Psych Educ, Document ID: PEMJ0, doi: 10.5281/zenodo.

6886483, ISSN 2822-4353

Research Article

The Lived Experiences of Lesbian, Gay, and Bisexual Youth

During their Secondary Education
Adrian M. Amistad*
For affiliations and correspondence, see the last page.

Abstract

This study aimed to understand the lived experiences of lesbian, gay, and bisexual youth during their
secondary education and to give meaning to these experiences. The nine participants composed of
five females – all identifying as bisexuals, and four males – three identifying as gays, and one as
bisexual. All participants of the study were recruited through snowball sampling. As a
phenomenological study, this research employed the use of semi-structured interview method with a
grand tour question to gather the narratives of the participants, and the use of thematic analysis for the
analysis of the narratives. Findings of the study revealed that the themes generated by their negative
experiences of the participants are discrimination, bullying, gender conflicts with beliefs, isolation,
and identity crisis. The theme generated by their positive experiences is acceptance. Based on the
findings of the study, the researcher recommends to strongly educate our society on gender and
sexual orientation, that professional organizations strongly support the enactment of the SOGIE
Equality Bill, as well as other policies that aims to protect the rights of the LGBT, that mental heath
professionals provide aid to LGBT youth victims of bullying and discrimination, that schools enforce
the Anti-Bullying and Anti-Discrimination Law, and that researchers develop more studies from the
findings of this study.

Keywords: Lesbian, Gay, And Bisexual Youth Discrimination, Bullying, Gender Conflicts With
Beliefs, Identity Crisis, Isolation, Acceptance

Introduction introduction of Christianity. Precolonial texts report

“Pre, bakla ka ba?”, “Tibo ka? Yuck! Kadiri!”,
“Suntukan tayo! Ano? Bading ka ba?” Growing up,
the researcher observed that the words “bakla”,
“bayot”, “bading”, “tomboy”, and “tibo ” carry
negative connotations. People use these terms as forms
of insult or degradation. Relating this personal
experience to the much wider context, it can be
assumed that many young lesbian, gay, and bisexual
(LGB) have experienced this phenomenon, particularly
inside schools. In addition to these insults, the
researcher has observed many LGB who are subjected
to physical, emotional, and sexual harassment inside
the school setting. With these in mind, one would
wonder the way the LGB process these realities in
their lives, knowing that by expressing their gender,
they may also experience these derogatory treatments
from the society.
In this day and age where people generally deem
themselves to belong to the learned and educated
civilization, it is ironic that true gender equality is still
far from achievement. Many people in the Philippines
still see gender as a binary construct: male and female.
In effect, those who are deviants from this binary are
frowned upon by the majority in the society. This
extremely outdated notion can be traced back in the
beginning of the Spanish colonial rule and the
that effeminate men had the freedom of expressing
themselves. However, this changed when the Spanish
colonizers arrived. Effeminate men were ostracized
and humiliated because their gender expression was
against the Spanish’s religious beliefs.
The reason why the researcher chose this study, among
all the topics available under the spectrum of clinical
psychology, is because he seeks to somehow
understand the lived experiences of the LGB during
their secondary education. The researcher hopes that
by understanding what the LGB youth are going
through in schools, this study can be a basis for better
policies, projects, and programs for the benefit of the
LGB youth’s overall welfare and prevent further
gender divide in the educational setting.
The Department of Education (DepEd) enacted the
Child Protection Policy in 2012 that is designed to
address bullying and discrimination in schools,
including those related to sexual orientation and
identity. The Congress passed the Anti-Bullying Law
in 2013, with implementing rules and regulations that
enumerate sexual orientation and gender identity as
prohibited grounds for bullying and harassment
(HRW, 2017). Furthermore, several local government
units across the Philippines have enacted their own
anti-discrimination ordinances that prohibit
discrimination on the basis of sexual orientation and

