A Journey With Spirituality An in Depth Study On The Perceived Impacts and Influences of Spirituality On Filipino LGBs PDF

A Journey with Spirituality:
An In-Depth Study on the Perceived Impact and Influences
of Spirituality on Filipino LGBs
___________
A Research Study
Presented to the
Faculty of the College of Arts and Sciences
Cebu City, Philippines
___________
In Partial Fulfillment
Of the Requirements for the Degree of
BACHELOR OF SCIENCE IN PSYCHOLOGY
-----------------
By
Baynas, Mary Francesca M.
Caballes, Seth Niven S.
Dublin, Michael Vincent A.
Jurado, Ralph E.
Narciso, Desiree Faith A.
April 2016
A Journey with Spirituality
ABSTRACT
The LGB community nowadays is being accepted progressively and at the same
time, still, rejected. There are people who accept them as part of the society and there are
also others who do not. Most of the latter are spiritual individuals or people from
religious communities. Because of that, LGB individuals experience struggles from them.
The present study investigated the perceived impacts of spirituality to Filipino LGBs.
Ward, 2011 stated abuses that relate to LGB individuals. The participants of the study are
eight (8) college-level LGB individuals within Cebu City. They were interviewed using a
protocol and the gathered data were thematically analyzed. The researchers found out that
Struggles and Abuse are imminent in the participants. The struggles are: Familial and
Spirituals; and the abuse is Spiritual. They also handled such situations by using four (4)
coping strategies. These are: Identity Integration, Rejection of Spiritual Identity, Spiritual
Resilience, and Support. In the course of the study, the researchers concluded that
Filipino LGBs are still involved in their spiritual lives even when they experience
struggles from religious communities. Most of the participants of this study tend to be
spiritually resilient when faced with such struggles to get on with life.
Keywords: spirituality, LGBs, struggles, abuse, coping, perceived impacts.
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CHAPTER I
Biologically, we are born with our own gender. However, biological sex may not
be able to determine one’s gender identity or sexual orientation. According to personality
theories such as Jung’s personality archetypes, individuals have the capacity to act both
in a masculine and feminine way. Man may act in a feminine way (which Jung termed as
anima) while on the other hand, a woman could act in a masculine way (which was
tagged by Jung as animus) (Feist, Feist, & Roberts, 2013). Having this in mind, there
have been a number of studies exploring on those who also have other gender preference
and sexual orientation specifically the LGB communities. There have been studies about
LGB that are focused on understanding the social, emotional, and psychological needs of
Lesbians, Gays, and Bisexuals (Konic & Stewart, 2004 as cited in Page, Lindahl &
Malik, 2013). Recently, the idea of the perceived impact of spirituality towards the
different areas of life of an LGB individual was being investigated. And it has been found
that in terms of identity formation, spirituality has an influence (Wood & Conley, 2014).
However, there is still a need to provide an in-depth investigation as to how spirituality
can affect an LGB individual. Therefore, the present study would like to investigate the
influence of spirituality towards an LGB individual.
Spirituality is the human capacity or a quality of a person’s character, personality or
disposition with tendencies towards transcendence or connectedness beyond the self and
is often described in persona or in experiential forms (King & Benson, 2006 p. 384). It is
also considered as an experience concerning beliefs about a superior being (Zinnbauer, et
al., 1997). A spiritual person is observing several spiritual practices such as attendance in
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worship services and observance of religious rituals, seeking God through prayer and
devotion, and helping others (Ocampo, Mansukhani, Mangrobang, & Juan, 2013).
Although spirituality and religion are considered to be closely related (Hill & Pargament,
2003; Zinnbauer et al., 1997), these two are differentiated as religion being defined as the
act of participating in an organized institution with a doctrine about supernatural power
(Reich, Oser, & Scarlett, 1999) and is considered as fully institutional because it is
presented as formally structured and recognized with religious institutions and affiliations
(Ocampo, et al., & Juan, 2013) while spirituality is considered as an experience about a
superior being (Zinnbauer, et al., 1997). With this spirituality construct, numerous studies
came to birth like how it affects well-being, the effects of having spiritual loss, and about
perceived impacts and influences of spirituality on Filipinos especially those who are
young adults. The latter study shows that it is giving them the empowerment to make
positive changes in the self, in their relationships, and their interactions with the social
world (Ocampo, Mansukhani, Mangrobang, & Juan, 2013). Other studies showed that
spirituality promotes capacities among youth such as optimism, prosocial behavior, civic
engagement, and positive character that allow them to engage their environment in
meaningful ways. “Spirituality also promotes change in the personality of a person;
furthermore, experiences with religion and spirituality can potentially bring positive
changes in the life of an individual because such experience bring a new resolution and
understanding about matters related to spirituality” (Donnely, et al., 2006, as cited in
Ocampo, Mansukhani, Mangrobang, & Juan, 2013). In the case of LGB individuals, it
was also found that spirituality has an impact on the LGB community in terms of identity
formation. Identity formation could result to identity integration (Wood & Conley, 2014)
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wherein an individual mixed their spiritual identity with their sexual identity to live both
identities simultaneously (Rodriguez & Ouellette, 2000). With this in mind, LGB
individuals redefine their spiritual and sexual identities to fit a harmonious life (Hansen &
Lambert, 2011; Sherry, Adelman, Whilde, & Quick, 2010). Other aspects that it might
have an effect on are Religious or Spiritual Struggles, Religious and Spiritual Abuse
(Wood & Conley, 2014).
Previous studies would show how LGB was influenced and how or in what aspects
does it had an impact among their lives and as well as their interaction with their
surroundings. Then in this study, the researchers explore how Filipino LGB individuals in
varied age range would be influenced and impacted by the spirituality towards their
sexual identity or does it even influence them? Does the impact of spirituality apply to
them?
Especially now when most of the spiritual institutions and organizations in the
Philippines are against same sex marriage, how are those LGB individuals who are
spiritual or having an active spiritual practice in their spiritual constitutions, affected by
this?
Literature Review
The review of related literature discusses different ideas regarding the impacts and
influences of spirituality towards LGB individuals. In this present study, the first
discussion talks about the characteristics and definition of what LGBs are and their
perception towards religiosity and spirituality. The second discussion is the clarification
between religiosity and spirituality. The third discussion talks about previous studies on
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LGBs and the impacts on spirituality towards them. The perceived impacts that are being
talked about in this present study include the following: LGBs’ encounter on spirituality
abuses and struggles, and coping. The last discussion talks about the overall impact and
influence of spirituality towards LGBs and the aim of this present study.
LGB was defined by Rosario, Schrimshaw, Hunter and Braun (2006) as a result of an
individual’s act in seeking congruence among affect, cognition, and behavior because
incongruity generates tension. Thus, the same-sex oriented affect and behavior may lead
the individual to adopt an identity which is consistent with such sentiments and behavior
(e.g., as gay or lesbian); and the development of a gay, lesbian, or bisexual identity is a
complex and often difficult process (Rosario, Schrimshaw, Hunter, Braun, 2011).
In the context of Lesbians, Gays and Bisexuals in the Philippines, Tan (2001) stated
that the Philippine gay culture started in the 1960s and it was then when sward
speaks/gay speak/baklese emerged. This is said to be the “‘subcultural lingo’ of urban
gay men that uses elements from Tagalog, English, Spanish, and Japanese, as well as
celebrities’ names and trademark brands” (Ricordeau, 2009). However, in a Filipino life,
the importance of religion is evident in which Filipinos incorporate religious and spiritual
beliefs into everyday life and this affects LGB people; though a survey suggests that
Filipinos are generally accepting of LGB individuals even when the church opposes
anti-discrimination policies and sometimes seeks to influence public policy in a negative
way (UNDP, USAID, 2014). For lesbian, gay, and bisexual (LGB) individuals—whose
patterns of affection and intimacy, partner choices, and sexual identities challenge
conventional norms—religion and religious communities often have hostile spaces and
their efforts to integrate religion, spirituality, and sexuality are often wrought with
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conflict (Greenberg and Bystryn 1982; Goodwill 2000; Schuck and Liddle 2001;
Rodriguez and Oullette 2000; Sullivan-Blum 2004).
