The Plan

I'll be leaving tomorrow, Thursday, for Copenhagen to attend the World Outgames 2nd International Conference. The conference has a lot of interesting workshops and I'm very happy to see so many transgender-related workshops in this conference! Here's the program.

My interest is in those that are related to the issue of employment; I intend to work intensively on this issue, particularly gender diversity and the workplace, in the future. Here are the workshops that I plan to attend:


In Block 2:
The International Business Equality Index
A Powerful Tool Bringing Positive Change to the Global LGBT Community

Along with our experts, we will examine the numerous ways in which the International Business Equality Index is used as a catalyst for positive change in the business world. Through an interactive panel, we will present the concrete ways in which corporations can engage in advancing diversity while benefiting from a new international benchmark to position themselves as global leaders. By doing so, we will also point out the Index's positive effect on the entire LGBT community.

Moderator: Manfred Wondrak (Austria), Agpro
Presenters:
David Pollard (Netherlands), Company Pride Platform
Stephen Barris (Belgium), ILGA
Jean-Luc Vey (Germany), PrOut@work

In Block 3
Transgender Workforce
A Voice that Needs to be Heard

We will go beyond the borders of our own community and listen to transgender individuals talk about their own experiences as a minority that has been silenced for so long. How can they feel respected at work? How has the LGBT community paved the way to include transgender people in their policies and advocacy? What needs to be done to allow them a full place within our community and society in general? Join us in this eye-opening session to be informed by a panel of transgender professionals who share their experiences in the business world and the challenges they face to advance their careers and their lives.

Moderator: Persia West (UK), A place at the table
Presenters:
Saray Pleger (Luxemburg), ING
Kirsten Poulsen (Denmark), Coop Denmark
Jen Janice (Singapore), TNT


In Block 5
An LGBT activist's place is in their union
Unions and LGBT groups in partnership for LGBT workers rights

Trade unions exist to defend workers rights and promote equality. LGBT people face prejudice and discrimination at work and have a proud history of organising. This ought to be the perfect fit. Yet more than 10 years after the first Workers Out! conference, there are still many countries where the LGBT community would not think of looking to trade unions for support and unions may not have given a thought to LGBT workers rights. This is changing and the objective of this workshop is to hasten the change. We will present our experiences from three very different situations - Poland, Nigeria and the UK - where the partnership is either well established or at its beginning. We will give participants practical guidance on working with trade unions for LGBT workers rights: existing labour movement policies, key bargaining points on sexual orientation and gender identity in the workplace, how to navigate trade union structure and top organizing tips. We will share resources from our own work and invite discussion of how to tailor these to participants' own situations.


Moderator: Carole Towle (UK), UNISON
Presenters:
Yemisi Ilesanmi (Nigeria), Nigeria Labour Congress
Adam Rogalewski (Poland), KPH
Darienne Flemington (UK), UNISON


In Block 6
Role Models- An inspiring and essential part of the community

An inspirational journey into how each one of us look up at courageous men and women that have paved the road before us and those who continue to positively impact our lives. The testimonies of our panel will make us think about the great advancements achieved so far by the international LGBT community not only in business but also in all aspects of our daily lives thanks to the actions of our role models. It will also make us rethink our own role in the future and how it can impact those coming after us. Are we ready to leave a better world for the LGBT people that will follow us? What drives people to become leaders and how can we apply their lives’ lessons to our own?

Moderator: David Pollard (Netherlands) Company Pride Platform

Presenters:
Federico Podeschi (UK), LGBT Excellence Wales
Joke Swiebel (Netherlands), Former European Parliament Member
To be announced (Netherlands), KPMG
Kevin de Wolf (Netherlands), PWC
Claudia Woody (USA), Managing Director IBM


Of course, this includes the workshop where I'll be a speaker ("Tales of Being Trans in the World. Shall we all Consider Ourselves as Trans?" in Block 1) and the one where I'll be the moderator (Lesbian Movements: Ruptres and Alliances in Block 4).

Speaking of role models, I'm so excited to meet in person The Legendary Ms Georgina Beyer of New Zealand, the first transsexual in the world to be elected Mayor and Member of Parliament! I've followed her career and she has served as an inspiration to me since I was still in fourth year high school and it's an honor to hear her speak in person.

I'm sure that I'll learn a lot of things in this conference and meet a lot of interesting, fascinating, and inspiring people. Ad astra per aspera!

News: World Congress on Human Rights, Sexual Orientation, & Gender Identity

Glad to be there

Throwing the bin but not the rubbish

Unfortunately, when the Philippines gained her independence, she threw the bin but not the rubbish

Honorable Bienvenido Abante Jr. was the Representative of the 6th District of Manila and the Chairman of the Philippine House Committee on Human Rights during the 13th Congress. As chairperson of this committee, we could and should assume that he knows very well what human rights means and its universal application. But apparently he didn't know. On November 9, 2006, he vowed to block House Bill 634, or the “Act prohibiting discrimination on the basis of sexual orientation and gender identity and providing penalties therefore. His reason: the bill would pave the way for same-sex marriage in the Philippines. Considering this action, his chairmanship of this Committee is questionable.

The profile of this Congressman would explain why he was against a necessary human rights measure. Mr. Abante was the Chairperson of the Alliance of Baptist Council, he has a bachelors, masters and doctorate in Theology, and he was a Minister of Gospel.

Short history of the Anti-Discrimination Bill
Having witnessed two Congresses, the Anti-Discrimination Bill tells a story of two different faces of the House. In 1999 Congresswoman Bellaflor Angara-Castillo sponsored the Gay Rights Act of 1999, a bill that not only addressed discrimination but sought same-sex domestic partnership. The bill died a natural death. Two years later, during the 12th Congress, Congresswoman Etta Rosales filed House Bill (HB) 2784 or the "Act Prohibiting Discrimination on the Basis of Sexual Orientation and Providing Penalties Thereof". Its first reading was on 24 September 2001.

"Gender Identity" was included
HB 2784 only addressed discrimination based on sexual orientation. To make it more inclusive, the bill was revised by various stakeholders and included "gender identity", a language necessary for the protaction of transgender people against discrimination. So in 6 October 2003, HB 6416 replaced HB 2784, "the Act Prohibiting Discrimination on the Basis of Sexual Orientation and Gender Identity and Providing Penalties Thereof".

It was referred to the House Committee on Civil, Political and Human Rights. During the public hearing of the bill, several groups were invited to give their views about HB 6416. The military and the Catholic Church were the vocal opponents of the bill. But surprisingly, Iglesia ni Cristo (INC) supported the bill. INC didn't attend the public hearing but sent a communique saying that though they don't approve of homosexuality they nevertheless support their human rights. In December 2003, the bill was approved by the Committee.

2nd Reading of HB 6416
In legislative processes, 2nd Reading is the toughest stage. It's there where debates for and against are held, as well as amendments are suggested. You may expect that HB 6416 provoked strong opposition. The opposite happened led by the Catholic Church Empire. However strong the Catholic Church position was, no one stood to bark their dogma. You read it right - NO ONE. Because there were no objections, Representative Gonzales motioned for the approval of the bill. The bill was unanimously approved in less than 30 minutes - this is not an exaggeration.

3rd Reading of HB 2784
After six days, the 3rd Reading of the bill took place. Just like the 2nd reading no one objected. Again, you read it right. The 118 present during the 3rd Reading voted UNANIMOUSLY for the bill. If you consider support for the anti-discrimination bill as one of the telling factors for your vote, here is the list of the roll call in favor of the bill: Abad, Defensor (A.), Abayon, Del Mar, Acosta, Dilangalen, Aggabao, Dimaporo, Aguja, Domogan, Albano, Dy (C.), Almario, Dy(F.), Amatong, Ecleo, Ancheta, Ermita-Buhain, Angara-Castillo, Espino, Antonino-Custodio, Estrella, Apostol, Failon, Baculio, Floirendo, Baterina, Fua,Bautista (J.), Garcia (E.), Bersamin, Garcia (V.), Bondoc, Gonzales (N.), Bueser, Gonzalez (R.), Cabilao, Gunigundo, Cajes, Hataman, Cari, Ipong, Castelo, Daza, Jaafar, Celeste, Jala, Chatto, Jaraula, Chavez, Javier, Chungalao, Joson, Clarete, Lacson, Cojuangco (M.), Lobregat, Cua, Locsin, Cuenco, Lopez (J.), Dadivas, Lozada, De Guzman, Macarambon, De Venecia, Macias, Deduro, Magtubo, Mamba, San Juan, Marañon, Sarenas, Marcos, Singson, Matalam, Solis, Montilla, Suarez, Nachura, Suplico, Nantes, Sumulong, Nicolas, Sy-Alvarado, Nieva, Taliño-Santos, Ocampo, Teves, Olaño, Tulagan, Pablo, Umali (Alfonso), Padilla, Unico, Paras, Uy (E.), Pilando, Uy (R.), Pingoy, Velarde, Ramirez-Sato, Veloso, Ramiro, Vicencio, Real, Villanueva, Remulla, Villar, Reyes (E.), Virador, Rodriguez (I.), Wacnang, Rodriguez (O.), Ylagan, Rosales, Zialcita, Salapuddin, and Zubiri.

After the 3rd Reading, the bill was supposed to undergo the same process in the senate. However it didn't make it because the 2004 National Election happened. The bill just landed insted on the accomplishment report of the 12th Congress of the Philippines.

