The Family Code of the Philippines defines marriage as "a special contract of permanent union between a man and a woman". The Constitution of the Philippines does not prohibit same-sex marriage.[1]
Allowed for individuals but not allowed for same-sex couples.
The lesbian, gay, bisexual, transgender and queer (LGBTQ) people in the Philippines are generally accepted in Filipino society, and it has been ranked among the most gay-friendly countries in Asia.[2] It has the second highest social acceptance rate in the Asia-Pacific next to Australia, according to a Pew Research Center survey in 2013.[2][3] Despite this, some discrimination still persist and LGBT people have limited LGBT-specific rights, leading some activists to characterize LGBT culture in the Philippines as "tolerated, but not accepted."[2][4] Homosexuals in the Philippines are known as "bakla", though there are other terms to describe them.[5] According to the 2002 Young Adult Fertility and Sexuality Survey, 11 percent of sexually active Filipinos between the ages of 15 and 24 have had sex with someone of the same sex.[6] According to Filipino poet and critic Lilia Quindoza Santiago, Filipino culture may have a more flexible concept of gender. Kasarian (Tagalog for "gender") is defined in less binary terms than the English word;[7]kasarian means "kind, species, or genus".[8]
Gender-crossing practices go back to the history of pre-colonial communities in the Philippines. The babaylans are typically female spiritual leaders, priests, or shamans in native communities, whose position can also be taken by males who crossed genders, and were called asog, among many names.[9] Effeminate people, together with the weak, were handled gently during pre-colonial inter-tribal raids (mangayaw) on enemy settlements.[10] According to J. Neil C. Garcia, the feminized men were similar to women in almost all aspects, except for childbearing.[11]
Movements to promote the acceptance of gay people in Philippine society include, but are not limited to, the establishment of the Home of the Golden Gays by Justo Justo, the 1980 Women's Movement which focused on the lesbian struggle of Filipinas, the formation of The Lesbian Collective which was the first formal lesbian organization in the country, and the organization of the first LGBT Pride March in Asia and the Pacific on 26 June 1994 by Pro-Gay Philippines and Metropolitan Community Church Manila. The 1994 Pride March was organized in connection with the 25th commemoration of the Stonewall uprising in New York in 1969. Notable organizers were Murphy Red and Rev. Fr. Richard Mickley, then an MCC clergy, and now retired. There are, however, other individuals and groups who believe that the first pride march in the Philippines was in 1996.[12] Beyond this, there have been numerous efforts to spread awareness of LGBT people. The community has become generally accepted in society, and has continued to initiate efforts that aim for greater acceptance, protection, and empowerment of its members.
Gongs of the Teduray people. The Teduray bases their concept of gender towards their ethnic beliefs, with a hermaphrodite woman being called mentefuwaley libun and hermaphrodite man being called mentefuwaley lagey.
Prior to the introduction of Islam to the archipelago and the subsequent colonization by Spain and other European Christians, the region that would become the Philippines was inhabited largely by tribes and larger feudal states that practiced anitoanimism and Hindu-Buddhistpolytheism. Those mythologies included hermaphrodite gods and goddesses like Lakapati (or Ikapati), the goddess of fertility and good harvest, who was described as an androgynous, intersex, or hermaphrodite goddess.[14] Lakapati is a hermaphrodite[15] and a major fertility deity in the Tagalog mythology.[16] Her prowess on fertility covers not only human and divine fertility, but also the fertility of all other things such as wildlife, crops, trees, and plants. She is also the goddess of cultivated land. A prayer dedicated to Lakapati was recited by children when sowing seeds: "Lakapati, pakanin mo yaring alipin mo; huwag mong gutumin" ("Lakapati, feed this thy slave; let him not hunger").[17][18]
In Waray mythology, the supreme creator deity has both female and male aspects. Usually spoken of in her female aspect, Malaon ("the ancient one"), she was regarded as a more sympathetic deity of justice and equality. However, her male aspect, Makapatag (literally "the leveler"), is regarded as a destructive deity of punishment and vengeance.[19][20][21][22] She was also a major deity (usually of creation, the sky, or agriculture) for most other Visayan groups, usually under the name Laon or Laonsina.[20][22]
