Babae Po Ako
Transgender “is an umbrella term for persons whose gender identity, gender expression or behavior does not conform to that typically associated with the sex to which they were assigned at birth” (American Psychological Association, n.d.). Being transgender is different from being gay or lesbian, such that being the latter just means being attracted and/or forming relationships with a person from the same sex (Manalastas, 2016).
The concept of transgender is actually not novel to the Filipino context. Reviewing the history of the Philippines would show us that transvestism, or cross-dressing, and crossing genders, was already evident in the 16th and 17th century because of the existence of religious priestesses called babaylan. However, these babaylans and their male counterparts disappeared altogether with the colonialism of the Spaniards (UNDP, USAID, 2014). The Spaniards asserted that these babaylans were possessed by the devil (Brewer, 1999).
As of present time, according to Robert Diaz (2016), most modern Filipinos have no concept of transgender because we still equate being a transgender woman, in particular, to being gay or homosexual. For most Filipinos, it is either you are gay or a lesbian, or you are a man or a woman. Moreover, the fact that there is no widely used term here in the Philippines that would correspond to transgenderism or transgendered (Winter, et al, 2007) supports this notion. Nonetheless, being labeled as bakla by the society “marks them out as male (though not ‘real men’) rather than the women as which they might want to be viewed” (Winter, et al, 2007). Consequently, these facts then make it hard for these transgender women to transition from being a male to a female; because it will always be either they are an actual woman, to whom they identify with, or just a bakla who is dressing up as a woman. This transitioning from their gender assigned at birth to the gender they actually identify with is termed as ‘passing’. The American Psychological Association (2015) defined ‘passing’ as, “the ability to blend with heterosexual people without being recognized as transgender based on appearance or gender role and expression.”
Several researches in the past have shown that heterosexual males have more negative attitudes towards transgender women than heterosexual women (Norton & Herek, 2013; Macapagal, 2014; Gerhardstein & Anderson, 2010). Norton & Herek (2013) explains this trend as rooted from sexual prejudice. Furthermore, according to Stone (2009), “gay men are more likely to be either opposed to transgender inclusion or to express support of transgender inclusion rooted in gay liberation politics”. He further explains that the crucial factor as to where a gay man’s attitude would lie between the two is his ability to establish “empathic connections between gender and sexual orientation issues” amongst their transgender peers.
Apart from the varying attitudes the general population has towards transgender women, they also experience economic discrimination, being fired from jobs, verbal harassment, and physical abuse (Lombardi, 2009). In the Philippine context, modern Filipino transgender women face an uphill battle every single day of their life trying to gain society’s acceptance, and not just mere tolerance.
Provided with all these information, the researchers had four main goals in this study: (1) to see how people’s perception of a transwoman’s femininity serves as a factor in people’s attitudes towards her, (2) to determine one’s perception of a transgender woman, (3) to see how transgender women are being treated by society, and lastly, (4) to learn and provide more information about the struggles faced by transgender women during their transition from being male to female.
In order to know these, the study used a mixed methods design, in which both quantitative and qualitative methods were used. For the the quantitative part, the researchers conducted an online survey to 174 participants – 58 heterosexual females, 61 heterosexual males, and 55 gay males - assigned to 5 treatment conditions ranging from very masculine to very feminine. Their ages ranged from 18 to 53 years old.
The survey, which is a Google Docs form, consisted of 2 parts. The first one, shown below, contains 5 faces – one per treatment condition – very masculine, masculine, neutral, feminine and very feminine. The faces were constructed using a software called Fantamorph. With their consent, the faces of a Canadian-Cambodian actress named Marline Yan, and a Filipino actor named Johan Santos were morphed together in order to create the faces for each treatment condition. The faces were then edited to have the same hair, skin tone, and to remove the mascara from the eyelashes.
The participants were asked to rate the the femininity of the faces using a 7-point Likert scale. Aside from the overall face, they were also asked to rate the femininity of 5 more features: eyebrows, eyes, nose, lips and jawline.
After answering this part, they were directed to the second part of the survey which contains Hill & Willoughby’s (2005) Genderism and Transphobia Scale, which the researchers adapted and translated to Filipino.