13th Congress: Abante, the "Bully", enters scene
The 12th Congress approval of the Anti-Discrimination Bill didn't carry over the 13th Congress. It was re-filed by Rep. Rosales as House Bill 634, and had its first reading on 28 July 2004. A month after, Senator Bong Revilla filed a similar bill in the senate, the Senate Bill 1738 or the Anti-Gender Discrimination Act. It had its first reading on 21 September 2004.

Thirteen proved to be unlucky for the Anti-Discrimination Bill. It was blocked twice by the Chairman of the House Committee on Civil, Political, and Human Rights, Representative Bienvenido Abante. He blocked the 2nd Reading both on October 13 and November 14, 2006. And on November 20, 2006, he delivered the highly polemic speech that was never heard in the 12th Congress. Now the dogma was barked. His cheerleaders were various religious groups who were all fearing that this bill might be their Pandora's Box.

"God created only two genders – male and female. And both in the Bible and the Q’uran, homosexuality and lesbianism are sins and abominations unto Almighty God," was Mr Abante's message. Aroused by this statement, Mr Abante's cheerleaders orgasmically clapped in the House gallery.

Interpellations
In his answers to his interpollators, Mr Abante raised several times that "there is no general and widespread discrimination in private companies and corporations because the Constitution already prohibits discrimination so there is no need for the proposed law anymore." He even claimed that he has an "effeminate" legislative staff whom "he loves and never discriminated".

One of his interpollators, while being supportive of the bill, curiously and, I must say strangely, raised situations "wherein a gay or a lesbian manifests behavioral changes, especially early in life...". The representative goes on saying that they also "usually die early, mainly due to cancer caused by congenital adrenal hyperplasias, brain tumors and lid cell tumors found in the prostate as a result of hormonal imbalance."

Foul
Several groups cried foul. The most prominent ones are the Lesbian and Gay Legislative Advocacy Network Philippines (LAGABLAB), Ang Ladlad Party List, Amnesty International-Philippines, and the Society of Transsexual Women of the Philippines (STRAP).

The passage of the Anti-Discrimination Bill had once again became the theme of the Pride March. In 10 December 2006, several groups marched calling for the immediate passage of the bill. LAGABLAB called for the resignation of Rep. Abante.

We forgot to throw the rubbish
In elementary, I learned in our Philippine History class that Spain used Catholicism in order to colonize the Philippines. It was not enough for them to occupy the land; they became unwelcome tenants of our minds as well. The Catholic Church Empire is, without a doubt, utterly transphobic and homophobic. It lasted for more than 300 years. And the garbage they gave us continued to pile until this time - we already turned a mountain out of it!

In 1898, the US bought the Philippines, Puerto Rico, and Guam for $20 million under the Treaty of Paris. Because of that, old Spain no longer occupied the land. But sadly not our minds. We remained dominantly Catholic. And up to this day, we continued being a colony of the Catholic Church. To make matter worse, the US brought something much worse than the Catholic Church - The Evangelists.

But Spain is now starting to change, freeing itself from the Catholic Church Empire. Its government extended marriage to same-sex couples in 2005. And in November 2006, its Congress approved a law that would allow a transsexual person to legally change his/her sex even without genital surgery.

On her blog entry, Transgenderism: The Philippine Experience, Pau Fontanos, a transgender advocate, offered us a glimpse of the babaylan chronicles (accounts of Spanish friars). She writes: "it is now known that transgender people called asog/bayoguin held socially prestigious occupations as priestesses and healers in pre-Hispanic Philippine tribes, villages and communities....The asog/bayoguin although “genitally male” had the gender identity and/or expression of a female. She worked as a babaylan/catalonan/daetan/baliana and served as a religious leader, equal in status to the community’s political leader."

Perhaps it's time the we ask Spain to apologize to us and help restore the respect for gender and sexual diversity this nation once had that their Catholic swords shred into almost complete oblivion. Their apology may start this way: Please throw the rubbish we had given you.

Transpinay...struggles, voices, and action

Presentation to IGLHRC's 3-Day Strategy Workshop on Ending Violence Against Lesbian, Bisexual Women, & Transgender Persons in ASIA (28 May 2009 | Quezon City, Philippines)

Introduction

Courage lets itself felt in different ways. It awakens when we stand up with an undaunted "Let us be..", even while being strangled by the leash of conventions and beliefs. It breathes with a graceful flow, even if there are restrictions in our streams. It continues to dance gracefully, even in places where our song is forbidden to be sang. It is the patient movement of the hands of a clock, even if they strike a dark hour. It is the smile that keeps on shining, even if circumstance invites nothing but the darkness of a frown. It is the laughter that never fails to heal, even if the wound is in deep misery.

The lives trans people live, anywhere in the world , whether they are transmen or transwomen, are fraught with so much difficulty. Here in the Philippines, we transpinays (transgender women) just keep on living despite the odds against us. We have to. It’s only by fully embracing the challenges of being human that we can let courage keep on unfolding. And when courage unfolds, that's the moment one can fully realize and live one's rights, have an intimate affair with one's dignity, and stand without a blemish of shame with the rest of humanity.

Limitations of this presentation
[1] This presentation is largely based on two research works a) the research study, "Transgendered Women of the Philippines”, which I did together in 2003-2004 with Drs. Sam Winter and Mark King of the University of Hong Kong. This was published in the Volume 10 Number 2 of International Journal of Transgenderism; b) the research in 2006 of Ms. Brenda Alegre, a member of STRAP, for her thesis in her MA Degree in Clinical Psychology, “Psychological Perspectives & Development of the Transsexual Woman: A Phenomenological Case Study on Male to Female Filipino Transsexuals”.

[2] Another source of this presentation comes from the personal experiences shared by the members of STRAP in our monthly support group meetings - that includes my personal experiences

[3] News and the internet, particularly in online forums where transpinays participate and their personal blogs

This presentation is more of an impressionistic rather than a comprehensive survey of our situation. Hence, I may have oversimplified the issues that I’ll be discussing here. Nonetheless, I hope this glimpse of our situation would invite you to take a deeper look into our situation.

1. The Paradox of Philippine Society: The context of our struggle

1.1 At first sight, Philippine society seems “more accepting” of transgender women than other countries. After all, [t]ranswomen are a common sight in the Philippines…In most towns and cities one can easily observe them going about their daily life; shopping, meeting friends, going to the cinema, eating and drinking in cafes, using public transports, visiting their church. They appear on television, are the subject of documentaries and magazine articles, and compete in beauty contests. They are sometimes portrayed in television comedies and dramas (Winter, Sasot, & King, 2007).

1.2 However, when it comes to the more “formal sectors” of society, you’ll be lucky to find a transgender woman there.

1.3 In our study (2007), most of our respondents perceive that Filipino people are generally either rejecting or tolerating towards people like them. 30.2 % said Filipinos are generally rejecting (actively negative); and 38.4% said Filipinos are tolerating (passively negative)

1.4 Nadine Barcelona, fashion designer and transgender advocate, is one of those who hold this view. She believes that: "Filipino society is more tolerant than accepting. It is perhaps due to the pagan roots of respecting nature around us and not to contribute anything to disturb its harmony. So people tolerate us because their subconscious tells them this is what history and evolution is all about. And yet, when we start insisting on our basic human rights as women, it is a completely different story for them”

1.5 This view is also shared by Dee Mendoza, a Marketing Consultant & Chairwoman of STRAP: "“[The Philippines] is a two-faced lurker who can be a compassionate friend one day and a bitch the next. I love the fact that the Filipinos are a tolerant breed. I resent the fact that they are not fully accepting. I admire their spirit to find something to laugh at despite life’s disasters but despise the fact that they laugh at someone’s expense. I am happy that we value good education but feel sad that despite that, misinformation and unwillingness to understand non-conventional facts that therefore lead to misjudgment is prevalent.”

2. Struggles: Violence, Discrimination, Marginalization

2.1 During the 2008 Manila Pride March, STRAP launched the identity “TRANSPINAY”, which means a Filipina girl/woman of transgender/transsexual experience. This identity symbolizes our right to define our gender identity: A movement to reclaim that right from other cultural forces. Why? We are commonly called “bakla/bading” in my country. This marks us as a male-variant (though as not “real men”) rather than as a female-variant, or as girls/women. The word bakla, and its other permutations, is commonly understood to be the equivalent of “homesexual man/gay man”. Hence, for us to be called bakla is to be denied of our gender identity. We are not men wanting to become women. We are women who were assigned as male at birth.

2.2 Because we are considered as bakla (as a male-variant), and therefore as gay men, our issues are often misappropriated as an issue of “sexual orientation” rather than as an issue of “gender identity & gender expression”.

2.3 This denial of our gender identity as a female-variant/as girls/women AND the misappropriation of our issues as a “sexual orientation”
issue inevitably lead to the misunderstanding of the root of our struggles. Failing to understand us as we are will easily result into failing to help us in our struggle.

2.4 This is demonstrated by this case:

2.4.1 Sometime in 2000, a human rights complaint was filed by Gay Movement for Human Rights in the Philippines (GAHUM-Philippines) on behalf of a transgendered woman who was barred on two separate occasions from entering a dance club in Cebu City for wearing women’s clothes and sandals. The complaint claimed that the ransgender woman was discriminated because of her “sexual orientation”.

