SAME SEX MARRIAGE LAW: A STUDY ON DIFFERENT NOTIONS THAT

INFLUNCES THE PEOPLE STAND

Presented to the Faculty of

Senior High School

Asian College of Technology – International Educational Foundation

Cebu City

In Partial Fulfillment of

PRACTICAL RESEARCH 1

(APLD 02)

by:

VERO, JONELL FRANZ L.

NEIZ, SHERYL

COSIDO, CARLO

NACORDA, LIEZEL JANE

GALVEZ, MA. JULLIANNE

SALVACION, BRIER ROSE

RESTAURO, GABRIEL

PATIGDAS, AMELIE ROSE

MS. MARIE CYRIL ELIJAH S. ARGOMIDO

Research Adviser

March 2020
 TABLE OF CONTENTS

PRELIMINARY PAGES PAGES

Title Page…………………………………………………………………………..01

Panel of Examiners……………………….………………………...…………….04

Approval Sheets…………………………………………………………………...05

Acknowledgement…………………………………………………………………06

Abstract……………………………………………………………………………..07

CHAPTER

I. THE PROBLEM AND ITS SCOPE

INTRODUCTION

Rationale……………………………………………………………………10

Theoretical Background…………………………………………….…….16

Conceptual Framework…………………………………………….……..19

THE PROBLEM

Statement of the Problem…………………………………………….…..20

Significance of the Study…………………………………………….……21

Definition of Terms…………………………………………………….…..22

II. REVIEW OF RELATED LITERATURES AND STUDIES……………………. 24

III. RESEARCH METHODOLOGY.......................................................................39

IV. RESENTATION OF DATA, INTERPRETATION OF RESULTS AND ANALYSIS

…………………………………………………………………………………………..……. 41

V. SUMMARY OF FINDINGS, CONCLUSION, AND RECOMMENDATION

.....................................................................................................................................47

BIBLIOGRAPHY………………………………………………………………………….... 53

APPENDICES

APPENDIX A- Transmittal Letter to the ACT – IEF Principal………………..58

APPENDIX B- Questionnaires…………………………………………………..59

APPENDIX C- Documentation…………………………………………………..61
CURRICULUM VITAE………………………………………………………...….63
 PANEL OF EXAMINERS

Approved by the Committee on Oral Examinations with the grade of ________.

Instructor
Cebu Normal University
Chairman

Instructor, Senior High School Department

Asian College of Technology
Research Adviser

Instructor, Senior High School Department

Asian College of Technology
Member

Instructor, Senior High School Department

Asian College of Technology
Member
Accepted and Approved in partial fulfillment of the course requirements for PRACTICAL
RESEARCH 1 (APLD 02).

Date of Oral Examination: March , 2020

Jervin T. Alegado, MaEd
Principal, Senior High School DepartmenDepartment
 APPROVAL SHEET
This Thesis entitled “SAME SEX MAREIAGE: A STUDY ON DIFFERENT NOTIONS
THAT INFLUENCES THE PEOPLE’S STAND”, prepared and submitted by Jonell
Franz L. Vero, Carlo Cosido, Sheryl Neiz, Brier Rose Salvacion, Brycel Paculaba, Ma.
Jullianne Galvez, Gabriel Restauro, Amelie Rose Patigdas and Liezel Jane Nacorda in
partial fulfillment of the course requirements of PRACTICAL RESEARCH 1 (APLD 02),
has been examined and recommended for acceptance and approval for ORAL
EXAMINATION.

THESIS ADVISORY COMMITTEE

Instructor
Cebu Normal University
Chairman

Instructor, Senior High School Department

Asian College of Technology
Research Adviser

Instructor, Senior High School Department

Asian College of Technology
Member

Instructor, Senior High School Department

Asian College of Technology
Member
 Acknowledgement

First of all, the researchers would like to thank and praise God for giving

strenght, knowledge, and motivation to finish this study, This study would impossible to

complete without God that show his love and always remind to be brave no matter what

happen and life is go on.

The completion of this research would not be possible without the help of God

himself and the people who have been with us through this difficult journey.

We the researchers give our very special thanks to our one and only Ms. Elijah

Argomido for helping and guiding us in making this research. The support she gave to

our ideas about the "Same-sex marriage" have encouraged us to build our strengths

and finish the whole research as a team. Together with other subject teacher we are

very thankful for sharing their ideas and tips for making the study even though they are

not our research adviser

Our deepest love and gratitude to our parents for having their support in

making our study for their understanding and cooperation to complete our study. Their

love and supporting made us more motivated to finish our study however they guide

and motivate us to fight and our friends and loved ones we are thank for giving your

support we needed in finishing this research.

To the valued members of this research who did all of their roles, we stand

triumphant today and ready to face another difficult journey ahead of us.
 Abstract

In so many years people have made marriage a holy ceremony between a

man and a woman. Everyone knows that both opposite sex are destined to be with each

other as it was a gift from the holy entity we refer to as God. In our generation today

another type of marriage emerged and it is called as "Same-sex marriage. This type of

marriage was created by the LGBTQIA community for them to engaged with the person

they love, regardless of the gender or sex. Most of the other countries have spoken to

illegalised "Same-sex marriage" due to it not being part of traditional and holy marriage

for man and a woman.

This study aims to obtain the knowledge and perspectives of the people about

the "Same-sex marriage". This output serves as a medium of guide to

students/teenagers alike on the concept of "Same-sex marriage".

The researchers have gathered the data from the studies and concepts that

are all about "Same-sex marriage" of the modern period. The researchers have

interviewed students that are still unfamiliar from where they stand on the idea of

"Same-sex marriage".

The study was evaluated by students; teenagers. Guided by them the results

show that the researchers have used their theories properly. The researchers have

incorporated the main perception of the students towards the LGBTQIA's "Same-sex

marriage law", which are 1) It against the holy law of the holy entity (God) 2) The church

will always stand against that law 3) Most respondents have stated that it is their

religious belief that makes them stand againts "Same-sex marriage" 4) Most
respondents have said that they are againts "Same-sex marriage". It is already clear

where they stand for in terms of marriage, this study may help spread awareness and

guidance to the next generation to come.

 CHAPTER 1

PROBLEM AND IT’S SCOPE

In this chapter, it includes the rationale of the study, theoretical background,

statement of the problem, significance of the study, and definition of terms.

RATIONALE OF THE STUDY

Marriage defined by Britannica as a legally and socially sanctioned union, usually

between a man and a woman, that is regulated by laws, rules, customs, beliefs, and

attitudes that prescribe the rights and duties of the partners and accords status to their

offspring (if any).

However in the Philippines, marriage is understood in Article 1 of the Family

Code in the Philippines or executive order 209 as "a special contract of permanent

union of man and a woman entered into accordance with law for the establishment of

marriage and the foundation of the family that governed by law" (Title I, Chptr.1, Art 1).

A definitions recognized by the law which eventually become one of the main reason of

arguments and controversies when the Filipino homosexuals or the society of “third-sex”

raised their equal rights to marry.

The union between two individuals having same gender recognized by church

and society are product of same sex marriages, which Philippines do not acknowledge.

In the late twentieth century, debates about the legalization of same sex marriage

around the world has been publicly noticeable in view of the strong opposition of

Christianity as they consider it as morally wrong. Religion in the Philippines is marked

as a majority of people being of the Christian faith. As a Christian, believing in cultural

and traditional way of marriage is the nature of realities. Philippines is the only Christian

nation in Asia (Jack Miller), one of the two predominantly Roman Catholic countries in

Asia (other being East Timor), which holds a huge influence in the society.