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Research Article
gender identity. As of June 2017, 15 municipalities
and five provinces have ordinances prohibiting forms
of discrimination on the basis of sexual orientation or
gender identity (Manalastas, 2017). In addition to
these local ordinances, several Catholic and national
universities have promulgated their own anti-
discrimination ordinances to show support to their
LGBT students,as well as support the SOGIE (Sexual
Orientation and Gender Identity and Expression)
Equality Bill like Ateneo University campuses, De la
Salle University, Saint Louis University, Xavier
University, University of San Carlos, University of the
Philippines, Polytechnic University of the Philippines,
Pamantasan ng Lungsod ng Maynila, University of
Mindanao, University de Zamboanga, Eastern Samar
State University, Bicol University, Central Luzon State
University, Bulacan State University, Siliman
University, and Far Eastern University; with Ateneo
University, Saint Louis University, Lyceum of the
Philippines University, and Eastern Samar State
University establishing gender-neutral restroom
policies. However, even with the existence of the said
laws and policies, a report made by the Human Rights
Watch (HRW) in 2017 stated that various patterns of
bullying, harassment, and discrimination are still being
experienced by the LGB youth.
As a mental health professional, it is the researcher’s
obligation to uphold the “Do No Harm” ethical
principle. Within this principle lies the duty to
safeguard the welfare of the people they interact with.
By this virtue, it is the researcher’s responsibility and
commitment to the society to use his expertise in
understanding the experiences of the gender minority,
and with this understanding, to further prevent harm
inflicted to them. In addition, under Sec. 7 of RA
11036, otherwise known as The Mental Health Act, it
is also the right of the researcher to participate in the
development of mental health policies. In this case, the
improvement of policies protecting the LGBT
community from harm in all forms.
As an ally, the researcher also aims this paper to play a
role in helping the society reach a better understanding
of what the LGB youth is going through; to know what
they have gone through in expressing their gender; to
determine how these experiences affect their
interaction toward the society as well as how they
perceive the world. These understandings will help the
society in broadening its perspective against
heteronormativity together with the impact of stigma
toward the LGBT community. It is impossible to
reverse what the LGB youth have experienced, but
with this paper, the researcher aims to help bridge the
gender gap for the LGB youth’s future.
Adrian M. Amistad
The researcher believes that one of the things for
civilization to truly advance is for the society to accept
individuals as they are. Eliminating the indifferences
and accepting that individuals have the freedom to
choose who they want to be and how to express
themselves can give us a chance to get closer to
equality.
Research Objective
This study is centered on understanding the lived
experiences of the LGB youth. Specifically, the
researcher aimed to find out the experiences of the
respondents as lesbians, gays, and bisexuals during
their secondary education and to understand the
meaning of these experiences.
Methodology
Research Design
This study sought to understand the experiences of the
LGB youth on their gender expression during their
secondary education, understand these experiences,
and determine how these experiences influence their
way of living.
Since this research aims to understand a phenomenon
through lived experiences, it is designed as a
descriptive qualitative study, specifically
“phenomenology”, which is helpful to obtain rich
information concerning the current situation of the
phenomenon and to describe “what exists” in a
situation (Howell & Prevenier, 2001). Phenomenology
is concerned with the lived experiences of the people
involved in the research (Greene, 1997, p. 169-190)
and it is a powerful tool to understand the subjective
experiences of individuals and to gain insights into
people’s inspirations and actions (Lester, 1999). In
addition, the philosophical approach used in this study
is existential phenomenology which aims to
understand the individual, the common particulars, and
even peculiar ways that people “find themselves” in
their everyday world (Churchill, 2021). According to
Churchill (2021), this aspect of the existential
phenomenological research is useful, especially when
people are interested in understanding how persons
uniquely experience situations that befall them, as in
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the case of spinal cord injury, recovery from traumatic
injury, the loss of the other’s loving regard, and in this
case, as LGBs during their secondary education.
For the purposes of this study, the researcher decided
to conduct the interviews and data analysis through a
constructivists’ eyes. Constructivism is based on the
idea that all individuals construct their view of the
world from their life experiences. Because of this, no
view of the world will be identical, since all individual
experience is unique. Constructivists believe that these
differences prevent ideas from being absolute in their
validity. If every individual understands and processes
the world from their own perspective, how is right and
wrong determined based on different people’s
understanding? Because of this, constructivists
embrace the variance in people’s ideas and focus on
what themes are more commonly presented (Colburn,
2000).
According to George Kelly, creator of the Personal
Construct Theory, the differences among people is the
outcome of the different ways events are predicted and
interpreted based on the reality. Like a scientist who
forms a hypothesis, collects data, and analyzes the
results, people also take in their experiences and
perform their own “experiments” to test ideas and
interpret events. People become more concerned with
role of the observer in interpreting reality, arguing that
the way people experience the world alters how it is
felt and acted upon; an alternative view from
behavioral and psychoanalytic approaches which are
the dominant contemporary school of thoughts around
the early 1950s.
When applying constructivism to qualitative research,
Koro-Ljungberg (2009) states that the purpose is to
“describe individuals’ perspectives, experiences, and
meaning-making processes, to describe individuals’
values and beliefs.” This means that constructivist
research tends to begin a study without a hypothesis
and instead, allow the participants’ stories to determine
what conclusions are to be derived.
This study was chosen because as a heterosexual
person, the researcher had a different lived experience
from homosexual students. He has observed that
overall, homesexuals encounter harder and harsher
time as students inside the same environment. This is
the reason why the researcher aim to understand what
the LGB students make out of these experiences, how
this affects their way of living, and how these
experiences influence their current view of the world.
Tradition of Inquiry and Data-Generation Method
Adrian M. Amistad
The tradition of inquiry chosen by the researcher for
this study is the phenomenological study. According to
Creswell (2013), phenomenology is an approach to
qualitative research approach that focuses on the
commonality of lived experiences within a particular
group. The fundamental goal of the approach is to
arrive at a description of the nature of the particular
phenomenon (Creswell, 2013). Phenomenology
reduces a human subject’s experience with a
phenomenon to a description of its ‘essence’, written
down, usually, so a qualitative researcher can identify
the phenomenon as an ‘object’ of human experience
(Creswell, 2007) while giving meaning to it. In this
case, the object is the collection of the experiences of
the participants during their secondary education.
The data that was generated for this investigation
primarily came from the verbatim responses of the
participants from the interviews with them. Audio-
visual recording was used during the interviews. These
responses were transcribed to aid in the analysis of the
responses.
There was a total of nine participants in the study. Five
participants are female and four are male. All of the
female participants identified themselves as bisexual;
three males identified themselves as gays; and one
identified himself as a bisexual. The data collected
came from the one-on-one interviews of the researcher
with the participants. To ensure the safety of the
researcher and the participants due to the current
situation caused by COVID-19, the interviews were
conducted via video call recording. The participants
were recruited mainly via Messenger invites and word
of mouth. Interested participants contacted the
researcher to confirm their participation and were
notified of the interview date, time, and the online
platform that was used.
To analyze the data obtained for this project, the
researcher used thematic analysis. The approaches
used on the data are inductive and semantic: inductive
lets the data gathered to determine the themes, while
semantic analyzes only the explicit contents of the
data.
From Braun and Clarke’s (2006) Six Phases of
Thematic Analysis, the step-by-step process of
analyzing the data collected in this research are as
follows:
Step 1: Familiarization. This step involves reading and
re-reading the data in order to become familiar with
what the data implies, paying specific attention to
occurring patterns. This gives a thorough overview of
the collected data prior to analyzing individual terms.
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Step 2: Coding. This step involves highlighting
sections of the transcribed text and putting labels or
“codes” to describe the content. The sections that were
highlighted are phrases or sentences that pique interest
or relevance to the research. After going through the
text, the data were collated and grouped according to
the codes. The codes present the overview of the main
points and commonalities recurring throughout the
text.
Step 3: Generating themes. The themes were
formulated after thorough review of the codes. The
identification of the patterns from the codes generates
the themes. These are generally broader than the
codes. After generating the themes, the codes that were
ascertained to be vague or irrelevant to the paper were
discarded.
The themes decided upon vary according to what the
research is about. The researcher aimed to create
themes that that address the purposes of the current
investigation.
Step 4: Reviewing themes. In this stage, the themes
that were created were tested for accuracy against the
representations from the data. This is the time where
data is compared against the generated themes. Do the
themes truly represent the data? Is there a need to
change something to make the themes work better?
If a problem arises with the themes, the researcher may
change, split, combine, discard, or create new ones to
make it more useful or accurate.
Step 5: Defining and naming themes. Once the list of
themes is finalized, it is time to name and define them.
Defining themes means to provide an operational
definition for each theme and to figure out how this
helps understand the data. Naming them involved
coming up with an easily understandable name for
each theme.
Step 6: Writing up. Finally, writing the analysis of the
data is the final stage. In this stage, the researcher
addressed the themes in turn. This is where the
description of each theme is shown including
examples from the data as evidence. The conclusion
comes after, which explains the takeaways and shows
how the analysis has answered the research question.
The technique employed by the researcher to validate
the generated codes and themes is expert validation.
The thematic framework and the narratives were
presented to three experts; specifically, two registered
psychologists and one registered guidance counselor.
The validators were chosen because of their expertise
Adrian M. Amistad
in the field of Psychology, LGBT studies, clinical
experience, and academe experience. Each validator
provided the researcher a certificate of validation (see
appendices) as proof that the codes and themes
underwent critical expert review.
Sources of Data
The participants were recruited through snowball
sampling. This sampling method was chosen because
of the participants’ characteristics as lesbian, gay, or
bisexual which are uncommon and may require total
anonymity from some.
With respect to the chosen tradition of inquiry, the
data-generation method that was used is the semi-
structured interview. According to Mathers, Fox, and
Hunn (1998) this type of interview is useful if the
research is exploratory. The open-ended nature of the
questions define the topic under investigation and
provides opportunities for both researcher and
participant to discuss topics in more detail. If the
participants have difficulty answering a question or
provides only a brief response, the researcher may use
cues or prompts to encourage the participants to
