This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)(Learn how and when to remove this template message)
In the Philippines, a baklâ (pronounced [bɐkˈlaʔ]) or bayot (Cebuano) is a person who was assigned male at birth and who is usually exclusively attracted to men. Baklâ are often considered a third gender. Many, but not all, baklas have feminine mannerisms and dress as women. Some self-identify as women.
Bakla are socially and economically integrated into Filipino society. The stereotype of a baklâ is a parlorista–a flamboyant, camp cross-dresser who works in a beauty salon. Some Filipinos disapprove of baklas, usually on religious grounds or related social reasons.
This section needs expansion. You can help by adding to it. (December 2009)
Same-sex marriage is not recognised in the Philippines, preventing many baklâs from getting married. Legislation attempting to legalise same-sex marriage in the Philippines has been presented to Congress, but none have passed thus far.
The Philippines are predominantly Roman Catholic; the Church officially tolerates persons with such orientations but condemns homosexual activity as "intrinsically disordered". This condemnation of homosexuality presents a problem for the baklâ because of the potential for discrimination in a Catholic-dominated society. As a result, Baklâ youth in particular face higher risks for suicide, depression, and substance abuse than their heterosexual peers, with risk increasing as parental acceptance decreases.
While a significant minority, baklâ who are Protestant face varying degrees of acceptance based on the denomination to which they belong. The Philippine Independent Church, which is in full communion with the worldwide Anglican Communion, which officially does not endorse homosexuality. Various Evangelical churches and the Iglesia Ni Cristo are more fundamentalist in doctrine, and thus strongly condemn homosexual acts and suppress such identities within their congregations.
Non-Christian Filipinos who profess Islam, Buddhism, Hinduism, and other faiths also present a wide range of doctrinal views. Islam, the second largest religion in the Philippines, comprises roughly 5.57% of the population. Islam shares views with other Abrahamic Faiths in that homosexual acts are held to be sinful. According to the Delhi High Court, Hinduism does not officially condemn homosexuality. As for Buddhism, the Dalai Lama has maintained that homosexuality is "sexual misconduct" for Buddhist followers but does not condemn it for non-believers.
In Pre-colonial Philippines, the bakla, especially those who crossdress (asog, bayoc or bayoquin in Spanish sources), were commonly shamans (babaylan), a role usually taken by women. Babaylan were highly respected members of the community who functioned as healers, keepers of oral histories, sorcerers, and as spirit mediums for communicating with ancestral and nature spirits (anito).
In Cebuano, the term "baklâ" means "homosexual". In modern Filipino, it can mean either "effeminate man" or "homosexual" but the word itself has been used for centuries, albeit in different contexts. The Tagalog poet Francisco Balagtas used the word "bacla" in reference to "a temporary lack of resolve", as seen in his popular works Florante at Laura and Orosman at Zafira.
In narrating the Agony in the Garden, the traditional religious epic Casaysayan nang Pasiong Mahal ni Jesucristong Panginoon Natin na Sucat Ipag-alab nang Puso nang Sinomang Babasa (The History of the Passion of Jesus Christ Our Lord that Surely Shall Ignite the Heart of Whosoever Readeth), which is often chanted during Holy Week, has a passage that reads Si Cristo'y nabacla ("Christ was confused"). During Balagtas' time, when the Philippines was a Spanish colony, homosexual men were called "binabae" or "bayogin" like Alejandro Penunuri. Pre-World War II Tagalog meanwhile used baklâ to mean "fearful" or "weakened".
Bakla generally dress and act like women, grow their hair long, having breast implants, taking hormone pills and make other changes to look more feminine. Some go so far as to undergo sex reassignment surgery, but this is uncommon.
Baklâ are often considered a third gender. J. Neil C. García recalls a children's rhyme that begins by listing four distinct genders: "girl, boy, baklâ, tomboy." (In the Philippines, tomboy explicitly refers to a lesbian.)
Nowadays, in almost every city and town in the Philippines there is at least one baklâ (in general many baklâs) living a normal life, accepted (at least by some) as a member of the third sex. This general acceptance of the baklâ sexuality does not, however, imply that they are considered equal to the other genders.[according to whom?] García states that the ordering "girl, boy, baklâ, tomboy" implies "[The differing gender's] hierarchical positioning relative to each other". Although Filipino society is surprisingly tolerant of baklâ, there is an implied superiority of the "traditional" sexes over the other two.
Despite this supposed "hierarchy of the sexes," baklâ have become recognized and accepted by most of society; they have become an integral part it. There are successful ones, such as some parlorista who own or work at beauty salons and are considered more meticulous and detail-oriented than female peers. A few prominent social icons are also baklâ, such as television personality Boy Abunda, hairdresser and entrepreneur Ricky Reyes, actor-comedian Vice Ganda, Filipino fashion designer Michael Cinco and the world's first LGBT political party called Ladlad which means "coming out".
In the second edition of the now-defunct gay lifestyle magazine Icon Magazine, editor Richie Villarin quoted one of the magazine's advertisers as saying "We cannot remain oblivious to your market".