The movement against the recognition of same-sex unions as marriage is one of

strongest calls of Pope Francis, according to him, "same sex marriage is an ideological

colonization that threatens the family,” and "threatens to disfigure God's plan for

creation and betray the very values which have inspired and shaped all that is best in

your culture." (Rocca)

Using the arguments of the church is one of the main reasons why Catholics go

against the sex marriage. However, there is a rising rate of LGBT movements in the

country promoting support for same-sex marriage. In fact, a survey suggests Filipinos

are generally accepting LGBT people, even while the church opposes anti-

discrimination policies and sometimes seeks to influence public policy in a negative way

(USAID, p.10).

However, three anti-same sex marriage bills in Philippines have been introduced

in 2006 followed by the 2011 proposed House Bill 4269 which objective is to expand

Article 26 of Family Code exceptions of valid marriages to mark outside the Philippines

by including "prohibited marriages" encompassing same sex marriage. Several of gay

rights organizations opposed the idea same sex marriage as a human right based on

love shared between two human hearts and not two sets of genitalia. Ladlad Partylist

says, legalization would lay down anti-discrimination and prejudice to LGBTQIA

couples. However, even after the party list took their hopes up as United States granted

legalization of same sex marriage, the Philippines government remained mum on the

issue granting nothing on the party’s plea.

Philippines still have the continuous deliberations pertaining to same-sex

marriage. Its question of legality divides the citizens of the country of whether or not, the

approval of such would be worth it to amend in the current Family Code of the

Philippines. It was clearly expressed and indicated in the text of the law that marriage is

exclusively for the union of man and woman. It therefore, impliedly states that same-sex

marriage is not binding in the law of the country, thus may be deemed invalid if

celebrated. Although there are no laws or rules which provides punishments for the

commission of same-sex marriage, there are some sections in the code in which an act

of homosexuality may set negative impact in marriage.

In Philippine Daily Inquirer, Jocelyn R. Uy wrote about opposing of legalizing

same sex marriage that Catholic bishops wants government to stop same sex marriage

rites. According to Cenzo, wedding ceromony is a holy union of a male and a female. It

must be solemnized and registered with the civil registrar. Those who got married and

who led the ceremony have mental problems. He urged the national government to take

the necessary steps against same-sex marriage as they violated the Civil Code of the

Philippines. Even the Baguio local government is condemning this kind of act, added

the bishop. According to Archbishop Emeritus Oscar Cruz, "homosexuals remain as

integral members of the society who must be respected, but they must also remember

about the inherent and intrinsic finalities of marriage". In the sphere of faith and morals,
Cruz stated that homosexuals must be loved such as by pointing out and reminding

them of the pertinent and existent realities and truths.

According to the results, despite the Philippines having high levels of religiosity,

there is a high level of public acceptance of homosexuals in the country. It is contrary to

the generalization of the study that countries with people who believe in and practice

religiosity at a high rate do not accept homosexuality in society. The Philippines,

together with Brazil, are countries which are exemptions to this said generalization.

( Tubeza, p.1)

Perhaps the opinion was formed because the survey was not able to differentiate

“acceptance” from “toleration” of homosexuals. The survey might have shown the

“toleration level” of homosexuality, but not its “acceptance.” Acceptance is different from

toleration, as acceptance of homosexuality means fully accepting and understanding

their choice and existence, while toleration only means being compliant to them

because they have already existed.

But in Canada approved same sex marriage for equal rights as persons. In a

better sense, it speaks for an expanded benefit towards the same-sex couples. The

denial of rights and benefits of same sex couple where the main argument of the LGBT

community, stating that it was a clear discrimination and inequality. However, putting

into the consideration the economical state of the previous countries which allowed

same-sex marriages, most of them are the so-called “developed-countries” or the well

offs. The thing was, Philippines belongs in the nations of developing countries, in which

the roots of the problems of the citizen all goes down to poverty. The insufficiency of
government support to poor families prevails in the state and possible resolutions are

still being worked out by targeting Millennium Development Goals. Assuming that same-

sex marriage is approved in the country, how well-off the state can be to support them?

It is known that married couples are given privileges, in which some of them are tax

exemptions, social security, health insurances, and employment benefits. Who would

subsidized such benefits for them? Would it be the public sector? The private sector?

Or the taxpayers itself? If such will happen, then there may be changes to our tax laws

and even to labor and social legislations for the rights of same-sex couples over the

benefits that they deserve to have under the law of marriage.

Applying possible approval of same-sex marriage in the Philippines may result to

additional litigations of voiding marriages, as it was given that other states, like

Netherlands, suffers from the dilemma of incompatibility, psychological problems,

violence and abuse, and other marital obligations matters. Let ustake note that the

Family Code of the Philippines specializes the coverage on area of rights, obligations

and responsibilities of as husband and wife, and a family constituting parents which are

different-sex couples. Possible amendments of this code, in extending these duties to

same-sex couples will not just change the definition of marriage, will not just reclassify

the duties of parents or their responsibilities with procreation just like how other foreign

countries did, but it is an entire amendment of the Family Code itself.

Marriage in the Philippines is one of the most important features in life. It

constitutes legal benefits, marital obligations, holds the symbol of commitment in

relationships and even psychological benefits. In line with this, marriage also constitutes

equality beyond the realm of married life of opposite sex but also same sex couples.
This study will enlighten the importance of marriage and how it actually relates to the

status quo of the LGBT community in the Philippine setting. Also, the study will also

identify the impact of same sex marriage legalization within the Philippine laws by

highlighting mainly the advantage and disadvantages upon its possible implementation.
THEORITICAL BACKGROUND

In this chapter, it includes the theoretical background and theoretical framework

of the study. The researchers gathered some theory that is co-related to study as a

supporting evidence.

Functionalist Theory

The functionalist perspective, also called functionalism, is one of the major

theoretical perspectives in sociology. It has its origins in the works of Emile Durkheim,

who was especially interested in how social order is possible or how society remains

relatively stable.

According to Emile Durkhiem, Functionalist theory assumes that all part of social

structure, culture, social processes work together to make the whole society run

smoothly and harmoniously. This perspective would explain that same sex marriage

should be determined by democracy. There is lot of conflict whether legalizing same sex

marriage is beneficial to society and to ongoing argument the reflect of functionalist

perspective strive for social cohesion.

In the idea of democracy everyone has the same thought of true equality due to

fact that everyone has the freedom to choose who to love without any constraint, this

theory has proven that all man, woman or LGBTQ members have the right to be happy
and choose who they want to love or marry. Due to discrimination many LGBTQ

members have been afraid to partake on "Same Sex Marriage" like the theory states all

genders must have equal rights but in our society the word "Equal" cannot be applied

due to religious beliefs that blocked the way. The main point or reason why the

researchers chose this theory is because it states why the LGBTQ community deserve

to have equal rights in marriage just like a man and a woman.

Theory Overview

Functionalism posits that society is more than the sum of its parts; rather, each

aspect of it works for the stability of the whole. Durkheim envisioned society as an

organism since each component plays a necessary role but can't function alone. When

one part experiences a crisis, others must adapt to fill the void in some way.

In functionalist theory, the different parts of society are primarily composed of

social institutions, each designed to fill different needs. Family, government, economy,

media, education, and religion are important to understanding this theory and the core

institutions that define sociology. According to functionalism, an institution only exists

because it serves a vital role in the functioning of society. If it no longer serves a role, an

institution will die away. When new needs evolve or emerge, new institutions will be

created to meet them.

Queer Theory

The term ‘homosexuality’ was coined in the late 19th century by a German

psychologist, Karoly Maria Benkert. Although the term is new, discussions about

sexuality in general, and same-sex attraction in particular, have occasioned

philosophical discussion ranging from Plato's Symposium to contemporary queer

theory. Since the history of cultural understandings of same-sex attraction is relevant to

the philosophical issues raised by those understandings, it is necessary to review briefly

some of the social history of homosexuality. Arising out of this history, at least in the

West, is the idea of natural law and some interpretations of that law as forbidding

homosexual sex. References to natural law still play an important role in contemporary

debates about homosexuality in religion, politics, and even courtrooms. Finally, perhaps

the most significant recent social change involving homosexuality is the emergence of

the gay liberation movement in the West. In philosophical circles this movement is, in

part, represented through a rather diverse group of thinkers who are grouped under the

label of queer theory. A central issue raised by queer theory, which will be discussed

below, is whether homosexuality, and hence also heterosexuality and bisexuality, is

socially constructed or purely driven by biological forces.