consider the questions further. In a semi-structured
interview, the researcher has all the freedom to probe
the participants to elaborate on the original response or
to follow a line of inquiry introduced by the researcher
(Mathers, Fox, & Hunn, 1998).
Instrumentation
The research instrument used in this study is the semi-
structured interview. Prior to the questions, the
researcher initially introduced himself and discussed
what the paper seeks to accomplish. He also provided
the definition of gender to the respondents for
clarification purposes. The preliminary questions
asked of the participants to answer are:
1. What is your name?
2. What is your gender?
The grand tour question asked of the participants to
answer is:
1. As a student, how was your experience as a
lesbian / gay / bisexual during your high school
/ senior high school?
From this grand tour question, follow-up questions
were asked depending on the responses of the
participants. This paved way to the richer and more
natural discussion of their lived experiences as
intended by the study.
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Ethical Considerations
The data collected in this paper primarily came from
intimate engagements with the participants through
interviews. To ensure that the participation to this
research is thoroughly discussed, understood,
voluntary, and free from coercion, an informed
consent was provided and signed by the participants.
Voluntary participation was upheld throughout the
duration of the study. If the participant wishes to
withdraw their participation at any point during their
study, the researcher is expected to honor this decision
without any negative implications to the relationship
of the participant and the researcher.
In line with having the consent of the participant
through thoroughly discussing and understanding the
study, if the participant in any way feels stress, pain,
anxiety, diminishing of self-esteem, an invasion of
privacy, or harm, the participant is highly encouraged
to withdraw from the study. The researcher frequently
checked the participants if they wish to go on with the
study to assure that the participants are free from harm,
To keep the identity of the participants confidential
and anonymous, the researcher used pseudonyms for
each of them. In addition, any identifying information
were not made available. Access to these kinds of
information is limited to the researcher. All identifying
information were excluded from the paper. The
evaluation of the data was read by the participants.
Likewise, all quoted responses which the participants
deem will violate their privacy and anonymity were
deleted from the manuscript.
Lastly, to maintain the focus of the research and for
the benefit of the participants, only the relevant
responses from the participants were assessed and
analyzed by the researcher. Responses were simplified
as much as possible to remain focused on the intention
of the research and what the data gathered are intended
for.
Results and Discussion
The following section delineates five major themes
classified under negative experiences, and one major
theme classified under positive experiences.
The five major themes under the classification of
negative experiences are: (N1) bullying, (N2)
discrimination, (N3) prejudice, (N4) gender conflicts
with religion, (N5) isolation, and (N6) identity crisis.
Adrian M. Amistad
Each theme is organized into several subthemes. The
subthemes under bullying are: (N1.1) verbal bullying
and (N1.2) sexual bullying. For discrimination: (N2.1)
unacceptance and (N2.2) gender inequality. For
prejudice: (N3.1) fear of judgement, (N3.2) gender
degradation, and (N3.3) awareness of prejudice. For
gender conflicts with religion: (N4.1) conflicts with
religious belief and (N4.2) conflicts with religious
people. For isolation: (N5.1) self-isolation and (N5.2)
isolated by others. For identity crisis: (N6.1) gender
confusion.
The major theme under the classification of positive
experiences is (P1) acceptance, which is organized into
the following subthemes: (P1.1) acceptance of self,
(P1.2) acceptance from peers, and (P1.3) acceptance
from family.
This section discusses the major themes and their
respective subthemes extracted from the interviews
with the nine participants using thematic analysis.
Specifically, the participants are five females – all
identifying as bisexuals, and four males – three
identifying as gays and one as bisexual.
The interviews were first transcribed using Microsoft
Word and was repeatedly reviewed by the researcher
for confidence. After transcribing, sections of the
document that piqued interest and is relevant to the
research was highlighted and coded. After the
thorough review of the codes, remarkable patterns
were seen. From here, the themes were developed. The
themes were then cross-checked and examined across
the documents to see if it truly represented the data.
Table 1 presents the prevalence of the themes through
many times they were mentioned across all narratives
as well as the number of participants who shared
experiences under the theme.
Table 1. Prevalence of Themes
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Table 2. Thematic Framework – Bullying
Negative Theme 1: Bullying
The bullying experiences of the LGB students during
secondary education emerged as a salient domain
among all the participants. As mentioned in the
literature, LGB students experience low quality of life
because of the stigma on homosexuality.
This theme was premised on the participants’
experiences of how people around them and the
general media treat the LGB: being the center of
ridicule, harassment and bullying, being treated as
inferior beings, lack of empathy from authorities, lack
of legal protection, abstract human rights, and
judgement from prying eyes. All these were
experienced by the participants and they saw how
other LGB experience these as well. These experiences
come from their schoolmates, teachers, elderly, and the
religious - people who are supposed to be more
understanding and empathetic towards them.
Multiple studies (Legrand, 2009; Weller, 2003; Kelly,
2012; Kosciw, 2004; HRW, 2016; HRW, 2017;
D’Augelli, Grossman, & Starks, 2008; D’Augelli,
Grossman, & Starks, 2006; Grossman, D’Augelli, &
Salter, 2006; Hershberger & D’Augelli, 1995;
Telljohann & Price, 1993; Harris Interactive &
GLSEN, 2005) show that the LGB youth are at a very
high risk of experiencing school violence. Majority of
LGB youth reports being harassed in schools because
of their gender (Legrand, 2009), and that even the
school officials, who are supposedly the people who
should be protecting the LGB students, rarely
intervene when homophobic remarks are made
Adrian M. Amistad
(Legrand, 2009). According to a study made by Weiler
(2003), majority of these LGB students said that they
feel unsafe in schools because of their gender. Things
only get worse, as according to Kelly (2012), the
bullying and harassment they experience intensifies
with increase in age.
Laws and policies are also against the side of the LGB.
In this modern time, there is legally nothing that
protects the LGB community from the hatred and
prejudice they experience from the general population.
Until now, the SOGIE Bill, the only probable bill that
will make them “partially” equal to the dominant
genders is still in its passing stage. This fact is well
known by the LGB, which also makes them aware that
even Philippine authorities have limited acceptance of
them.
Subtheme 1.1: Verbal bullying
This subtheme was premised on the fact that the most
common form of bullying that LGBT students reported
in interviews with Human Rights Watch (2017) was
verbal harassment. According Legrand (2009), 84% of
LGBT students report being verbally harassed due to
their sexual orientation, and 82.9% of these students
say that school staff members never or rarely intervene
when homophobic remarks are made.
In the Philippine setting, the words bakla and tomboy
have strong negative connotations that in casual
conversation, according to UNESCO (2015), it is even
used as a form of mocking fashion. According to
Kosciw (2004), many LGB students are extremely
distressed whenever they hear derogatory terms based
on sexual orientation. This fact degrades the humanity
of LGB and as long this is a stereotype in the society,
bullying, and discrimination will always be a day-to-
day experience of the LGB.
This subtheme is the most pronounced under bullying
and is anchored on the fact that verbal bullying can be
used subtly as a laughing matter. To think that the
setting of the study is in the academe, a supposedly
safe place for the young, is where inequality and
prejudice occurs. The avenue where the minds of the
next generation is nourished is also where stereotyping
and hate toward the gender minority takes place.
Angge shared her experience of verbal abuse from
teachers. This incident made her feel humiliated and
powerless inside the classroom, thinking that if even
teachers bully us, who is supposed to protect us, others
can and will as well:
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“Meron po kaming isang prof kasi na, kumbaga
nagsasalita siya ng, parang samin nasasaktan kami
kumbaga yung sinasabi niya below the belt na po
parang ganun. Kasi minsan sinasabi niya na, “wag
mo isusuko yung bataan”, “ba’t ka nagkaganyan”,
“ay kadiri”, parang ganon po siya magsalita samin.
(During our SHS, one of our professors verbally
abused us using insults that are below the belt.
Sometimes she says “don’t give up your womb”,
“what’s happening to you?”, “you’re disgusting”)
Anna also shared a similar experience with a teacher.
She also shared that her teacher even uses profanity to
intensify her bullying statement:
“Dumarating sa point na may mga bad words na “uy
tangina mo hindi ka magkakaanak nyan”, kumbaga
yun po unang papasok sa isip nila.”
(It comes to the point where my teacher even says bad
words like “uy tangina mo hindi ka magkakaanak
nyan”, that’s the first thing that comes to their mind.)
Pash shared his experiences of verbal insult from his
classmates. He said though he often laughs it off, there
are times that jokes toward his gender are below the
belt:
"Pag ano po biruan and kulitan ganun syempre
minsan pag classmates mo na minsan below the belt
mag joke. May mga ganon pong tendencies."
(Sometimes when my classmates jokes around, they
have a tendency to hit below the belt.)
JC shared that he experienced verbal abuse throughout
his SHS; he was always bullied on the basis of his
gender:
"Kasi po lagi nila ako tinatawag na, bakla! Bakla! tas
parati po bina-bastos."
(They always call me “gay” [as a derogatory remark]
and humiliate me)
JC also stated that they had a values teacher who told
the class that homosexual actions are evil:
"Meron yung values teacher nung 4th year ako sabi
mali daw ginagawa ng mga bakla."
(We had a values teacher on our 4 th year who told us
that homosexual acts are evil.)
Adrian M. Amistad
Sadly, this is a prevalent occurrence not just to JC, but
to most of the participants of the study. The fact that
not only do the LGB youth have to endure indifference
from their fellow students, but they have to helplessly
accept shades of stereotyping from their teachers.
Tin shared that since she revealed to her friends that
she was bisexual, their treatment toward her changed.
Oftentimes, they send her insulting remarks out of
nowhere which did not happen prior to her coming
out:
"Minsan po kasi pag nag-uusap kami magka-kaibgan
tas pag-uusapan naming lalake biglang sasabihin ay
ayaw na nya ng hotdog gusto na niyan tahong."
(Sometimes, when me and my friends talk about guys,
out of nowhere they would say, ‘she doesn’t like
hotdogs anymore, she prefers shellfish’.)
According to a study by the Human Rights Watch
(2001) Nearly every young person interviewed
described school incidents of verbal and other non-
physical harassment because of perceptions toward
their sexual orientation. For many, relentless verbal
abuse and other forms of harassment were part of their
normal daily routine. Other forms of harassment
reported by the LGBT youth included written notes,
obscene and suggestive cartoons, and graffiti scrawled
on walls or lockers. The researchers concluded that the
unrelenting verbal attacks on LGBT students created a
hostile climate that became unbearable, undermined
the students’ ability to focus at school, and affected
their well-being.
Subtheme 1.2: Sexual bullying
In addition to verbal and prejudicial bullying, sexual
bullying and harassment is also a common occurrence
among LGB students. According to Eric Manalastas, a
professor of psychology at the University of the
Philippines Diliman and an expert in LGBT youth
issues, “a theme of being highly sexualized and
sexually harassed, especially for the gender non-
conforming male students [is common]” (HRW,
2016).
According to a study by Roberts, et al. (2012), as if
physical and psychological abuse is not enough,
gender nonconforming students have a high prevalence
of childhood sexual abuse which may be indicative of
negative parental reactions to their child’s gender
nonconformity.
A participant shared his stories of sexual harassment
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Table 3. Thematic Framework – Discrimination