According to the scholar and linguist Jean-Paul Potet (2017), there is no information regarding the gender of Bathala in the early Spanish accounts of the Tagalog religion. The term may have been used as an epicene one by the Tagalog people, but the use of the Sanskrit-derived masculine term also suggests that the deity's gender might be male.[23] In a similar vein, the Tagalog word hari (meaning "sovereign") is also mentioned as an epicene or genderless term by Potet, since the term is not exclusive to male-gendered sovereigns, but also to those who are of the female gender.[24]
In Suludnon mythology, there are accounts of female binukots (well-kept maidens) who had the power to transform into male warriors. The most famous of these are Nagmalitong Yawa and Matan-ayon. In one epic, after Buyong Humadapnon was captured by the magical binukot Sinangkating Bulawan, the also powerful female binukot, Nagmalitong Yawa, cast her magic and transformed into a male warrior named Buyong Sumasakay. He afterwards successfully rescued the warrior Buyong Humadapnon. In a similar epic, the female binukot Matan-ayon, in search of her husband Labaw Donggon, sailed the stormy seas using the golden ship Hulinday together with her less powerful brother-in-law Paubari. Once, when she was bathing after sailing a long way, Buyong Pahagunong spotted her and tried to make her his bride. The event was followed by a series of battles, where in one instance, Matan-ayon transformed into the male warrior Buyong Makalimpong. Labaw Donggon arrives and attacks Buyong Pahagunong, while Buyong Makalimpong once again transformed into Matan-ayon. Matan-ayon then has a conversation with the supreme goddess Laonsina about why the men are fighting, and they agree to sit back and watch them if they truly are seeking death.[25]
Nomenclature
Itneg potters, the person on the right is wearing women's clothes.
Bakla and bading are Tagalog words for a man who has feminine mannerisms, or dresses or identifies as a woman. Although the terms are not the equivalent of the English "gay",[26] the bakla are the most culturally visible subset of gay men in the Philippines. They are often considered a third gender, embodying femininity (pagkababae) in a male body.[27][28] Although bakla is sometimes used in a derogatory sense, bakla people have largely embraced it. In addition to this, lesbians in the Filipino community are called tibo or tibs, which are likewise often used as derogatory terms. However, lesbians too have recently embraced this terms, and have used these terms jokingly to refer to each other. But despite being used to refer to lesbians, the word tibo or tibs often refer to the more masculine lesbian, otherwise known as the "butch".
In the Philippines, the word "gay" is used to refer to any LGBT person. For Filipino gays the Tagalog phrase paglaladlad ng kapa ("unfurling the cape") or, more commonly, paglaladlad ("unfurling" or "unveiling") refers to the coming-out process. Some lesbians (butch and femme) use the words magic or shunggril to refer to themselves;[26]paminta describes masculine gay men. Neutral slang terms for gay men include "billy boy", badette , "badaf" and bading. Although many of these terms are considered derogatory, they are sometimes used casually or jokingly by the Filipino gay and lesbian community.
Although legislation supporting same-sex marriage in the Philippines has been proposed several times in the Philippine legislature, none has been passed.[29] The Philippine Commission on Elections (COMELEC) disqualified the Filipino LGBT political party Ladlad from fronting a candidate in the 2007 general election, concluding that the party did not have a nationwide membership.[30] COMELEC again refused Ladlad's petition to contest the 2010 elections on the grounds of "immorality".[31] However, on 8 April 2010, the Supreme Court of the Philippines overturned COMELEC's decision and allowed Ladlad to participate in the May 2010 elections.[32]
The Philippines has been ranked one of the most gay-friendly nations in the world and is the most gay-friendly in Asia. In a survey of 39 countries (only 17 of which had a majority accepting homosexuality), the Philippines were the 10th most gay-friendly.[2] The survey, "The Global Divide on Homosexuality" conducted by the US-based Pew Research Center, showed that 73 percent of adult Filipinos agreed that "homosexuality should be accepted by society" (up from 64 percent in 2002).[2]
The House of Representatives approved LGBT Rights on 20 September 2017. The lawmakers had voted 198–0 to approve House Bill 4982, otherwise known as the Sexual Orientation and Gender Identity and Expression Equality (SOGIE) Bill. Violating this law carries penalties of ₱100,000 to ₱500,000 fines, and imprisonment for one to six years. This bill prohibits and penalizes any discriminatory acts against Lesbians, Gays, Bisexuals, and Transgender people.