The two theories that supports the studies are the "Functionalist Theory and

Query Theory. Base on the functionalist theory the LGBTQ community are having

problems with their equality in a government that is based on democracy itself, they

struggle to survive living in a world full of discrimination due to them being different from

a man and a woman. Meanwhile the query theory states that the LGBTQ community

cannot be given the chance to have Same sex marriage to various of countries due to

the religion, politics and courtroom. The researchers connected both these theory to the

research because they both state of the LGBTQ community not being able to

experience the Same Sex Marriage law and how awful it is for them to live in a society

full of discrimination. The researchers would like to dig deep down the core of these to
enhance the knowledge of the students and the people on how the LGBTQ community

cannot be fully experience true happiness.

Same Sex Marriage Law: A study on different notion that

influence the people's stand

Conceptual Framework

Functionalist Theory
Queer Theory
Democracy
Philosophical
Equality
Religion
Discrimination
Politics
Freedom

 Perceptions

 Factors

 Recommendations
STATEMENT OF THE PROBLEM

This study aims to answer the following questions:

Main Problem

What are the factors that affect the people's stands on implementation of the

same sex marriage law?

Specifically, it seeks to answer the following questions:

1.) What are the perceptions of people of the concept of same sex marriage law?

2.) How do these factors influence the people's stand on same sex marriage law?

2.1 Belief

2.2 Values

2.3 Culture

2.4 Religion

3.) What are the recommendations that could be done?

Significance of the Study

In this part the study is beneficial and helpful for the following sectors: students,

parents, LGBTQIA community, future researchers, government and society.

This study will benefit for the following group of people:

The result will provide the Student with some knowledge about the different

notions of people about same sex marriage and they will know, the status of

homosexuality or the LGBT community if they are totally accepted in our society. To

Parents this will be the key to open their mind about same sex marriage as they define

marriage as union between only man and woman and accept and support their

son/daughter as a homosexual and part of LGBT community as they agree on same

sex marriage. For Future Researchers this will be serve as raw material or background

for future reference. Government. The recommendations of the researchers would help

them recognize what measures to be undertake to the issue on the legalization of same

sex marriage. Society. To have better understanding on the situation of homosexuals

and know the different perceptions of people about same sex marriage that affect of

legalizing on it. LGBTQIA community: So they may able to avoid discrimination from

various countries that still haven't legalized Same sex marriage.

DEFINITION OF TERMS

Family Code - collection of written laws gathered together covering all matters

regarding family and marriage enacted by the former President Corazon C. Aquino on

July 6, 1987 in Executive No. 209.

Homosexuality – associated with a person who consider themselves as “gay” or

“lesbian”, in which they are presuming a different gender from the actual gender they

obtained from birth.

Homosexual Act -- any bodily contact, actively undertaken or passively permitted,

between members of the same sex for the purpose of satisfying sexual desires; and any

bodily contact which a reasonable person would understand to demonstrate a

propensity or intent to engage in homosexual conduct.

Roman Catholic – oldest institution to the western world pertaining to religion that is

governed by the oldest scriptures called the Bible.

Legalization -- authentication or certification by an appropriate public authority to make

something lawful. It may also be called legitimation.

LGBTQIA (Lesbian Gay Bisexual Transgender Queer Intersex Asexual)- refers to

distinct group within society who are commonly distinguished by the way they dress,

through speaking and their actions. LGBTIA is traditionally been used to represent a

diverse group or people who are attracted to people of the same gender or are in a

relationship with someone of the same gender.

Marriage -- a legal contract entered between a man and woman intending to become

husband and wife. Marriage creates a legal.

Roman Catholic – oldest institution to the western world pertaining to religion that is

governed by the oldest scriptures called the Bible.

Same -Sex Marriage- union between two persons of the same biological sex or gender

identity.
 Chapter II

Review of Related Literature

In this chapter, the researchers gather some sources that is relevant to the

topic as a supporting evidence for the study. These convey different point of views on

the legalization of same sex marriage.

Same Sex Marriage

Same sex marriage is a union between two persons of the same biological

sex or gender identity. Same sex marriage has been legalized through court rulings and

legislative action in some countries. Some same sex marriage activists wish to exclude

certain moral and religious viewpoints from same sex marriage debate because religion

and morality is often used in support of same sex marriage. But people of all faiths or no

faith at all should be free to participate in the marriage debate and bring moral

viewpoints to bear on the issues. Each people should be given equal rights to object

their stands on the same sex marriage. (Janzel & Nash, 2012.)

I. Same Sex Marriage in Philippines

 The Philippines is ranked as one of the most gay-friendly nations in Asia

and ranked as the 10th-most gay-friendly in a 2013 global survey covering 39 countries,

in which only 17 had majorities accepting homosexuality. Titled "The Global Divide on

Homosexuality", the survey conducted by the Pew Research Center showed that 73%

of adult Filipinos agreed with the statement that "homosexuality should be accepted by

society". The main reasons for the high percentage of LGBT acceptance in the

Philippines are the archipelago's historic point of view and respect to gender-shifting

and non-based gender roles before the 12th century which have been inputted in

indigenous cultures prior to Islamization and Christianization and the current public

mediums (television, writings, radio, and social media) that have set a spotlight on the

sufferings of countless LGBT Filipinos in their own country due to colonial-era and

colonial-inspired religions.

However, in the Philippines, this issue once again found its way to national

relevance after President Rodrigo Duterte’s pronouncement. Reversing his 2016

campaign promise to support legislation allowing same-sex marriage, President Duterte

said that while he has no issue with anyone’s sexuality, he believes that marriage

should only be between a man and a woman. He anchors this statement on Philippine

laws, particularly Executive Order No. 209, otherwise known as “The Family Code of the

Philippines,” which governs the law on marriage. While President Duterte’s change of

stance was widely criticized by rights groups, it was welcomed by the Roman Catholic

Church, from which staunch opposition against same-sex marriage largely comes.

Philippines is known as Asia’s bastion of Roman Catholicism and this heavily explains

the church’s political influence over more than 80% of the population who are its
members. The Family Code defines marriage as “a special contract of permanent

unioofficiallya man and a woman.” It further provides as one of the essential requisites

that the contracting parties “must be a male and a female.” It thus clearly prohibits

same-sex couples from entering into a contract of marriage. The same law mentions

homosexuality and lesbianism, but only as grounds to annul a marriage or to allow legal

separation (Hojilla, 2017).

Moreover, the 1987 Philippine Constitution, the supreme law of the land,

neither discriminates nor prohibits same-sex marriage. It provided only for the

significance of marriage, such that marriage, “as an inviolable social institution, is the

foundation of the family and shall be protected by the State.” Thus, bills protecting the

lesbian, gay, bisexual, transgender (LGBT) community, which include the legalization of

same-sexcivil marriage, are not among those which the House of Representatives

prioritizes. As early as 18 years ago, a bill legalizing same-sex marriage was filed by

former Representative Etta Rosales, but it never progressed from first reading. The

same counterpart measure was sponsored by Senator Risa Hontiveros last year but it

only also reached as far as first reading. Numerous anti-discrimination proposals have

been served on the table but none of which was a success. A country report initiated by

the United Nations Development Program highlighted the fact that while the Philippines

is a signatory to many relevant international covenants promoting human rights, the

rights of the LGBT community are not always supported by the state. It is a fact that

same-sex activity is not criminalized in the Philippines and sexual orientation is

mentioned in various laws. However, national legislation is bereft of anti-discriminatory

laws which allow the LGBT community to fully exercise their fundamental rights to
equality and non-discrimination. Though there are victories in the form of ordinances

passed by local government units, such as Quezon City, Angeles, Cebu, Bacolod, and

Davao, addressing discrimination against the LGBT community, there is not much to

revel in terms of the latter’s opportunities to build a family. So, without marriage, same-

sex couples suffer from substantially lesser rights compared to heterosexual couple

( Hojilla,2017).