from their classmates inside the vicinity of their

school:

“Pinapahawak yung ano nila tas minsan pag

nakatalikod ako mangyayakap tapos may gagawin din
mga ganun po.”

(They make me touch their private parts and

sometimes hugs then does something on my behind)

This humiliating experience did not happen once,

rather it was a frequent scenario where the spectators
were even laughing while their classmates harassed
him. This experience made him isolate himself from
others, only having few carefully selected friends.
When asked why did he not report the incident, he said
that it is “embarrassing” to report these kinds of
bullying to authorities, adding that this will make him
even more of an outcast than he already was. Negative Theme 2: Discrimination

Another participant also shared his experience of This major theme is almost as prevalent as the
sexual harassment at the beginning of his SHS: previous one, since bullying and discrimination often,
if not always, go hand in hand. Like most minorities,
“May mga classmates ako na susundan ako sa CR tas the LGB is a target of discrimination because of the
nagpapalit na ako tas susundan ako sa CR tas mere fact that they behave slightly differently from the
majority. Evidence from public opinion also suggests
sisilipan nila ako sa taas ng cubicle, tas minsan medyo
that anti-gay discrimination is alive and well among
t o u c h y m i n s a n s e x u a l na y u n g wa y ng
Filipinos. Nationally representative surveys, for
pa kikipagb iruan ” example, indicate that about 1 out of 4 Filipinos would
reject gay neighbors and that 28% of Filipino adults
(I had classmates who would follow me in to our CR consider being gay as wholly “unacceptable”
and peek on me while I was changing from the top of (Manalastas & del Pilar, 2005).
the cubicle. Sometimes, their form of getting along
becomes touchy and sexual) Additionally, a study of early adolescents found that
gender nonconformity was associated with increased
These experiences confirm HRW’s (2017) report of victimization by peers (Aspenlieder, et al., 2009).
the prevalence of sexual abuse of other students to Youth who are sexual minorities may be bullied for
LGB students, oftentimes forcing them to submission. gender nonconformity before they are aware of their
sexual orientation. A recent study found that sexual
minority youth were bullied as early as fifth grade,
which is before the majority of sexual minority youth
are aware of their sexual orientation or disclose it to
others (Schuster, et al., 2015).

Even though several local government units across the

Philippines, even Catholic and national universities
have enacted their own anti-discrimination ordinances
that prohibit discrimination on the basis of sexual
orientation and gender identity (Manalastas, 2017), the

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researcher believes that these ordinances are not

strictly enforced. This is because all the participants of
the study experienced discrimination during their
secondary education.
In addition, the data reflecting LGBT student
discrimination in K-12 schools in the past decade are
alarming and disappointing: 84% of LGBT students
report being verbally harassed due to their sexual
orientation (Legrand, 2009, p. 13); 82.9% of these
students say that school staff members never or rarely
intervene when homophobic remarks are made
(Legrand, 2009, p. 13); more than 68% of LGBT
students say they feel unsafe in school because of their
sexual orientation (Weiler, 2003, p. 10); the severity of
harassment and bullying tends to increase with age
(Kelly, 2012, p. 18).
Another problem faced by the LGB is acceptance
issues, since according to the Psychological
Association of the Philippines (2020), LGB Filipinos
continue to experience discrimination, prejudice, and
stigma since most Filipinos have not accepted the view
that lesbian, gay, and bisexual orientations are normal
variants of human sexuality. This is indicative that
there is still a long way to go before the LGBT
community can truly immerse with our society.
heartbreaking for Anna since her step-father accepted
her gender, while her real mother did not:
"Mismong mother ko po 'di ako tanggap na ganito ako
nasa denial stage po, nung una pong nalaman niya,
kumbaga na-disappoint siya."
(Even my mother didn’t accept that this is my gender.
She in her denial stage. When I told her, she got
disappointed.)
Pash shared that being LGB is especially hard in a new
environment. This was especially that case when he
was new student. He felt like he did not belong
anywhere, not with the boys nor the girls:
"Kahit anong gender kasama mo there's always
negative comments about you."
(No matter what gender you try to be with, there’s
always negative comments about you.)
Subtheme 2.2: Gender inequality

In the literature, discrimination on LGB is still ever
present in the country. Whether it be in the household,
public areas, and in school, the LGB have experienced
the worst treatment because of their gender. Across the
country, many LGBs have reported cases of
discrimination in school from their classmates,
teachers, and school authorities.
Subtheme 2.1: Unacceptance
This subtheme was formed both from the knowledge
the participants had gained through various
contemporary media that society in general is yet to
accept their gender as part of the norm, and the
experiences of unacceptance from teachers,
classmates, friends, and even family members are felt.
Tin shared that there was a time when she wanted to
go to the church for guidance, but instead of guidance,
what she received was judgement and unacceptance:
"'Di lahat ng nakaka-kwentuhan mo tanggap ka."
(Not everyone you share stories to will accept you.)
This subtheme was borne from the experiences of the
participants of unfair treatments in school among
peers. Pash, a consistent academic achiever and a
celebrated school athlete, shared his experience when
he run for the student government. Instead of being
cheered by his fellow students because of his
credentials, he instead felt betrayed because most of
the students did not approve of his gender:
"During SHS part ako ng Student Government nung
SHS so parang during election nahirapan ako pilitin
ang ibang students na i-vote ako kasi nga may mga 'di
approve or 'di gusto ang gender preference ko."
(During SHS, I tried to run for the Student
Government and during the elections, I had a hard time
because there were students who didn’t approve or
didn’t like my gender preference.)
The fact that he was judged because of his gender and
not because of his achievements was a clear indication
of the inequality LGB students experience in school.

Anna expressed that her mother did not accept her

when she came out to her to the point that she felt that
her mother is disappointed in her. This was