Baklâs have been instrumental in the opening of badong clubs in the Philippines and can also be found in service, retail, and both sexual and non-sexual entertainment industries. Despite their high visibility, acceptance of baklâs is limited, especially for gay professionals.
Baklâ communities are renowned for beauty pageants, with Miss Gay Philippines being a national beauty pageant for baklâs. The participants model swimsuits and dresses, as in other beauty pageants worldwide.
Baklâs have an argot, or secret language, called swardspeak. It is used by both masculine and feminine baklâs and incorporates elements from Filipino, Philippine English and Spanish, spoken with a hyper-feminised inflection. It was widespread and popular until the 1990s, but is now considered unfashionable in most parts of Manila. It has been argued that it is more appropriate to call modern swardspeak "gayspeak" instead; despite being strongly identifiable as gay lingo, it is also used by heterosexuals.
- Aggleton, Peter (1999). Men who sell sex: international perspectives on male prostitution and HIV/AIDS. Temple University Press. p. 246. ISBN 1-56639-669-7. Retrieved 2010-06-05.
- Tan, Michael L. (2001). "Survival Through Pluralism: Emerging Gay Communities in the Philippines". Journal of Homosexuality. 40 (3/4): 117. doi:10.1300/j082v40n03_07.
- Benedicto, Bobby (2008). "The Haunting of Gay Manila: Global Space-Time and the specter of Kabaklaan". GLQ: A Journal of Lesbian and Gay Studies. 14 (2-3): 317–338. doi:10.1215/10642684-2007-035.
- LeiLani Dowell (2005-02-17). "New Peoples Army recognizes same-sex marriage". Workers World Party. Retrieved 2008-11-17.
- "Philippines". International Religious Freedom Report 2004. U.S. Department of State. 2004. Archived from the original on 13 July 2010. Retrieved 11 July 2010.
Over 81 percent of citizens claim membership in the Roman Catholic Church, according to the official 2000 census data on religious preference.
- "Excerpt". Catechism of the Catholic Church.
- Reyes, Mark (2015). "Perceived Parental Support as a Protective Factor Against Suicidal Ideation of Self-identified Lesbian and Gay Filipino Adolescents". North American Journal of Psychology. 17 (2): 245–249.
- "Anglican Communion Q&A" (PDF). Anglican Communion Home Page. Anglican Communion Office. Retrieved 2 April 2017.
- "The Philippine Statistical Yearbook" (PDF). Philippine Statistics Authority. Retrieved 2 April 2017.
- Burton, Richard. "The Qu'ran and Homosexuality". Fordham University. Fordham University. Retrieved 2 April 2017.
- Rao, HS (July 3, 2009). "'Hinduism does not condemn homosexuality'". Rediff.com. Rediff. Retrieved 2 April 2017.
- Harvey, Peter (2000). An Introduction to Buddhist Ethics: Foundations, Values and Issues (illustrated, reprint ed.). Cambridge: Cambridge University Press. p. 432.
- Scott, William Henry (1994). Barangay: Sixteenth Century Philippine Culture and Society. Quezon City: Ateneo de Manila University Press. ISBN 971-550-135-4.
- Jose S. Buenconsejo (2013). Jennifer C. Post, ed. Songs and Gifts at the Frontier. Current Research in Ethnomusicology: Outstanding Dissertations Volume 4. Routledge. p. 98–99. ISBN 9781136719806.
- "6 Guidelines for Becoming a Filipino Shaman". The Aswang Project. Retrieved 12 May 2018.
- Wolff, John U. (1972). "baklà". A Dictionary of Cebuano Visayan. 1. p. 86.
- "bakla". Tagalog Dictionary. 2004. Retrieved 2009-12-05.
- Garcia, J. Neil C. (2008). Philippine Gay Culture: Binabae to Bakla, Silahis to MSM. Manila, Philippines: UP Press. ISBN 9715425771. Retrieved 18 November 2013.
"Also, another semantic space that bakla occupies refers to a state of mental confusion and undecidedness. This may be used to bear a linguistic affinity to the way Tagalog poet Francisco Balagtas used the word bakla in the context of a temporary lack of resolve, an emotional wavering in several scenes in at least two of his best known works, the romance Florante at Laura and the play Orosman at Zafira; later, prewar Tagalog writers used bakla to mean fearful and weakened.
- de Veyra, Lourd (24 October 2013). "HISTORY: MAY BAKLA NGA BA NA KASAPI SA KATIPUNAN?". News5 Everywhere. Archived from the original on 5 March 2014. Retrieved 17 November 2013.
- Manalansan, Martin (2003). Global Divas: Filipino Gay Men in the Diaspora (illustrated ed.). Durham: Duke University Press. p. 25.
- Garcia, J. Nelia C. (2000). "Performativity, the bakla and the orienting gaze". Inter-Asia Cultural Studies. 1 (2): 265–281. doi:10.1080/14649370050141140.
- Alba, Reinerio A. "In Focus: The Filipino Gayspeak (Filipino Gay Lingo)". In Focus: The Filipino Gayspeak (Filipino Gay Lingo). Republic of the Philippines National Commission for Culture and the Arts.