Cinema Rehiyon: Cinema in the Regions (Binisaya Film Festival 2013)

BINISAYA FILM FESTIVAL ANNOUNCES

SCREENINGS LINE-UP FOR EXHIBITION!

Cebu City, Cebu (November 2013).

The Binisaya Film Festival (BFF) is proud to announce the film line-up in the exhibition category for its annual festival, which runs from November 22 to November 23 at the USC-TC CAFA Theater, Talamban.

The BFF will exhibit eight noteworthy regional short film productions on November 23 by Visayan filmmakers; among which are certified award-winners, such as Bambi Beltran’s “PIGADAGIT”(first short shot in Butuanon language), Aldo Banaynal’s “HAPPY ANG EMO NA IRO”, (Sinulog Short Festival 2012 Grand Winner), Victor Villanueva’s “ABOT KAMAY” (Grand Prize Winner, Active Vista Film Festival 2012), Remton Zuasola’s “RITMO” (Best Short Film, 36th Gawad Urian).

Other short films in exhibition on November 23 are Irene Gonzales’ “SIMBULO”, Chloe Veloso’s “INA-TAY”, Dani Bautista’s “TAGAD”, and “ITOM”. Also included in the screenings are the inter-island entries Chuck Gutierrez’s “ULIAN”, Glenmark Doromal’s “ANG WALAY KAHUMANANG ADLAW”, “BANTAY”, and “DEATHSQUAD DOGS”.

For its opening  in the USC CAFA Theater this November 22 at 5 PM, the Festival will exhibit a Cebuano full-length film, “DOMINGO DOMINGO” an omnibus collaboration by seven of the promising Visayan wave filmmakers in Cebu—Chloe Veloso, Grace Marie Lopez, Aldo Banaynal, Archie Manayon, Steven Atenta, Nicolo Manreal, and Jayvee Luib.

On the same day and venue at 7PM, the Festival is honored to screen the CineFilipino production “THE MUSES”, by Janice Perez, that is shot and produced in Cebu City, and featured many of Cebu’s local acting talents. Tickets are priced at 100 pesos, in support of the film.

On November 23, the BFF hosts a special talk with film scholars Teddy Co and Paul Grant on renowned Filipino filmmaker and National Artist for Cinema Gerardo De Leon’s “KULAY DUGO ANG GABI”.

In the evening, there will be special screenings of Panumduman Pictures’ “ABERYA”, a Cinema One Original 2012 (ticket price at 100 pesos) also in the USC-TC CAFA Theater. And “NGILNGIG”, a series of frightening Visayan shorts (free and open to the public courtesy of the Bomba Press) in Handuraw Pizza Gorordo.

The Binisaya Film Festival is a local film event dedicated to the rising Visayan cinema movement,  where filmmakers and audiences come together to create and celebrate Visayan identity, language and culture on-and-off  the silver screen. For further information and inquiries on schedules and screenings, please get in touch with the Festival Secretariat through facebook.com/binisaya or binisaya@binisaya.org

  

For further information, please reach us through 0932-1488-678 or 0923-8720-288

BINISAYA FILM FESTIVAL ANNOUNCES

LINE-UP SELECTED FOR COMPETITION!

Cebu City, Cebu (November 2013).

The Binisaya Film Festival (BFF) is proud to announce the film line-up in the competition category for its annual festival, which runs from November 22 to November 23 at the USC-TC CAFA Theater, Talamban.

Seven short film productions by local filmmakers are short-listed out of a hundred entries for this year’s competition. These are George Macapagal’s “UNOD”, Isaias Zantua’s “STARTING LINE”, Izabella Petines’ “TINGOG”, John Paul Pepito’s “TSANSA”, Carl Allocod’s “KANDILA”, Jaylou Dari’s “BAKOTE”, and Paolo Macachor’s “THE VANISHERS”.

These films in competition will have its screenings at the USC-TC CAFA Theater in Talamban.

Only one film will be heralded as the Winner of the 3rd Binisaya Film Festival, with special prizes provided by the Festival’s exclusive sponsors.

Other highlights of the Film Festival include a free screening of a Cebuano full-length film this November 22 at 5PM in the USC CAFA Theater, “DOMINGO DOMINGO” an omnibus collaboration by seven of the promising Visayan wave filmmakers in Cebu—(insert names of filmmakers here) Chloe Veloso, Grace Marie Lopez, Aldo Banaynal, Archie Manayon, Steven Atenta, Nicolo Manreal, and Jayvee Luib.

On the same day and venue at 7PM, the Festival is honored to screen the CineFilipino production “THE MUSES”, by Janice Perez, that is shot and produced in Cebu City, and featured many of Cebu’s local acting talents. Tickets are priced at 100 pesos, in support of the film.

On November 23, the BFF hosts a special talk with film scholars Teddy Co and Paul Grant on renowned Filipino filmmaker and National Artist for Cinema Gerardo De Leon’s “KULAY DUGO ANG GABI”.