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Table 4. Thematic Framework – Prejudice
Negative Theme 3: Prejudice
This theme was formed from the experiences of the
participants that showed fear of judgement if people
were to discover their gender, their awareness of the
discrimination and prejudice society has toward them,
and their knowledge of how people are disgusted of
homosexuality.
This theme is supported by various local research on
the prejudice of the society toward LGBs. Based on
research, public opinion suggests that anti-gay
prejudice is alive and well among Filipinos. According
to nationally representative surveys, about 1 out of 4
Filipinos would reject gay neighbors and that 28% of
Filipino adults consider being gay as wholly
“unacceptable” (Manalastas & del Pilar, 2005).
In addition, research presents that religious
fundamentalism is consistently associated with sexual
prejudice and hostility toward lesbians and gays.
Vincent, et al. (2011) stated that religious
fundamentalism serves as a risk factor for both
negative attitudes toward lesbians and gays and sexual
prejudice.
The term prejudice is often interchanged with
discrimination as they often go hand-in-hand in
discussions. However, it has to be noted that prejudice
is a feeling, whilst discrimination is an action showing
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prejudice. The difference can be seen as well in the
codes taken from the narratives of the participants. The
domain of discrimination leans on the action done to
the participants and to the other members of the LGB,
while prejudice is more on how the participants feel
from these actions.
Subtheme 3.1: Fear of judgement
Anna shared that when she entered a new school for
her SHS, she had to hide her social media accounts
because she was afraid that people will discover that
she is in a relationship with a person of the same
gender:
"Nakita lang nila sa FB 'uy Anna, may gf ka pala di
mo sinasabi'. Syempre po ka-kabahan ako kase, yun
nga po yung pinaka-tatago kong issue na sa sarili ko e
may jowa akong same gender."
(They [classmates] saw my FB and said “Anna, why
didn’t you tell us you have a gf”. I became anxious
because that’s an issue I have been hiding, that I am in
a relationship with a person of the same gender.)
JC shared an experience when he was sexually
harassed by his classmates. When asked why he did
not report the incident to the school administration, he
stated that what happened to him was humiliating to
the point he rather endured the harassment alone than
let people know:
"Ayoko na po i-kwento kasi nahihiya po ako parang
malaswa po na ganun ginagawa sayo. Parang mas ok
pa i-kwento na sinuntok ka or ninakawan ka ng baon
kesa sa ganun."
(I don’t want to tell people what happened to me
because it was degrading. I would rather tell people
that I’ve been beat up or mugged than tell them I was
sexually harassed.)
Subtheme 3.2: Gender degradation
Angge shared her feeling of being degraded when she
was asked why she thinks the majority is not accepting
of the LGBTQ+ community. She stated that it is
because the society feels disgusted of their gender:
“Kasi po nandidiri po sila (sa LGBTQ+), yun po yung
pinaka unang-unang unang dahilan, nandidiri po
sila."
(It’s because they are disgusted [of the LGBTQ+], that
is the reason why, it’s because they are disgusted.)
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Tin also she also feels degraded because of how
people generally view their gender. When she was
asked to share her negative experiences an an LGB, a
part of her answer is on how people are disgusted of
their gender:
"Kasi ng judgement ng tao yung parang kadiri ganun
ba't ganyan."
(Because of the judgement of people, that we are
disgusting.)
Subtheme 3.3: Awareness of prejudice
Marc exp ressed his awar en ess of g ender
discrimination during the interview when he shared
that even if one is gay, if they behave like a straight
male, people tend not to discriminate. A gay man will
only be discriminated if they behave like a gay:
"Pag napansin po ng mga tao na lalamya lamya ka
nahahalata agad dun po nagsisimula yung parang
discrimination."
(If people notice that you behave like a gay person,
that’s when people will start discriminating you.)
Pash also shared a statement that showed his
awareness of the unacceptance of their gender in the
society. When he was asked how to describe his SHS
experience, a part of his answer stated that the third
gender (LGBTQ+) is yet to be fully accepted in the
community:
"'Di po ganun ka-acceptable ang 3rd gender sa
community natin."
(The 3rd gender is not yet that accepted in our
community.)
Table 5. Thematic Framework – Gender Conflicts withBeliefs
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Negative Theme 4: Gender Conflicts with Beliefs
The third major theme, gender conflicts with beliefs, is
anchored on the fact that religion plays a central role in
the lives of Filipinos. As a country where a huge
majority are Catholics, the teachings of the Church is
deeply embedded in Filipinos’ way and view of life.
Several parts of these teachings dictate that there are
only male and female, other genders are considered
abominations. Worse, homosexuality is a grave sin
according to the teachings of the Church. These age-
old teachings are still being faithfully followed by the
strict believers and apply it even in this modern age of
progression and acceptance. This causes great distress
and disparity in the society and is truly an enormous
cause of gender inequality. These are views followed
by many religious and conservative people which
greatly affects the welfare of the LGB.
As a conservative country, people tend to abide old
beliefs and traditions. This is also one reason why
Filipinos, within the context of gender, are not very
accepting of people who are “different”. The
perceptions of most Filipinos are significantly
influenced by religious beliefs, which may be
associated with negative attitudes toward LGBT
people (Reyes, Ballesteros, Bandol, Jimenez, &
Malangen, 2019). This is especially true in people’s
views toward homosexuality. The age-old credence
that being gay, lesbian, or bisexual is not natural and
is, in the words of some, a “curse” makes it even
harder for the LGB community to be accepted in the
society.
The participants expressed both acceptance and dissent
towards the society’s view on homosexuality.
According to Sanchez, Greenberg, Liu, and Vilain
(2009), Filipinos may adhere more to traditional
masculine behaviors as dictated by four main rules:
men should not be feminine; men should be respected
and admired; men should never show fear; and men
should seek out risk and adventure. Thus, gay men
who are perceived as feminine may be viewed
negatively as compared to lesbians. According to
Herek (2002), heterosexual men hold more negative
attitudes toward gay men than they do lesbians—a
demonstration of same-sex negativity. Also, obedience
to traditional gender roles or acquisition of certain
gender-role attitudes also directly affect the personal
and societal problems of a people (Cotten-Huston &
Waite, 2000; Herek, 1988; Kerns & Fine, 1994).
Some participants accepted the fact that it is just how
the world is for them, that some people are just
conservatives who still cannot accept that there are
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more than just two genders; while some participants
cannot accept the fact that some people in this day and
age still view them as “deviants”. They cannot accept
the fact that they are always judged based on their
gender, that being an LGB instantly makes them
“different” from “normal” people. What most
participants agree on based on the interviews, is that
they are aware that they are still unaccepted by the
society.
To further support this view, a study by Barringer, et
al. (2013) states that higher participation in religious
services, greater belief in the sacred doctrine, and
higher frequency of prayers are all negatively related
to attitude towards homosexuality according to lower
scores on the homosexuality scale. Research by Decoo
(2014) also indicates that greater attendance in
religious services or rituals leads to less social support
for homosexuality. On the other hand, those with no
religious preferences are more supportive of
homosexuality. According to Roggermans, et al.
(2015), possessing negative attitudes toward
homosexuality sometimes leads to the expression of
homophobic behavior. The result is targeting,
badgering, intimidating, and sometimes silencing those
who are perceived as homosexuals (Blumenfeld, 2000;
as cited by Fanucce, 2010).
Subtheme 4.1: Conflicts with religious beliefs.
This subtheme is formed on the basis that many
participants have conflicts between their religion and
their identity. When asked what they think is the
reason behind this conflict, Anna answered:
“Ang one of the main reasons na sa tingin ko, is yung
religion po. Kasi po, andiyan na po yung LGBTQ+,
ang una po kasing nagsasabi niyan na masama yan
ang religion po, ang simbahan, mga religious person
po.”
(One of the main reasons that I think is religion.
Because, since LGBTQ+ is here, the first who would
say that this is bad is religion, the church, and the
religious people.)
JK also shared that he feels shame because of his
gender preference. He feels that being LGB is sinful:
"Feeling ko nagi-ging maka-salanan ako (dahil sa
gender preference ko) ganyan."
(I feel like I’m becoming sinful [because of my gender
preference].)
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Yuri shared that he has yet to come out to his parents.
The reason for this is his parents do not like the LGBT
because of their religiosity and conservativity:
"Ayaw kasi ng parents ko sa mga LGBT dahil sa
religion and medyo conservative kasi sila."
(My parents do not like the LGBT because of religion,
and they are kind of conservative as well.)
Tin shared her experience about a time when she went
to Church to pray. Instead of enlightenment, she
expressed that what she felt instead was pain because
of the firm belief of the Church that homosexuality is a
grave sin:
"Sa simbahan imbis na maliwanagan ako parang mas
nasa-saktan pa ako kasi sabi mali yan."
(In the church instead of enlightenment, what I feel is
pain because their preaching says that my gender is
wrong.)
Subtheme 4.2: Conflicts with religious people
This subtheme was formed from the scrutinizing
experiences of the participants against their gender
brought upon by the voices and actions of the clergy
and the faithful religious. Tin experienced a time when
she went to a Wednesday service in her school. The
clergy was told her that there were no judgements and