Spirituality and Religiosity
Are the words “spirituality” and “religion” synonymous? Previous research
elaborated the fact that religiosity and spirituality are not identical (King, 2007).
Spirituality is subjective or a personal experience in relation with the higher power, an
experience giving an individual happiness and finding meaning or purpose in life (Wood
& Conley, 2013; Roehlkepartin, Benson, Scales, Kimball and King, 2008; Baker 2003).
Mansukhani and Resurreccion (2009) stated that in a Filipino individual’s perspective,
spirituality has something to do or is related to faith, relationship to God, and good
character (Ocampo, Mansukhani, Mangrobang, Juan 2013). Spirituality and religiosity
are two different constructs which are sometimes used interchangeably in other
researches. According to Pargament (1997), religiosity and spirituality are similar. In the
present study, the researchers are separating the two constructs as they believe these two
are different by context. Religiosity is defined as the affiliation and the engagement of an
individual to a certain institution with organized faith and rituals; in short, this is an
objective experience (Reich, Oser, & Scarlett, 1999; Wood & Conley, 2013). However,
spirituality is said to be a subjective and personal experience, also associated with the
personal beliefs of a superior being (Wood & Conley, 2013; Elkins, Hedstrom, Hughes,
Leaf, & Saunders, 1988; Zinnbauer, Pargament, Cole, Rye, Butter, Belavich, Hipp, Scott,
& Kadar, 1997).
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In this present study, the researchers explore how Filipino LGB individuals in varied
age range would be influenced and impacted by the said spirituality, or does it even
influence them? Does the impact of spirituality apply to them? In answering those
questions, previous empirical researches suggests that LGB individuals are in trouble of
facing negative experiences which can possibly lead them to religious and spiritual
abuses and struggles (Wood & Conley, 2007). LGB individuals encounter different
religiosity and spirituality abuse and struggles. Ward (2011) stated and identified these
types of abuses, as well as the abuse that is an integration of microaggression stated by
Sue, et al. (2007) and expanded microaggressions to include sexual microaggressions
(Shelton & Delgado-Romero, 2011).
Microaggressions are the abuses that create an in-group and out-group mentality in
individuals. The following are the types of miccroaggressions:
Leadership Representing God
This is a type of abuse that entails religious leaders speaking the literal words of a
deity (Ward, 2011). An exact example of this is when a religious leader of a certain
religious institution uses the so-called word of God to negatively describe or attack
homosexuals.
Spiritual Bullying
This is a type of abuse that refers to religious leaders or religious peers who
actively bully or harass individuals to conform to the religious community (Ward, 2011).
It is a type of discrimination wherein such a point that LGBs try to conform to what is
“religiously” expected for them to do.
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Acceptance via performance
This is a type of abuse that refers to a need for individuals to perform in desirable
religious ways because they fear retribution by their religious leaders and religious
community (Ward, 2011). In this type of abuse, the sense of belongingness and fear of
rejection of LGB individuals are the ones hindering them to come out and show out their
real identity.
Spiritual Neglect
This is a type of abuse that entails religious leaders or members of a religious
community neglecting individuals when they are in an emotional or physical pain (Ward,
2011). When one person is guilty of a certain sin he/she tries to seek comfort and support.
On the case of LGB individuals, whenever they commit a sin or something that would
make them deviate from their religious beliefs, they tend to hide it, because they fear that
they will not get encouragement and support from their religious group members or
leaders, hence they will receive negative judgments and neglect from them.
Expanding External/Internal Tension
This is a type of abuse that happens when individuals find it hard expressing their
individuality because of their strong religious group identity (Forsyth, 2010; Ward,
2011). The act of joining in is very evident in this situation wherein LGB individuals base
their judgments on the groups that they are in to therefore also identify themselves to the
group; and because of that, they have difficulties in expressing their individual identity in
or to the group.
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Manifestation of Internal States
This is a type of abuse that involves physical and psychological feedback of
experiences or religious abuse (Ward, 2011). LGBs might get tired of trying to hide their
identities due to differences in religious practices. LGBs might feel stress, anxiety,
depression, and suicidal ideations.
Sexual Microaggressions
It is one way of increasing marginalization among LGB individuals in non-LGB
affirming religious group. There are 3 types of Microaggressions (Sue, 2010):
Microassaults - Clear forms of discrimination (Sue et al., 2007). Individuals commit
microassaults when they feel protected in private or anonymous settings and have
viewpoints in common with the majority of their audience. As individuals in power
perpetrate microassaults and the majority agrees with them, the effects of microassaults
felt by LGB individuals can go unnoticed (Sue, 2010). An example would be a religious
or spiritual leader who would state that LGB individuals lead lifestyles that is a
destruction to their divinity (Sue et al., 2007).
Microinsults - Comments that insult or put down LGB individuals and emphasize a sense
of otherness (Sue, et al., 2007). Individuals who commit microinsults may not intend to
cause any emotional or psychological harm to LGB individuals. Nevertheless,
microinsults are dangerous in institutional settings because perpetrators of microinsults
often do not notice the impact microinsults have on marginalized individuals; therefore,
the effects of microinsults felt by LGB individuals may go unnoticed (Sue, 2010). An
example of a microinsult would be a religious community member who tells an LGB
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individual, “God still loves you” with regard to the LGB individual’s sexual identity (Sue
et al., 2007).
Microinvalidations - Comments made toward individuals that are perceived as
invalidating a part of their identity (Sue et al., 2007). Microinvalidations can add to
feelings of otherness experienced by LGB individuals in non-LGB-affirming religions.
Otherness felt by LGB individuals can lead to negative emotions, and the effects of
microinvalidations felt by these individuals can go unnoticed (Barton, 2010; Sue, 2010).
An example of microinvalidation would be a religious community member telling an
LGB member that he/ she “loves the sinner, but hates the sin” in reference to the LGB
member’s sexual identity.
In the past 10 years, research on religious or spiritual struggles has increased
(Bryant, 2011; Ellison & Lee, 2010; McConnell, Pargament, Ellison, & Flannelly, 2006;
Pargament et al., 2005; Rockenbach, Walker, & Luzader, 2012). Religious or spiritual
struggles are “efforts to conserve or transform a spirituality that has been threatened or
harmed” (Pargament et al., 2005, p. 247). Religious or spiritual struggles can result in
positive outcomes, negative outcomes, or both (Pargament et al., 2005). Religious or
spiritual struggles can have multiple characteristics, such as doubts of the concept of a
divine entity, negative experiences with individuals within a religion, and questions of
religious or spiritual validity (Ellison & Lee, 2010). Individuals can experience multiple
types of religious or spiritual struggles, and the outcomes of religious or spiritual
struggles may depend among individuals (Ellison & Lee, 2010; Rockenbach et al., 2012;
Rodriguez & Ouellette, 2000). In their study, Ellison and Lee (2010) identified three
types of religious or spiritual struggles which are: divine, intrapsychic, and interpersonal.
10
Ellison and Lee established that individuals who experience any type of religious or
spiritual struggle experience psychological distress.
Divine struggles
This occurs when individuals question their deities (Ellison & Lee, 2010).
Individuals may come to doubt that their deities care about them, answer prayers, or exist.