II. Perceptions of people about Same-sex marriage

According to a Moskowitz et al. (2010), people had the same perception

and attitudes towards a lesbian marriage and gay men. It was long ago when same-sex

partners hid their relationships from the public view because they are afraid of scrutiny

or what their peers had to say about a behavior that had been label unmoral as it

viewed in cultural and societal, marriage recognized as a union between one male and

one female but nowadays, modern-day civilization seems to be equally accepting of all

relationships whether straight unions or gay.

According to Frost (2012) regardless of how the public or mega pastors

feels about the Lesbian, Gay, Bisexual, and Transgender (LGBT)community, “contends

there is a need for them to feel accepted as a heterosexual married couple”. The legal

recognition of same-sex marriage presents LGBT couples with the unique experience of

having a new option for the performance of romantic relationships introduced after they

have presumably established a system of relational expression and maintenance (Haas

& Stafford, 1998; Slater, 1995).Others spoke of how legal recognition changed their

view of commitment ceremonies. Although Stiers (1999) describes the ways in which
same-sex couples work to engender meaning in their commitment or relationship

celebrating rituals without the benefit of legal recognition.

III. Cultural and Social Attitudes

The Pew Research Center conducted a survey which showed that 73

percent of the Filipino respondents said that homosexuality should be accepted by

society with an even higher percentage (78%) of younger respondents in the 18–29 age

group (Pew Research Center, 2013). LGBT Filipinos questioned the results of this

survey, however, claiming that LGBT Filipinos are tolerated only if they fit stereotypes.

For Tan (2001), “‘acceptance’ is conditional as long as the bakla remain confined to

certain occupational niches and fulfill certain stereotypes.” Garcia (2004) added that

“when visitors to the Philippines remark that Filipinos openly tolerate and/or accept

homosexuality, they invariably have in mind effeminate, cross-dressing men "bakla"

swishing down streets and squealing on television programme with flaming impunity. To

equate Philippine society’s tolerance for public displays of transvestism with wholesale

approval of homosexual behavior is naive, if not downright foolish.”

IV. Considering Same-Sex Partnerships and Same-sex Marriage

According to DiPlacido(1998) the unique aspect of same-sex partnerships

is that they are enacted in a stigmatized and noninstitutionalized context.Previous

research examining same-sex relationships suggests that committed same-sex

relationships share many qualities and characteristics with their heterosexual

counterparts. For example, research has shown that same sex and heterosexual

couples experience attractions and constraints to commitment (Kurdek, 2000) and

jealousy (Bevan & Lannutti, 2002) insimilar ways. Same-sex and heterosexual couples

also participate in similar relational maintenance strategies (Haas & Stafford, 1998).

Patterson, Ciabattari, and Schwartz (1999) suggest that the lack of

normative institutional status for same-sex couples leads to unique methods for creating

and enacting commitment. For example, members of same-sex couples may be more

likely to receive support and acceptance from a “chosen” family made up of friends

rather than their families-of-origin, and may only be fully recognized as a couple within

that smaller group (Kurdek & Schmitt,1987; Weston, 1991). Thus, the performance of

relational commitment may be active only among a limited social network. For some

same-sex couples, performing commitment leads to isolation from members of the

LGBT community in order to protect the exclusivity of the relationship (Stearns & Sabini,

1997). Other same-sex couples have elected to have commitment without the constraint

of exclusivity (LaSala, 2001;Worth, Reid, & McMillan, 2002).With the legal recognition of

same-sex marriage comes the need to reconsider the relationship between lack of

normative institutional status and same-sex relational commitment. Although legally

recognized same-sex marriage does not guarantee full societal acceptance of same sex

partnerships, it is a significant step toward more normative status for same-sex couples

and provides civil institutionalization of relationships. Thus, in order to continue to

understand same-sex relationships,it is important to examine how this step toward

normative institutionalization influences the ways in which LGBT people make sense of

commitment and romantic relationships.

V. Some countries that legalized Same Sex Marriage

 In December 2000, the Netherlands became the first country to legalize

same-sex marriage when the Dutch parliament passed, by a three-to-one margin, a

landmark bill allowing the practice. The legislation gave same-sex couples the right to

marry, divorce and adopt children. The legislation altered a single sentence in the

existing civil marriage statute, which now reads, “A marriage can be contracted by two

people of different or the same sex.”

The only opposition in parliament came from the Christian Democratic Party,

which at the time was not part of the governing coalition. After the law went into effect,

the Protestant Church in the Netherlands, which then represented about 12% of the

country’s population, announced that individual congregations could decide whether to

conduct same-sex marriage ceremonies. Although Muslim and conservative Christian

groups continue to oppose the law, same-sex marriage is widely accepted by the Dutch

public.

Mircea Trandafir of Université de Sherbrook and GREDI conducted a study

in November 2009 entitled "The effect of same-sex marriage laws on different-sex

marriage: Evidence from the Netherlands". Netherlands is the very first country that

legitimized same sex marriage in 2000. According to her research, same-sex registered

partnership does not affect different-sex marriage negatively and the availability of an

alternative institution increases the different-sex union rate. This suggests that there

might be no negative effects on the institution of marriage from allowing same-sex

couples access to an institution that grants the same rights as marriage but does not

carry its traditional meaning. And second, granting different sex couples access to an
alternative institution to marriage increases the different-sex union rate, extending the

economic and social benefits of marriage to a larger group of individuals.

Ireland, one of the recent countries that recognized same sex marriage,

raised their legal perspective of same sex unions and their nods over the rights of the

LGBTs. Moninne Griffith's "The Case of Marriage Equality in Ireland" raised political and

radical concerns in mattersinvolving same-sex marriage. With the same insights with

Netherlands, Irish people stated that lifting the marriage ban for same sex couples will

not damage the institution of marriage. Marriage is defined as love,commitment and

caring for our loved ones which lesbian and gay couples doesn’t want to change simply

because what they only want is to have access to it. And even though Civil Partnership

exists, civil marriage was still pushed through as it partakes huge difference in terms of

legislative, constitutional, policy, and social stigma. In terms of family and child

relationship, 30 years of scientific research proves that children growing up with lesbian

and gay parents turn out just fine and have found no significant developmental

differences between them and children with heterosexual parents in their intelligence,

psychological adjustment, social adjustment, popularity with friends, development of

social sex role identity or development of sexual orientation. Also, Ireland advocates

equality in the eyes of law. UNICEF even stated that “All people regardless of race,

gender, religious belief or sexual orientation should be entitled to the same protection

and privileges under the law.” With all these contentions, Ireland clearly defined same

sex marriage as an absolute legal right. Justice Sachs of the South African

Constitutional Court also noted “The exclusion of same-sex couples from the benefits

and responsibilities of marriage, accordingly is not a small and tangential

inconvenience… it represents a harsh if oblique statement by the law that same-sex

couples are outsiders, and that their need for affirmation and protection of their intimate

relationsas human beings is somehow less than that of heterosexual couples...”

Belgium (2003)

Beginning in 1998, the Belgian parliament offered limited rights to same-

sex couples through registered partnerships. Same-sex couples could register with a

city clerk and formally assume joint responsibility for a household. Five years later, in

January 2003, the Belgian parliament legalized same-sex marriage, giving gay and

lesbian couples the same tax and inheritance rights as heterosexual couples.