The ratings for the individual facial features (i.e. eyebrows, eyes, nose, lips, and jawline) for different face conditions were correlated with their corresponding ratings for the overall facial features. A univariate analysis of variance (ANOVA), followed by post hoc tests, were conducted to analyze whether there is an interaction between the two conditions used in the experiment (Gender and Face Conditions).
As for the qualitative part, the researchers interviewed three transgender women. The youngest is Mrs. Tan, who is 1 year into the pre-operative stage. Next is Consuelo, who is under Hormone Replacement Therapy. She plans to undergo Sex Reassignment Surgery when she reached age 30. The last is Ms. Phing, who is a fully transitioned transgender woman. She has already underwent Gender Affirmation Surgery.
Data from the interview were coded with the help of a software called Qualyzer, and themes were generated using the KJ Analysis method.
The results of the study showed promising results. Let’s get to the results of the survey first. The first part of the survey, where the faces were rated, showed that the lips and the eyes were considered by the respondents to be the facial features which determine the gender of faces the most, affirming the results of previous researches. And although the nose was seen by previous researches to be a big predictor of gender in faces (Hage, Vossen, & Becking, 1997; Dempf & Eckert, 2010), the results of the study showed otherwise because the randomly selected models’ noses used in the study did not differ greatly from each other.
The next part of the survey, which focused on the attitudes of the respondents towards transwomen, was analyzed in two ways: by the gender of the respondents, and by the masculinity or femininity of the faces presented to our respondents. Of these two, only the respondents’ gender was seen to affect their attitudes towards transwomen. Of the three groups (heterosexual males, heterosexual females, and gay males), heterosexual males posted the lowest positive attitudes while gay males posted the highest ones. This result concurs with previous findings that heterosexual males have more negative attitudes towards transwomen than heterosexual females, and this disposition is rooted from having sexual prejudice (Norton & Herek, 2013; Macapagal, 2014; Gerhardstein & Anderson, 2010). Gay males, on the other hand, have more positive attitudes towards their transgender peers as they are able to connect with them empathically, especially in the Filipino society where the kapwa concept is salient.
Meanwhile, the masculinity or femininity of the faces that we have presented to the participants didn’t seem to affect their attitudes towards transwomen. The three groups (masculine, neutral, and feminine faces) showed increasing scores respectively, but they were too close to each other to conclude that they were able to indeed change the impression of the respondents towards transwomen. Although previous research has shown that transsexuals were perceived as more attractive if their appearance is congruent with the desired gender of the participant (Gerhardstein & Anderson, 2010), the variances of the facial features in the faces (with regards to their masculinity or femininity) that we have presented may not be enough to replicate this result. Furthermore, the results of our study for this part has been contradicted by our qualitative data, which we will explain why in a bit.
Lastly, the interaction between the respondents’ gender and the masculinity or femininity of the faces presented to them was analyzed. It turns out that there was almost an interaction between the two conditions! Almost — because it was seen that there was a lack of salient connection between the two parts of the survey (i.e. the face rating part and the attitudes scale part). The “transwoman” referred to in the attitudes scale part was not explicitly referred to as the transwoman whose facial features we have previously presented in the face rating part. So instead of basing their attitudes towards the transwoman’s face that has been presented to them, the respondents answered the attitudes scale with their attitudes towards transwomen in general. Because of this, the effect of the transwoman’s masculinity or femininity in the study was not that big; instead, it was the participants’ gender which greatly affected the results. However, should this study be replicated, explicitly identifying and showing the face of the transwoman subject while they are answering the attitudes scale part may bring about more significant results.
Analysis of interviews generated three major themes: (1) transition; (2) affirmation; and (3) opposition.