For LGB individuals, religious or spiritual abuse may lead to divine struggles. LGB
individuals may feel that their deities have made mistakes regarding their sexual identity
or that their deities hate them because of their sexual identity (Rodriguez & Ouellette,
2000). The diversity of religious views of LGB individuals can complicate divine
struggles (Melton, 1991). If religions endorse negative views of LGB individuals and
their lifestyles, involvement of church leaders who support these views can encourage
religious or spiritual abuse via leadership representing God, which can encourage
microassaults (Sue et al., 2007; Ward, 2011).
Intrapsychic Struggle
This occurs when individuals have personal doubts about their religious or
spiritual beliefs (Ellison & Lee, 2010). For some individuals, intrapsychic struggles can
become opportunities for growth and religious or spiritual development (Pargament et al.,
2005), whereas for others, intrapsychic struggles can have negative effects on their
mental health (Ellison & Lee, 2010). Doubt and worry consequences of intrapsychic
struggles both relate to negative mental health and physical health effects over time.
Individuals can experience intrapsychic struggles from religious or spiritual abuse
through acceptance via performance (Ward, 2011). Also, expanding internal/external
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tensions (Ward, 2011) can cause intrapsychic struggles in individuals who feel a
separation between their religious or spiritual communities and LGB support groups that
provide encouragement (e.g., LGB resource centers and youth networks).
Interpersonal Struggle
This occurs when individuals have negative interactions with individuals in
religious settings (Ellison & Lee, 2010). Interpersonal struggles can be a result of
individual interactions with R/S community members or extended experiences with
religious institutions in general. Higher level authority increases the impact on
individuals who experience interpersonal struggles (e.g., negative experiences with
religious leaders have more impact than negative experiences with religious peers).
Individuals who experience spiritual bullying components of religious or spiritual abuse
can have interpersonal religious or spiritual struggles because of negative interactions
with individuals in their religions (Ward, 2011). In addition, they may experience
spiritual neglect if they feel that their religious communities believe that they have turned
from their religion for not fulfilling certain tasks. Finally, microinsults and
microinvalidations can play a role in causes of interpersonal religious or spiritual
struggles (Ellison & Lee, 2010) because individuals can perpetrate them even though they
are not aware that they are a cause of harm to others (Sue et al., 2007).
This research focuses the perceived impacts and influences of spirituality on an
LGB individual. This research also raises the importance of sexual identity development
and religious or spiritual identity development that explores how these two identities
coexist and how they can work with each other (Buchanan, Dzelme, Harris, & Hecker,
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2001; Rodriguez & Ouellette, 2000; Schuck & Liddle, 2001; Sherry, Adelman, Whilde,
& Quick, 2010). Sherry et al. (2010) found out that LGB individuals from conservative
religious or spiritual backgrounds feel shame and guilt about their sexual identity when
they attempt to reconcile their religious or spiritual identity. Other researchers (Hansen &
Lambert, 2011; Rodriguez & Ouellette, 2000) found that incongruences between sexual
identity and religious or spiritual identity can lead to individuals questioning, redefining,
or abandoning their religious or spiritual identity. If LGB individuals experience religious
or spiritual abuse, they may experience conflicts between multiple identities (Barton,
2010; Buchanan et al., 2001; Schuck & Liddle, 2001). Their religious or spiritual
development and sexual development play important roles in self-concept and identity
formation. Indeed, positive mental and physical health correlate positively with religious
or spiritual beliefs and sexual identity openness (Lutjen, Silton, & Flannelly, 2012;
Smith, McCullough, & Poll, 2003; Vaughan & Waehler, 2010). As individuals come to
terms with incongruent religious or spiritual and sexual identities, religious or spiritual
questions can arise (Rodriguez & Ouellette, 2000; Sherry et al., 2010). When LGB
individuals experience religious or spiritual abuse, identity integration becomes
complicated. Thus, LGB individuals can be vulnerable to religious or spiritual struggles,
and when religious or spiritual struggles occur, individuals can attempt to reconcile their
religious or spiritual and sexual identities. Rodriguez and Ouellette (2000) identified four
potential outcomes for LGB individuals’ attempts to reconcile their religious or spiritual
and sexual identities.
Identity Integration
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The first outcome for LGB individuals trying to reconcile their religious or
spiritual and sexual identities is integration of their religious or spiritual identity and their
sexual identity to live both identities simultaneously (Rodriguez & Ouellette, 2000).
Consequently, experiences of integration can cause LGB individuals to redefine their R/S
identity and sexual identity to fit their needs for a harmonious life (Hansen & Lambert,
2011; Sherry et al., 2010). Often, LGB-affirming religious institutions help individuals
integrate their identities (Lease, Horne, & Noffsinger-Frazier, 2005; Rodriguez&
Ouellette, 2000). Identity integration can lead to positive mental health outcomes
(Rodriguez & Ouellette, 2000; Schuck & Liddle, 2001).
Compartmentalization
The next potential outcome occurs when LGB individuals do not reconcile their
religious or spiritual identity and sexual identity and thus both identities exist separately
(Rodriguez & Ouellette, 2000). The compartmentalization leads to constant management
of identities that result in increased stress if individuals do not reconcile these two
identities (Sherry et al., 2010). LGB individuals who experience compartmentalization
can experience continuation of religious or spiritual abuse, which can lead to subsequent
emotional and psychological distress (Ellison & Lee, 2010; Sherry et al., 2010; Super &
Jacobson, 2011).
Rejection of Sexual Identity
The third potential outcome of attempted identity integration is rejection of sexual
identity to maintain religious or spiritual identity (Rodriguez & Ouellette, 2000). LGB
individuals who do not reconcile their religious or spiritual identity and their sexual
14
identity can abandon or conceal their sexual identity. Researchers who studied loss of
sexual identities referred to methods such as reparative therapy (also known as
conversion therapy) as a way to aid individuals to abandon their sexual identities.
Reparative therapy is seen as a controversial and dangerous form of therapy to aid
individuals who identify as LGB to identify as heterosexual (Maccio, 2011; Spitzer,
2003).
Rejection of Religious or Spiritual Identity
The final potential outcome of attempted identity integration is rejection of
religious or spiritual identity to maintain one’s sexual identity. Wagner, Serafini, Rabkin,
and Remien (1994) found that 69% of gay men reject their religious or spiritual identity
when they attempt to integrate their sexual and religious or spiritual identities. Sherry et
al. (2010) noted the loss of religious or spiritual identity in 10.5% of individuals who
attempted to integrate their sexual and religious or spiritual identities. Sherry et al.’s
study did not show high generalizability because of self-admitted low variation in their
population (e.g., predominantly white and single); nevertheless, loss of religious or
spiritual identity has been noted in literature numerous times (Ganzevoort, van der Laan,
& Olsman, 2011; Rodriguez & Ouellette, 2000). Researchers have identified positive and
negative effects of identity integration (Rodriguez & Ouellette, 2000),
compartmentalization (Coyle & Rafalin, 2000), and rejection of sexual identity (Maccio,
2011).
Further Exploration of Loss of Religious or Spiritual Identity
15
One outcome of religious or spiritual struggles leads to stronger, more mature
religious or spiritual identity, whereas the other outcome leads to weaker religious or
spiritual identity (Ellison & Lee, 2010; Fowler, 1981; Pargament et al., 2005). Although
there is a breadth of research on the negative and positive aspects of religious or spiritual
struggles, there is a need for researchers to address loss of religious or spiritual identity
and the consequences that this form of loss entails. The researchers posit that LGB
individuals experience religious or spiritual struggles more often, and in greater amounts,
than heterosexual individuals because of greater vulnerability to religious or spiritual
abuse. The amount of religious or spiritual abuse that LGB individuals experience seems
to lead to weaker religious or spiritual identity or a loss of religious or spiritual identity
altogether (Sherry et al., 2010).