The SOGIE Bill penalizes the following acts:
Gender Profiling
Denying or revoking a professional or other similar license or clearance, except marriage license, issued by the government
Denying access to public service, including military service
Refusing admission or expelling a person from any educational or training institution
Denying a person access to public or private medical and other health services open to the general public
A Swardspeak speaker could be identified as homosexual, making it easier for people in the LGBT community to recognize each other. This created a group of speakers, helping the community resist cultural assimilation and marginalization. Straight people have begun to use Swardspeak, however, particularly in gay-dominated industries such as fashion and film.
While there are no laws pertaining to same-sex marriage or unions, Open Table MCC Church, a local church (in Mandaluyong, Philippines) of the Universal Fellowship of Metropolitan Community Churches (UFMCC), cites freedom of religion in sanctioning what it calls holy unions. These ceremonies are conducted solely for the purpose of celebrating love and are not legally recognized.[35] According to the United Nations, when participating in the political dialogue, political representation is important. Because of this, the existence of LGBT political party Ang Ladlad and their representation of the LGBT community in politics is important.[36] The Filipino Ang Ladlad party, whose founders, leaders, and core constituency belong to the LGBT community, was recognized by the government and participated in party elections in 2013.[37]
Transnational networks such as LGBT non-government organizations allow connected brokers in the Philippines to widely adopt goals and strategies that are cross-culturally recognizable. Efforts to pass an anti-discrimination bill that prohibits using sexual orientation and gender identity as a basis for discrimination is an example. Goals and tactics used in the Philippines such as emphasis on "sexual orientation" and "gender identity" as a distinct part of the self, the idea of being "out", and pursuit of rights-based remedies are hallmarks of transnational LGBT politics.[38]
The diffusion of LGBT subjectivities affected by the shifts in the global system allow studies exploring links between LGBT advocacy and hegemonic geopolitics to increase. An example is through the non-relational diffusion though media, technology, and shifts in democracy and neoliberalism. According to Oscar Atadero, one of the organizers of the 1994 Pride in Manila, the decline of interest in a style of mobilization that is public and militant and the failure of mass movement in the Philippines can be attributed to "the sudden appearance of the Internet at the same time gays and lesbians were forming political movements".[39]
There are, however, notable movements as well. One mobilization was Ladlad's "immoRALLY" in front of the COMELEC office in Manila, two weeks after the rejection of their petition for party-list accreditation in the 2010 elections. The protest rally was held after COMELEC rejected the petition based on moral grounds, claiming that the LGBT people are not immoral. The event brought together national organizations such as Babaylan, Task Force Pride, and the Akbayan party-list to protest the charge against the LGBTs.[40]
The Philippine media and show business scene—encompassing film, radio, and television—is a vital part of LGBT culture in terms of representation. Prominent celebrities including Vice Ganda and Boy Abunda are all featured in major programs and are often tapped to endorse major products and services.
In 2004, the Republic of the Philippines Movie and Television Review and Classification Board (MTRCB) disseminated a memorandum calling homosexual relationships—particularly lesbian relationships—an "abnormality of human nature",[47] discouraging producers from broadcasting any sort of portrayals that promoted these relationships. While there are still several LGBT personalities in show business, as well as LGBT characters in films and television programs in the Philippines, notices such as these have limited particular LGBT portrayals in the Philippine media.[48] While there is an acknowledgement of LGBT people, there is also a lack of understanding, leading to stereotyped portrayals dominating the media.[36]
For the gay Filipino man, two main stereotypes have been revealed in studies to be dominantly presented in media. There is the feminine gay who often cross-dresses, demonstrates stereotypically feminine actions and speech, and is attracted to stereotypically masculine men. The following films have portrayals of the feminine gay:
In contrast to this is the masculine gay portrayal, where the men still appear stereotypically masculine but are attracted to the same sex. A cited example of this is the film In My Life.[49]
Lesbianism in Philippine media has also been studied with two common stereotypes emerging: the butch and the femme. The two are often seen in a butch-femme dichotomy, where in a lesbian couple one assumes the traditional roles of the masculine-male and the feminine-female, respectively. Femme-to-femme relationships, when depicted, have been shown more often as abused or ridiculed couples in a more heteronormative society.[48] The following teleseries are recent portrayals of femme-to-femme lesbian relationships in the Philippines:
Die Beautiful, a 2016 comedy-drama narrating the life (and death) of a transgender beauty queen, was entered into the 2016 Metro Manila Film Festival and won two awards at the Tokyo International Film Festival in 2016.[50]
LGBT representation outside of television and films has been made through existence of gay beauty pageants such as Miss Gay Philippines. It is in this competition that all manner of gays, men or women, as well as transgender and bisexuals are eligible to enter, granted that they first meet the qualifications/requirements of the pageant. However, the organization of these events has been met with controversy in certain cases. For example, in 2013, at the 9th Cinemalaya Philippine Independent Film Festival awards, transgender woman Mimi Juareza was still considered under the "male" category as Best Actor and referred to with the pronoun "he".[47]
In August 2021, Manila Luzon (a contestant from RuPaul's Drag Race) announced that a Philippine drag competition series was in the works, with the casting call open. The series was later called Drag Den with eight drag queens competing. Afterwards, RuPaul announced a casting call for a Philippine adaptation of RuPaul's Drag Race named Drag Race Philippines, which included twelve drag queens competing.