In the evening, there will be special screenings of Panumduman Pictures’ “ABERYA”, a Cinema One Original 2012 (ticket price at 100 pesos) also in the USC-TC CAFA Theater. And “NGILNGIG”, a series of frightening Visayan shorts (free and open to the public courtesy of the Bomba Press) in Handuraw Pizza Gorordo.

The Binisaya Film Festival is a local film event dedicated to the rising Visayan cinema movement,  where filmmakers and audiences come together to create and celebrate Visayan identity, language and culture on-and-off  the silver screen. For further information and inquiries on schedules and screenings, please get in touch with the Festival Secretariat through facebook.com/binisaya or binisaya@binisaya.org

For further information, please reach us through 0932-1488-678 or 0923-8720-288

Keeping Pride Alive in the Philippines

Over half a decade ago, I was on my usual public utility vehicle (PUV) route to work in the province of Cebu in the Philippines, when an innocent conversation with a fellow passenger led to the unavoidable question on everybody’s lips.

The teenage girl next to me said aloud, “Black-Holes and Baby Universes and other Essays,” — reading the title of the book in my lap. “By Stephen Hawking.”

“Eskwela diay ka?” she asked. (Are you studying?)

“O, ngano diay?” I replied. (Yes, why?)

“Ganahan sab ko mo eskwela, pero dili mi ka-afford,” she said. (I, too, wanted to study in the universitybut we don’t have money.) “Unsa imo course?” (What are you taking up?)

“Engineering…” I answered. “Unsa diay trabaho imo ginikanan?” (What do your parents do?)

“Clean and Green,” she said. (Clean and Green was the pet-project of former president Arroyo, employing mostly women to clean the streets and highways with a meager salary).

A long silence passed, and to bridge the gap, I asked her, “Asa ka padulong?” (Where are you going?)

“Sotto,” she answered. (Vicente Sotto Memorial Medical Center)

“Mag-unsa ka didto?” I asked. (What are you going to do there?)

“Regular check-up man nako sa psychiatrist,” she answered. (Visit my psychiatrist for regular check-up.)

Without much delay, perhaps so as to keep me at ease before asking her final and much more sensitive 

question, she asked, “Bayot ka noh?” (You are gay?)

After a millisecond of silence, I blurted, “NO…”

Sweating, my heart pumping alarmingly fast, and my surroundings going dark — but nonetheless fully conscious in a fully packed PUV, I lied and disowned myself, which is perhaps the greatest catastrophe of all.

With a sigh of relief, she said, “Abi nako og bayot ka.” (I assumed then that you were really gay.)

I was surprised because I am not a “typical” Filipino gay. Perhaps the effect of a deeply masculine culture, I present myself as more masculine than feminine. I am more “straight” acting — for lack of a more politically correct term. In the Philippines, gays are usually the parlorista or those working in beauty parlors who dress elaborately and often speak the uniquely Filipino gay lingo.

However, assumptions, and its twin, suspicions, are very common in the Philippines, and perhaps in other parts of the world where homophobia manifests itself in more wicked ways.

As an activist fighting and advocating for the rights of the marginalized (students and youth, workers and peasants, for example) since my early days in college, I was taught to be honest in all matters of public life. 

But when she pressed me on such a sensitive matter, I felt like I had been hit by lightning. Crippled for a few seconds, I lied.

Crimeless suspects

I’ve been asked by almost all the heterosexual females I know who know my sexuality, whether a male friend or acquaintance is gay or not. Interestingly, I haven’t had any heterosexual males ask me about another male’s sexual orientation, though I’ve observed many eagerly chiming in when conversation tackles issues on male gayness like our practices, perspectives, sexuality, love lives, and family affairs.

I use the word male instead of men because the demography of gayness in areas I’ve been to in the Philippines is getting younger, reflecting greater freedom of expression in regards to sexuality — through dress, language, and use of make up, for instance — things I did not see during my early childhood years.

While activism culture offers a more unbiased understanding of people, class, and society because of its intellectual nature and commitment to empathizing with and helping those who are marginalized, understanding gender and male sexuality issues lags far behind — a hindrance to fully appreciating the value of every human being. Heterosexual men in the Philippines tolerate gays but are rarely fully accepting.

Heterosexual women, on the other hand, are more open and sympathetic to the gay cause — perhaps because the common denominator between the two is their direct and indirect opposition to male supremacy and patriarchy.

Curiously, it’s mostly women who ask for my opinion on gay suspects they have “identified.” Women, like gays, often have this so-called “gay-dar.” I always answer their queries using my own way of subjectively assessing someone’s sexual orientation: observing their gestures, expressions, mannerisms, even styles, and of course by looking at their eyes, which express desires and feelings.

In fact, during family gatherings like birthdays, anniversaries, and clan reunions, the talk always unfortunately gravitates toward who is gay or not. The family, as the prime social unit where understanding, openness, and acceptance should prevail is held hostage by machismo and patriarchy. It is supposedly the place where one can freely open up about one’s sexuality, but unfortunately family gatherings often turn into convenient gay bashing forums looking for crimeless suspects.