Having these perceived impacts, an LGB’s encounter on spirituality abuses and
struggles as well as the integration of microagressions and LGB individuals’ attempts to
reconcile their religious or spiritual and sexual identities; because LGB individuals are
susceptible to experiencing greater amounts of stress they are likely to experience more
negative health outcomes (Noh, et al., 2007).
Coping
LGB youth, when in conflict, makes it a challenge to successfully establish an
accepting and affirming sense of themselves as a sexual minority individual. For them, it
is critically important to understand the process of coming to terms with their sexuality
and the difficulties that may present, in the context of a society that still holds stereotypes
and may withhold resources or rights because of their sexuality (Tajfel, 1992). Even in
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the face of religious and social discrimination, LGB youth may find solace and strength
through a positive sexual identity (Weiler-Timmins, 2012).
Having these perceived impacts and LGBs’ encounter on spirituality abuses and
struggles, the researchers would like to know what could be the effect of the abuses and
struggles they experience in their spiritual community and how does these abuses and
struggles help in re-gaining their spiritual life or their way of coping. Thus, the current
study would like to further investigate the impacts and influences of spirituality on
Filipino LGB individuals and their way of coping to the impacts or influences found.
Theoretical/Conceptual Framework
In the present study, spirituality is described as a personal or subjective experience in
each and every individual (Wood & Conley, 2013; Roehlkepartin, Benson, Scales,
Kimball and King, 2008; Baker, 2003). Previous study on spirituality investigated on its
perceived impacts and influences on Filipino Young Adults wherein they found out
several influences such as optimism and the like (Ocampo, Mangrobang, Mansukhani, &
Juan, 2013). In this present research, using In-depth open ended interview and Thematic
Analysis, the study would look into the perceived impacts and influences of spirituality
on LGBs’ identity formation.
Thematic Analysis is a type of qualitative analytic method popularly used to
acknowledge the ways individuals make meaning of their experiences (Braun & Clarke,
2006). The current method stressed that research epistemology guides the researchers as
what they can say about the data and informs how they theorize meaning (Braun &
Clarke, 2006). Looking back at the studies’ variables, the methodological assumption
17
greatly coincides with definition of spirituality being subjective (Wood & Conley, 2014).
The current goal of the study is to look at the perceived impacts, which is looking into a
deeper personal meaning of the experiences presented by LGB participants. Braun and
Clarke (2006) was able to mention “thematic analysis is a flexible method, you also need
to be clear and explicit about what you are doing, and what you say you are doing needs
to match up with what you actually do”. In this part, it could be classified as the reflexive
part of the researchers, which is being aware of the effect on the process and outcomes of
research based on the premise that “knowledge cannot be separated from the knower”
(Steedman, 1991). It has to be noted that researchers may form their conceptions
reflective of the meanings of LGB experiences including the influence of spirituality to
them.
Therefore, the researchers aim to learn about the respondents’ psychological world
(Smith & Osborn, 2007) through in-depth open ended interview and thematic analysis
which are two good bases for the data that will be gathered for this study. With the help
of this method, researchers may look into perceived impacts of spirituality towards
LGBs.
Statement of the Problem
The present study aims to answer the following questions: (1) What are the impacts
and influences of spirituality to Filipino LGBs? (2) How do they cope with these
impacts?
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CHAPTER II
Methods
This study utilized in-depth open ended interview as the research tool that guided
data collection down to data analysis. This meant that it was an interview type of study
looking at the main roots of the certain individuals lived experiences and the meaning of
their very own lived experiences. Thematic Analysis would then be used for data coding
and to get the main themes needed for the study.
Participants
Eight (8) Filipino LGB participants ranging from 15 years old and above were
recruited. Each of the participants recruited were mostly from Metro Cebu. Other
participants were not Cebu natives but live in Cebu due to educational purposes. The
participants were all students from varying tertiary institutions. Each domain had two
participants (2 Lesbians, 2 Gays, 2 Bisexual Males, and 2 Bisexual Females). This was
intended to get more varied themes. The participants had varied religious affiliations and
some even had none as they considered themselves atheists or non-believers. They were
all recruited via convenient sampling for the purpose of time flexibility and as well as
availability.
Procedure
The interviewer made sure that the venue is conducive for the interview. The place
was quiet and free from distractions. The interviewer asked questions (see Appendix A)
that would investigate the participants’ spirituality and its impact on their sexual identity.
19
The interview session was recorded and the participants were informed about what the
interview session will be. First, the interviewer built rapport with the participant so that
he/she will be able to answer the questions thoroughly and with no hesitation. The
interviewer jolted down the answers of the participants and/or recorded it with a sound
recorder. The information obtained from the participants was only used by the researchers
and was kept confidential.
Data Analysis
The data that was gathered were analyzed in a qualitative way. With the use of
in-depth open ended interview, the recorded conversation was then interpreted through
thematic analysis. Braun and Clarke (2006) indicated six steps in doing thematic analysis
and these steps were carefully followed by the researchers:
(1) Familiarize the Data – this is when the researchers transcribed the recorded data and
at the same time the researchers tried to familiarize the data through rereading and at the
same time, seek for patterns and meanings as the reading goes on;
(2) Gathered Initial Codes – generating certain lists of ideas and grouping it to same
codes with similar patterns;
(3) Searched for Themes – wherein the collation of relevant codes and the coded data
were then combined or grouped to generate a certain theme;
(4) Reviewing the Themes – it involved refining the themes. Some of the themes were
even removed, some were fragmented, and others broadened. This has been an integral
part since each themes should cohere and try to look as if the collated extracts appears to
have a coherent pattern (Braun & Clarke, 2006);
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(5) Defining and Naming Themes – this part requires to look back to the data and try to
understand the essence of the collated data to form coherent definitions; (6) Producing the
Report – this entailed the researcher to produce or to tell the complicated story of the data
collected wherein the researchers chose vivid examples for this discussion.
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CHAPTER III
Results
This section of the present study lists down the findings and the different themes that
emerged with regards to the perceived impact of spirituality on LGB’s sexual identity. In
this study, sexual identity is the individual’s sexual orientation, gender preference, gender
roles; it is an individual’s definition of their identity while spirituality is the human
capacity or a quality of person’s character personality disposition with tendencies towards
transcendence or connectedness beyond the self and is often described in persona or in
experiential forms (Konic & Stewart, 2014).
The respondents of the present study experienced many impacts being an LGB
individual. The data is arranged in a way that the struggles experienced by the
participants come first and then followed by the ways of how they deal with it. These
gathered impacts were classified into three themes: struggles, abuse, and coping. Both the
struggles and the ways of coping were gathered as the perceived impacts of the
participants with regards to spirituality and sexual identity. The Struggles classification
showed two different sub-themes; the Abuse depicted an overall two sub-themes; while
the Coping classification presented an overall four sub-themes with one sub-theme
divided into two sub-groups.
Struggles
22
Struggles are the experiences of the participants wherein they are having hard times
in figuring out what is right and what is wrong. The factors that affect them are their
spirituality and/or the members of their family. Fig.1 presents the emerging
classifications which were gathered from the interviewed participants. Participants were
able to indicate several doubts in their spirituality because of personal hardships. Others
were able to indicate several doubts and struggles on their spirituality because of familial
effect.
Spiritual Familial
Struggles Struggles
Struggles
Fig.1 Struggles with the sub-themes of Spiritual Struggles and Familial Struggles
Spiritual Struggles
Spiritual struggles are the struggles an LGB individual experience when they do not
know what they really want or where they really stand in terms of their spirituality. Some
of the participants shared that they feel uncomfortable whenever they talk about their
sexual identity. Other participants are still intact with their spiritual beliefs and most of
them believe that spirituality have great impacts on them especially on their everyday
lives.