Events
2019 Metro Manila Pride.2019 Metro Manila Pride.
With the general tolerance of the country towards the LGBT community, its members have organized a number of events in the past years to empower the Filipino community in creating a safe space for the LGBT community.[51] Since the First Pride March in 1994,[52] the LGBT community has continued to celebrate this event in the month of June.
The more recent Pride Marches have become more visible to the public with its organizers' use of social media to promote the advocacy, and the events.
More Recent Metro Manila Pride Marches
2015 - Fight For Love
The 21st Metro Manila Pride March in 2015, entitled Fight For Love, was held on 25 July. The turnout of the event was estimated at 2,000 participants.[53]
2016 - Let Love In
The following Metro Manila Pride March was themed Let Love In. There was uncertainty whether or not the event would take place due to the Orlando Nightclub Shooting, but the event still took place. The march began at Luneta Park on 25 June 2016.[54]
2017 - #HereTogether
Pride March in 2017 was entitled #HereTogether. On 24 June that year, members and supporters of the LGBT Community gathered at Plaza de los Alcaldes, Marikina to begin the 2017 Metro Manila Pride March.[55]
2018 - #RiseUpTogether
The 2018 Metro Manila Pride March, which took place on 30 June 2018 and began at Marikina Sports Center, was themed #RiseUpTogether.[51] Compared to the previous year with about 7,700 participants, this year's Pride March round up to 20,000 attendees.
2019 - #ResistTogether
Held at the Marikina Sports Complex, the 2019 Pride was themed #ResistTogether, which fashioned the march as a celebration of the country's diversity and a protest against homophobia, biphobia, and transphobia. The pride also focused on the passage and support for the SOGIE Equality Bill in Congress. Attendance in the 2019 march peaked at 70,000 people, almost thrice the number from the 2018 march.[56]
LGBT organizations
Alpha Nu: Begun in 2014 and considered the Philippines' first openly gay fraternity, Alpha Nu is recognized by the University of the Philippines-Diliman and advocates non-violent initiations, gender sensitivity and psychological support. It holds annual forums on HIV awareness.
ProGay Philippines (Progressive Organization of Gays in the Philippines): A gay-rights organization in Metro Manila that led the Asia and Pacific's first Pride March in the Philippines in 1994.
Lunduyan ng Sining (Sanctuary of Art): Registered lesbian art studio, providing a venue for lesbian art. The studio has produced a lesbian literary and art folio, What These Hands Can Do, and holds monthly music, film or art performances at Mag:net Katipunan in Quezon City
Rainbow Rights (R-Rights) Philippines (formerly the Rainbow Rights Project): Non-profit, non-partisan, non-governmental organization to create an environment which upholds human rights and equal opportunities for all, regardless of sexual orientation and gender identity or expression (SOGIE).
PinoyFTM: Founded in July 2011 as the first organization for transsexual and transgender men in the Philippines. Based in Metro Manila, it has members throughout the Philippines.
Philippine Financial and Inter-Industry Pride: The Philippine Financial & Inter- Industry Pride (PFIP) is a collaborative, voluntary, and not-for-profit community composed of dedicated representatives from LGBT+ Employee Resource Groups (ERGs) or Human Resource / Diversity teams of the financial services industry and associate partner organizations. The PFIP aims to foster working environments that are safe and inclusive for the LGBT+ community.