In the workplace and in the community, half serious jokes coupled with sarcasm, are levied at various targets — comments such as “Kanus-a man ka maglad-lad yadz?” (Hey gay, when are you going to come-out?) or “Ikaw nalang wala kabalo nga bayot ka” (It seems you’re the only gay who doesn’t know your sexuality). Such commentary is especially common among the lower and middle classes perhaps due to living conditions in tight and densely populated communities where neighbors are aware of each other’s business or due to their lack of understanding in regards to sexuality and gender issues. Don’t get me wrong — it also happens among the upper classes, though they tend to be more indirect or discreet.

But all of this is just suspicion and when one’s sexuality is in the open, it deepens stigma, discrimination, and encourages oppression. It is all too common; I have experienced emotional and verbal abuse, but a social activist like me sees it in perspective — understanding the social and historical context of gender bias and discrimination. In the course of my heterosexual female friends’ queries, my only regret is offering them a positive answer to their assumptions.

While it is good to discuss equality and respect within the context of gender and sexuality, we must make greater strides toward ending male supremacy or even heteronormativity. Discussions and debates on LGBT issues should progress toward ending gender-based discrimination.

The current social set-up in an economically backward (agricultural based and pre-industrial) and third world country like the Philippines — deepened feudal relations, patriarchy, and macho-culture — cultivates more pronounced discrimination and intolerance on the basis of one’s gender and sexuality. But homophobia is more muted than in the West where bullying and homophobia has driven many to suicide, or resulted in incidents like the death of university student Matthew Shephard.

Perhaps it’s because tolerance, rather than hatred, is deeply ingrained in our social practices in the Philippines. I haven’t met anyone with eternal hatred toward another. We Filipinos easily forget and forgive, which is often tragic, because justice can often go unserved.

However, gay tolerance is truer in the communities I’ve been to where every fiesta celebration is not complete without the participation of the gay community, or in the schools where major roles in the classrooms are assigned to openly gay students and in workplaces where gay workers organize events for the company.

Western influences

In 1998, I learned to use the Internet and through chatting on the popular mIRC or Internet Relay Chat, I came to know and met some like-minded men.

In fact, the Internet was the source of my first sexual contact with someone of the same sex at age 18, and it completely changed my views on sexual roles between males who have sex with males. The Internet provided new possibilities for roles, concepts, and relations — often derived from the West.

When a chat-mate called me up, we discussed and shared our stories. He then asked, “Top ka or bottom?” (Are you top or bottom?). “Unsa mana?” I asked. (What is that?)

After explaining this differentiation, he said, “Ingon ana man sa West.” (It is like that in the West).

At first, I felt such sexual roles between gay men was too much and a bit too radical, because it isn’t typical within my local gay community. I grew up believing that gay men should partner with straight men — a common practice today and among the generations before mine.

The longing to be with straight men is perhaps due to the fact that we inherited from the Filipino gays ahead of us this notion that we are a sub-population within the female community.

However, with the new partner I met on the net, he introduced to me sexual roles between two gay men, which I had never tried or heard of from my close gay friends at that time.

We tend to seek straight men for short-term sexual escapades often in exchange for money or even emotional attachment and long-term relationships, in which the gay partner assumes the responsibility of caring for his straight partner. However, many gay men in the cities, mostly netizens, now practice this gay-to-gay sexual and/or emotional set-up. However, it is rare in far-flung rural areas.

Even now, discussions on sexual roles like top, bottom, and versatile often starts and ends in the cities and are often commonly practiced by active young gay netizens.

When my gay friends from the city and I, who are, let’s say — top — look for same sex partners who are straight in far-flung or rural areas, we always assume the traditional bottom role designated for Filipino gay men who are with straight men.

But the so-called liberalism of western gays in all aspects of social life is due mainly to their economic status. They tend to control their destiny and influence others by virtue of their economic power. When you have money and more of it, you are not only liberating yourself from poverty and want but also joining the club of influential individuals whose voices can greatly influence political policies and institutions and create new norms.

Hence, the word “pink market” was coined precisely to take advantage of western gays’ consumerist culture. 

Bisdak Pride

After years of activism doing community organizing and espousing the rights of youth and students, workers, peasants and women, I realized the importance of establishing an organization devoted to advancing the rights of the LGBT community. Bisdak Pride was born in 2005, focusing on the gay community whose vernacular is Bisaya (Cebuano), the native tongue of people in southern Philippines, the second most commonly used language behind Tagalog.

We comprise a significant portion of the Philippine population but are often neglected because the majority of LGBT support groups are based in Manila (the capitol region) — catering to Tagalog speaking populations. That is why we call our organization “Bisdak (Great Bisayan) Pride.”

We devote most of our time to organizing LGBT organizations in various communities and assisting existing LGBT groups in strengthening their advocacy abilities and commitment to furthering gender equality in all matters of public life. As we celebrate our eighth year, we rejoice in having reached 20 not yet fully rights-based LGBT groups — re-invigorated some and aided the formation of new groups.