23
Some participants experienced being caught in an uncomfortable situation when
asked if they’ve had struggles being an LGB individual living in a spiritual community.
DM: “Nganong gi-bayot man ko kuya if laki ra man kaha ug babae? Daghan jod bitaw
contradictionskuya pero ambot bitaw, ako nalang jud faith ang nag hold sa ako.” “Oo kay maka
ask man sad ka kuya sa imong self nga ‘abi ko’g God loves everyone’” (Lines 113 & 84,
Respondent #6)
Deem: “O nagkaproblem ko, I think nay laing mga taw na dili sila open about kana, so ako
muadjust sad ko.” (Line 79, Respondent #6)
Familial Struggles
Familial struggles are the familial neglect, discrimination and actions alike that LGB
individuals experience within their immediate family or relatives. Each of the participants
lives together with their families and realized their identity while living together with
their spiritual family. Most of their family members knew about their identity and some
were experiencing familial neglect because of their beliefs and some were facing familial
struggles but continues believing on their spirituality and eventually they were able to
find success.
Participant L said that...
L: “Sa family kay nasuko sila pero more akong mom. Akong dad kay nasuko sad pero wala siya
nistorya nako directly. Sa igsuon kay okay ra kay mas manghud man sila nako ako man ang
kinamaguwangan.” (Lines 44-46, Respondent #1)
Spiritual Abuse
Spiritual abuse is the mistreatment being experienced by the LGB individuals in their
religious community because of their chosen identity. This includes but not limited to
bullying and insulting. This spiritual abuse involves discrimination from outside the
familial and personal circles of the person.
24
Jes: “i-judge ko nila kay mu-ana jud biya na sila na babay ra jud ang gi-buhat ug lalaki nya
nganong naa’y kuan, 3rd sex ana.” (Line 116, Respondent #2)
Deem: “Dili kay.. I condemn ko ba nga ako dili ko in the image and likeness of God because of this
instance ba…” (Line 97, Respondent #6)
DM: “Before aw when I was in elementary and stuff, lain man jod kuya kay naa man juy mubully
bisag naa ka sad an, binuangan ka.” (Line 52, Respondent #3)
Cil: “Nya tawagon ka’g kanang ‘uy yads mga wala’y kwenta sa kalibutan, mga hugaw’ kuno.”
(Line 99, Respondent #4)
The researchers of this present study gathered enough data and results which they
think that are much needed to emphasize ideas which are needed to be studied in this
research: a.) Spiritual Struggles; b.) Spiritual Abuse; and c.) Coping. As the study
continued it was found out that these following themes have significant impacts on the
lives of LGB individuals. Some might vary on the weight of the impact some experienced
it the hardest some were at the lightest.
Fig.2 Complete presentation of themes together with the overarching title.
Coping
Fig. 3 shows the different types of coping strategies the participants portray as they
are experiencing the said struggles and abuses. This part of the classification is the
sub-themes of identity integration, rejection of spiritual identity, spiritual resiliency, and
25
support. Wherein, the said support was divided into 2 subgroups which are self-support
and social support.
Identity Rejection of Spiritual Support

Integration Spiritual
Resiliency
Identity
Coping
Fig.3 Coping with the corresponding sub-themes of Identity Integration, Rejection of Spiritual Identity,
Spiritual Resiliency, and Support
Identity Integration
Identity integration is about living both the spiritual and sexual identity at the same time
without any or less hardships at all. It is when a participant accepts his or her spiritual
identity and at the same time accepts his or her own sexual identity. Having the two
identities co-exist without neglecting the other. Most of the participants were able to
integrate their identity and have it fully accepted.
Participant L said that..
26
L: “I have my own…naa pud koy akong own belief ba na as long as wala koy nahurt na taw or wala
koy natamakan tungod sa akong identity kay kuan kahibaw ko nga mutabang ko sa mga taw and
kahibaw ko na I’m still a good person despite sa in-ana.” (Line 65, Respondent #1)
Rejection of Spiritual Identity
In rejection of spiritual identity, an LGB individual experience an overruling between
his/her spirituality and sexual identity that result to the latter being retained. Two out of
the eight participants were able to think and to do this thing having their spiritual identity
or beliefs rejected. Because of what they say that it cannot co-exist with their sexual
identity at the same time because the latter contradicts the other.
One participant even said that..
Deem: “I think, mao to ni go out jod ko sa church kay dili maayo ilang pagtan-aw nako kay dili
gyud ka makaexpress sa imong self ba, dili sila open sa ilang feelings ba.” (Lines 92 & 93,
Respondent #6)
Spiritual Resilience
Six participants were able to stick into what they believe having the notion of belief
subjectivity with their spiritual and sexual states. They are still praying and having their
spiritual beliefs intact believing into an ultimate and divine God and it has remain
unchanged. When they were asked about this some of the participants responded:
L: “Para nako kay dili man jud momatter kung unsa ang imong identity if willing lang jud ka
moserve ni God.” (Line 67, Respondent #1)
Jess: “Mu-ana man mu-tubag man ko nila na dili man gud babay ra’y gi-buhat sa ginoo.” (Line
118, Respondent #2)
DM: “Daghan jod bitaw contradictions kuya pero ambot bitaw, ako nalang jod faith ang naghold
sa ako.” (Line 113, Respondent #3)
Support
27
Support is the assistance an LGB individual gets from his/herself or from other
people. It could be determined into two (2): self-support and social support.
Self-Support
The participants were able to learn to help themselves and pick their selves up in the
midst of discrimination and abuses especially in the spiritual context. Participants’
responses when asked about this were:
Cil: “Akong gi-buhat no kay wala, ako ra silang pasagdan..” (Line 100, Respondent #4)
Jes: “Pero pero if dili jud kasabot ang taw kay bahala ka wa ko’y paki nimo ing-ana. “ (Line 123,
Respondent #2)
Social Support
The elements of friends were considered as integral part of their coping mechanisms with
not just the reliance of self but as well as of others.
DM: “aw oo oy naa jod nang mga taw nga musupport nako pero mas daghan lang jud ang
mga taw ngamutry ug bring nako down. Pero okay raman kay wala raman sad ko'y care.” (Line 93,
Respondent #3)
28
Fig. 4 The overall representation of the Perceived Impacts of Spirituality and Coping
On this section, a model is shown and is proposed by the researchers to better
simplify and understood the present study. The researchers investigated the kind of
experiences the LGBs have with regards to their spirituality, as a part of the LGB
Community. The researchers found out the impacts of sexual identity towards their
spirituality and out of all the great impacts of spirituality towards their sexual identity, it
has shown that the impacts lead to two themes; Struggles and Abuses. First, struggles
deal with the LGBs’ self-doubt or their internal manifestations and problems living as an
LGB towards their spirituality. Then, abuse deals with the problems faced by LGBs in
their environment or the external factors. Lastly, it also showed that the LGBs manifested
four coping strategies.This would mean that these struggles and abuses are on the outer
aura trying to attack the inner aura which is sexual identity. In order for them to deal with
the aforementioned impacts, they used these coping strategies to get on with their beliefs
and/or their sexual identity which means protecting the core which is the sexual identity.
29
CHAPTER IV
Discussion
This chapter of the study discusses the results of which identifies the perceived
impacts of spirituality on LGBs’ sexual identity. As the study continued, there were two
emerging impacts: (1) spiritual struggles, (2) spiritual abuse. This study discovered also
the theme of (3) coping, as to how they dealt with the said impacts, highlighting coping
as one of spiritual impacts on LGBs spiritual interaction.
Using the In-depth interview, the researchers initially set a criterion to identify the
participant of the study. The following criteria includes: (1) the participant should be at
least 15 to 25 years old, and (2) the participant should recognize himself or herself as an
LGB individual. There were eight participants who were interviewed for this study and
all their responses were used for data on this present study. The researchers chose to look
at this in the Filipino context since Filipinos are well known religious and spiritual, thus
Filipino LGB individuals are subject to more discriminatory acts.