UPLB Babaylan: LGBT organization and support group at the University of the Philippines Los Baños; promotes gender equality among the student body and beyond. Sponsors Pink Flicks (a film festival focusing on gender issues), symposiums, educational discussions and gatherings with other LGBT organizations.
Lakapati Laguna: A national democratic organization and alliance of LGBTQI organizations and individuals in Laguna.
Southern Tagalog Pride: The premier alliance of LGBTQ and ally organizations, federations, gender desks, Pride councils, and individuals in Region IV (CALABARZON and MIMAROPA)
Metro Manila Pride: Umbrella organization for the annual Metro Manila Pride events[57]
Quezon City Pride Council (QCPC): A pioneering initiative of the Quezon City government and the first of its kind in the country, it is a council to enforce LGBT rights and gender-based policies and programs. Created by Mayor Herbert Bautista with an office order, it was launched on 25 March 2013 to highlight the city government's support for the implementation and enforcement of gender-based policies, programs and activities.
Equality Philippines (EqualityPH): Non-profit organization to promote and safeguard the rights of LGBT members and allies in the Philippines
True Colors Coalition (TCC): Political LGBT organization to continue the community's struggle for equality, acceptance and freedom by organizing, educating and mobilizing the community and its allies and campaigning to end all forms of discrimination. TCC is a member of Kilusan para sa Pambansang Demokrasya (KILUSAN).
Lesbian, gay, bisexual, transgender and queer (LGBTQ) movements are social movements that advocate for LGBTQ people in society. Although there is not a primary or an overarching central organization that represents all LGBTQ people and their interests, numerous LGBTQ rights organizations are active worldwide. The first organization to promote LGBTQ rights was the Scientific-Humanitarian Committee, founded in 1897 in Berlin.
LGBTQ culture is a culture shared by lesbian, gay, bisexual, transgender, and queer individuals. It is sometimes referred to as queer culture, LGBT culture, and LGBTQIA culture, while the term gay culture may be used to mean either "LGBT culture" or homosexual culture specifically.
Lesbian, gay, bisexual and transgender (LGBT) people in the Bahamas have limited legal protections. While same-sex sexual activity is legal in the Bahamas, there are no laws that address discrimination or harassment on the account of sexual orientation or gender identity, nor does it recognize same sex unions in any form, whether it be marriage or partnerships. Households headed by same-sex couples are also not eligible for any of the same rights given to opposite-sex married couples.
Lesbian, gay, bisexual and transgender (LGBT) individuals in the Republic of the Philippines have faced many difficulties in their homeland, such as prejudice, violence, abuse, assault, harassment and other forms of anti-LGBT rhetoric. Many LGBT Filipinos are met with mixed attitudes and reactions by their families, friends and others in their communities, as well as professionals, educators, their national public officials, politicians, attorneys and others working for the government and the rest of the general population.
Ladlad, formerly Ang Ladlad LGBT Party Inc. and sometimes colloquially known as "the LGBT party", is a Filipino lesbian, gay, bisexual, and transgender (LGBT) political party. It was founded on September 1, 2003, by Danton Remoto.
Women in the Philippines may also be known as Filipinas or Filipino women. Their role includes the context of Filipino culture, standards, and mindsets. The Philippines is described to be a nation of strong women, who directly and indirectly run the family unit, businesses, and government agencies.
Lesbian, gay, bisexual, and transgender (LGBT) people in East Timor face legal challenges not experienced by non-LGBTQ residents. Both male and female same-sex sexual activity are legal in East Timor, but same-sex couples and households headed by same-sex couples are not eligible for the same legal protections available to opposite-sex married couples.
Miss Gay Philippines (MGP) is a queer beauty pageant in the Philippines. Considered the longest-running national gay beauty pageant in the Philippines, Miss Gay Philippines was founded in 1979 by entertainment journalist and talk show host Chito Alcid. Miss Gay Philippines is currently owned by the Betera Group.
In the Philippines, a baklâ, bayot (Cebuano) or agî (Hiligaynon) is a person who was assigned male at birth and has adopted a gender expression that is feminine. They are often considered a third gender. Many bakla are exclusively attracted to men and some identify as women. The polar opposite of the term in Philippine culture is tomboy, which refers to women with a masculine gender expression. The term is commonly incorrectly applied to trans women.