Currently, on-going organizing efforts are in place to reach more than a thousand LGBT and non-LGBT individuals before the end of the year (through orientations and discussions) to ensure a wide and deeply rooted LGBT community capable of asserting its rightful place in the Philippines.

In ensuring solidarity and establishing our agenda, Bisdak Pride conducts a monthly Pride Night in partnership with Handuraw Pizza, the most gay friendly pizza restaurant in Cebu, where we address what we deem fit and necessary to advancing the LGBT cause — tackling issues such as health, wellness and environmental concerns and promotion of LGBT arts and culture.

We aim to ensure a healthier lifestyle for our fellow LGBTs through our queer health program focusing on HIV and AIDS prevention.

To fully realize our queer culture program, we facilitated in the implementation of a local independent film festival called “Binisaya” — so as to propagate stories on LGBT issues as well as those affecting other communities of people. Promotion of culture and arts is an integral aspect of our advocacy, as the local LGBT community is known to excel in dancing, singing, and acting.

We discuss the complex relationship between religion and sexuality as well as queer theology with our partner LGBT organizations so as to counter the attacks of so-called “moralists” who use religion to justify homophobia.

We also penetrate university students through our “We S.O.A.R.” project or “We Strengthen our Oneness, Advocating our Rights” in order for college students to appreciate and understand gender and sexuality from the context of a human rights LGBT group.

As we celebrate our eight year of continuous service to the gay community, we unabashedly promised to color the Bisdak communities pink by understanding and evaluating the issues and concerns of the local LGBT community and organize them into a potent force that will soon deliver a powerful blow to liberate every LGBT individual from the bondage of stigma, discrimination, and intolerance — so that, in the end, no one will dare say “NO” to a question that shouldn't be asked.

US Peace Corps Interview

Fighting for the LGBT Community in the Philippines

(Note: AMELIA KENT, BSW, is a US Peace Corps Volunteer. Below are my kind reply to her questions)

1. Please describe the mission/goals of your organization, what events you organize and who are you members?

ROXANNE OMEGA DORON (ROD): The mission, vision and goals of our organization, anchored on the premise that the lesbian, gay, bisexual and transgender (LGBT) community in particular, and the broad masses of Filipino people in general are marginalized and oppressed.

Our vision is, “We look forward for a society that is just, humane and democratic. Thus, we cry for Equality and Respect.” Our mission is, “We are committed to ensure the understanding and all-round promotion of the rights and responsibilities of the LGBT community.” Our goals, includes;

1. Assist LGBT organizations in the communities in their efforts to unite and collectively advance their problems and concerns so that their problems are addressed and their participation in community affairs improved.
2. Establish LGBT groups in communities where there is none.
3. Unite with non-LGBT sectors in their struggles and concerns and actively participate in the people’s movement for change.
4. To become a credible resource center in the Bisaya speaking communities on matters related to LGBT concerns.

We recruit LGBTs and non-LGBTs as gender equality advocates. We organize educational discussions to various communities like understanding gender and sexuality within the context of a feudal and patriarchal society, promoting human rights in the context of HIV and AIDS prevention, promotion of arts and culture activities and even traditional activities like joining Gawad Kalinga or giving slippers to poor and isolated towns.

2. Please describe some of the major issues or societal problems you think are facing the LGBT community in the Philippines?

ROD: Majority of the Philippine population, roughly 75% composed the peasantry, it follows that a significant portion of the LGBT community are within the peasant class or origin. Liberating the peasantry from the land problem is liberating the LGBT community from class and consequently gender issues.

The Philippines is a backward and pre-industrial country, therefore, feudal forms of exploitation remains a major issue faced by a significant portion of our population, including the LGBT community.

Hence, land monopoly is a major problem and backward agricultural methods deepened the oppression and marginalization of the LGBT community in the countryside. Due to the backward condition in far-flung areas, the LGBT community suffers the most since feudal, macho, and patriarchal culture is more deep and prevalent than in the metropolitan areas.

As a consequence, religion too (not only Roman Catholic) is deeply entrenched in the countryside and moralists castigating the LGBT community as sinful brought people to think LGBT is wrong. Even some LGBTs in rural areas think likewise and are affected by religious bigotry.

In urban areas, LGBT communities are somewhat tolerated but rarely accepted. Their talents, wit, and resourcefulness are taken advantage of for the benefit of the institutions they served. Even so, stigma, discrimination, marginalization, and oppression are still apparent than ever.

The LGBT community as part of the working class, which is roughly 15% of the entire population, in the cities also faced stigma, discrimination, marginalization, and oppression. Most working LGBTs prefer to stay in the closet than come-out due to the macho character of workplaces. However, the presence of contact centers as industries preferred by LGBTs is a welcome respite in a degrading macho working condition.