This study aims to understand more about the life of LGB individuals especially in
the era where discrimination is all around. The interview sessions were audio-recorded,
with participants’ consent and were transcribed word for word. For data analysis
Thematic Analysis (TA) was used and the researchers were able to come up with seven
30
themes that were classified into three major groups – Spiritual Struggles, Spiritual Abuse,
and Coping. The researchers then would like to find out what are these discrimination or
struggles they are experiencing and as well as what other positive effects of spirituality
have on them, if it would be part of their coping mechanism.
Spiritual Struggles
Basing on the experiences or responses shared by the participants, they had various
experiences of spiritual struggles especially the ones who were on catholic private
schools. They were able to see this as them being against other people’s belief. Especially
in times that these things affected them in a way that it made them doubt their own beliefs
and some even chose to reject the said beliefs. A participant even believed that spiritual
discrimination is somewhat similar to sexism as it deprives them of what they can do and
all those types of introjects. Some of them experienced negative experiences that made
them doubt their spiritual identity. Other sub classifications emerged on this theme was
spiritual struggles and familial struggles. Spiritual struggle is presented as a struggle with
having the individual doubting his spiritual belief and familial struggle is a struggle
viewed as a personal struggle influenced by close individuals specifically family
members.
The theme found on this present study supported Ellison and Lee’s (2010) study
wherein they identified three types of religious or spiritual struggles, which are: divine,
intrapsychic, and interpersonal. Ellison and Lee established that individuals who
experience any type of religious or spiritual struggle experience psychological distress
wherein, Ellison and Lee’s interpersonal and intrapsychic context had similar findings
31
with the present study. In interpersonal, it’s a result of individual interactions with R/S
community members or extended experiences with religious institutions in general.
Higher level authority increases the impact on individuals who experience interpersonal
struggles (Ward, 2011). In this study, interpersonal struggle is coined as familial struggles
as the struggle is coming from a high level of value on a person’s life. On the other hand,
intrapersonal struggles occur when individuals have personal doubts about their religious
or spiritual beliefs (Ellison & Lee, 2010). Doubt and worry consequences of intrapsychic
struggles both relate to negative mental health and physical health effects over time.
The findings of the present study supported the said literature wherein Filipino LGB
individuals who experienced spiritual abuses often ended up having these struggles. The
participants have been able to experience doubting their faith as it has made them
question the principles it upholds. This clearly shows an act of spiritual struggle, the
personal doubt for the participant's own belief. On the other hand, familial struggles is
caused by a certain negative experience from the family group which is one of the highest
level of value on the LGB individuals’ life as well as on the presumed highest interaction
wherein one participant was able to experience a certain disagreement from his family for
who he is, thus, giving certain doubts not just on his sexual identity but also with his
spiritual identity.
Spiritual Abuse
In the previous section, it was found that LGB individuals are experiencing several
kinds of spiritual abuse. These are some of the examples of spiritual abuses: bullying,
teasing and as well as insults. Other participants even experienced being compared to
32
their siblings which they took as an insult. Ward (2011) stated and identified these types
of abuse such as Leadership Representing God, Spiritual Bullying, Acceptance via
Performance, and Spiritual Neglect. These different abuses were identified as negative
experiences that individuals experienced when they are with other people especially in
their spiritual community. They have several experiences like being teased in school and
being told that what they are and what they do are against God’s will. These findings
were in line with the previous study conducted by The Guild of Kansas City wherein
different challenges were faced by lesbians and gays. These types of abuse were not just
physically done but some were through social media and some others were done verbally
and/or on paper. And because of these abuses, it sometimes cause conflicts which ends up
to confrontations and as well as quarrels. They encounter the said abuses especially when
they are in school because most of the eight respondents were enrolled in a religiously
involved school and most of them were confronted by some students about them being
against God’s will. This is similar to the statement mentioned by Bohlin (2011) that the
biblical view towards sexuality is that god intends for males to grow into masculinity and
for females to grow into femininity. This type of statement causes society to try to
convince or to a worst note, discriminate LGB individuals that creates an in-group and
out-group situation.
The present study found that spiritual abuse is a very evident discriminatory material
in the context of Filipino LGB individuals. Spirituality has been one of the weapons
society use to break Filipino LGBs. They’ve been subjected to verbal discrimination
especially when it is related to spirituality (the usage of several biblical passages was
even included). This has caused several LGB individuals to either reject or accept their
33
spiritual identity. Some of them did totally reject their spiritual identity because of the
certain negative experiences that they had when they were still believers. With this, the
researchers want this to be a weapon of awareness to promote knowledge on how Filipino
LGB individuals are experiencing these types of abuses and might as well have this as the
voice of Filipino LGB community.
Coping
Given that the LGB individuals were aware that the society they are occupying in is
highly devoted to spiritual and religious community, the individuals were expected to
receive negative statements, abuses and struggles. LGB individuals made their spirituality
as a way of coping in the context that it makes them feel more hopeful and as well as
makes them feel more confident of their own beliefs. Some of them found it better to
ignore the negative events or comments but it can’t be helped that they might feel hurt,
frustrated, and insulted. Some tried to be passive and some tried to be more aggressive
especially in the occurrence of confrontations and as well as being a person who is
against spirituality.
Previous literature supports the notion of spirituality being a source of coping. In
the accounts of Koenig (1998), perceptions of support, a partnership with God, and
guidance of God in times of stress appear to be helpful in coping. Attributions of negative
events to the will of God or to a loving God are generally tied to better outcomes
(Koenig, 1998). Spiritual coping has also a deferring part wherein participants passively
goes along with the situation and let God handle it and do the problem solving
(Pargament et al., 1988; Koenig 1998). As it can be deferring, it can also be self-directing
34
wherein the belief of God giving the individuals the responsibility to direct his/her own
life (Pargamanet, 1988; Koenig, 1998).
There are some experiences that they’ve received enough support and acceptance of
their sexual identity and it made them feel better. Most of them were able to dwell with it
because they were able to receive support. Some were able to support themselves and had
themselves believe that every belief, spiritual or religious, are deemed to be subjective,
thus, giving them the mindset of people having different perceptions. The strong sense of
subjectivity played a great role in the individuals’ coping.
Literature would tell us that one effective way of having spiritual coping is through
social/societal support wherein it also deeply roots in the engagement of individuals in
religious organizations (Thune-Boyle et al., 2006) one of the participant also stated that it
has not been purely discrimination and abuse that he/she had encountered but he also
received several appreciation and acceptance on his spiritual community. Pargament,
Koenig, and Perez (2000) considered five functions in religious/spiritual coping which
are: (1) religious coping to give meaning to an event, (2) to provide a framework to
achieve a sense of control over a difficult situation, (3) to provide comfort during times of
difficulty, (4) to provide intimacy with other likeminded people, and (5) to assist people
in making major life transformations. These functions indicated had similar functions on
the findings of this study wherein social and self-support was included and as well as
spiritual resiliency. Another type of coping was identity integration wherein an individual
mixed their spiritual identity with their sexual identity to live both identities
simultaneously (Rodriguez & Ouellette, 2000). With this in mind, LGB individuals
redefine their spiritual and sexual identities to fit a harmonious life (Hansen & Lambert,
35
2011; Sherry, Adelman, Whilde, & Quick, 2010). Lastly, rejection of spiritual identity is
the final potential outcome of attempted identity integration as one rejects his/her
religious or spiritual identity to maintain his/her sexual identity (Rodriguez & Ouellette,
2000).