Support for the law came from both the Flemish-speaking North and the

French-speaking South, and the law generated surprisingly little controversy across the

country. The long-dominant Christian Democratic Party, traditionally allied with the

Catholic Church, was out of power when the parliament passed the measure.

The 2003 law allowed the marriages of Belgian same-sex couples and

recognized as married those from other countries where same-sex marriage was legal.

Those provisions were broadened in 2004 to allow any same-sex couple to marry as

long as one member of the couple had lived in Belgium for at least three months. In

2006, the parliament also granted same-sex partners the right to adopt children.

Canada (2005)

Same-sex couples in Canada gained most of the legal benefits of marriage

in 1999 when the federal and provincial governments extended common law marriages
to gay and lesbian couples. Through a series of court cases beginning in 2003, same-

sex marriage gradually became legal in nine of the country’s 13 provinces and

territories. In 2005, the Canadian Parliament passed legislation making same-sex

marriage legal nationwide. In 2006, lawmakers defeated an effort by the ruling

Conservative Party of Canada to reconsider the issue, leaving the law unchanged.

Spain (2005)

A closely divided Spanish parliament legalized same-sex marriage in 2005,

guaranteeing identical rights to all married couples regardless of sexual orientation. The

new measure added language to the existing marriage statute, which now reads,

“Marriage will have the same requirements and results when the two people entering

into the contract are of the same sex or of different sexes.”

Vatican officials, as well as the Catholic Spanish Bishops Conference,

strongly criticized the law, and large crowds demonstrated in Madrid for and against the

measure. After the law went into effect, the country’s constitutional court rejected

challenges from two municipal court judges who had refused marriage licenses to

same-sex couples. The high court ruled that the lower court judges lacked legal

standing to bring the suits.

South Africa (2006)

The South African parliament legalized same-sex marriage in November

2006, one year after the country’s highest court ruled that the previous marriage laws

violated the South African constitution’s guarantee of equal rights. The new law allows

for religious institutions and civil officers to refuse to conduct same-sex marriage
ceremonies, a provision that critics claim violates the rights of same-sex couples under

the constitution.

The new measure passed by a margin of greater than five-to-one, with

support coming from both the governing African National Congress as well as the main

opposition party, the Democratic Alliance. However, the traditional monarch of the Zulu

people, who account for about one-fifth of the country’s population, maintains that

homosexuality is morally wrong.

VI. Attitudes, Religion, and Beliefs About Homosexuality And Same-Sex Marriage

in other countries

In some countries, support appears for the legalizing of same-sex

partnerships through civil unions and, in some Western societies, through marriage

(Graham 2004; Herek 2006; Badgett 2004). In 2005, two Norwegian polls found that

60% (Dagsavisen 2005) and 63% (Klassekampen 2005) of respondents supported

equal marriage rights for lesbian, gay and heterosexual couples. A year later, a

European poll found that 66% of Norwegian respondents, 69% of Swedish respondents

and 71% of Danish respondents supported same-sex marriage rights (European

Commission 2006). In 2006, on average, 44% of the European Union (EU) population

supported such rights (European Commission 2006). Recent polls from the USA

indicate that between 35% and 39% of the population support same-sex marriage rights

at present (People Press Organization 2009; Pew Forum 2009).

Mwaba, Kelvin with the enactment of the Civil Unions Bill in 2006, South

Africa became the fifth country in the world, and the first in Africa, to legalize same-sex
marriage. While supporters of the bill hailed the decision as signaling the end of

discrimination against homosexual couples, critics slammed it as undermining traditional

marriage between a man and woman. The attitudes and beliefs of a sample of South

African students regarding homosexuality and same-sex marriage were investigated. A

survey was conducted among a sample of 150 undergraduate students at a

predominantly black university in the Western Cape. Results showed that 71%viewed

same-sex marriages as strange and supported religious groups opposed to such

marriages. Close to 40% supported discrimination against homosexuals with 46%

indicating that they should be denied the right to adopt children. It is concluded that,

despite having legal protection, public acceptance of homosexuals and same-sex

marriage may be quite limited in South Africa.

Public debates and related court battles about gay marriage began in the

United States more than 10 years before the 2004 presidential election(Andersen, 2005;

D’Emilio and Freedman, 1988; Mello, 2004; Strasser,1999). The issue took on renewed

national visibility recently in response to Goodridge v. Department of Public Health

(2003), which legalized same-sex marriage in Massachusetts. People of faith, especially

evangelical Protestants(who have long been a prominent force in anti-gay rights efforts

in the United States), mobilized in response to the Goodridge decision,

successfullyleading efforts to amend numerous state constitutions to prohibit same-

sexmarriage (Green, 2000; Herman, 2000; Soule, 2004). Led largely by religious

conservatives, voters in 11 states (Arkansas, Georgia, Kentucky,Michigan, Mississippi,

Montana, North Dakota, Ohio, Oklahoma, Oregon,and Utah) approved related

amendments in the November 2004 elections,and legislation and litigation in several

other states is pending (see, e.g.,Damore, Jelen, and Bowers, forthcoming). At the

federal level, resolutions were introduced in Congress following the Goodridge decision

to amend theU. S. Constitution to restrict marriage to heterosexual couples. The

U.S.Senate rejected the Federal Marriage Amendment in July 2004, though some

activists continued to push for such an amendment in 2005 (Easton,2005; Liu and

Macedo, 2005).

Religion, as measured by individuals’ religious affiliations,behaviors, and

beliefs, also has a clear and consistent influence on their opinions about homosexuality.

Religious affiliation has an especially strong impact: Jews, liberal Protestants, and

people who are religiously unaffiliated have the most liberal attitudes, in part because

many of their religious traditions have not systematically condemned homosexual

behaviors in recent years. Catholics and moderate Protestants tend to espouse

moderate but generally tolerant attitudes. Evangelical Protestants have the most

Conservative attitudes, reflecting their theological beliefs and official denominational

and congregational positions on homosexuality (Cochran and Beeghley, 1991; Cotten-

Huston and Waite, 2000; Finlay and Walther,2003; Fisher et al., 1994; Glenn and

Weaver, 1979; Herek and Glunt, 1993;Irwin and Thompson, 1977; Kirkpatrick, 1993;

Roof and McKinney,1987).

Religiosity, as measured by frequency of attendance at religious services, is

also a significant predictor of individuals’ opinions about homosexuality. People who

attend services frequently have more Conservative attitudes, at least in part because

many of them are evangelical Protestants (Beatty and Walter, 1984; Cochran and

Beeghley, 1991; Fisher et al., 1994; Herek, 1984; Herek and Glunt, 1993). Within
religious organizations, researchers have also tried to understand the role that

reference groups,friendship networks, and other means of group support have on

opinion about homosexuality. These studies suggest that people whose social networks

are deeply tied to a religious congregation tend to be less accepting of homosexuality.

The more close friends people have in their congregations,the more their outlook on life

appears generally to be structured by the prevailing sentiment of these friendship

networks, which tend not to foster tolerance for social difference (Petersen and

Donnenwerth, 1998).

VIII. Why do they oppose same-sex marriage?

Indiana University sociologist Brian Powell posed this question to hundreds

of people across the nation as part of a research project. He was curious to see if what

people say actually matches the legal arguments being made to justify bans on same-

sex marriage. The legal arguments are rooted in public policy considerations. The public

responses decidedly were not. From his survey results, published recently in the

sociological journal Social Currents, here's one response that reflected the majority of

opposition to same-sex marriage: "Because I don't believe God intended them to be that

way."It's beastly," said another. A third: "Well, they're sinners."Powell acknowledges

there is nothing wrong with showing moral disapproval. People have a right to their

beliefs and values. But, if public opinion — either through pressure on lawmakers or

directly at the ballot box — drives public policy, Powell's research suggests that the real

motivation for banning same-sex marriage is moral disapproval over homosexuality.