The gender issue is different from a class issue. While the presence of contact centers provided opportunities for the LGBTs, the working class issue on wages, security of tenure, benefits and other universally accepted labor rights are still issues which the working people, including the LGBTs, should confront head-on. In fact, in Cebu several years ago, LGBTs take the lead in facing issues confronted by the working people in business process outsourcing.

LGBT youth and students also faced discriminating school policies like the wearing of uniform, gender insensitive instructions and other archaic policies which affects the intellectual development of persons with different sexual orientation and gender identity but are implemented for various reasons, among them is intolerance.

And the openly LGBT youth in the communities and schools, while assertive of their gender and sexuality still experienced bullying and are stigmatized, often come from their immediate families, neighbors and school officials.

3. Describe how the Catholic faith plays a role in establishing an LGBT identity in the Philippines, what confusion or conflicts does it cause?

ROD: It is saddening that the Catholic Church in the Philippines coined a definition for LGBTs totally detached from reality. While it is understandable coming from their “moral” point of view and historical bias and bigotry, it does not make sense at all.

For example, it is totally OK with them for LGBTs to be “LGBT” as long as they will not practice the sexual act which is totally incomprehensible. It is an imposition with roots which can be traced way back during the Inquisition! They want to completely separate homosexual orientation from homosexual act.

They assumed that what you feel is “right” but when you practice what your heart and mind dictates it becomes a sin and you become immoral based on their own subjective interpretation on what morality is. But since the Philippines is deeply Catholic and at some point fanatical, it is a challenge to rightfully and objectively confront an institution which long betrayed the LGBT community but nonetheless takes advantage of LGBTs who are useful to them.

But I know a lot of LGBTs and heterosexual priests who are supportive of and proud to have worked with us.

4. In the Philippines how are LGBT usually treated when they “come out” to members of their family? How is it different for gays and lesbians?

ROD: I haven’t encountered a study regarding gays coming out and how they are treated or the difference of treatment between a gay (male-homosexual) and a lesbian. But sharing within the LGBT community and anecdotes will tell you that the more open the community or family, more LGBTs will come-out. Usually in urban areas, gays come-out a little bit easier especially if the family is more liberal and open. But it is much more difficult in rural areas where feudal exploitation is deep and religious bigotry is deep-seated. In general, it is still hard to come-out because the treatment is still harsh both psychologically, and some instances physically and sexually.

5. Can you talk a little about the ‘language of the gays’ in the Philippines?

ROD: Language exists, in fact it has been created in order to serve a specific community, as a means of intercourse between people irrespective of their social and economic status in life. On the other hand, the gay language, as I see it, is cultural assertion. It not only meant as a form of communication but also a means to code existing interactions to hide feelings, to express grief and most importantly to relate effectively within the LGBT community. The gay language, even if at most creatively constructed, is a grim reminder that gays can not effectively use its mother tongue or dialect to communicate with out fear.

6. Can you describe some differences in culture, policies or tolerance that you’ve noticed between the LGBT communities here in the Philippines compared to the LGBT community in the United States?

ROD: The advanced economic condition in the U.S. and the backwardness of Philippine society is a major contributory factor about tolerance and acceptance in each respective country. In the U.S some states are open to same-sex marriage or union, while the Philippines have a long way to go. In the Philippines, homophobia is more or less “sidelined,” while in the U.S. it is somewhat mainstreamed. In the U.S. reparative therapy as a means to “correct” or “cure” homosexuality is still in existence, in the Philippines traditional and far more destructive “conversion therapies” like a drunken father poured hot water to his gay son. Or a gay son whose father is a police man stripped his gay son naked on his way to school.

7. Please talk about the LGBT who are contributing to society in different ways which helps the general society “tolerate” them?

ROD: A portion of the LGBT community succeeded in penetrating different economic, political and cultural structures due to the fact that the LGBT community is often (and correctly) viewed as industrious, creative, active, participative, intelligent and even friendly. Their talents and attitudes are being taken advantage of and in some ways tolerated due to their contribution in any given undertakings. It is a fact, gays are embedded in almost all structures of governance and leadership, economic activity and most visible in the promotion of culture and arts. However, a truly heterosexual, or more precisely male-dominated society, like the Philippines, accommodated the LGBTs, tolerated its presence but never accepted it as part and contributor of a democratic society, because no significant laws protecting the LGBTs. Tolerance does not automatically translate to respect.

8. What role does the LGBT community play in events like Sinulog?

ROD: The LGBT community, specifically the openly gays are the planners, implementers of the Sinulog festival. A religious festival or any festival for that matter will never be the same without the involvement of the LGBTs.

You take a cursory look in any of the committees, from the top echelons of planning down to the bottom of it (even in the cleaning of garbage!) openly gays are involved – deeply involved. They create an exceptionally gay festival in a truly religious undertaking like what we have seen for decades. In an ironic twist of fate, beyond its materialism and consumerism lies the genuine expression of the LGBT community to their faith – the same faith that often echoed and brand LGBTs as immoral and sinful.

I suspect the reason why priest do not castigate LGBTs during the daily novena in preparation for any religious festivals is to tolerate gays as an important partner. Otherwise, no festival will ever succeed.