Generally, negative feedbacks in the context of spirituality have not changed the way
LGB individuals perceived themselves but it did make some of them change the way they
perceive spirituality. As one of them said in the statements that it is hard for them
especially when the perpetrators use god against them and also use several laws from the
bible that would tell him/her that he/she is an abomination. Furthermore, most of them
considered that their belief in spirituality is subjective and no matter what others or how
others perceived them, it is something subjective that they wouldn’t care. As one also
stated, “I am happy with myself as long as I belong to my family”, and other one said, “I
believe in a god so I’m actually glad he made me this way.”
Practical Implications
On the day of June 26, 2015 the declaration of same sex marriage shook up the
whole LGB community worldwide. It was not just the hottest news in the web but also in
the real world setting. “Love Wins” – that was how other LGB communities described it
as the Americans fully embraced the idea of same sex marriage. On the other hand, there
are still countries that stick to their traditional beliefs especially on the matters of
marriage and one of the few countries is the Philippines. In the Philippines, the phrase
“Love Wins but Not Now” was more appropriate as the current government was already
trying to look at considering same sex marriage but religious groups are already trying to
36
show that they are not allowing such thing to be passed. Knowing that the government
was reconsidering the idea of same sex marriage, it would be safe to say that the Filipinos
are already slowly undergoing a social change and this social change may also contribute
to the idea of how young people form their identity and most interestingly young LGBs,
those who are confused yet with their identities how does this social change influence
them.
Generally, the present study would be a great contribution to the existing literature
with regards to LGB individuals especially in the Filipino context, specifically regarding
the impacts of spirituality on to them.
Society today is slowly embracing LGB individuals but there are still some, if not all,
who are very much unaware of what their acts can cause to the said individuals. If left
ignored, many of these individuals will still be harassed both physically and emotionally
towards their spirituality and will always remember what they’ve been through. Given
that the literature on this subject matter is a bit scarce, future studies should be added up
to promote awareness on LGB discrimination specifically on the spiritual aspect.
Having these results, it should serve as a statement from the LGB individuals that no
matter how strong the game of discrimination is, spiritual belief will still be staying intact
as well as their sexual identity. The present study is one way of promoting awareness to
others about LGB individuals.
Limitations of the study
There are few numbers of limitations that the researchers have disregarded. The data
that were gathered were from participants who mostly had same religion and spiritual
37
involvements, wherein if it was in a varied religion the degree or variations could have
been better. Second, the literature that was used in the study was derived from the
westerner’s point of view, which can be very different from the Filipino culture. Lastly,
the participants’ spirituality level was not tested before they participated the interview
because the researchers used convenient sampling.
Recommendations
For the future studies with regards to this subject matter the participants age base
should be increased since the higher the age range the higher the wisdom and individual
might get. Moreover, the researchers suggest that before the participants took part on the
interview they should at least take a spirituality test to at least validate their stand on
spirituality. And if future researchers do really wish to continue this study it is highly
recommended to at least have a varied religion for the participant, the study might be on
spirituality but in Philippine context spirituality and religiosity are highly interchangeable
and that spirituality in other religion are different from the other.
Reflexivity
In the course of this study, the researchers understand and valued the life
undergone by a lesbian, gay and bisexual person. The interest of knowing what made
them choose and how they turned out to be in these kind of preferences kept the
researches intrigued and much more curious. The researchers were privileged to be able
to study them. In fact, finding participants and interviewing them was the hardest part in
38
the course of making this study yet the interest of wanting to know their lives and
uncovering their answers was the motivation of the researchers.
First and foremost, the researchers have a lot of LGB friends. Of course, the
researchers may be biased to the result because they can also feel empathy to their
participants. They can relate their experiences to their LGB friends. In conducting the
interviews, the researchers and the participant’s closeness and relatedness have created
bias, it became easy for the researchers to build rapport and trust to their participants, as it
is their first time to interview with a sexual minority. The researchers also felt that they
were a part of the life of the LGBs as they were narrating the deepest parts of their life,
particularly in their experiences with criticism and hardships and spirituality. Second, the
willingness of the researchers to help. The researchers have different schedules and
priorities but still, the researchers did their best to meet and exchange ideas for the
completion of the research. Lastly, the researchers have different point of views and
desires regarding the research itself. The ideas of each researcher need to coincide with
each other for a good result of the research.
39
CHAPTER V
Summary and Conclusion
The present study looked into how spirituality affects the identity formation of
lesbians, gays, and bisexual individuals. According to Konic and Stewart, spirituality is
the human capacity or a quality of a person’s character personality or disposition with
tendencies towards transcendence or connectedness beyond the self and is often described
in persona or in experiential forms. It is also said to be the personal connection between
God and a human being. On the other hand, sexual identity is the individual’s sexual
orientation, gender preference, gender roles, how they individuals define their individual
identity. The study answers the questions on how LGB’s managed the criticism, insults,
discouragement, discrimination, and all those other hurtful things they encounter being an
LGB and choosing the path that they really want. We all know that some people in our
society find it really difficult to accept the path chosen by our fellow people. They are
usually being discriminated for the thought that they are different when in fact they are
just like any other person created by God in his image and likeness. LGB’s are
unwelcomed in the society wherein they only see the bad in them and nothing else.
Despite the discrimination and the unwelcoming of the society, LGB’s remain spiritual
and still believed that there is someone up there who sees them as normal people and still
loves them without barriers and hesitation. This study also tries to open the views of
humanity towards the LGBs.
In analyzing the data, the researchers used thematic analysis to find the themes
and codes of the transcribed interview. Through thematic analysis, the answers of the
40
participants can be narrowed down into themes and codes. The codes have three major
categories: Spiritual Struggle, Spiritual Abuse, and Coping.
Most number of the participants interviewed was Roman Catholics. They are all
aware that they are seen as different from the normal people in the society. But despite all
the insults, struggles, un-acceptance, discrimination, rejection, bullying, abuse, and many
more hurtful things they were still able to live the life they choose and were still able to
cope and live their lives to the fullest because they know in their hearts that they are not
different but they are just like those any other normal people walking, running, and living
their lives here on earth.
41
Acknowledgement
It has been a great journey. We would like to gratefully acknowledge the people
behind our success and the people who journeyed with us until the finish line of this
journey. First, we would like to thank our Lord God for the guidance that He has given to
our group and for giving us the wisdom to finish what we have started. To our family and
friends, who supported us and motivated us to not give up and to continue what we are
doing until we reach the finish line. To each and every one of the group who didn’t give
up despite the struggles and the stress and all those sleepless nights that we had just to
finish everything, thank you. Second, Mr. Calvin Calvadores for being our adviser and
for letting us become mature enough to know what is missing in our study. We would
also like to thank Mr. Jame Bryan Batara for being our consultant and giving us advices
on how to make our study more reliable and for helping us on what to do with our study.
Without these two people, we wouldn’t be here on where we stand now. They have
shared ideas to us which could really help us finish this study. It would be very difficult
for us to finish our study if there will be no one behind us who will guide us in doing
everything. Thank you so much Sir Calvin and Sir Jame. Third, the two panelists that we
had during our proposal on the first semester, Mr. Neil Kintanar and Mrs. Terrezyl
Ramon. They helped us in giving ideas on how to make our study more efficient. We
want to also thank our panelists during the final defense, Mrs. Ma. Jhorenda Macion and
Mr. Marc Clint Maceda. These two holds our future. Without their approval, we wouldn’t
be able to pass our thesis. Lastly, all the people who believed in our capability and
believed that we will really reach the finish line and will be able to reach our goals.
42
Without all these people behind the success of our thesis, we wouldn’t be here now.
Thank you so much and God bless to each and every one of us.
