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Same-sex marriage is not recognised in the Philippines, preventing many baklas 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 is 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 Cebuano, the term "bakla" 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 bakla to mean "fearful" or "weakened".
Bakla are sometimes considered a third sex.[dubious ] J. Neil C. García recalls a children's rhyme that begins by listing four distinct genders: "girl, boy, bakla, tomboy" (In the Philippines, tomboy explicitly refers to a lesbian).
Although Filipinos had managed to deconstruct the standards of the gender role that was forced upon by western influences during and after colonization, the stigma that was put upon people who belong to the third gender lasted'til modern times but now in a less strict way. [according to whom?]
Nowadays, in almost every city and town across the culturally diverse islands of the Philippines there is at least one bakla (in general many baklas) 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. García states that the ordering "girl, boy, baklâ, tomboy" implies "[The differing gender's] hierarchal 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 not only become recognised and accepted by most of society but 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 to "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".
Baklâ are often considered a third gender. Many, but not all, baklas dress as women. The stereotype of a baklâ is a parlorista–a flamboyant, camp cross-dresser who works in a beauty salon.
Baklas have been instrumental in the opening of james and edelberto several night with 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, tolerance of homosexuality cannot be inferred; acceptance of baklas is limited, especially for gay professionals.
Bakla communities are renowned for beauty pageants, with Miss Gay Philippines being a national beauty pageant for baklas. The participants model swimsuits and dresses, as in other beauty pageants worldwide.
Baklas have an argot, or secret language, called swardspeak. It is used by both masculine and feminine baklas 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 as well.
- Rob Veroy (Gay lord)
- 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.
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- Burton, Richard. "The Qu'ran and Homosexuality". Fordham University. Fordham University. Retrieved 2 April 2017.
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- Harvey, Peter (2000). An Introduction to Buddhist Ethics: Foundations, Values and Issues (illustrated, reprint ed.). Cambridge: Cambridge University Press. p. 432.
- 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.
- 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.
- 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.
- 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.