2.4.2 The dance club defended itself by saying that they don’t discriminate against gays. They even said that they have lots of gay patrons. They just don’t allow cross-dressing in their bar.

2.4.3 The case was dismissed. Commenting on this decision on 29 July 2001, the Regional Director of the Commission on Human Rights in Cebu (where the case has been filed), Attorney Alejandro Alonzo, was quoted in newspapers saying: "They [gays] should wear proper attire, and I don’t think [Club Royale’s policy is] a violation because customers should follow the house rules. There should be appropriate attire because they are governed by dress code." He added: "If you’re a man, you should wear the apparel of a man or vice versa. Unless the court will grant the change of status to a particular gay just what happened in Metro Manila."

2.5 This denial of our gender identity as a female-variant/as girls/women and the absence of the right to freedom of gender expression ARE the breeding grounds of violence, discrimination, and marginalization trans girls/women face.

2.6 Violence. There are various forms of violence that we experience.

2.6.1. Domestic Violence

2.6.1.1 A lot of us has a history of being beaten as a child by our family members because our gender identity & gender expression don’t fit our sex assignment at birth. Domestic violence is very crucial as this is the breeding ground of the denial of someone’s human rights by society-at-large.

2.6.1.2 Kring-Kring, Case Study 2 in Alegre’s research (2006), shared that her two brothers used to beat her up when she was growing up because they are against her feminine ways.

2.6.1.3 BB Gandanghari, a Filipina actress, upon seeing her donned in girl’s clothes, her father beat her black-and- blue in front of her siblings when she was still a kid.

2.6.2. School Violence

2.6.2.1 Being bullied in schools, taunted as bakla, being subjected to “masculinizing counselling” are some of the violence we endure in school.

2.6.2.2 Dorina, Case Study 12 in Alegre’s Research (2006), studied in an exclusive Catholic grade school for boys. She did experience a few teasing and bullying from her schoolmates…but as a child it was normal for her to fight back and retaliate.

2.6.2.3 Trina, Case Study 14 in Alegre’s Research (2006), “when she was in grade four, she had a fight with a school bully who taunted her and teased her about being gay. After the rumble, Trina was given counseling and was eventually told that she should stop thinking of herself as a girl because she is a boy.”

2.6.2.4 Rio, a nursing student & transgender advocate, attended Nursing school wearing the women’s uniform. All her classmates and teachers referred to her as Miss Rio and treated her as a woman. Sometime in July 2008, after one of the security guards saw that Rio’s name on her ID was male, Rio was asked to go into the Office of Student Affairs (OSA). The OSA required her to wear men's uniform and that she have to be identified and treated as male because Rio’s birth certificate says male.

2.6.3 Street Violence

2.6.3.1 Our informants in our study reported being subjected to abuse on the street; verbal, emotional , physical, and sexual. They report that they are often jeered at, or taunted as ‘gay’ or ‘bakla’ (Winter,Sasot,& King, 2007).

2.6.4 Workplace Violence

2.6.4.1 One of the forms of violence we experience in the workplace is psychological violence.

2.6.4.2 Psychological violence in the workplace is the persistent, unwelcome behavior, mostly using unwarranted or invalid criticism, nit-picking, faultfinding, exclusion, isolation, being singled out and treated differently, being shouted at, humiliated, and excessive monitoring among others.

2.6.4.3 Such is what happened to Mae in 2008. As reported on the blog of Ms. Pau Fontanos, an Open University Tutor & Transgender Advocate: "Needing to use the bathroom upon arrival at work one Friday afternoon, she rushed to the women’s bathroom...Five minutes later while powdering her face in front of the bathroom mirror, Mae heard the voice of a security guard ordering her to get out. The guard stood by the bathroom door barking reasons at Mae why she did not belong to the women’s bathroom. Shocked, Mae tried to explain to the guard that she was female. The guard was belligerent, however, and threatened her if she did not step out. Humiliated and scandalized by the growing number of onlookers, Mae thought she had no choice. She left the bathroom in tears.”

2.6.5 State Violence

2.6.5.1 No reported case yet.

2.6.5.2 No law in the Philippines prohibiting any acts of gender crossing.

2.7 Discrimination.

2.7.1 A case that happened in 2002 in Cebu City illustrated an intersection of discrimination by ones family and discrimination in the workplace.

2.7.1.1 Wesy sued her parents and siblings. In one of the suits, Wesy said she was illegally removed as president and chief operating officer of Norkis Distributors and the Norkis Summa Group in 2002, their family business. The corporate case also includes illegal withholding of compensation, allowances and benefits, back wages and damages. Wesy alleged that she was removed because her parents and her siblings disapproved of her or sex reassignment surgery she he had almost 10 years ago. (Sunstar, 18 December 2005)

2.7.2 Workplace Discrimination

2.7.2.1 Bemz Benedito, University Professor & Transgender Advocate, tried to work for a call center in Ortigas but they didn’t hire her because they said that their boss is a Mormon and that he wouldn’t like to see them hiring ‘men with boobs’ regardless of qualifications.” (Manila Times, 3 March 2009).

2.7.2.2 In 2002, an informal job offer to me by a call center evaporated when the HR Manager of the company saw me using the women’s restroom.

2.8 There is no anti-discrimination law yet in the Philippines. Hence, discrimination based on gender identity/expression can be done with impunity.

2.9 The different forms of violence we experience from our homes to our streets are, to use the words of the Report of the Expert Group Meeting on “the Elimination of all forms of discrimination and violence against the girl child”, these “attacks [on our] physical and mental integrity [and they ] are sanctified as elements of ‘culture,’ laying a powerful foundation for the denial of our rights.”

2.10 Marginalization.

2.10.1 Transwomen are very marginalized in the Philippines. Ms Pau Fontanos call this the “trans ceiling” that limits us only into four industries: entertainment, beauty, fashion, and sex. To see a transwoman outside these four industries is a rarity.

2.10.2 One of our respondents in our study (2007), told us how she had been among the top ten nursing students in the country, yet had failed to get a job upon graduation (she now works as a cabaret dancer).

2.11 International Case of Discrimination

2.11.1 Gender Profiling in Hong Kong

2.11.1.1 We have been receiving anecdotes of various Filipina trans women who were approached by immigration officers while waiting in line to enter HK and asked to follow them to holding rooms. When the women asked why, the officers said it was a standard "security check.“ Once inside these "holding" areas, these trans women's treatment varies. Some of them are outrightly accused of being prostitutes and more often
than nor asked how much money they are carrying, as if that would prove they are not there for sex work. One, in fact, suffered the inhuman experience of being strip searched. Some are held for hours without being informed of the reason for their detention; while some others have been asked to exit HK at once with no official document stating the reason why (as reported by D. Mendoza & P. Fontanos).

3. Action

3.1 Any meaningful action starts with a thoughtful appreciation of our struggle

3.2 The system of the oppression of the sex assignment at birth in diagram:

3.2.1 Explaining the diagram:


3.2.1.1 The dictatorship of the sex assignment at birth commands the bigotry & prejudice (transphobia) of different members of society.

3.2.1.2 This bigotry & prejudice is then externalized in different areas of society as violence towards, discrimination against, and marginalization of transgender people.

3.2.1.3 These manifestations of transphobia then gets internalized by transgender people.

3.2.1.4 Internalized transphobia manifests in different ways such as different forms of social resignation, helplessness, and hopelessness.

3.2.1.5 In turn, manifestations of both externalized and internalized transphobia fortify the dictatorship of sex assignment at birth and the trans ceiling which keeps everyone in society boxed in an intricate system of gender-based oppression.

3.2.1.6 This diagram is quite simplistic as it didn't illustrate how other system of opression such as that of age, class, religion, and ethnicity intersect and interact with this system. Nonetheless, this is a good starting point to deeply understand those interactions and intersections.

3.3 Some actions taken by the Society of Transsexual Women of the Philippines (STRAP)

3.3.1 HEALING: Support Group Meetings
- STRAP offers a space for transwomen in the country where they can be understood as they are, as girls/women
- we talk about our issues – from personal to social
- these meetings serve as a breathing space for these women

3.3.2 AWARENESS: Conversation with students
- we provide discussions on transgender issues in different schools and universities

3.3.3 MEDIA CAMPAIGNS
- STRAP members got featured in different newspapers, magazines, and televisions shows to promote inspiring stories of transwomen in the country

3.3.4 ENCOURAGE SELF-EMPOWERMENT
- We encourage our members and other transpinays to stand up for themselves. By standing up for themselves they inevitably stand
up for people like them
- We do provide support for those women who experienced discrimination but we let them be at the helm of their situation. In this way, they experience how it is to become an advocate for change.

3.4 Small Victories

3.4.1 The Ice Vodka Incident (May 2008)
- During our anniversary, we were not allowed to enter a bar because they said we were “inappropriately dressed” and that foreign men don’t like us there as people like us mislead them into thinking that we were “real women”
- STRAP wrote an open letter. The manager of the bar apologized to, and removed the discriminatory policy
- STRAP also filed a complaint to the owner of the mall (AyalaLand) where the bar is located
- the management of the mall apologized to us in a letter saying "We empathize with you .… We wish to clarify that we do not have any agreement whatsoever with Ice Vodka Bar or other merchants in our mall to prohibit transsexual women from entering Ayala Mall. Rest assured that we have noted your recommendations and will brief our merchants to be more sensitive in attending such matter to prevent the recurrence of the same incident.”