Homosexual relations were legalised in the state of Israel in 1988, and during the 1990s various forms of discrimination were prohibited, making LGBT rights in Israel the most progressive in the Middle East. Debate has since centred on recognition of same-sex partnerships and the rights they confer, including inheritance, residency, and the adoption of children. The staging of LGBT pride parades has been controversial in some cases.
This is a timeline of notable events in the history of non-heterosexual conforming people of Asian and Pacific Islander ancestry, who may identify as LGBTIQGNC, men who have sex with men, or related culturally-specific identities. This timeline includes events both in Asia and the Pacific Islands and in the global Asian and Pacific Islander diaspora, as the histories are very deeply linked. Please note: this is a very incomplete timeline, notably lacking LGBTQ-specific items from the 1800s to 1970s, and should not be used as a research resource until additional material is added.
The following outline offers an overview and guide to LGBTQ topics:
Intersex people are born with sex characteristics, such as chromosomes, gonads, or genitals and secondary sex characteristics that, according to the UN Office of the High Commissioner for Human Rights, "do not fit typical binary notions of male or female bodies".
Filipino American LGBT Studies is a field of studies that focus on the issues met by people at the intersection of Filipino American and lesbian, gay, bisexual, and transgender identities.
This is a timeline of notable events in the history of non-heterosexual conforming people of African ancestry, who may identify as LGBTIQGNC, men who have sex with men, or related culturally specific identities. This timeline includes events both in Africa, the Americas and Europe and in the global African diaspora, as the histories are very deeply linked.
LGBT culture in Baltimore, Maryland is an important part of the culture of Baltimore, as well as being a focal point for the wider LGBT community in the Baltimore metropolitan area. Mount Vernon, known as Baltimore's gay village, is the central hub of the city's lesbian, gay, bisexual, and transgender communities.
The Home for the Golden Gays (HGG), or simply The Golden Gays, is a Philippine non-profit organization that provides support and care facilities for elderly LGBTQ people. It was originally established in 1975 by Justo Justo, a Filipino columnist, Pasay City councilor, and LGBTQ activist. Currently, there are around 40 active members of the organization, mostly aged 60 and above. They are colloquially known as "the lolas".
Bahaghari is the national democratic organization of LGBT+ Filipinos advocating for LGBT+ rights in the country.
↑ SCOTT, WILLIAM HENRY (1980). "Filipino Class Structure in the Sixteenth Century". Philippine Studies. 28 (2): 163. ISSN0031-7837. JSTOR42632521. Men who surrender may not be killed, and the weak and effeminate are handled gently; a timawa who kills a captive already seized must reimburse his datu.
↑ Scott, William Henry (1994). Barangay: Sixteenth-century Philippine Culture and Society. Ateneo University Press. p.234. ISBN978-971-550-135-4. During sacrifices made in a new field to Lakapati, a major fertility deity, the farmer would hold up a child and say, "Lakapati, pakanin mo yaring alipin mo; huwag mong gutumin [Lakapati, feed this thy slave; let him not hunger]" (San Buenaventura 1613, 361).
↑ Yepes, Victoria (1996). Etnografía de los indios Bisayas del siglo XVII. Colección Biblioteca de Historia de América. Vol.15. Madrid: Consejo Superior de Investigaciones Científicas. pp.71–72. ISBN9788400076184.
1 2 Demetrio, F. R., & Cordero-Fernando, G. (1991). The Soul Book . Quezon City: GCF Books
↑ POTET, Jean-Paul G. (2019). Ancient Beliefs and Customs of the Tagalogs. Lulu.com. p.22. ISBN978-0-244-34873-1. Nothing is said about the gender of Bathala. The use of the masculine Sanskrit term suggests that it was a god, but it may have been used as an epicene one in Tagalog.
↑ Jessica Salao (30 April 2010). "Gayspeak: Not for gays only". The Philippine Online Chronicles. Archived from the original on 1 December 2010. Retrieved 23 December 2010.
↑ "Holy Unions". Holy Unions by Open Table MCC. Archived from the original on 8 January 2018. Retrieved 8 January 2018.
↑ PAYUYO, LOUISE ABIGAIL (2012). "The Portrayal of Gays in Popular Filipino Films, 2000 to 2010". Philippine Sociological Review. 60: 291–322. JSTOR43486348.
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