And that, he says, could present a particular challenge for supporters of traditional

marriage: Moral disapproval doesn't make a valid legal case. In fact, same-sex marriage
proponents argue that would be unconstitutional. That's why the longstanding courtroom

debate over same-sex marriage has begun to address a particular legal

term:"animus."Animus is the notion that a law has no compelling public interest and is

driven merely by a moral disapproval so strong that it causes harm to a group that's

viewed as inferior. In the case of same-sex marriage, proponents argue that harm is to

deny gays and lesbians the basic right to marry."This isn't about forcing people to

believe or not believe in something," said IU law professor Steve Sanders. "This is

saying marriage is controlled by government, and government shouldn't discriminate

against people for flimsy reasons."Sanders is co-counsel on an amicus brief from the

Human Rights Campaign that claims state bans on same-sex marriage are

unconstitutional because they're based on animus. The brief will be filed in the Supreme

Court same-sex marriage case, which is poised to become the definitive ruling on the

issue. But those fighting same-sex marriage adamantly disagree that their stance is

fueled by animus. Such an argument, they say, places blame on every person who

supported same-sex marriage bans as having evil intent. If animus motivated Indiana's

former same-sex marriage ban, said Curt Smith of the Indiana Family Institute, "that

means that the 150 legislators — a majority of whom supported it — and former Gov.

Frank O'Bannon had to have hatred for gays in their hearts when they voted for and

supported that bill. I just think that's a wrong analysis, but it's also a tremendous

discredit to the men and women who serve in the legislature and our governor."Animus

has become a word "grossly misapplied," he added."It's just an idea that's out there

that's become a place to hang your hat," he said.Instead, he points to specific public

policy considerations: that traditional marriages produce "wonderful benefits" for

couples, society and children — and he thinks research will show same sex

relationships do not bear out the same effects.

CHAPTER III

RESEARCH METHODOLOGY

This chapter presents the methods to be used in the study. It also

describes the research design used, research environment, research respondents,

research instruments, and the procedure of data gathering that used by the

researchers.

I. Research Design

The researchers used the qualitative method in research. The general procedure of this

research is to expand the knowledge of various people/students in the idea of Same-

sex marriage and why it is still not legalized thought out the country of Philippines in our

modern period.
 Along the things that a regular person can see, many LGBTQIA have

suffered many different kinds of discrimination. Thus, the researchers believe that

qualitative method is applicable for this study.

II. Research Environment

The researchers will conduct a study in Asian College of Technology International

Educational Foundation INC. Corner Leon Kilat and P.Del Rosario Sts., Kalubihan

Cebu.

III. Research Respondents

The respondents of this study is the students, parents, ordinary people and the

LGBTQIA members. They will but given opportunities to provide data to the

researchers. The subject of the research is about the different notions of people stand

on about same sex marriage.

IV. Research Instruments

Personal Interview and survey will be the major instruments used in this study.

The questions that used in this study will obtain information on the different notions of

people's stand on about same sex marriage law. The personal questions, prepared by

the researchers are related to notions of people about same sex marriage.

V. Data Gathering Procedures

The researchers will conduct a personal interview and survey to the

ordinary people, students, parents and LGBTQIA member about legalizing Same Sex

Marriage. The personal interview will take up to 5-10 minutes. Before they answer the
questions, the researchers and respondents will have a brief discussion about the topic

in order to them to understands. There answer will be based on their opinion. It will be

recorded by the help of phone and will be transcribe later.

CHAPTER IV

PRESENTATION OF DATA, ANALYSIS AND INTERPRETATION

The chapter defines the analysis of the data that followed the findings of the

research. The findings relate to the research questions that guides the study of the data

that was analyzed to identify and define the people’s stand towards same-sex marriage.

This data is developed through the use of questionnaires that was completed by 10

participants all in all.

The questionnaires are consisted with 10 questions. The researchers has picked

students that knows and understand where to stand for the same-sex marriage. The

questionnaires are all about their opinions and ideas towards the same-sex marriage

and how it effects in our generation.

A. What are the perceptions of people of the concept of same-sex marriage law?

Q1. What will happen if the “Same-sex marriage” gets legalized in the country of

the Philippines?

Most of the respondents who are all students from Asian College of Technology

International Foundation (ACTIEF) have agreed that same-sex marriage should be

legalized in order for the rights of LGBTQIA members. 3 respondents have cited their

opinions that it would benefit the LGBTQIA by not going to other countries to engage

themselves in same-sex marriage while another 4 cited that it would make the

LGBTQIA members feel the equality that they deserve when in terms of marriage. 3

respondents say that they don’t agree on same-sex marriage because their beliefs are

based on the bible.

Q2. Do you support the LGBTQIA’s “Same-sex marriage” law? Why?

Most of the student respondents said “Yes” on the stated question. 6 of them

who said “Yes” stated that the LGBTQIA members deserve to have equal rights in terms

of marriage. 4 respondents who said “No” stated that it is against the Holy Order which

was given upon the Holy Entity most Filipinos believe in.

Q3. How does “Same-sex marriage” impact our generation today?

According to the respondents’ answers, all of them have answers that are still

unsure of the impact of same-sex marriage. It may be because the same-sex marriage

has not yet been approved in the country of the Philippines so most respondents are

still not sure of the impact.

Q7. Why do you think “Same-sex marriage” is not open to the other countries

especially in the Philippines?

 According to the answers of the student respondents, all their thoughts are all on

religious belief. It might all be because of the Philippines being one Catholic country in

the world.

Q8. All of us and all things are equal but do you consider “Same-sex marriage” as

a human right? Why?

6 respondents stated that the LGBTQIA deserves to have the rights to have a

happy and a peaceful life with one the ones they choose to love regardless of the

gender. 3 respondents stated that they can be couple but when it comes to marriage

they should not be allowed since it’s sacred ceremony of the opposite genders while the

other 2 stated, he doesn’t want to look at LGBTQIA members getting married or being

with each other due to what the bible says.

B. How do these factors influence the people's stand on same sex marriage law?

2.1 Belief

2.2 Values

2.3 Culture

2.4 Religion

Q4. How are the people’s stand on same-sex marriage law being affected in terms

of following?

4.1 Belief

4 respondents say that through various perspectives of people if the same-sex

marriage should be legalized then a lot of different opinions about that law shall emerge
be it positive or negative statements of the public. Another 4 respondents say that

because of religion, this law cannot be legalized because of marriage being a holy and

sacred ceremony. The last 2 respondents say that in the idea of same-sex marriage

being legalized throughout the country of the Philippines discrimination could be

lessened in terms of same-sex marriage for the LGBTQIA.

4.2 Values

Every respondent has different opinions based on the statement that was given

to them. 1 respondent says that the values unleashes the true colors of LGBTQIA

members who hides their traits when it comes to same-sex marriage. 3 respondents say

that it is morally wrong because it is not normal in terms of the sacred marriage. Another

3 of the respondents say that it depends on the growth value on every individual to

accept same-sex marriage. 1 respondent says that it is based on different decisions

while another 1 states that through values, it changes the way we treat homosexual

couples. 1 respondent cited that the LGBTQIA’s members are applying the wrong

remedies to insist the same-sex marriage to the government while the last respondent

says that young people have less moral values which makes them consider same-sex

marriage.

4.3 Culture

2 of the respondents say that there are influential politicians that are willing to

use same-sex marriage to win in an election even if it means forcing it to our culture.

Another respondent says that no matter how hard the LGBTQIA want the same-sex

marriage to be accepted in our culture it will never happen. 1 respondent also stated

that if same-sex marriage law is legalized, the culture will change for the better and will
never be a taboo for us. 4 respondents stated that different cultures can be a big stand

against same-sex marriage in our society. 1 respondent says that our society’s culture

will be a big border for those who cannot accept that same-sex marriage will not be

legalized in our country while another respondent says that the mindset of our society

can change with enough effort from the LGBTQIA’s members. 2 respondents have no

ideas of this statement.