3.5 Dialogue with HK Immigration

3.5.1 STRAP initiated a dialogue with HK Immigration since late last year

3.5.2 Latest result: They sent us a letter outlining their complaint procedure. This is the best response we got from them. So the next time we encounter being pulled out of the immigration queue and into a room where we are further interrogated, we just have to file a complaint right there and then.

3.6 Uniform issue of Rio Moreno, the nursing student and transgender advocate

3.6.1 We were able to resolve the uniform issue. OSA head agreed that she could wear the female uniform as long as she wears the one with pants.

3.6.2 However, OSA Head remained indifferent and disturbingly apathetic when when we pointed out the medical fact that "forcing a transsexual person to live according to the norms of their sex assignment at birth would seriously damage their psychological well-being."

4. Future Action

4.1 Actively help to lobby for the passage of the Anti-Discrimination Law

4.2 Systematic documentation of discrimination cases experienced by transwomen

4.3 Continued promotion of self-empowerment. We endeavour to encourage not a community of victims but a community of people who have taken the responsibility to stand up for themselves and to liberate themselves from the oppression that they experience

4.4 Gender Recognition Campaign - this will only significantly and powerfully move forward if transgender men in the Philippines will walk us towards this goal

4.5 Help establish an Asian Trans Network

Paris: World Congress on Human Rights, Sexual Orientation, & Gender Identity

Assemblée Nationale, PARIS, 15 May 2009

[Here’s the speech I presented during the Panel 1 of the Round Table 4 (Human Rights & Gender Identity) of the World Congress on Human Rights, Sexual Orientation, and Gender Identity. I rarely write my speeches as I often lose my passion whenever I read a written statement. I prefer to just follow an outline and let every word breathe from moment to moment as they come.

The time allotted for our panel was cut short by the late start of the Congress; hence, there was not much dialogue that happened during our panel. Fetching from memory, here’s the content of my speech.]

Good afternoon to each and every one of you. Let me start by thanking the French, Norwegian, and Dutch Governments for organizing this monumental event. My name is Sass Rogando Sasot. I’ve been a transgender activist since I was 19 years old and I’m one of the founding members of the Society of Transsexual Women of the Philippines or STRAP, the first and - so far – only transgender organization in my country. My presentation this afternoon is divided into five parts. The first two is about a general view of transphobia and the rest is about how transphobia is experienced by transgender people in my country.

Transgender & Transphobia
Before we talk about the issue of transphobia, it’s good to define first what we mean by transgender. For me, transgenderism is not much of an identity – it’s an experience. But what kind of experience is it? The most helpful definition of this experience that I’ve found is the definition offered by my co-panelist here, Ms Susan Stryker, in her groundbreaking book, Transgender History. She defined transgender as “the movement across a socially imposed boundary away from an unchosen starting point.” Of course, the socially imposed boundary we’re talking about here is gender and the ‘unchosen starting point’ is the sex assigned to us upon our birth.

Having this definition in mind, each of us, whether we identify as transgender or not, can experience being transgendered because, in one way or another, we don’t fit the standards of masculinity or femininity of our societies. There are just different ways of being masculine and being feminine. Hence, each of us can be targets of transphobia.

Transphobia is the discrimination and prejudice directed to those people who experience this movement away from their sex assignment at birth. However, there are people who are more vulnerable to transphobia . They are those who live a transgendered life in a more or less 24/7 way: the crossdressers who choose to dress in clothes associated with the sex opposite to their sex assignment at birth and transsexual people, those whose gender identities are directly opposite to their sex assignment at birth.

Transphobia & Human Rights
A lot of our rights are so tied up with the right to define one’s gender identity. The right to healthcare, to education, to work, among other things revolve around this fundamental issue. Hence, if we don’t challenge the dictatorship of this initial gender assignment the talk about the human rights of trans people cannot move forward. So it’s about time to let the freedom of gender expression and the right to define one’s gender identity to be considered as fundamental as religious freedom.

I find the analogy between freedom of gender expression and religious freedom very helpful. As I find no fundamental difference between the two. In my talks in law schools in my country, I always tell them that you’ll not have any difficulty understanding freedom of gender expression if you understand religious freedom. They are both concerned with an individual’s right on how they will exist in this world.

Why challenge transphobia?
Transphobia has two effects: one is personal and the other is social – but both are, of course, interrelated. Let me begin with the social effect of transphobia.

Discrimination inevitably leads to a waste of human resources because as a Nobel laureate in Economics once said, “those who experience discrimination under invest in their skills and talents.” Those people who wish to contribute to society cannot do so because they are discriminated.

The personal effect of transphobia makes one feel rejected; and transphobia can easily be internalized by those who experience them - a lot of us do. And this personal effect of transphobia snowballs into the social effect of transphobia.

Transphobia wastes talents, skills, and abilities. And these talents, skills, and abilities are wasted because of the dictatorship of our sex assignment at birth.

Ironically, the black market, like the drug industry and sex industry, seems to be the most open avenue where transpeople can go. The black market simply accepts anyone who can do the job.

Transphobia & the Filipino Diaspora
Loneliness, lovelessness, and lifelessness are the three effects of transphobia. In my country, these three are common experiences of transgender people.

Currently, my country is experiencing a migration problem called the Filipino Diaspora. The Philippine government only cites economic problems as its driving force. But I’d like to add transphobia as one of its driving force, an unspoken one.

A lot of transgender people in my country simply like to leave the country. And their reason is not primarily economic but because they don’t have a future in my country. The film from Iceland called The Amazing Truth About Queen Raquela best illustrates this sentiment. The mother of the subject of the film said: “I wish she could be in another country because she doesn’t have any future here.”

For what future does the Philippines hold for us? Although we have a fairly tolerant society, we are still very marginalized. Yes, you can see us in every street but when it comes to the more “formal sectors” of society, you’ll be very lucky to see a transgender person there.

[at this point, the moderator of the panel gave me one more minute more to speak]

I’ve got so much more to say but my time is almost up. There are only four industries that seem welcome us: beauty, fashion, entertainment, and the sex industry. To dream of being outside these four industries is very hard. Ambitions just die because we’re not that much welcome in other industries. Hence, a lot of us seek to turn our dreams into reality in other countries. And our situation was made even worse when last year the Philippine Supreme Court decided that legal change of sex is not allowed for transsexuals until a law is passed by congress – and that means waiting forever. We don’t even have an anti-discrimination law in my country - having a gender recognition law would be a giant leap forward….Thank you.


Panel Moderator: Sophie Lichten, France, GAYLIB

Speakers:
Agniva Lahiri, India, People Like Us
Susan Stryker, Ph.D., USA, Associate Professor ofGender Studies, Indiana University
Sass Sasot, Philippines, Founding Member, Society of Transsexual Women of the Philippines and Associate Member, Transgender Asia Research Centre
Justus Eisfeld, T-image Foundation, GATE

Photos of conference:PHOTO ALBUM

THEN....

STOP TRANSPHOBIA PROTEST!
Beaouborg, PARIS 16 May



LINKS:

1. [reportage] Minute de cri contre la transphobie (samedi 16 mai 2009, Paris) avec OUTrans & Etudions Gayment

2. Cris contre la transphobie à l'iniative d'OUTrans et d'Etudions Gayment 16 mai 2009

3. More Photos: Album

The Ice Vodka Bar Incident

PEOPLE LIKE US: An Open Letter of a Transgender Woman in the Philippines

"No one can make you inferior without your consent." Eleanor Roosevelt

My friends and I have been made to feel inferior approximately five hours before I wrote this letter. I’d like to sweep this incident under the proverbial rug but there is no more space to accommodate it.

On the 24th of May 2008, my friends and I were celebrating the anniversary of our organization the Society of Transsexual Women of the Philippines (STRAP), the first transsexual women’s support group and transgender rights advocacy organization in the Philippines. We settled to celebrate it in Ice Vodka Bar, located in Greenbelt 3, 3rd level Ayala Center, Makati City, Metro Manila. It was my first time in that bar. Two in our group have been there before and they had nothing bad to say about it.

There were five of us. I was leading the way. The bouncer stopped us. I asked why. His reason was we were dressed “inappropriately”. We were rather dressed decently, tastefully, and most importantly just like any other human being who lives her life as female 24 hours a day.

I asked for the manager. The bouncer was nice enough to let me in. The manager, Ms Belle Castro, accommodated me. I don’t know if I spelled her name right. I asked for a business card but she had none available. Her telling feature though was her braced teeth.

I complained. Ms Castro listened to me. I found her sympathetic, even respectful as she addressed me all throughout as ma’am. She told me the following:

1. (Referring to my friends, and obviously to me) That “people like them” aren’t allowed in our bar every Fridays & Saturdays;

2. That that was an agreement between all the bars in Greenbelt (she particularly mentioned their bar, Absinthe, and Café Havana) and Ayala Corporation, the company which owns the Greenbelt Complex;

3. That the reason for this policy is: “Marami kasing foreigner na nag-kocomplain at napepeke daw sila sa mga katulad nila.” Loosely translated in English: “There are lots of foreigners complaining because they mistake people like them as real women”; and

4. That they have a “choice” to implement the policy.

I felt terribly hurt and uncontrollably agitated. This transphobic act is not the first time that it happened to me, to my friends, to people like us. To say that this has become almost a routine is an understatement.

