodge, Olongapo City. Thirty minutes after she and U.S. Marine Lance Cpl. Joseph Scott Pemberton entered the motel, she was attacked by Pemberton in an act of “self-defense” as he was prompted to kill her after discovering that Laude was not a biological woman.

Pemberton arm-locked Laude and dunked her head in the toilet, choking and drowning her into unconsciousness.

Though the Olongapo City Regional Trial Court (RTC) Branch 74 found Pemberton “guilty beyond reasonable doubt” of homicide in Laude’s death, Pemberton only served five years and eight months of his prison sentence of six to ten years for killing Laude in 2014. This is because in September 2020, then-Philippine President Duterte granted an “absolute pardon” to the murderer, setting him free early.

This cruel treatment of Jennifer Laude, especially in the context of great favor shown to her very killer, mirrors the historical injustices and struggles for sovereignty endured by Filipinos during colonial rule, reflecting a haunting legacy of oppression.

And, though the Philippines is considered an independent republic, the history of oppression repeats itself with those that don’t fit the cisgendered heteronormative standard: instead of liberty, they are gifted with the powerlessness and hopelessness in being treated as “lower than a human being.”

Just as several organizations throughout history rose up to resist colonial and imperialist oppressors, Rey Valmores-Salinas founded BAHAGHARI, a national democratic organization, exactly a year after Jennifer Laude’s death. BAHAGHARI is built on the principle that LGBTQ+ struggles are inextricably linked with issues of class, poverty, imperialism, and the broader struggles faced by society.

Today, BAHAGHARI stands strong with chapters across the country, including one from Holy Angel University (HAU) — a testament to how LGBTQ+ individuals are now standing up for the same equality of genders and sexes.

THE STUDENTS’ ANSWER TO QUEER DISCRIMINATION

Erron Hernandez, a former president of HAU – University Student Council (HAU-USC), became a founding member of BAHAGHARI HAU alongside other queer students at the university in 2020, in the aim of establishing a safe space for the university’s LGBTQ+ community.

This was done amidst still-ongoing heteronormative policies within the university such as strict dress codes and their uneven enforcement.

According to Hernandez, many students have reported feeling attacked, misunderstood, or discriminated against during disciplinary processes regarding the school’s dress code.

“The double standard also manifests in how Pride celebrations are being banned inside the campus while the university itself joins in the celebration where [cisgender heterosexual (cis-het)] individuals parade themselves while… crossdressing. A clear indication that the university isn’t really just sticking to the dress code for the sake of discipline alone but rather due to discriminatory thinking,” Hernandez elaborated when asked about how the university would police queer expression and celebration.

“It is embedded in the current system to reject the protection of LGBTQ+ individuals as well as the advocacy against discrimination as seen in the university admin’s decision to uphold double standards in implementing the policies it vehemently defends,” the BAHAGHARI founding member further explained.

When asked about the state of queer communities in Holy Angel University, Hernandez pointed out that though there has been some progress, the treatment of queer students could not be considered on the same level of respect and equality received by their straight and cisgendered peers.

Hernandez also pointed out, “The recent published stories of queer and trans students show us that we may be tolerated but are definitely not completely understood and respected in the way we need to be. Reprimanding and barring LGBTQ+ related expression/events shows how suppressive the institution is towards us.”

OPPRESSION, RELIGION, AND REVOLUTION

The history behind Catholic institutions and their hesitance in making welcoming spaces for queer pride is a long narrative deeply rooted in colonial oppression.

To put into perspective, The Philippines originally had a rich indigenous history that embraced gender diversity and did not enforce rigid gender roles. Indigenous Filipino societies, predominantly animist, revered individuals known as Babaylans, who served a vital role in the community as spiritual leaders embodying femininity and possessing profound spiritual knowledge.

The babaylans were typically female spiritual leaders, priests, or shamans in native communities, whose position can also be taken by individuals who transitioned to being female. They were referred to as asog, among many names. No matter the sex or the gender of the babaylan, they were all equally treated with reverence and respect.

However, Spanish colonialism distorted the perception of Babaylans, portraying them as malevolent figures to undermine their spiritual authority and acceptance of gender diversity among indigenous Filipino communities. This colonial legacy persisted long after the Philippines gained independence, influencing societal attitudes towards gender expression and sexuality—particularly among devotees of Catholicism.

Though it would be easy to directly associate queer discrimination with the Catholic dogma, especially for cases within Catholic institutions, Mr. Hernandez expanded on the broader societal issues at play when it comes to the university’s perspective and stance on queerness—further stating that religion cannot solely be blamed.

Instead, he asserted, religion has become an easy tool to weaponize against queer struggle and movement. He also further claimed that the weaponization of religion by “bigoted and backward-thinkers” can be seen in the university, who would opt for religion as a “lazy excuse” to be repressive towards any positive changes for the queer communities.

Such usage of religion to oppose liberation has ultimately led to the establishment of BAHAGHARI HAU as a movement to fight for a university that truly accepts and welcomes queer individuals as worthy of due respect.

“When we choose to be consumed by our indifferences and self-righteousness, we create a community that is hostile and cruel to each other. We hope that through the presence of BAHAGHARI HAU, the university and our society become more perceptive of what we fight for and finally accept us as equals, as fellow humans,” concluded Hernandez.

The struggle for national independence and gender-freedom are synonymous in so many ways. What it tells us is that in whichever context, we as humans will always struggle towards the ability to govern ourselves.

When restricted, we struggle—and to struggle is to resist.

It is within these struggles of resistance where community forms—hence, the vibrant and brave LGBTQ+ community. It is through solidarity and faith in collective strength that we will be able to free ourselves from the chain of oppressive systems.

Restrictions on freedom, whether political or personal, spark resistance and solidarity within communities. The LGBTQ+ community in the Philippines exemplifies this resilience and unity in the face of societal discrimination and institutionalized biases inherited from colonial history. The ongoing struggle for equality and acceptance is a testament to the community’s strength and determination to break free from oppressive systems.

Celebrating Pride Month alongside Philippine Independence is not merely a coincidence but a parallel of the past and the present; of the inclination of the people to uphold freedom and equal rights.

The month of June is a reminder that liberation encompasses not only political sovereignty but also the freedom to express one’s gender identity and sexual orientation without fear or prejudice.

Through collective action and solidarity, may all Filipinos slowly win a future where all individuals can live authentically and with dignity, no matter the colors they carry in pride.