That is why, beyond its religiosity and fanaticism, lies the LGBT community’s expression of her/his faith. But there’s the rub, gays are being tolerated in any festivals like Sinulog as a cultural event, but not so much in some other areas of our life.

9. Can you share some information on the closeted gays in relation to spreading HIV?

ROD: The discreet or the so-called closeted gays are difficult to reach due to their covert behavior. Their being clandestine is truly understandable, given the fact that widespread stigma and oppression are apparent than ever. Coupled with a risky behavior, their vulnerability to STIs and even HIV infection is very high.

The risky behavior and vulnerability to diseases like HIV is the effect of widespread stigma, marginalization, discrimination, and oppression.

On the other hand, records of HIV cases are very alarming because the incidence of HIV cases is exponentially high among men-having-sex-with-men (MSM) and even the transgender (TG) community. But is, sadly, understandable because HIV cases affect communities which are already suffering from lack of human rights protection, for example lack of laws and enforcement of ordinances that protects LGBTs. A creative and innovative approach to penetrate the community of discreet gays is necessary coupled with a holistic understanding of their social behavior and community participation.

However, while laws are important instruments to protect LGBTs against stigma and discrimination, it is still the social system that allows LGBTs to be oppressed. And that social system should be changed.

10. What is the number one priority right now for the LGBT community?
Any other information you want to share about Bisdak Pride?

ROD: It is always a priority for the LGBT community to study society in order to move forward and to fully understand stigma, discrimination, marginalization and oppression. The LGBT community should study society from a progressive and scientific point of view, its history and background.

After studying history and analyzing the different social classes, the LGBT community should strengthen its organization and link with various sectoral and multi-sectoral organizations to advance its rightful place in our country.

No LGBT community will take pride in advancing its cause without the support and participation of different sectors and classes. An isolated LGBT community can not claim its place in our society. This is why Bisdak Pride, Inc. is not exclusively for LGBTs because we believe heterosexuals are also effective mouthpiece in our advocacy for gender equality and societal change.

Termino ug pagbiay-biay

Matud pa sa gimantala nga balita sa SunStar Superbalita (March 7, 2013), "4 ka mga bayot nga designers nasikop".

Adunay dakong kibhang ang maong balita og sexist kini.

Ug ang kibhang mo-resulta sa dili unya hitupngan nga pagbiay-biay sa atong mga kaigso-unan nga adunay lahi nga kinaiyahong matang ug hiyas sa pagkatawo kun sexual orientation and gender identity (SOGI).

Ang kalainan sa atong kinaiyahong matang ug hiyas sa pagkatawo mao ang gitawag nato nga defining characteristic in life kay innate man kini, sama sa race og color. Buot pasabot, wala gituyo, kabahin na sa pagkatawo hangtud sa kamatayon.

Sa pikas bahin, ang termino o bisan ang pulong nga gigamit adunay direkta nga negatibo ug positibo nga epekto. Ang ulohan sa maong balita, way duda, modugang sa pagpasiga sa kayo nga nagdaub sa atong mga kaigso-unan nga dili heterosexual.

Kinsay makalimot sa Vicente Sotto scandal o sa pellet gun victims sa Mango?

Dili angay ang pagmarka ni bisan kinsa tungod sa iyang hiyas sa pagkatawo. Samot, dili angay markahan ang tawo tungod sa atong pagdahom.

Tungod kay aduna man gud kita’y gitawag nga “unsa ang iyang tan-aw sa kaugalingon (self-concept)"  ug “unsa ang tan-aw sa laing tawo kaniya kun (community labeling)”. Apan ang “tan-aw sa laing tawo kaniya” kay suhitibo (subjective) kini og dili obhetibo (objective).

Ang paglikay sa subitibismo kun subjectivism adunay epekto nga positibo kaysa negatibo.

Busa, ako mosugyot nga mas angayan sa mga tigbalita mogamit pa guihapon sa kinaiyahong matang sa pagkatawo (pananglitan, ‘4 ka lalaki nga designers nasakop’) kay sa paggamit sa mga termino nga hiyas sa pagkatawo (sama sa, ‘4 ka bayot nga designers nasikop’).

Sultii ko, kun ibutang ta lang, mga pari, madre, military, police, mga tigbalita og mga politico ang mabutang sa ingon ana unya nga sitwasyon, ibutang kaha sa tigbalita nga, “4 ka mga paring bayot o militaring bayot nasikop”? 

Wala sa lugar to label people by virtue of their sexual orientation and gender identity, mao nga likayan kini, tungod kay dili sa tanan natong pagdahom sakto.