I have shouted at Ms Castro several times, asking her why I’m f***ing experiencing racism in my own country and what gave f***ing foreigners the right to demand to block people like us to enter bars in our very own country.

Ms Castro tried to hush me by pulling the “It’s our choice card” and asked me to talk decently. I am not proud at all of using the F-word as my intensifier and of letting my emotions ran raw and wild. My warm apologies to Ms Castro for losing my cool. Just like any of us, I know, she was just doing her job.

This may not be the proper forum to raise this concern. But is there any reliable legal forum to address this issue? Reality check: there is no antidiscrimination law in this country. And if you’re discriminated, there seems to be a notion that you’re supposed to blame yourself for bringing such an unfortunate event to yourself.

So, I’d just stand up through this open letter.

I am standing for myself. I am standing for people like us. I am standing up because I, am, very, tired of this incivility. We have long endured this kind of treatment for far too long. Enough.

I’ll not go as far as campaigning for a boycott as it is definitely the simple workers that would suffer from any loss in revenue such an act may cause.

People like us would like to be treated just like any other human being. Just like those foreigners who complained about our existence: With dignity.

You know the civilized and ethical thing to do: Stop discrimination in your establishments.

Bigotry is never ethical nor a sound business strategy.

Warmly

Ms Sass Rogando Sasot

25 May 2008

Sunday

6.04 am - 6.45 am

Unfoldment of Events:

25 May 2008 [Sunday] – Between 1:00 am – 2.00 am

1. The Society of Transsexual Women of the Philippines (STRAP) decided to continue celebrating their anniversary in Ice Vodka Bar.

2. The bouncer of the bar stopped them. Reason: inappropriately dressed. 3. Sass Rogando Sasot asked for the manager. The bouncer was nice enough to let her in. The manager, Ms
Belle Castro, accommodated her. 4. Ms Castro told Sass the following:

a. (Referring to her friends, and obviously to her) “People like them” aren’t allowed in our bar every Fridays & Saturdays;

b. There's an agreement between all the bars in Greenbelt (she particularly mentioned their bar, Absinthe, and Café Havana) and Ayala Corporation, the company which owns the Greenbelt Complex;

c. The reason for this policy is: “Marami kasing foreigner na nag-kocomplain at napepeke daw sila sa mga katulad nila.” Loosely translated in English: “There are lots of foreigners complaining because they mistake people like them as real women”; and 5. They have a “choice” to implement the policy.

25 May 2008 [Sunday] – Between 6:00 am to 12:noon

1. Sass wrote an open letter: People like us: An Open Letter of a Transgender Woman Activist in the Philippines

2. Sass emailed the open letter to her local and international contacts.

25 May 2008 [Sunday] Around 6:30 PM

1. Sass went back to Ice Vodka Bar to give the open letter to Ms Belle Castro.

2. Ms Castro signed-received the letter.

3. Ms Castro apologized to Sass and promised that the incident will never happen again to anyone. Ms Castro admitted that what she did is indeed discriminatory and wrong. Sass accepted the apology. She invited Sass and her friends to dinner in Ice Vodka Bar.

4. Ms Castro advised Sass to speak with the security administrators of Greenbelt regarding the “policy”. She promised to show her support to Sass.

25 May 2008 [Sunday] Between 7:00 pm – 9:00 pm

1. Sass went to the security department office located at the parking lot of Greenbelt 3.

2. She was received by Mr Leo Sarian, Acting Detachment Commander.

3. Sass narrated the story and gave the letter to Mr Sarian. Sass also filled up a complaint form. The open letter was attached to the complaint form.

4. Mr Sarian looked for the “policy” which they have. He told Sass that the policy is about profiling prostitutes circling around Greenbelt. They do surveillance for a week and confront them when they have established that they are indeed prostitutes. Mr Sarian emphasized that they don’t have any directive to ban any group of people in Greenbelt.

5. Sass informed him that Ms Castro, manager of Ice Vodka Bar, has told her of the policy of the security administrators.

6. Sass told them this incident didn’t just happen to her, that it happened to her other friends as well and to other people. They are not just complaining. She informed them that Havana is actually notorious about banning people like her in their bar. And that the often cited reason is the policy cited by Ms Catro.

7. Engr. Fritz Tiglau and Engr Patric Andaya came, the administrators (?) of Greenbelt, came. Sass narrated the story to him.

8. Sass told them that banning people like her just because there were those who were using Greenbelt as their prostitution hub is like banning ALL Filipinos in a particular country just because there are few Filipinos who were prostituting themselves.

9. Sass requested three things:

9.1 Clarification of the “policy” and its repeal if it’s discriminatory.
9.2 A meeting with the people concerned: the bars in Greenbelt and the security administrators of Greenbelt.
9.3 A public apology be made.

10. Engr. Tiglau signed-received the open letter and promised that the complaint will be given high priority, that it will be forwarded to higher authorities, and that they will inform Sass about it immediately on Monday.

25 May 2008 [Sunday] Around 9.30 PM

1. Sass met with Nadine and Dee. They had dinner with Ms Belle Castro in Ice Vodka Bar.

2. Ms Castro apologized to Nadine and Dee. They accepted Ms Castro’s apology.

3. Sass asked Ms Castro to formalize her apology by writing a letter. Ms Castro complied.

25 May 2008 [Sunday] 10.57 PM

1. Sass received Ms Castro’s apology through her email. Below is the screenshot of the email.



26 May 2008 [Tuesday] 8:53 PM - 9:10 PM

1. Sass received a call from Mr Dennis Galimba, Operations Engineer of Ayala Property Management Corporation informing her that he will be the point person for this case. And that they are giving high priority to this case.

He hasn't mentioned any "ordinance". But he mentioned that prostitution activities (of whichever gender) is really not allowed in their malls. I told him that I understand it as prostitution is really against the law; we can't do anything about it but obey it. I am not even defending prostitution.

He outlined to me their policy regarding monitoring prostitutes in their malls.

a. They "discretely" monitor "suspected" prostitutes
b. After they have established that there's indeed "transactions" going on between their suspects and customers they invite them to their security office.

2. I told Mr Galimba that that is their written policy. But according to Ms Belle Castro, Manager of Ice Vodka Bar, the security administrators of Greenbelt complex advised them to refuse entry to people like me because there are foreigners complaining about our presence. And apparently they are refusing us entry on account of "dressing inappropriately".

I told Mr Galimba that Ms Belle Castro has promised to support my complaint.

3. Mr Galimba said that if it's that thing that is happening, that is really discriminatory. I also raised the issue of Cafe Havana. Mr Galimba is oblivious of what's really happening.

4. I also told Mr Galimba that I'm not the only one who experienced this in Greenbelt, that there are lots of us and that they are just being silent about it because they are Ayala Corporation. And that they take action on this issue as soon as possible.

5. I suggested that we are willing to participate to them in making Greenbelt complex discriminatory free as well as help in preserving the decency of the place. Mr Galimba is excited about it.

6. I stressed again that Greenbelt Complex should declare publicly that they are discrimination free.

7. After our talk, Glen Danugrao, Security Supervisor assigned at Greenbelt Mall, texted me and informed me that there will be a meeting on Thursday (May 29) with Ice vodka Bar, other bars in Greenbelt, and the security administrators regarding the incident. I will attend this meeting. They will also furnish me a copy of the minutes of the meeting.

27 May 2008 [Tuesday] 6:35 PM

1. Sass received a text message from Mr Galimba, informing her that her concern has already been raised to upper management.

29 May 2008 [Thursday] 6:30 PM

Mr Dennis Galimba, Operations Engineer of Ayala Property Management Corporation, called to inform me about the cancellation of the meeting this evening. Attendees from the upper management wouldn't be able to attend as they are in a seminar. Mr Galimba reiterated to me that they don't tolerate discrimination in their malls, that they don't have any directive to ban "transvestites" in their premises, and that they are currently investigating where that "policy" came. I no longer corrected him in his usage of "transvestite" as I'd leave it in our formal meeting to educate them about transgender issues. What's important is they are taking positive actions regarding this case.

Mr Galimba thanked me for bringing this case to their attention and for following formal procedures. Mr Galimba promised that because of this there would definitely be positive changes not just in Greenbelt complex but in all Ayala Malls.

I thanked Mr Galimba for taking this proactive course of action. I advised Mr Galimba that I hope we could publicized how they are responding to this as this would set as a precedent to other corporations in the Philippines on how to handle cases of discrimination like this. Mr Galimba is happy about it.

Mr Galimba informed me that I should be expecting a letter from the upper management as their answer to my open letter.

Mr Galimba will inform me when the meeting will be.

02 Jun 2008 [Monday] 6:00 PM

Summary of my meeting today with Ayala Property Management Corporation
3:00 PM – 4:00 PM
2 June 2008
Greenbelt 3 / Administration Office


1. Mr Dennis Galimba, Operations Engineer of Ayala Property Management Corporation, presided over the meeting. There were five of us there (all administrators of Greenbelt Complex).

2. Mr Galimba reiterated for the nth time that they do not tolerate discrimination in their premises, that they don’t ban transvestites in their premises.

3. Before the meeting went further, I suggested that instead of using “transvestite” they use “transgender”. Mr Galimba complied.

4. The policy about surveillance of suspected sex workers was clarified to me.

4.a. It is not just being done to transgender people.

4.b. What they are doing is more of profiling, which they are also doing not to just sex workers but to those that they suspect are doing illegal stuff in their malls.