4.4 Religion

5 respondents stated that by the will of the holy entity and unity of churches in

our country the same-sex marriage shall law will never be legalized. There are 4

respondents that says everyone has their own rights to be happy and to be with

someone they love with regardless of the gender, it is the church and that is stopping

the LGBTQIA from being happy. 1 respondent says that it is only through different views

of religion why same-sex marriage can never be

accepted in the Philippines.

Q5. What are the effects of same-sex marriage to the youth?

There are at least 4 respondents that stated that it will give a new way for the

youth to understand same-sex marriage and avoid future discrimination towards the

LGBTQIA. 2 respondents state that it will alter the description of the mind of our youths

today and what they think of when they see a same-sex couple that are married.

Another 3 respondents state that it makes a huge effect because most LGBTQIA

members are all teenagers and it will benefit them in the future. On the other note 1

respondent says that he/she doesn’t think so.

Q6. Which belief do most people intend to use on why they are against “same-sex

marriage”? Religious belief or self-belief?

All of the 10 respondents stated that it is “Religious belief” because of the

teaching of the church and of the Holy Bible that was given by the Holy Entity that all

Catholics worship.

Q9. Do you agree that it is more important to consider human rights than living

out the moral practices of the church in the accordance with bible? Yes or No?

Why or Why not?

4 respondents have said that it is more likely for us to follow the way of the Bible

than having human rights because in such way the Holy Entity has given the lives that

we have today. 2 respondents have the opposite answer for they choose human rights

because for them everyone has a right to be happy and enjoy their lives without being

held back by anything. Another 3 are still unsure of where they should put their faith

while 1 respondent has no comments for the statement.

C. What are the recommendations that could be done?

Q10. What are the suggestions to be done in order to promote a greater sense of

equality?

5 of our respondents have stated that only proper equality and anti-discrimination

for all genders is the only way to promote a greater sense of equality in our society. 2

respondent states that avoiding religious scriptures and always consider the rights of

the people is the greater sense of equality for everyone. Another respondent stated that
only by the holy entity’s law shall we find the greater sense of equality. 2 respondents

also state that “There is no procedure for this, life itself is unfair.” While, the last

respondent is not sure of what to say.

CHAPTER V

SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATION

This chapter summarizes all the findings of the study and the conclusions that

are based on the results of the study and its recommendations.

The main objective of the study is to know the different stand of the people’s

stand of the people towards same-sex marriage.

This creative is a medium communication carrying the different stand of the

people. The researchers have gathered the data from the students of Asian College of

Technology International Educational Foundation (ACTIEF). The content of the survey

is based on the researchers’ objectives, few respondents didn’t give any response to
some statements but most of them answered every statement that was given by the

researchers about the people stand towards LGBTQIA’s same-sex marriage.

A. Summary of findings

1. The perception of students from Asian College of Technology International

Education Foundation (ACTIEF) from grade 11 to 12 about the legalization of

same-sex marriage

Lots of student who are the respondents for the survey of the researchers have

mentioned that same-sex marriage is against the Philippines religious and traditional

beliefs in terms of marriage. On the other hand, some respondents say that human

rights must be prioritized for the sake of equality and happiness in terms of marriage.

This study used 2 different theories, the main objective was to obtain knowledge on the

perception of the students on the concept of same-sex marriage in the modern period.

The concept of Functionalist Theory and Queer Theory is to give the perspective of the

same-sex marriage term for each individual. In order for the study to be done, the

researchers made a survey by key respondents whose names are kept hidden for

confidentiality sake. The respondents provided on how and why they agree or disagree

on the legalization of same-sex marriage. For the accounts of the respondents, the

researchers found the concept of Queer Theory evident. The theory states how religious

beliefs, philosophical ideas and politics affect the ideas and perception of the people in

terms of same-sex marriage. The key insights of the respondents are mostly in the side

of the religious and traditional belief of marriage. All of the information that has been

gathered has been the back bone of this study. In the making of this research, the
researchers have used both theories in putting attributions and meanings of the data

that was gathered in order to further explain the opinions of the respondents and create

a solid data.

2. Same-sex marriage in the Philippines

Queer Theory has been a big impact in the Philippines in terms of marriage.

Queer Theory discussed about sexuality in general, and same-sex attraction in

particular, have occasioned philosophical discussion ranging from Plato's Symposium to

contemporary queer theory. Since the history of cultural understandings of same-sex

attraction is relevant to the philosophical issues raised by those understandings, it is

necessary to review briefly some of the social history of homosexuality.

Most respondents have said that religion is a big obstacle for the same-sex

couples here in the Philippines. Due to Philippines being one of the biggest Christian

country of the world the LGBTQIA have been trying to insist same-sex marriage to the

government but due to religion it has been rejected many times. However, three anti-

same sex marriage bills in Philippines have been introduced in 2006 followed by the

2011 proposed House Bill 4269 which objective is to expand Article 26 of Family Code

exceptions of valid marriages to mark outside the Philippines by including "prohibited

marriages" encompassing same sex marriage. There are still some people who support

the idea of same-sex marriage due to having human rights where equality and

happiness is a must Each people should be given equal rights to object their stands on

the same sex marriage. (Janzel & Nash, 2012.). The LGBTQIA is continuously growing

here in the Philippines and there’s still a chance that someday the government will

legalize same-sex marriage. According to the results, despite the Philippines having
high levels of religiosity, there is a high level of public acceptance of homosexuals in the

country. It is contrary to the generalization of the study that countries with people who

believe in and practice religiosity at a high rate do not accept homosexuality in society.

The Philippines, together with Brazil, are countries which are exemptions to this said

generalization. ( Tubeza, p.1)

3. The perceptions of people towards the same-sex marriage

The researchers have concluded that the perceptions of the respondents

towards same-sex marriage is something that should be avoided in terms of marriage

because of it defying the words of the holy entity. According to Cenzo, wedding

ceromony is a holy union of a male and a female. It must be solemnized and registered

with the civil registrar.

They also stated that due to various of religious people in the country the

perception of the people will not change because of the teaching of the church and

Bible. Religion in the Philippines is marked as a majority of people being of the Christian

faith. As a Christian, believing in cultural and traditional way of marriage is the nature of

realities. Philippines is the only Christian nation in Asia (Jack Miller), one of the two

predominantly Roman Catholic countries in Asia (other being East Timor), which holds a

huge influence in the society.

4. The thought that same-sex marriage being part of Filipino Culture when it

comes to marriage.

Most respondents have said that it is impossible for the same-sex

marriage to be legalized here in the Philippines. There are still a few respondents who

are very sure that the same-sex marriage will be legalized due to the vast increase of
LGBTQIA in the Philippines. Using the arguments of the church is one of the main

reasons why Catholics go against the sex marriage. However, there is a rising rate of

LGBT movements in the country promoting support for same-sex marriage. In fact, a

survey suggests Filipinos are generally accepting LGBT people, even while the church

opposes anti-discrimination policies and sometimes seeks to influence public policy in a

negative way (USAID, p.10). There’s still some who are unsure of what will happen if

same-sex marriage becomes part of the Filipino culture. As it supported by President

Rodrigo Duterte’s pronouncement. Reversing his 2016 campaign promise to support

legislation allowing same-sex marriage, President Duterte said that while he has no

issue with anyone’s sexuality, he believes that marriage should only be between a man

and a woman. He anchors this statement on Philippine laws, particularly Executive

Order No. 209, otherwise known as “The Family Code of the Philippines,” which

governs the law on marriage. While President Duterte’s change of stance was widely

criticized by rights groups, it was welcomed by the Roman Catholic Church, from which

staunch opposition against same-sex marriage largely comes. Philippines is known as

Asia’s bastion of Roman Catholicism and this heavily explains the church’s political

influence over more than 80% of the population who are its members.