discrimination in their service and she can speak freely
and be open. When Tin started telling the clergy about
her gender, the clergy then showed and read Bible
verses that tell about the sins being committed by
being an LGB:
"'Tas ba-basahan ka ng Bible naranansan ko po yung
basahan ng Bible."
(Then they will read a Bible. Yes, I have experienced
being read a Bible.)
Leng shared an experience that since she came out,
one of her classmates who intends to be priest started
acting hostile towards her:
"Yung mga relihiyosong tao ganun kasi tulad nung
may classmate ako sir 'di ba magpa-pari siya parang
'di naman siya against pero parang ayaw niya sabihin
ng diretsahan na ayaw niya (sa LGBTQ+) parang
ganon."
(The religious people, like my classmate who wants to
be a priest, it’s not that he is against the LGBTQ+, but
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can’t he just admit that he doesn’t like us.)
The essence of the narratives of the participants
presents the conflict between their religion and their
gender. Even though PAP (2020) has already
considered that the LGB are normal variants of the
human sexuality, they still continue to experience
discrimination, prejudice, and stigma. This is because
the perceptions of most Filipinos are significantly
influenced by religious beliefs, which may be
associated with negative attitudes toward the LGBT
people (Reyes, Ballesteros, Bandol, Jimenez, &
Malangen, 2019).
In addition, the Pew Research Center (2013) noted the
strong relationship between the increased level of a
country’s religiosity with negative opinions about
homosexuality. In the survey’s “religiosity scale”, a
score of “3” was considered as the “most religious”
and the Philippines got almost 2.5. Surprisingly, over
70 percent of the survey’s Filipino respondents are
said to be accepting of LGBT people. As such,
Filipinos are considerably more tolerant of
homosexuality” than the country’s “relatively high
levels of religiosity would suggest” (Pew Research
Center, 2013). Despite this, as per the experiences of
the participants, the LGB youth is still experiencing
conflicts with their religion. And this is not only
applied to external sources of conflicts, since they too
have been conditioned by their faith to think that being
LGBT is wrong. This means that they also have
internal conflicts with their religion and their gender.
Table 6. Thematic Framework – Isolation
Negative Theme 5: Isolation
This major theme was formed from the participants’
experiences of isolation and marginalization in school.
Most of the participants felt a feeling of solitariness
because of their experiences of castration from social
groups.
According to multiple studies, friendship is
characterized as functioning much like familial-type
support during times when LGBT individuals
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experience social isolation or rejection from their
families of origin (Hines, 2007; Nardi, 1992;
Weinstock, 2000; Weston, 1991). Weeks (1995), also
stated that friendships are often emphasized for LGBT
individuals because they become more important
during times of social change and are particularly
salient when identity is at odds with social norms.
Friendship, especially among social groups, is thus of
paramount importance in the lives of the LGB youth as
it acts as a support group from their isolation from the
society. This means that it is disastrous if even their
inner circle makes them feel marginalized and
separated.
Subtheme 5.1: Self-isolation
This subtheme is formed from the coping mechanism
of a participant after he experienced bullying and
discrimination from his classmates. JC decided to
isolate himself from his classmates, understanding that
the only way for him to avoid being bullied is to veer
away from communicating with them:
"Hindi naman after mangyari 'yun (bullying) naging
malayo ako sa tao."
(After that (bullying) happened, I avoided people.)
Subtheme 5.2: Isolated by others
This subtheme is formed from the isolation the
participants experienced in school. Their experiences
varied from schoolmates avoiding them, separating
them from their groups, and awkwardness in certain
events.
Pash shared his experience of feeling isolation when
he joined the varsity team. In comfort rooms after
trainings, he feels awkwardness from other males since
they know he is bisexual. This is the same even when
he is with other females during practice. He felt out of
place in the team:
"Nung una, nung first time ko sumali sa varsity team
ng school, pag naka-kasama ko sila sa CR pag
nagcha-change kami, may ilang kasi ‘di pa po kami
close."
(At first when I initially joined the varsity team,
whenever we change at comfort rooms, I feel
awkwardness coming from them.)
Tin shared that since she came out to her schoolmates,
their attitude toward her changed as well. They tried to
avoid her physically to the point that when she
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accidentally bumps into them, they would react
negatively. Also, they would even prevent her from
entering the comfort room when they are using it,
which is something they did not do prior to her coming
out to them:
"Yung iba sir kasi pag dumi-dikit sinasabi na, 'lah',
parang ganun tas pag nag C-CR, wag niyo muna pa-
pasukin si ganito-ganyan. Lalo na pag nagbi-bihis."
(The others when I bump into them, they would say
“lah”, and when their using the CR, they wouldn’t let
me in. Especially if they are changing.)
JK shared that her schoolmates often confuse her for a
lesbian, which resulted to her being avoided,
especially by the males since they thought she is
taking advantage of her gender to get along with the
females:
"Nami-mistake nila ang bi into lesbian so I was bullied
for it especially the boys kasi siguro they feel na yung
mga crush nila, crush ko din kaya it was not fun."
(They mistake bi into lesbians and I was bullied for it
especially the boys since they feel that their crushes
are also my crushes, so it was not fun.)
These narratives shows that the LGB experience
isolation from their classmates. They have felt being
left out from their groups and friends, and even
avoided by other people on their own volition. Though
these isolations are mostly due to the fact that they
have been bullied and discriminated, the experience of
feeling different, alone, and an outcast is where this
theme is anchored. The fact that at some point in their
high school lives, even if it is only for a short while,
they had no one to confide with, feeling that they will
go through their entire school experience with no
friends, is what made isolation a major theme.
Table 7. Thematic Framework – Identity Crisis
Negative Theme 6: Identity Crisis
This major theme is anchored on the experiences of
the participants when they first came in contact with
their gender. Many of them felt confusion when they
first started feeling that they have a tendency to get
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attracted with people of the same gender, yet are still
attracted to people of the opposite gender. They
experienced internal dissonance analyzing what their
true identity is. A possible reason of their denial is
their fear of being bullied and discriminated. As per
the previous themes, they are aware of these apparent
occurrences among their fellow LGB since in the
Philippines, the LGBT community is not a protected
category and there is no national law prohibiting anti-
LGBT discrimination at work, education, and
healthcare (Manalastas, 2013).
Another reason is the fear of possible conflict with
their parents. Multiple studies show that LGB
adolescents' relationships with their parents are often
challenged, particularly around the time of disclosure
of sexual identity or “coming out” (D'Augelli,
Grossman, & Starks, 2005; Patterson, 2000; Savin‐
Williams, 1998a, 1998b; Savin‐Williams & Dubé,
1998; Tharinger & Wells, 2000) or when parents learn
that their children are LGBT. Prior research clearly
points to the role of family rejection in predicting
health and mental health problems among LGB
adolescents and adults, yet at the same time, while it is
known that initial parental reactions to the disclosure
of LGB identity may be negative—sometimes
including ejection from the home—research has also
shown that after parents become sensitized to the
needs and well‐being of their LGB children, many
family relationships improve (D'Augelli et al., 2005).
However, reports from researchers who study family
reactions to their children's LGBT identity indicate
that parental acceptance and rejection are different
constructs (e.g., Perrin, et al., 2004); thus, accepting
and rejecting behaviors can co‐occur as families
adjust to learning about their child's LGBT identity.
Yet given the changes in public visibility and attitudes
about LGBT people and issues over the course of past
decades (Savin‐Williams, 2005), some families react
to learning about their child's LGBT identity with
acceptance (Ryan, 2009).
This theme is also supported by studies which show
that young adults who did not ascribe to “gay”,
“lesbian”, or “bisexual” identities (those who self‐
identified as “queer”) were more than twice as likely
to report lifetime suicide attempts but not recent
suicidal thoughts. The results indicate that although
they were not at risk in young adulthood, they reported
higher rates of earlier suicide attempts. These may be
adolescents who most struggle to find an authentic,
personal sexual identity or who do not identify with
“gay” and “lesbian” stereotypes, perceptions, or
expectations. A lack of fit or identification with the
LGB community may be an important factor in their
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earlier suicide attempts. In addition, the risk factors for discriminating. This also happens even among
students who identify as LGBT are much more severe homosexual and heterosexual friendships, only to
than their heterosexual counterparts because “survival discover that the male/female also has interest in the
at school is the priority”. If a student opts to keep their same sex. Some LGBs even had relationship with the
sexual identity hidden, there are issues of doubt and opposite gender in the past, which makes the tendency
uncertainty (Weiler, 2003). to have an interest in the same gender confusing for
them, more so admitting it.
Subtheme 6.1: Gender confusion
Table 8. Thematic Framework – Acceptance
This subtheme was formed from the internal confusion
the participants experienced on the onset of the
discovery of their gender. JK shared that during her
secondary education when she started feeling
attraction toward females, she felt confused of her
gender because at times, she still feels attraction
toward males:

"Confusing kasi nga nagka-gender crisis ako na tama

pa ba 'to na uy nagkaka-crush padin ako sa guys 'di
yung sa girls lang talaga."

(It was confusing because I was experiencing gender

crisis. I thought is this still right, that I still feel
attraction towards guys, not just with girls.)

Tin shared her experience when a badminton

teammate confessed to her that she has feelings for
Tin. According to Tin, she even told her teammate that
she is a straight female. However, her teammate’s
confession eventually triggered her gender identity,
which then caused internal confusion:

"Nag-simula ma-confuse na kung ano ba talaga gusto

ko."

(I started to get confused of what (gender) should I get

attracted to.)

With the knowledge the LGB youth have of the
occurrent prejudice and discrimination toward their
gender, there is truly a possibility that they encounter
an identity crisis at some point in the discovery of their
gender. Most people have been taught at an early age
that there are only two genders – male and female.
This learning was further reinforced by schools and
religion, which made emerging LGB youth experience
dissonance between their identity and knowledge, as
well as morality.
Furthermore, some LGB youth had difficulties
accepting their gender identity when they initially
rejected the notion of them being part of the minority.
Some LGBs who lived most of their young live as
males and females have also engaged in consciously
teasing other LGBs - or worse, bullying and
Positive Theme: Acceptance
Though many Filipinos across all ages still carry with
them the stigma and prejudice against the LGB, the
participants where still able to experience and
appreciate positivity from the most important people in
their lives.
The participants who expressed their experiences of
abuse and unacceptance are also the same participants
who firmly expressed their appreciation of the
acceptance and support they garnered. This logic stems
from the fact that since they were the ones who
experienced the lowest form of treatment from the
public, they are also the same people who valued the
accommodation of few people. It is still understood
that the participants who experienced less severe form
of gender inequality during their secondary education
also appreciated the support they got from people, but
with less intensity than those who experienced abuse