5. They asked for my suggestions on how they can improve their policies. My suggestions were:

5.a. In the case of prostitution, the law prescribes that both the sex worker and the client should be apprehended.

5.b. They shouldn’t ban entries to a class of people just because someone like them has committed an illegal act or has been unruly in their premises. They advised me that “generalizing” people is indeed wrong. They intimated to me certain cases in which they did ask people to leave their premises specially those have been very unruly.

5.c. As for dress codes: it should be applied to everybody. If they are against “vulgarity”, they should specify what is vulgar. Dress codes for women should apply to ALL those who would like to present themselves as feminine and dress codes for men should apply to ALL those who like to present themselves as masculine.

5.d. I stressed that nondiscrimination is one of the hallmarks of cosmopolitanism. I advised them that since Ayala Corporation is projecting a cosmopolitan image, the presence of a nondiscrimination policy would actually help them in this agenda.

5.e. Since they are the frontliners of these bars, bouncers of these bars should be trained and sensitized.

5.f. Everything should be made in writing.

6. I clarified whether Ayala has any control over the policies of the bars in their premises. Engr Tiglau advised me that they do not have any control over the individual policies of merchants as they respect their independence but not to the point that their policies are against the principles of Ayala.

7. They told me that they do entertain complaints about the merchants in their premises and they encourage customers to file a formal complaint in the administration about any unpleasant experiences they had with their tenants and that they will act on them (e.g. just like my complaint). This just doesn’t apply to Greenbelt Complex but in all Ayala Malls (I can just remember Glorietta and Serendra: they were even nice enough to ask me whether I had any unpleasant experience in these malls).

8. They will be circulating memo among all their merchants about any policy that is going to come out of our meeting and consultation with the upper management of Ayala. I will be furnished with the copy of the said memo.

9. Mr Galimba also informed me that a copy of my open letter has already reached even the legal team of Ayala.

10. They said that I should expect the following before this week ends:

a. Circular to all establishments in Ayala Malls

b. Reply to my open letter from Ayala Malls

c. Minutes of this Meeting

11. They thanked me for being diplomatic about this issue. I thanked them for having a good business sense.

Press Coverage: Philippine Daily Inquirer

Hopping into the puddles of The Amazing Truth About Queen Raquela

Preparing to hop
“Though I believe that this film will present the harsh realities my fellow women of transgender experience face and could possibly touch my countrymen to be fair to us, using the term ladyboy is promoting a term that robs us of any sense of dignity. If this film is shown in the Philippines, I can already imagine the horror of being called a ladyboy, along with the usual terms of mockery used by Filipinos to call and taunt girls and women like me. I do hope that you do realize how demeaning and dehumanizing the term is.” On the 15th of July 2007, Olaf de Fleur received my email, which cautioned him about using the word ladyboy in the title of his feature film, which was The Amazing Truth About Queen Raquela…a Cinderella story with a ladyboy. Try googling the term and then contrast the results with what you will get by using either transgender or transsexual women, I reckon that you will get my drift. If not, then what I did may be taken as a self-indulgent, pretentious, impertinent, nuisance attempt to demand political correctness. But de Fleur replied immediately and with sensitivity - not the one I expected.

The first part confirmed the removal of the term in the poster, on its website, and in scenes where its removal will not affect its integrity. He ended it with a fetching close: “I'm very happy to listen to what you have to say - and, in fact, I value it deeply that you spotted this film and you show this care towards the subject. Trust me, so do I.”

Several emails were then exchanged between Reykjavik and Manila. I grilled him. He diligently explained to me the point of his film. And though impressed by the concern and compassion he exuded in his emails, I took everything he said with a hefty grain of rock salt. Knowing is just more appealing to me than believing.

He invited our support group, the Society of Transsexual Women of the Philippines (STRAP), to prescreen the film with Arleen Cuevas, his Philippine producer. Together with Dee Mendoza, one of the founding members of STRAP, I attended the prescreening on the 29th of July. After the film, Ms Cuevas asked for our feedback. I asked Dee to go first as I was still biting my lips. Dee pithily put hers in just two words: Very Nice. The glint in her eyes suggested sincerity. I had the same sparkle, but out of my mouth was a nondescript comment, “watching the film shattered my initial fear about our existence being exoticized and our lives being sensationalized.”

When I got home, I played my complimentary copy - again, and again, and again. After the third time, I gave up biting my lips. Tears burned my eyes. It felt like I had cried my most profound tears. I should have said this: “I got something more than mere political correctness can ever give. It was more real, significant, liberating, personal, and sincere. It made me cry, laugh, smile, angry, depressed, pessimistic, optimistic, proud, and think – a lot. The film did everything to me except lie. Definitely no lies but just everything Raquela promised at the beginning: Only the truth, the whole truth, and nothing but the truth.” And this is not from my mouth but from my heart.

Hopping now
The Amazing Truth About Queen Raquela tells a story of a human being playing a role in this drama – or tragedy – we claim life. Just like each of us, Raquela’s role has its own script, influencing context, and prescribed performance. Hers is the intertwined role of being the other Filipina woman and being an Asian ladyboy dancing at The Stage of some Western man’s fantasy.

The first part shows Raquela playing this role in all its flamboyancy, ugliness, and inhumanity, with an unbelievably brutal honesty. The performance is utterly flawless. Raquela is everything we expect her to be: an exotic, pretty, sexy, entertaining, funny, and libidinous…object.

So the film went on, producing lines on my forehead, narrowing my eyes, and agitating my right eyebrow to rise beyond its position at rest.

Our heroine is everything of the stereotype I fear is going to be reinforced by this film. For someone who craves for empowering and dignified representation of transgender women, this is just obnoxious. What is more distressing is the absence of any palpable sign of resistance from her. She willingly accepts this abjection, embracing every bit of it without hesitation, hoping that by repeatedly playing this role she can realize one day her dream of walking the streets of Paris with her prince.

I cannot help but ask myself: What is the point of all this harshness? Is this Icelandic imp exploiting third-world dysphoria for his euphoria? The film stripped us naked, entered our private conversations, and revealed our private thoughts. Harsh. Harsh. Harshness. The hefty grain of salt I had for this film became saltier.

Then it took an unexpected turn, a refreshing development which dissolved every grain of salt I have for it. The totality of the film helped me answer my questions. And I happened to like the answers.

In this reel, de Fleur mirrored the real without cosmetics. He presented The Stage without the glamour and the allure it promises to the performers it lures. As he told me in one of his emails, he is just “trying to show how the world treats transsexuals, and for that the harshness of it is unavoidable.”

It will not do me any good if I will not be as honest as this film and its subject is. The first part is harsh not because I find it rude, invasive, or plain disrespectful. It is harsh because the truth is harsh. And the truth is the painful reality that has been scraping the heart of this transgender activist for so many years.

Playing the role of a ladyboy is just very seductive to us, not because this role is attractive, but because it is among those few roles that will allow us to dance to the tune of our music. With the lavish and addicting attention and the feeling of being desirable it confers to the performer, the role becomes irresistible. This role can be devoid of dignity. But at what point of desperation and frustration can one continue preferring dignity to an opportunity to be just yourself, albeit as this exotic, pretty, sexy, entertaining, funny, and libidinous object? This role may not be the only one available, but it is the most accessible, viable, and welcoming.

As everyone wants change, resistance is very attractive, but it is not seductive. It takes a lot of strength, courage, and formidable faith to oneself to resist falling into the trappings of this vicious cycle. The elusiveness of these traits leads a lot of us to play this game, to perform the role of the ladyboy, and to dance on The Stage of some Western man’s fantasy, hoping that by repeatedly running in this spin cycle we can find our graceful exit, which hopefully, as what Raquela said "a passage to a better life".

De Fleur shares the same sentiment, “the sad thing is, since society has created this position for transsexual girls, way too many of them play the part of the sex object, when they have as much to offer as any human being.”

Hopping more…
Certainly, de Fleur exploited Raquela; but I do not know how this is distinguishable from the way any other artist exploit their subjects. What I am very sure of is that de Fleur did this not in the same way Raquela and other third-world girls like her are exploited by their pimps and pornographers.

Raquela’s pimp and pornographer objectifies her existence, turns her (un)desirable body into a product to be consumed, and uses her abject status as the foundation of a perversely profitable empire. None of these seems to be present in how de Fleur used Raquela for his film.

Instead of exhibiting an object, de Fleur let us experience a person with a story to tell, not with a body to sell. Raquela’s pornographer sells a desirable object while her filmmaker revealed a human being with desires - just like everyone of us.

We experience Raquela’s world outside The Stage. We feel her fears and her frustration. We understand her desperation. We laugh not at her but at her humor and with her. Outside The Stage is a witty, charming, and endearing character.

But the film went further outside The Stage. It removed Raquela from the context of her existence: from the Philippines she is now in Iceland. We experience a different Raquela – significantly different from what she is in the first part of the film. If in the first part Raquela recklessly trades her dignity, the second part made her realize this.

What happens in this part touched a chord with me; and I am very sure it will with every transgender Filipina who has experienced being and living in any country with even just a semblance of Scandinavia’s positive tolerance of difference. We know that her smile and laughter no longer serve as her coping mechanisms but as beatings of joy.