B. Conclusion

The researchers have concluded that same-sex marriage will never be

legalized by in the Philippines due to religious beliefs. However, movement against the

recognition of same-sex unions as marriage is one of strongest calls of Pope Francis,

according to him, "same sex marriage is an ideological colonization that threatens the

family,” and "threatens to disfigure God's plan for creation and betray the very values

which have inspired and shaped all that is best in your culture" (Rocca). Most of the

respondents have stated that same-sex marriage is against the holy entity’s law and on

what written in the bible. On the other hand, a few respondents stated that there’s still a

little chance that the government will legalize same-sex marriage due to the vast

increase of LGBTQIA members in the country. According to Archbishop Emeritus Oscar

Cruz, "homosexuals remain as integral members of the society who must be respected,

but they must also remember about the inherent and intrinsic finalities of marriage". In

the sphere of faith and morals, Cruz stated that homosexuals must be loved such as by

pointing out and reminding them of the pertinent and existent realities and truths. In

the final conclusion, the researchers can now say that the people’s stand is on the

religious side which is against the same-sex marriage law.

C. Recommendations

The researchers found many different recommendations to be considered for the

development of this study. The following are recommendations that are thoroughly

studied and is practical for the study.

1. The researchers recommend much better to have a personal interview together

with a survey.

2. Avoid gender discrimination.

3. Treat everyone equally regardless of their gender and race.

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Petition to Legalize Same-Sex Marriage.” Catholic News Agency, 6 Jan. 2020,

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philippines-rejects-petition-to-legalize-same-sex-marriage-63685

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2019, https://www.thoughtco.com/sociology-research-and-statistics-s2-3026650

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 APPENDIX A

Corner Leon Kilat and P. del Rosario Streets, Cebu City, 6000, Cebu, Philippines
Telephone: 238-2380, 238-2381, 238-2384 Fax: 255-1773
Website: www.act.edu.ph E-mail Address: asian_college@yahoo.com

SENIOR HIGH SCHOOL DEPARTMENT

Febuary 21, 2020

Mr. Jervin T. Alegado, MaEd
ACT-IEF Senior High School Principal
Asian College of Technology - IEF
Leon Kilat St. cor. P. Del Rosario St.,
Cebu City, Philippines 6000

Dear Mr. Alegado,

With the aim to become research oriented products of Asian College of Technology-IEF
(Senior High School), the undersigned students of HUMSS-ROME would like to ask permission
to conduct a research study entitled "Same Sex Marriage Law: A Study on the different notions
that influences the people's stand”. The output of this research study serves as one of the
requirements of the subject Practical Research 1 (APLD 02)
In line with this, the group involved in this study would like to request from your office to
allow the research data gathering inside the school premises since the respondents of this study
are the Grade 11 HUMSS students. Rest assured that the data collected will be kept
confidentially and will be used only for the purpose of this research study.

Thank you and looking forward for a favorable response.

Sincerely Yours,

Jonel Franz Vero Brycel Paculaba Maria Julianne Galvez

Carlo Cosido Brier Rose Salvacion Liezel Jane Nacorda

Sheryl Neiz Rhea Mae Patigdas Gabriel Restauro

Noted by:

Ms. Marie Cyril Elijah S. Argomido

Research Adviser

APPENDIX B

Corner Leon Kilat and P. del Rosario Streets, Cebu City, 6000, Cebu, Philippines
Telephone: 238-2380, 238-2381, 238-2384 Fax: 255-1773
Website: www.act.edu.ph E-mail Address: asian_college@yahoo.com

SENIOR HIGH SCHOOL DEPARTMENT

Name: Grade/Sec: Strand:
(Optional)
Gender: Male____ Female____ Other____

I. Kindly write down your most honest answer to the following questions that we have
prepared. Please do think for a minute before you write down your answer

1) What will happen if the “Same-sex marriage” gets legalized in the country of the
Philippines?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
___________________________________

2) Do you support the LGBTQIA’s “Same-sex marriage” law? Why?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

3) How does “Same-sex marriage” impact our generation today?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
___________________________________

4) Couldn’t “Same-sex marriage” lead to strengthening of marriage in an institution?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
___________________________________

5) What are the effects of “Same-sex marriage” to the youth?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
___________________________________
6.)Which belief do most people intend to use on why they are against the “Same-sex
marriage”? Religious belief or Self Belief? Why?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
___________________________________
7.) Why do you think “Same-sex marriage” is not open to other countries especially in
the Philippines?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

8.) All of us and all things are equal but do you consider “Same-sex marriage” as a
human right? Why?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

9.) Do you agree that it is more important to consider human rights rather than living out
the moral practices of the church in the accordance with the bible? Yes or No? Why? or
Why not?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

10.) What are the suggestions to be done in order promote a greater sense of equality?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

APPENDIX C
GROUP DISCUSSIONS
DATA GATHERING

Jonell Franz Vero

PERSONAL BACKGROUND

AGE: 17
SEX: Male
CIVIL STATUS: Single
BIRTHDATE: June 14,
2003
ADDRESS: Greenville,
San Isidro, Talisay City, Cebu
RELIGION: Roman
Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: Verojonell7@gmail.com

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Cansojong National High School (Tech-Voc)

SY. 2018-2019
Liezel Jane T. Nacorda

PERSONAL BACKGROUND

AGE: 17
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: June 14, 2002
ADDRESS: Kinasang-an Pardo Cebu
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: janenacorda18@gmail.com

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Pardo National High School

SY. 2018-2019
 Sheryl Neiz

PERSONAL BACKGROUND

AGE: 17
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: May 21, 2002
ADDRESS: Kinasang-an Pardo Cebu City
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: Maricelneiz@ymail.com

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Pardo National High School

SY. 2018-2019

Gabriel Restauro
PERSONAL BACKGROUND

AGE: 18
SEX: Male
CIVIL STATUS: Single
BIRTHDATE: April 17, 2001
ADDRESS: Laray, San Roque, Talisay City, Cebu
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: restauro1600

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Cansojong National High School (Tech-Voc)

SY. 2018-2019

Brycel Paculaba
PERSONAL BACKGROUND

AGE: 16
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: May 31, 2003
ADDRESS: Sitio Salvador Brgy. Tanke Talisay City, Cebu
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: Pbrycel31@gmail.com

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Cansojong National High School (Tech-Voc)

SY. 2018-2019

Brier Rose Salvacion

PERSONAL BACKGROUND
AGE: 16
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: August 20, 2003
ADDRESS: Tres De Abril, Taboan
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: @brierrosejuranisalvacin

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Jose Chona Jo Memorial National High School

SY. 2018-2019

Carlo Cosido

PERSONAL BACKGROUND
AGE: 18
SEX: Male
CIVIL STATUS: Single
BIRTHDATE: July 2, 2001
ADDRESS: Salvador Extension St. Labangon Cebu, City
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: skylermich@gmail.com

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Tisa National High School

SY. 2018-2019

Maria Julianne Galvez

PERSONAL BACKGROUND

AGE: 18
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: January 4, 2002
ADDRESS: Cogon Pardo Cebu City
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: @mariachandriajuliannegalvez

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Pardo National High School

SY. 2018-2019

Rhea Amelie Patigdas

PERSONAL BACKGROUND

AGE: 17
SEX: Female
CIVIL STATUS: Single
BIRTHDATE: August 16, 2002
ADDRESS: Cogon, Ramos Cebu City
RELIGION: Roman Catholic
NATIONALITY: Filipino
EMAIL ADDRESS: @rheaameliesarmientopatigdas

EDUCATIONAL BACKGROUND

SENIOR HIGH SCHOOL: ACAD-HUMSS

Asian College of Technology - International
Educational
Foundation
SY.2019-2020

JUNIOR HIGH SCHOOL: Sta. Rosa National High School

SY. 2018-2019