Hirit: Termino ug pagbiay-biay
4 ka mga bayot nga designers nasikop

Interview: Outrage Magazine

Roxanne Omega Doron: Unabashedly pink

Bisdak Pride Inc.: Unifying LGBT efforts

SECTION: Group Games
• When was the group formed? Who formed the group? Why was it formed?
Roxanne Omega Doron (ROD): Bisdak Pride, Inc. (BPI) was formed eight years ago as a response to the proposal from individuals, university and community-based lesbian, gay, bisexual and transgender (LGBT) organizations that their must be a unifying LGBT organization that will extend support to several community-based LGBT groups in the Bisaya speaking populace. Hence, Bisdak Pride. 

Most LGBT groups in the community are composed mainly of effeminate gay men. The establishment of BPI as an LBGT group is to unify all sub-populations within the gay community in different geographical location, within the Bisaya speaking areas – at least those who will adhere to our principles. In fact, heterosexual men and women who advocates for the rights and responsibilities of LGBTs are welcome in our organization.

Significantly, it was floated the during the “In the Pink of Health: First Visayas-Mindanao LGBT Leadership Conference”, a project of ProGay Philippines with support from The Royal Netherlands Embassy, on August 28-29, 2005, in Davao City, that challenged those who attended the conference to strengthen LGBT communities – I was one of those who attended and took the challenge.

I had the courage to established this group from scratch because even before its establishment in 2005, I was already invited to speak in various schools, communities and even factories to extend support to LGBTs and provide timely and relevant educational discussions that affects them and society.

• What are the challenges you face now? How are these faced?
ROD: As founder and currently the executive director, the challenge is how to sustain the momentum we establish more than half a decade ago. 

I am grateful that I am accompanied by dedicated, hardworking and selfless individuals who are passionate in serving the LGBT community. Allow me to mention their names; Third, Lucky, Ronz, Cres and Beejhun, they are my co-equal in these difficult tasks to help other LGBTs in our day-to-day affair, and many other individuals who are supportive of and proud to contribute to BPIs development.

Then, of course, the finances; I can say it is a feat to survive for eight years without external funding that supports our four core programs. However, we are in the right track now and the ground is fertile to look for funds and donors that will help us consolidate our gains.  Two of our advocates are in the United States and Australia finishing their doctorate degree and are in-charge in strengthening international linkages.
We are also in close contact with an NGO in Switzerland for a pioneering study on MSM. The Graduate School of Southwestern University (SWU) in Cebu City is in collaboration with us to finance the printing of our IEC materials.

• What makes your group different from others also existing for the LGBTcommunity?
ROD: We are different in various ways; in strategy, tactics, and notably principles and direction.
First, we are an LGBT group that includes heterosexual men and women who are determined as we are to become advocates for gender and sexual rights and commit for social change. We do not want to alienate those who wish to support LGBT rights and welfare just because they are heterosexuals. They can be good mouthpiece for gender equality, too.

Second, we have four (4) core programs that best articulate the needs and interests of LGBTs as we see it. Our core programs include, Queer Politics, Queer Health, Queer Theology and Queer Culture.

Third, we look at the issue of the LGBT community as part and parcel of the entire struggle of the Filipino people for social change – you can’t go any deeper than that. LGBTs, like women, cut across all sectors. We are widely present in the peasant class where feudal and patriarchal exploitation is more apparent and deep. The working class, too, has its share of a significant gay minority. Even within the women, young professionals and adolescents, gays are present and seemingly more tolerated – but rarely accepted.

• Achievements that the group is proud of?
ROD: Our existence without funding is a feat in itself. But we can not brag about it in the next few years – it would be an utter failure.

We are happy and proud to have traveled in various communities in the Visayas and Mindanao using our own resources and support from generous individuals and institutions. For example, our trip in Mindanao last year was supported by Small Wonders Academic Center (SWAC) a local Chinese community school and Cokaliong Shipping Lines, Inc. Or the trip in Baybay City, Leyte two years ago was made possible through the kind support of Visayas State University (VSU) and Roble Shipping Lines. 

We conduct activities through networking and alliances. Local government units also supported our trainings like the Sangguniang Kabataan (SK) and municipal and city governments.

Other achievements we can brag about is when we hosted the arrival of Prof. Ted Jennings, noted biblical scholar and was the acting dean of Chicago Theological Seminary (CTS), he later funded our groundbreaking one-time activity titled, “Queer Theology: Impact to Queer Communities in Third World Countries” five years ago.

We are also the co-organizer of the “First Visayas-Mindanao MSM and TG Conference”, A project of Health Action Information Network (HAIN) with support from United Nations Development Program (UNDP), on September 24-25, 2010, in Davao City.

We are also the co-convenor in Cebu of the international campaign One Billion Rising to end violence against women and girls last February 14, 2013. We also contribute to the development of Visayan arts and culture by hosting the regional Cinema Rehiyon “Binisaya Film Festival” a flagship project of the National Commission for Culture and Arts (NCCA) sub-committee on film and currently working for the Bisdak Pride First Queer Literary contest.

• What are the group’s future plans?
ROD: Our future and present plan includes strengthening our organization as we celebrate our eight year, consolidate our various LGBT partner groups, and ensure heightened partnership with non-government organizations (NGOs), people’s organization (POs), academe, ecumenical groups, youth and students’ groups and local government units (LGUs).