TRANSITION
The gender development and desire of transgender women to transition are influenced by their family, peers, community and even by media. The participants share a common experience of growing up with mostly female relatives. Their peers also play an important role in their transitioning. As they found peers who they can identify with and they can look up to, their desire to express the inner woman in them was further reinforced. The transitioning process occurred as a gradual and continuous one and along the way, they have faced various hardships. In order to cope to and deal with these struggles, they used several mechanisms such as ignoring other people’s comments, avoiding and choosing the debates they will engage in, and redeeming themselves through excelling in other aspects (e.g. academics, personality, etc). Despite all the struggles they are facing now, transgender women maintain a positive outlook for the future. They are hopeful that individuals like them would be able to experience a world where they can freely express themselves and still be accepted by society. It may take a long time and the journey may be slow but they believe that eventually, we will be a transgender-accepting society.
AFFIRMATION
Transgender women have the desire to match their feminine heart and soul with their outward appearance. They want people to acknowledge them and refer to them as women in the society. Thus, they have expressed the inner woman in them through curling their hair, wearing make-up and dressing like a woman. By doing this, they can show the people around them who they really are in the inside. Aside from expressing themselves, they also assert their identity by choosing not to be quiet about it. Fortunately, their family and friends are supportive and accepting of the manner by which they express themselves. However, the society, in general, remains tolerant but not accepting of their behavior and identity. Acceptance and affirmation from peers and family members are in the form of positive reactions that convey affective, behavioral, and cognitive support to the transitioning of the participants.
OPPOSITION
The process of transitioning is a challenging period for transwomen because it may be hampered by restrictions imposed by the society, institutions, and others. Gender stereotypes and gender expectations restrict and limit the gender expression of transwomen because there is a pressure to conform to the societal notions of what being a woman should be in order to become more easily accepted as women by the society. In addition, rigid belief systems that do not recognize the legitimacy of someone who is “neither a man nor a woman” (Lorber, 1996; as cited in Gagne & Tewksbury, 1998) hinder the society from total acceptance of gender-deviant individuals. Because of this, they may also feel the pressure to label themselves as one gender or the other in order to be recognized as an active member of the society.
In general, the results of the survey mirrored what the participants said in the interviews. Most of the participants are young people and they appear to be more accepting - they strongly disagreed that being a transwoman is a sin or is immoral. In the case of the transwomen who were interviewed, usually the elder members of their family like their parents are those who were unapproving. As for the transgender women in the workplace, the survey participants agreed that transwomen should be allowed to enter the teaching profession. They also strongly disagreed that it is uncomfortable to work with a transwoman. From the interviews, we can see that Consuelo is into the teaching profession already and she said that does not experience discrimination from her colleagues and students. The survey participants also strongly agreed that their views wouldn’t change if a close friend of theirs would reveal to them that she’s a transgender woman. This reflected the interview responses in which all three transwomen said that generally, nothing changed with the way their friends interacted with them before and after they went “out”. The respondents also feel okay with transwomen having romantic relationships, and this could be reflected by Ms. Phing having a fiance and her friends being generally supportive of them.
As for the restrictions imposed on transwomen in the society, the survey participants strongly agreed that there should be none, and that transgender women should be allowed to wear clothes that are for women. From the interviews, all three participants agreed that dressing as a woman and looking more feminine reduces the discrimination they receive from the society because it helps them blend in. However, once they look more like a woman, the struggles of being a woman become their struggles too [Consuelo]. Discrimination would come not really in the form of avoidance but in catcalling and mockery. Although the survey participants feel that restrictions should not be imposed on transwomen, society itself imposes these on them. For example, in the Philippines, they are not allowed to marry, and even going to the restroom and choosing whether to use the men’s or women’s could get them into trouble [Ms. Phing].
Two of the interviewees, Ms. Phing and Mrs. Tan, are hopeful that someday, the society will be accepting and not just tolerating. From the survey, we can see that the attitudes of the participants are affirmative of the idea of transgender women being accepted in the society. Asked whether it will be beneficial for the society if being a transwoman will be viewed as “normal”, the survey respondents strongly agreed. The results also showed that the participants strongly agreed that transgender women should be fully accepted in the society. As mentioned earlier, the election of a transgender woman in the congress is seen as a positive sign that the Filipino society is becoming more accepting. This fact, together with the survey results show that the Filipino society is veering towards transgender acceptance and thus, give more hope to transgender women like Mrs. Tan and Ms. Phing.
References: http://tinyurl.com/MEECAReferences