Raquela is just glowing! Yes, she was born and raised in the warmth of the Philippines, but it is in the frost of Iceland where she has truly, fully, and wholly lived. But more than a change of place, I saw this as a metaphor for uniting, connecting and integrating with oneself. After all, isn’t it that the beauty, iridescence, and brilliance of spring emerge from the solitude, aloofness, and darkness of winter?

In the beginning Raquela is everything her external world suggests she should be, in the second part Raquela is everything her internal world wants to be. She is no longer a ladyboy but a person. A person who has become self-aware, who has liberated herself, and who has finally found, captured, and embraced that elusive courage and bravery to reclaim and live her – not a ladyboy’s - life.

The first part confirmed my fears, but it was shattered by this development. I was relieved. There are no more lines on my forehead. My eyes are no longer narrowing but smiling. My right eyebrow found its peace.

Hopping further…
But it was the last part that delighted and elated me. It is not because I see Raquela realizing her dream of walking the streets of Paris with her prince, played so beautifully by Stefan Shaefer, but because Raquela dumped this prince. This symbolic act is just cathartic. I felt The Stage crumbling, dismantled, and reclaimed. This is it.

On the face of it, Raquela’s actions may solicit views that she is unreasonable and an ingrate for after all he brought her to Paris. Oh yes, he brought her to Paris, but the Paris was his distressing and mechanistic Paris, ruining her dream. And for the life of me, this guy is her pimp who sucked the marrow out of her bones! With him is not a glass shoe for our Cinderella to fit, but a plethora of sex-starved clients for Cinderella to satisfy, serve, and glorify. No matter how many times she kisses him, he will surely remain a frog and not turn into a charming prince. With this turn of events, Raquela not only fulfills her dream of being in her enchanting and spontaneous Paris, but also redeems her dignity and life. Finally, she enjoyed Paris; I got my empowered representation.

But reality kicked in. Alas, the film ends. The prince continues expanding his empire, girding for his next conquest; Raquela reluctantly returns to her native country. She knows, I know, we know that as soon as she returns to her homeland, she may be forced by her circumstances to perform yet again her expected, relegated, and internalized role as an exotic, pretty, sexy, entertaining, funny, and libidinous object. However, this role now feels foreign to her. The Queen now longs for her crown – her redeemed and dignified self she found by herself, for herself in Iceland, which she finally reclaimed in Paris.

And I am soaked and completely drenched
So did this film show the harsh realities my fellow transgender women of experience face? Blatantly. Did it promote a term that robs us of any sense of dignity? Surely it used this term, but it promoted not robbed our dignity. Can it possibly touch my countrymen to be fair to us? I am not sure, and to borrow what de Fleur told me: “there are always some people who just don't get it, but those people cannot be ‘saved’ anyway. It is just part of this clumsy place we live in. One cannot sa[v]e or teach people, they have to find inspiration to do so themselves.”

What I am sure of is that Raquela through de Fleur’s camera has demonstrated that the role of being a ladyboy is just like any role in life: it can be rejected and dumped. One just needs to find and muster the courage to do this. And this film just inspires and encourages hope that one day, just like her, those who perform this role would find and embrace the elusive courage to dismantle The Stage and to finally reclaim their lives. Sometimes this courage can be found in a place like Iceland. Sometimes it will just come like a surprise. Sometimes it must be actively pursued. Sometimes the obstacles can be very intimidating. Sometimes it comes easily. Sometimes we were born with it. Sometimes it comes as a lovely friend. Sometimes it is a stimulating conversation. Sometimes it is a feature film by an Icelandic director with a Cebuana lead actress. But most of the time, it is just there, just there waiting for us –

“Vindurinn
Og útilykt af hárinu þínu
Eg lamdi eins fast og ég get
Með nefinu mínu“

“Soaked
Completely drenched
No rubber boots
Running in us
Want to erupt from a shell “
(from Hoppipolla, Sigur Ros)

This is dedicated to :
The late Ms Tonette Lopez, a Cebuana, the first transgender rights activist in the Philippines – thank you for dedicating your life to this cause; To Ms G, a great and lovely friend of mine, a sister, and an inspiring woman who kept on pushing me to go the extra light year – my deepest gratitude for your patience and belief that I’m destined to fly; To ALL Filipina and all Asian transgender/transsexual girls & women, to those who proudly call themselves as ladyboys, I hope that someday you will find the courage to reject the role, to dump the asshole, to dismantle The Stage, and to reclaim your lives; and to the boy, thank you for the heartfelt poem, (for the warmness), and for gracefully dancing with the girl’s brain.

The media & transsexual people

We are very visible BUT the essence of our struggle is not

Whenever the media refer to LGBT as the "gay community" they erase my very struggle: The genitals I'm born with do not define me. Period.

The "T" in that wholesale alphabet soup of the struggle of sexual and gender minoritized groups is at the frontline of cultural visibility but political visibility is absent. Perhaps you could blame it on our seemingly superficial day to day concerns that take so much of our time: restructuring our bodie's hormonal balance, sculpting a body that we can call ours,i.e, spending a lot of effort to conform to the most passable gender presentation that we could ever afford (literally and figuratively).

Those personal things are part of our politics. You might see them as superficial, irrelevant, self-serving, without any political consequence and perhaps no radical significance. But beyond the self-gratification facade of such personal decisions there you can see a radical expression of self-determination.

This self-determination is denied whenever you loosely apply the term "gay" or "homosexual" to us even though we are not. This is something that the Philippine Media has been doing all this time:

1. Calling someone a "he" when the person is female-identified; and calling a person "she"
even though the person is male-identified.
2. Reducing LGBT as the "gay movement" or as "homosexuals" even though the B in LGBT
stands for bisexuals. "Homosexual" and "Heterosexual", as conventionally and
conveniently known, don't make sense when applied to the "T" community.

Whenever our genitalia at birth and the genitalia of our partner or the person we are attracted to define the relationship, we are pushed back to the heteronormative principles of gender which command that we equate gender with genitalia and genitalia with the person.

(Photo from: stock.xchng)

R-E-S-P-E-C-T!

A personal essay on the Filipino transgendered experience
By Francis “Chuck” Gomez

AS I began to traverse the vast terrain of modern transgender politics and ideology in preparation for this story, I realized that I am no expert in the field and subject of transgender identity. Like most people, I too have my preconceived notions on the issue and concept of the transgender experience. And like most people, before my research on this story, the formulated notions and opinions on the transgender experience that I came up with are anchored on flimsy assumptions that are mostly based on things that I think I am aware of and already know.

Objectively, this story is based on my personal assumptions that are rooted on my comprehension of the interviews that I conducted. Subjectively, I have a hidden agenda: My yearning to at least be within the proximity of being able to understand transgender politics.

The purpose of this story is to peek at the female transgender experience in the Philippines. The questions in my mind were paradoxically basic yet complex: Are there actual transgendered women in the country? What are they like? Are they gay, like me? And ultimately, what exactly is the definition of the word “transgender”—is it a legitimate part of the lexicon of gender, or is it merely a term coined by certain individuals to concretize their abstract feelings about themselves?

I asked these questions because I believe that transgendered women (my interest on transgendered men is yet to be explored) have been relegated to the margins of the people who have celebrated and championed the emergence and noble cause of gender studies.

My journey was ignited by my first encounter with transgendered women in one of the sessions of STRAP (Society of Transsexual Women of the Philippines) a couple of months ago. My friend V, a post-op transgendered woman (meaning she underwent a sexual reassignment procedure), is one of the cofounders of the organization. The members hold sessions at V’s office in Quezon City, at least once a month.

The central mission and vision of STRAP is to provide a space for Filipino transgendered women, where they can find a support group of other transgendered women, who fully understand both the actual and vicarious experiences unique to them from day to day. The organization’s structure democratic, so that Filipino transgendered women can learn more about themselves through dialogue, discussions and exposure.

In my eagerness to meet other transgendered women besides V, I decided to visit one of STRAP’s meetings. There were about 15 tansgendered women present at the session. V introduced me to each of them, after which we exchanged pleasantries and small talk. Not wanting to overstay my welcome, I excused myself before they went on to business and kissed all 15 of my sisters on the cheek. I casually said: “O mga bakla, enjoy kayo ha! [Have fun, you gays!],” to which someone politely but firmly replied, “Hindi kami mga bakla, babae kami [We are not gays, we are women].” Of course, I was startled since I did not mean to offend them. Gay men like me use the word “bakla” so casually when we refer to other people in an informal manner, and especially other gay men. I quickly apologized and said, “Sorry sister, expression ko lang yun pag nagsasalita ako [that’s just my expression whenever I speak].” The group, knowing that I meant no offense, just smiled and waved friendly goodbyes.

To be honest, I found the woman’s reaction totally uncalled for, and simply tried to dismiss it as over sensitivity on her part. Still, I was bothered by the whole situation, so much so that I kept analyzing what happened just to be able to understand it, at least.

What I learned is that when I referred to them as “mga bakla” [gays], I was no different from my prejudiced counterparts. I considered all the women in that meeting—my friend V included—as gay men like me. It turned out as I continued my research that I was so wrong.

Eventually, I saw that the cause of transgendered women is legitimately logical and is no different from the cause of other subalterns such as women, third-world citizens and gay men and women.

Seeing Sass

Myth: Transgendered women are men who desire and aspire to be women, or “women trapped in men’s bodies” as the popular saying goes.

Fact: Transgendered women are not gay; they are women. They do not aspire and desire to become women because they already are women in the first place.

