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Philippine gay

Locating the Asog: A Historical Account of Philippine Gay Identity in the Spanish Colonial Period

Abstract


The paper investigates the asog, which is arguably the earliest representation of Cebuano gay identity in the Philippines, within the Spanish colonial period. Specifically, it evaluates how this individuality has been shaped within its socio-cultural and economic milieus. By using critical content analysis, this learn examines two chronicles and five dictionaries to observe how the asog was inscribed during the Spanish colonial rule in the Philippines. Findings show that the asog was described by priests as a cross-dressing effeminate shaman who performed Satan’s bidding by spreading false news and stealing gold from the natives. However, the asog’s definition changed in the late nineteenth century as it became exclusively religious, while its association as an effeminate man became more secular and nationalistic. In this light, the study attempts to analyze the social conditions that form today’s Philippine lgbtq+ identities—an issue that is largely underexamined—and how these subvert Western models of gender and sexuality as well as processes in linguistic translation. Thi

Philippine Gay Society

“First published thirteen years ago, Philippine Gay Culture was immediately recognized as a landmark in the study of male homosexuality in modern Asia and especially in the continent’s former colonies. Written by a Filipino homosexual who is also a distinguished scholar, a fine poet, an acute literary critic, and an irate polemicist, it united sophisticated theoretical innovation with excellent study, insider gossip, and an idiosyncratic political radicalism. It has become an memorable classic. The offer edition is still more valuable because it includes both a detailed update on Filipino customs in the broadest sense, as good as a thoughtful self-criticism of the original work, stressing Garcia’s new interest in the formative power of nationalism in a postcolonial globalized world.” —Benedict Anderson, Cornell University

“Garcia is one of the most highly respected scholars on gender and sexuality in the Philippines. He is also an accomplished poet and prizewinning essayist. Over the years, he has written pioneering scholarship on the history and politics of homosexual cultures and the transnational formation of que


     
  1. What are the male gay identities that constitute Philippine queer culture? Why is there no gay liberation movement in the Philippines? These are the two main questions engaged by The Philippine Gay Culture and its author, J. Neil C. Garcia.[1] Scholars should pay a tribute to the University of the Philippines Press for the reprint of this unique (up until now) academic inquiry into Philippine gay culture, since it is a very useful resource (its bibliography is prolific) and its diverse range of perspectives should spur LGBT Studies in the Philippines. The uniqueness of Garcia's research lies also in the author's own experiences as a bakla (see below), although he admits to have generally been influenced by his readings on the gay movements in the United States and Europe.
     
  2. The book consists of nine chapters, essentially organised into two sections (Philippine Gay Culture and The Early Gay Writers: Montano, Nadres, Perez), with a challenging afterword (Philippine Gay Culture: An Update and a Postcolonial Autocritique). Part 1 is the history of gay culture. It focuses on the popular and academic writings about homosexuality which were written during

    Youth Commentary

    By Nelson Everett Toriano, Pacific News Service

    Americans often ponder the U.S. is the world’s most accepting places for gay, lesbian and transgender people. But a young homosexual American man finds out differently in the mostly Catholic, socially conservative Philippines.

    Mar 26, 2004 – During my trip to the Philippines, my cousin introduced me to people in her steep school ROTC program. Carrying paper fans, her male friends skipped toward me from the endorse of their training lines. They called me guapo, or “handsome” in Tagalog.

    I blushed, having never been approached before by flamers in fatigues.

    I was surprised to find that in the mostly Catholic society of my homeland, homosexual culture is more tolerated than in America. From nightlife to the media, baklas (Tagalog for gays) are the norm. The strangest part of the entire experience was realizing that although I’m a male lover male, as an American I was uncomfortable with such tolerance.

    While the recent court ban on gay marriages in San Francisco — as well as President Bush’s proposed constitutional amendment outlawing gay marriage — attacks me personally, my visit to the Phi