We are finalizing our system and mechanisms in recruiting gender equality advocates in hundreds. We are done with the membership form that also serves as a research tool on gender, rights, religion and health. This is an initial step as we leapfrog.

• How can one join and be a part of the group?
ROD: The good thing about our current members is we do not recruit them, they applied. So you can see from there that they are really interested. It is easy to join BPI because we are very accessible in various ways; social networking and physical presence. We travel a lot, partnered with various sectarian and non-sectarian institutions, government and non-government institutions and very active-online.

SECTION: Shakers & Movers

• When did you start becoming an LGBT advocate?
Roxanne Omega Doron (ROD): It all started during the “60th National Student Press Convention and 30th Biennial Student Press Congress” of the College Editors Guild of the Philippines (CEGP) on May 23 – 28, 2000, in Itogon, Benguet. After the five day conference we elected the first, if I am not mistaken, openly gay national chair of CEGP, the indefatigable Rey Asis.

Openly-gays met after the tiring whole-day conferences and it was during our evening get-together that we unabashedly call ourselves the “Pink Collective.” My understanding of LGBT rights hand-in-hand with the people’s movement for social change became more visible as we discussed until the wee hours.

• Who/What triggered you to be an LGBT advocate?
ROD:  In 1995, I am already a student activist during my first year as engineering student at the University of San Carlos. I became an advocate for the people’s cause then and eventually became so for LGBTs. The issues confronted by LGBTs are not separate from the issues faced by peasants, workers, women, youth and professionals. But it was during the year 2000 when I attended the CEGP convention and thereafter was elected in absentia as national founding vice-president for the Visayas of Anakbayan where I exponentially struggle for youth and people’s issues, including the LGBTs.

For example, unabated oil price increases, onerous school fees, unfair taxation, high prices of basic commodities, unemployment and underemployment, low wages and less benefits and genuine land reform are issues all sectors and classes, including the LGBTs confronted daily. Because LGBTs also ride public utility vehicles, send someone to school or self-supporting students, budget family income, breadwinners, toil the land and even manage small and medium enterprises.

• What are the key issues you believe we should focus on in the LGBTcommunity in the Philippines?
ROD: From a macro-level, the LGBT community, along with various sectors and classes, should study the historical circumstances of stigma, discrimination, marginalization and oppression based on gender, sexuality and class.

From a micro-level, the LGBT community, specifically, the sub-population of gay men and men who have sex with men (MSM) and even the transgender (TG), should consider the issue on health a major concern in order to prevent the spread of HIV to the general population and maintain it at its alarming level within the MSM and TG community.

• What disappoints you in the local LGBT community?
ROD: My patience revolves around the universe and far extends even beyond my mortality; I am not someone who easily gets pissed-off.

My theoretical training and practical experiences as a political and social activist of the national democratic (ND) movement for half of my life, has given me a more solid, profound and objective understanding of the different social construct and classes. The more you understand society and classes, the more you are able to understand people’s behavior – their stand, viewpoint and method. In a way, you will be able to objectify and adjust – and learn from them – which are crucial.

I was once an active (full-time) ND activist and we were being taught in theory and in practice to be objective. When you are objective, you look at ‘disappointments’ not as negative limiting but positive limiting. 

• What inspires you in the LGBT community? Why so?
ROD: I am happy that wherever I go, community-based LGBT groups sprouting like mushrooms in the wilderness but still traditional and non-political. Whatever the circumstances of their existence, it is notable to see and help them in a way because directly or indirectly, it is a form of political assertion. Several inquiries within and outside Cebu province are also in the offing on how they can establish their own group.

• What achievements are you specifically most proud of?
ROD: I am proud to collaborate to various individuals and groups. But I dare say it is an achievement to maintain people with the same caliber and commitment as me. The likes of Third, Lucky, Ronz, Cres and Beejhun – my co-equal within the BPI organization are my important comrades in this struggle. Maintaining them, encouraging them (and they encourage me), and knowing someday they will run this organization with their own style, intellect, fervor, principle, commitment and hope is a feat I want to see soonest.

• How would you want for the LGBT community to know, and remember you?
ROD: As someone who established Bisdak Pride, Inc. from scratch – meaning to say without direct support and supervision from various groups and individuals, like no group planned for its establishment or no prominent individual encourages me to put up one. But I deeply value the suggestions of veteran LGBT organizers and non-LGBTs whom I prefer to keep anonymous.

But I do not own this organization, it is just that I am fortunate enough to initiate its establishment.

• Future plans as far as LGBT advocacy is concerned?
ROD: Help ensure that the Anti-discrimination bill, specifically authored by Rep. Teddy Casiño of Bayan Muna and a candidate for senator of Makabayan coalition will soon become a law, and encourage LGUs to pass their own ordinances. Ensure visibility of our organization on issues that affects the LGBT community and the people. Continue expanding and strengthening LGBT organizations and decisively link them to the people’s movement for social change.