I distinguished myth from fact when I interviewed Sass Sasot, a transgendered woman who cofounded STRAP with V.

Sass is all-woman—very feminine. When I met her, she was wearing a hip outfit, which consisted of a pair of platform shoes and a white blouse over a pair of faded blue boot-cut jeans. She even wore her hair in a ponytail, complete with light makeup on her pretty face. There is no trace of masculinity in her, be it in her movements or speech.

Sass is not a man trying to pass herself as a woman. More important, she is not a man who wants to be a woman.

Born in Manila with an assigned sex male on May 27, 1982, Sass has always considered herself a woman. “I was never confused. As far as I could remember I have always been a woman. I always placed myself in female groupings whenever I would play as a child, and believe it or not, the fact that I was assigned male at birth was never a problem for me. I just knew that I was woman,” she begun her story.

In her senior year in high school, Sass wanted to understand more about herself and started to research on the concepts of transsexual and transgender. “Learning about transsexuals and transgenders was almost like an obsession. I read up on articles and journals as well as academic and medical findings, in the hope to empower myself in further understanding and appreciating how I feel and think about myself. It was a matter of looking for the precise language that will articulate the very nature of my existence.”

What Sass was looking for—that which she eventually found in STRAP—was a place devoid of prejudice and stereotypical notions. A place where she can be free to be what she believes she was designed to be: A woman.

“Although I was very lucky to have a handful of friends back in high school—who understood and accepted my womanhood—there were still several people who look at me as merely pa-girl [acting like a girl in a playful manner], or nagmamaganda [making out herself to be better than others]. Despite all these comments, I never judged my friends with their choices and how they viewed and considered themselves. I continued, though, to look for other women like me.”

In the middle of Sass’ sharing, a single question ran through my mind: What exactly are the fundamental tenets that make an individual a transgendered woman?

The thorough explanation

According to Sass, it is believed, as a by-product of hegemonic modern research and knowledge, that an individual’s assigned sex, gender identity, gender expression and sexual preference are all interconnected with each other.

The conventional and foundational belief of the existing majority of people when it comes to gender formation is that a person’s assigned sex must conform in a linear fashion with his or her gender identity, gender expression, and ultimately, sexual preference.

Assigned sex is what doctors declare upon the birth of an infant. This is determined on whether an infant possesses a penis or a vagina.

Gender identity, or “affirmed sex” as referred to by the Australians, is how the infant as he or she grows up perceives himself or herself to be: Whether he or she is male or female—both psychologically and emotionally. Gender identity is therefore an intrinsic and subjective decision that only an individual could determine for himself or herself.

Gender expression is subject to sociocultural factors, which dictate and manipulate how a man or a woman should present himself or herself physically, especially in public. For instance, here in the Philippines, crossing one’s legs when sitting is an action associated with women. The same position, however, is considered a masculine in the United Kingdom.

Sexual preference is based on which gender an individual is turned on to sexually.

The dominant belief is that if an infant is declared male, he should perceive himself as male, express himself in a masculine way and should be aroused sexually by women. The same is also believed in the case of an infant assigned with the female sex. Any person who deviates from this system is considered abnormal, dysfunctional, or in a state of disorder.

A classic example is the homosexual experience: Men who are born and declared as men by virtue of their penises, who identify themselves as men, who express themselves in a masculine and/or feminine fashion, either occasionally or regularly, and who are sexually attracted and sexually aroused by other men.

Conservatives passionately believe that any deviation to the “linear development” of a person’s sexual/gender identity is a sin and immoral. Current studies show, however, that this is a flawed argument due to recent findings in both medical and philosophical research.

The findings are as follow: In the first trimester of pregnancy, an infant’s genitals are formed. The genital formation of an individual, however, is not synchronized with the formation of his or her brain sex—the deciding factor in a human’s being’s physiology that enables an individual to determine his or her gender identity. Brain sex is formed a few years after an individual is born. What follows thereafter is the formation of one’s gender expression, which happens as early as 4 to 5 years after birth. Puberty signals the advent of one’s hormonal rush, and it is then that an individual is able to determine his or her sexual preference.

In the case of transgendered women, they were declared as women upon birth, but as their brain sex develops, they identify themselves as men and thereby express themselves as men. Their sexual preference, however, could be geared toward either men and/or women. In its simplest form, transgendered women are those whose gender expression and gender identity does not conform to their assigned sex.

With this mind it is therefore possible for two post-op transgendered women to have a romantic and sexual relationship with each other.

Identifying the transgendered

Contrary to popular belief, transgender is not under the umbrella term of homosexuality. Transgender is the umbrella term for individuals who are transvestites or cross-dressers, transsexuals and other variations, such as intersex, which is best explained and understood using the principles of chromosome formation.

To differentiate, transvestites or cross-dressers are men with the fetish of dressing up and acting in a fashion that does not conform to their assigned sex, occasionally. For instance, a male transvestite would go to work every day presenting himself as masculine, but dresses up and acts like a woman in the weekends.

Transsexuals are men and women whose assigned sex do not conform to their gender identity and expression, and would like to live out their gender identity and expression in a full-time and lifetime basis. Transgendered women for instance whose assigned sex is male live out their life—from the most mundane act of taking a bath to the more complex realm of courtship and human relationships—as the women that they are.

Another popular misconception is that the cure for a transsexual condition is a sexual reassignment procedure. The politics and culture of transgendered women believe in the ideology that a sexual reassignment procedure is merely but one of many options that they have in pursuing and improving their individual lifestyles and conditions as women.

This startling piece of information begged Sass and V to comment on the statement, “But you’re still born with the assigned sex male!”

V replied: “Everybody is entitled to an opinion. They have to respect my opinion about myself just as I respect theirs. Opinions are never absolute truths. I feel sorry for people who express and communicate their views on transgendered men and women without even knowing the nature of the subject they are talking about. I admire them for having an opinion but I suggest that they learn more about transgenders before they talk about us.”

Sass explained: “Labels are boxes. It’s either we box ourselves or others will do it for us. Everything boils down to respect. It’s a matter of respecting other people’s decision. I respect the box you created for yourself and you must respect that box that I created for myself.”

At the end of my interview, I still had more questions: Who calls the shots as far as gender normalcy is concerned? What exactly is “normalcy” as far as gender is concerned? Is there a line that separates “order” and “disorder” in gender?

I settled it all on a universal fact: Ultimately, gender is a sociocultural construction imposed upon individuals by people who support the dominant belief and value system, which is without a doubt very subjectively constructed.

I struggled to come up for the most appropriate ending for this story. But I can’t think of one because the story of transgendered women has merely begun . . . .

About the Author:

Francis “Chuck” Gomez, a publicist, is also teaching Philippine Literature in English and World Literature at the De La Salle College of Saint Benilde. He is finishing a Master’s degree in Literature at the University of Santo Tomas and has taught Fiction, Poetry and Drama at the Ateneo de Manila University and Senior Communication Research at the Colegio de San Juan de Letran.

*Feature story in the Sunday Edition of the Manila Times on June 25, 2006

In memory of the heroine of our time

for Tonette Lopez, the first Transgender Rights activist in the Philippines

I turned 21 in Cebu on May 27, 2003. I was there doing the field work as an assistant researcher to Dr. Sam Winter, Ph.D for the first ever comprehensive study on Filipina women of transgender experience. Away from my friends in Manila, I celebrated my 21st with Tonette Lopez, the first transgeder rights activist in the Philippines, and her friends in one of those little videoke bars in one of the streets of Cebu City.

Tonette was such a singer. Her voice was as powerful as her courage and as beautiful as her soul. She asked me to sing; but being tone deaf and all, I requested her to sing a song for me. I dropped a five peso coin in the videoke machine and played "Moonriver"....

She was like a fairy godmother to this neophyte activist while I was there. She introduced me to several people. Tonette was such a big sister to me who always made sure that everything was alright to me while I was in Cebu.

I admire Tonette so much. She was such an inspiration to me when I was still starting my activism. Who wouldn't be? She helped a crossdresser, who was refused entry in several occasions in a bar in Cebu, file a complaint in the Commission on Human Rights Regional Section in Cebu in 2001. This was the first ever human rights complaint that addressed a transgender person in the Philippines. Unfortunately, even those fighting for human rights didn't know what human rights mean. The complaint died. The violation was justified. Them sometime in 2001, I called Tonette and asked if I can be a member of her organization Gay Advocates for Human Rights (GAHUM) even though I live in Manila.

She willingly said yes. On 2 May 2006, I received a text message from my friend Vee that Tonette already died. A cold thin air enveloped my body. My heart beat suddenly became faster. I then called Tonette's cellphone.

An unfamiliar voice answered the call. It was Tonette's sister. I looked for Tonette. The unfamiliar voice then uttered three words in reply - She's gone. I couldn't say anything but "Where is she?" The unfamiliar voice conjured a familiar image when it replied, "She's already dead."

Tonette is such a great loss in the movement for the advancement of the rights of the Filipino gender variant community. But though she's already gone what she started will never die. The flaming torch of the movement for equality, respect, a dignified existence will remain as ever brilliant and alive through the courage that she had shown. That torch lit the candle I was holding a long time ago.

Tonette made us all aware that there's nothing more worthwhile than fighting to live a life that you can call yours. That there's nothing more precious than a life free from discrimination and violence. And that fighting for your rights is your obligation to yourself and to the society.