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and prejudice.
Though looking at the LGB minority as a gender norm
is still far off, attitude and acceptance toward the
LGBT community is increasingly becoming relatively
open and tolerant. A survey made by the Pew Research
Center (2013) showed 73% of Filipinos believe that
“society should accept homosexuality”, a 9% increase
from 64% from the same survey they conducted in
2002. In a 2017 poll conducted by the International
Lesbian, Gay, Bisexual, Trans and Intersex
Association (ILGA), 63% of Filipinos believe that gay,
lesbian, and bisexual people should enjoy the same
rights as straight people, while 20% disagreed.
Additionally, 63% agreed that they should be protected
from workplace discrimination. 27% of Filipinos,
however, said that people who are in same-sex
relationships should be charged as criminals, while a
plurality of 49% disagreed. As for transgender people,
72% agreed that they should have the same rights,
72% believed they should be protected from
employment discrimination and 61% believe they
should be allowed to change their legal gender (ILGA,
2017).
Subtheme 1: Acceptance of self
This subtheme is organized based on the experiences
of the participants on their acceptance of themselves.
Many of the participants initially were perplexed when
they found out that they have attraction toward the
same gender. As time went by, with the support and
encouragement of the important people in their lives,
they were able to eventually accept their own gender
identity.
JK shared that she felt excitement when she accepted
her gender identity. She stated that she was having fun
as she discovers more about herself little by little:
"Exciting kasi dami mo malalaman. Mas maki-kilala
mo sarili mo along the way."
(It’s exciting because there’s so many things to
discover. You’ll discover more about yourself little by
little.)
Tin stated that even before she came out, she had
already accepted herself. Despite the negativity she
faced at school, she still feels that overall, the good
still outweigh the bad things she experienced. This is
primarily because she was able to express herself
despite the bullying she experienced. According to her,
it was better to have accepted yourself first before
coming, rather than the other way around. That way,
Adrian M. Amistad
no matter how much criticism people throw at you,
you will not be offended since you have already
accepted yourself:
"Tanggap ko na po sarili ko. Mas okay na po na
tanggap mo sarili bago ka mag out kesa vice versa,
kase pag nag out ka muna tas may biglang mag-
criticize sayo na ay bakit ganyan, at least ‘di ka na
mao-offend kasi tanggap mo na kung ano ka."
(I have already accepted myself. It’s better to have
accepted yourself first before you come out rather than
vice versa. This way, even if people criticize you, you
won’t be offended because you have already accepted
who you are.)
Angge shared her journey toward self-acceptance
when even amidst the bullying and discrimination
toward her, her firm belief that as long as she is not
hurting anyone, she is not liable to anything:
"Alam ko naman sa sarili ko'ng malaya ako dahil una
sa lahat, wala naman po akong ina-agrabyadong tao."
(I know that I am free because first of all, I am not
hurting anyone.)
Subtheme 2: Acceptance from peers
This subtheme is grounded on the fact that as
adolescents, the participants have come to terms with
their genders at a period when tensions run high
among peers. When the LGB youth expresses their
gender, they open themselves to the opinions of their
classmates and friends. This is also the time when the
LGB youth starts to put their place amongst social
hierarchies, thus the acceptance and support they
garnered from their closest friends had a huge impact
on their overall experience.
According to Galupo and St. John (2001), friendships
within the LGBT community are not the only
relationships that provide benefits to the LGBT
individuals. Friendships outside of this community
(viz, friendships with heterosexual or cisgender
individuals) provide their own sets of benefits. For
example, lesbian and bisexual women reported gaining
an understanding that acceptance from heterosexuals is
possible and that feel that they are able to break down
stereotypes through their relationships with
heterosexual women; and that these friendships
include an experience of increased closeness and trust
within the friendship that accompanies sexual
orientation disclosure. Furthermore, transgender
individuals reported a variety of benefits to friendships
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outside of the LGBT community including: fostering a
feeling of normalcy, offering more diverse
perspectives and interactions, providing the
opportunity to educate others about transgender
experience, helping transgender individuals present
themselves with their identified gender (“pass”),
creating a situation where their identity feels validated,
and providing emotional stability (Galupo et al., in
press).
Previous research on identity disclosure has shown
that deciding to not disclose a stigmatized identity can
carry with it many stressors. Stressors can be created
by individuals having to make decisions if, how, or
when to disclose one’s identity, in addition to the
anxiety around individuals learning of their identity or
status without their consent which can lead to feeling
isolated from others, and in general feeling detached
from one’s true self (Pachankis, 2007). Additionally,
disclosing an identity/status that has been stigmatized
has been shown to lead to a variety of positive
outcomes including greater self-acceptance
(Pachankis, 2007), self-confidence (Riggle, Rostosky,
McCants, & Pascale-Hague, 2011), and higher levels
of psychological wellbeing (Strain & Shuff, 2010); but
these positive benefits are only experienced when the
self-disclosure situation is met with positive and
supportive responses from the receivers (Lepore,
Ragan, & Jones, 2000; Rodriguez & Kelly, 2006).
Leng shared that overall, she had a nice experience
when she came out to her peers at school. Her
classmates supported and accepted her gender
preference and the relationship between her and a
lesbian classmate:
"Sa school kasi madami din sumu-suporta samin."
(In school, a lot of people supports (gender preference)
us.)
Marc expressed that he enjoyed his SHS life since he
was able to freely express his gender preference.
Though everyone knows he is bisexual, they treated
him normally whether he is with his male or female
classmates:
"Na-express ko naman po sarili ko dun. Wala naman
struggle."
(I was able to express myself without any struggle.)
Anna shared that at first, she was afraid to come out to
her classmates for fear of being bullied and
discriminated. Eventually, when her classmates found
out, she felt relief when her classmates told her that
Adrian M. Amistad
they accept her for who she is as long as she is a good
person:
”’Uy hindi tanggap namin yun. Tanggap naman
namin yun kung ganito ka. Basta mabuti kang tao.’"
(We accept you for who you are, as long as you are a
good person.)
JC expressed that although he had a somewhat rough
SHS experience, he was able to get by because of the
help of his friends. After he isolated himself from the
rest of the class because of a bullying experience,
some of his classmates eventually reached out to him
and befriended him. It was because of them that JC
was still able to find happiness during his SHS:
"Pinipili ko na mga taong sasamahan ko or magiging
kaibigan ko. Mas gumanda tapos nasama ako sa mga
tamang tao."
(I became choosy with the people who I’ll be friends
with. Everything went better when I became a part of a
group of good people.)
Subtheme 3: Acceptance from family
This subtheme is anchored on the support and approval
of the participants’ families on their chosen gender. In
the Filipino setting, the family plays a central and
salient role in emotional and psychological
development. This is further supported by the study of
Ryan, Russell, Huebner, Diaz, and Sanchez (2010),
which indicated that family acceptance in adolescence
is associated with positive health outcomes. As a
family-oriented nation, Filipinos value the opinions of
the family above all else.
Prior research (Ryan, Huebner, Diaz, & Sanchez,
2009) shows the role of family rejection in predicting
the mental health of LGB youth. According to
numerous studies (D'Augelli, Grossman, & Starks,
2005; Patterson, 2000; Savin‐Williams, 1998a,
1998b; Savin‐Williams & Dubé, 1998; Tharinger &
Wells, 2000), the LGB youth’s relationship with their
parents are often challenged when parents learn that
they are LGB. However, results of this paper say
otherwise, as the acceptance of family is a prevailing
subtheme under the positive experiences of the
participants. This statement shows how great the
impact of family acceptance is for the LGB youth. As
a country where family plays a central role in the
development of a person, the support from family in
expressing one’s identity has tremendous effect.
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Research Article
The participants also shared how the acceptance of
their family has given them their needed closure on
their own gender. As Filipinos, they highly value the
opinions of their family in their life choices and
decisions. This is especially true when it comes to
realizing and revealing their gender expression. The
approval of their family has given them strength on
who they truly are and brave the opinions and scrutiny
of others.
Tin shared that although her mother initially did not
accept her gender preference, she eventually opened
up and approved of her gender preference. This was a
very important part of Tin’s experience as this
completed her acceptance of her gender identity:
"Unti-unting nata-tanggap ni mama. Parang naging
open na din po siya."
(Little by little, my mom accepted me (gender
preference). Eventually she was able to open up.)
Leng stated that what made her firm in accepting her
own gender preference was the approval of her family.
Though there are still some people who do not approve
of her gender, for her, what is important is that more
people accept her than those who do not:
"Madami sumu-suporta kesa dun sa against sainyo,
kaya mas okay sakin kasi sa pamilya din naman
namin, both parents namin okay sila."
(More people support us than those who are against us,
that’s why it’s okay since both [her and partner] of our
families, both parents accept us.
Angge shared that even though one teacher bullied her
because of her gender preference, she was still able to
endure her challenges because of the support of her
parents and other teachers:
"Pati po parents ko okay, pati po yung iba ko po'ng
prof."
(Even my parents are okay, and my other professors.)
The salience of this theme is anchored on the value the
participants put in their experiences of acceptance.
Since most of the LGB youth have experienced
bullying, discrimination, rejection, and isolation
because of their gender, it is understandable that they
put a premium in the acceptance they experience from
people, regardless of the closeness they have with
them.
Unlike the LGB youth, most people who identify as
Adrian M. Amistad
male and female do not necessarily experience
rejection and isolation from most peers, especially on
the basis of gender. However, it has to be noted that in
schools, social groups are mostly formed by gender:
boys interact with boys, and girls interact with girls. At
this point, the emerging LGB youth will have difficult
time making friends with either group for fear of
rejection, especially if they are closeted. Naturally, one
cannot readily know if a person is LGB, which is
supposedly the readily available gender who will
accept them, without the person actually admitting that
they are LGB. This is another point to be taken as to
why acceptance is important to the LGB youth,
because as compared to their male and female
counterparts, they have a more difficult time fitting
into social groups.
In addition, since the Philippines is a relatively
conservative country where religion has great
influence over its people, the LGB youth is also
challenged with coming out to their conservative and
religious families. As seen from various media, the
LGBT and homosexuality is still generally rejected by
major bodies of faith, and this is followed by the
majority of the faithful believers. This has been a
difficulty experienced by the majority of the LGB
youth, oftentimes hiding their true gender to their
family, or foregoing discussing their gender with them
their entire lives. The probability of rejection from
their families is another factor that makes acceptance a
salient theme, as the acceptance their family offer is a
milestone in the LGB youth’s lives.
The value of acceptance is paramount to the lives of
the LGB youth. To think that most of their experiences
upon coming to terms with their gender will be riddled
with negativity and oppression, it is important that
they still have people who will support and encourage
them in embracing their identity.
Conclusion
Based on the findings of this study, the following
conclusions are made: (1) the LGB youth have
awareness of the prejudice society has toward them;
(2) the LGB youth experience bullying and
discrimination from classmates and teachers during
their secondary education; (3) the LGB youth’s gender
identities are in conflict with their beliefs, doctrines of
the Church, and it's faithful religious; (4) the LGB
youth have experienced isolation because of their
gender identity during their secondary education;
(5) the LGB youth have gone through an identity crisis
when they discovered their gender identity during their
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Research Article
secondary education; and (6) the LGB youth
experience bullying and discrimination from the
majority, they have found acceptance and support from
family, friends, and fellow LGB.
In accordance with the conclusions of this study, the
following recommendation are hereby offered:
(1) Families should be educated that mental health
professionals and organizations worldwide have
concluded that lesbian, gay, and bisexual orientations
are normal variants of sexuality (PAP, 2020). This will
help prepare families to accept the possibility that a
family member is a lesbian, gay, or bisexual. Also,
through this education, families of LGB will be better
oriented to treat their LGB family members as normal
human beings, with normal genders, and not with
disdain and unacceptance. (2) The Psychological
Association of the Philippines, in addition to their
position to protect the well-being of the LGBT
Filipinos against condemnation, bullying, and
discrimination, should aggressively create and execute
programs that aim to educate the Filipino society about
accepting the LGBT as normal variants of gender.
Also, as the highest authority and governing body of
the practice and research of psychology in the
Philippines, aid in the creation and legislation of
policies and laws for the protection of the rights of
LGBT individuals, especially the SOGIE Equality
Bill. (3) Psychologists along with other mental health
professionals should work hand-in-hand in promoting
the normalcy of the spectrum of gender and help
remove the stigma of homosexuality and gender
expression. Also, aid the Psychological Association of
the Philippines in its programs to educate the Filipino
people in truly accepting the LGBT in our society. As
the primary advocates of mental health and
practitioners of psychology, psychologists and other
mental health professionals are also expected to
maintain the holistic well-being of LGBTs and be the
first to assist them when they are in need of
psychological and mental help. (4) Teachers must be
the first to uphold and enforce the Anti-Bullying Law
and Anti-Discrimination Law at all times, especially
within the domain of the academic institutions. They
are recommended to attend gender and sexual
orientation seminars and conferences to instill in them
that there are more than two genders. (5) School Heads
and Administration should undergo training on
effective implementation of the Anti-Bullying Law
and Anti-Discrimination Law. They have to be the first
to respond to cases of bullying under any basis and
must be extremely diligent in responding to these
cases. It is also recommended that they hold seminars
and conferences on gender and sexual orientation to
students to abolish the stigma on the LGBT and
Adrian M. Amistad
enforce gender equality. (6) The Department of
Education is recommended to devise programs that
promote gender equality in schools. As the governing
agency of all academic institutions in the country, they
are expected to conceive provisions that will better the
welfare of LGBT students.
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Affiliations and Corresponding Information
Adrian M. Amistad, MPsy
bong.amistad@gmail.com
1: Polytechnic University of the Philippines
2: Treston International College - Philippines
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