43
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49
Appendix A
Interview Protocol
Name: _________________________________________ Age: _______ Date: _____________
Address: ______________________________________________________________________
Contact #: ________________________Interviewed by: ________________________________
On the day of June 26, 2015, the declaration of same sex marriage shook up the whole LGB
community worldwide. It was not just the hottest news in the web but also in the real world
setting. “Love wins” – that was how other LGB communities described it as the Americans fully
embraced the idea of same sex marriage. On the other hand, there are still countries that stick to
their traditional beliefs especially on the matters of marriage. One country is ours, the
Philippines. To fully understand how spirituality and sexual identity affect each other, I am
interviewing LGB individuals to find out how it really works. Our goal is to gather data from
LGB individuals and analyze if there are common themes that lie within it.
All of the information you provide will only be used in this research and will be kept
confidential. Only we, the researchers, are the ones who will have access to the data collected.
You are free to ask questions of clarification before, during, and after the interview. You are free
to withdraw anytime from the interview without any consequences.
50
This interview will take about one hour and a half. This interview will focus on spirituality and
your sexual identity.
RAPPORT BUILDING
1. How are you today? (Listen carefully to the pax)
2. How have you been for the past few days?
3. (Okay. To eliminate bias and nervousness, reiterate the consent be friendly and comfortable.)
ON SPIRITUALITY
1. To start, I want to know your views on spirituality.
 What is spirituality for you?
 (If religious/devoted) How often do you go to church or pray or worship God?
 (If not religious/devoted) What made you say that you do not believe in God?
2. Now, I will ask you about certain experiences you had, related to spirituality.
 What were the experiences that strengthen your spiritual foundation?
 Relating to the 1st question, was there also a time that it became so weak?
 How did you handle that situation?
3. From all of your experiences, I want to ask you about the things you value with regards to
spirituality.
 What are these things/factors that you value the most?
 What made you say so?
51
 Since they are valuable to you, how do you keep/treasure them?
 When you are faced with a challenge and the things you value are affected, how do you
address the situation?
ON SEXUAL IDENTITY
We are now on the second part of the interview. This is all about your sexual identity.
1. For you, what is sexual identity?
 Can you recall the time when you realized your sexual identity is different from your
biological identity? When was that?
 Were there other factors that led you to form your own sexual identity?
2. Now, this is about your experiences as a lesbian/gay/bisexual. Describe to me your life as an
LGB individual.
 Does everyone know that you are lesbian/gay/bisexual?
 If not, for what reason?
 If yes, what were their reactions/responses?
 Was there a time when you experienced being discriminated because of your sexual
identity?
 How did you deal with it?
3. The next questions will tackle about your experiences as an LGB individual in a spiritual
community.
 Have you had struggles being with the people in your community? Please share it to me.
52
 How did you handle it? Were there people who helped you go through it?
 Were there people who supported you? Or there weren’t at all?
 How do you feel when you are with them?
 Do you still go to your spiritual community even if you had a painful experience there?
What made you say so?
 Are you affected by the hurtful words that people say to you? What made you say so?
 Overall, what can you say about your life as an LGB individual in a spiritual community?
Thanks for being open and trusting me with your answers. Your responses are of great help to
our research. I assure you that your answers will be kept confidential. I hope you’ll have a good
day. Thanks again! 
53
APPENDIX B
Transcriptions
Respondent No. 1: Michelle “Elle” Kilantang (Lesbian)
Legend: A = Interviewer
B = Interwiewee
Line Persons
Questions and Answers
No. Involved
1 A What is spirituality for you?
2 Ah… Spirituality, sa akoa lang kay unsa imong connection sa imong self ug
B ni God like unsa mo.
3 Kana, unsay connection nimo sa imong self with God.
4 A How often do you go to church or pray or worship God?
5 Mosimba ko, pero dili jud ingon, naa biyay times nga di ta kakuan pero tig
B
simba jud ko.
6 A What were the experiences that strengthen your spiritual foundation?
7 Kuan, wala hinuon koy major experience pero kuan, mobelieve jud ko niya.
8 Strong jud akong faith niya pirme.
9 Like, maexperience man pud nako na like daily nga makakuan jud ko ba nga
B naa jud siya pirme.
10 Like example kung naa koy pangayoon or naa koy ikuan kay makahibaw
ko…ay mowork siya in His own ways ba like sample exams, mga in-ana gud
nga mga butang.
11 Relating to the 1st question, was there also a time that it became so weak?
A
How did you handle that situation?
12 B Wala
13 A What are these things/factors that you value the most?
14 Naa like, kanang mosimba.
15 In-ana akong values.
16 Unya kanang, mofollow man hinuon ko kung unsa jud ang..like common
B
faith gani sa mga taw about niya, kana movalue jud ko ana.nya kanang mga
normal values sa every Catholic.
17 Like pagfollow sa mga commandements, ing-ana.
18 A What made you say so?
19 Kay since bata ko mao man pud ang gina-pabrought up…ay ang way sa
B pagbrought sa akong parents sa akoa ba.
20 Mao pud and ilanhang ginainject na values sa akoa.
21 A Since they are valuable to you, how do you keep/treasure them?
54
22 Akong gitry akong best nga mafollow nako siya, ing-ana pero naa juy times
B
bya nga makasa jud ka.
23 When you are faced with a challenge and the things you value are affected,
A
how do you address the situation?
24 B Mangayo kog sorry nya simba nya kumpisal. Kana.
25 A For you, what is sexual identity?
26 Kung unsa imong sexual preference.
B
27 In-ana. Based sa kung unsa ka maattract.
28 Can you recall the time when you realized your sexual identity is different
A
from your biological identity? When was that?
29 Bata pa ko, kahibaw nako daan.
30 Basta nakahibaw ko na…ay kuan, nakarecognize ko nga kuan…ay since bata
B
ko na wala pa ko nagskwela dili najud ko girly nga kuan and pagkinder nako
kay adto nako nakarealize nga dili ko ganahan ug guys.
31 A Were there other factors that led you to form your own sexual identity?
32 Murag wala man kay as in bata pa ko kahibaw nako nga dili najud ko hilig
ug mga dress.
33 B Mga in-ana gani.
34 Ay padresson man ka sa imong mama, diba pero kanang ako kay karealize
ko nga dili ko comfortable gani.
35 A Describe to me your life as an LGB individual.
36 Right now, okay raman kanang lingaw and fun and I have a lot of friends and
then kuan, ahm…murag free raman pud ko ron , in-ana.
37 B Pero kuan raman pud ko ron, sa akong parents kay di ko open, more on
friends ko open.
38 More on outside.
39 Kahibaw sila pero, dili sila open ana nga idea so dili kaayo ko tig open ana
sa balay pero kahibaw sila ana nga idea.
40 A Does everyone know that you are lesbian/gay/bisexual?
41 Okay raman sila.
42 Sa friends kay okay ra, wala ra sila, pag-ingon nako nga in-ana ko kay aw
okay sige, wala ramay nausab pud.
43 Wala ra normal rapud nakahibaw lang sila sa fact nya chika ra dayon.
44 Sa family kay nasuko sila pero more akong mom.
45 Akong dad kay nasuko sad pero wala siya nistorya nako directly.
46 B Sa igsuon kay okay ra kay mas manghud man sila nako ako man ang
kinamaguwangan.
47 Sa relatives kay, mas close man jud kos father side sila kay okay ra pud
normal ra.
48 Wala raman sila gahisgot nga oy, in-ani diay ka.
49 Wala raman. Basta wala pud ko niingon nila directly kay murag nakahibaw
raman sila through sa akong parents nga in-ana.
50 Was there a time when you experienced being discriminated because of your
A
sexual identity?
51 B Wala.
55
52 Have you had struggles being with the people in your community? Please
A
share it to me.
53 B Wala raman. Wala ra.
54 A Were there people who supported you? Or there weren’t at all?
55 B O. akong mga friends, akong mga tita.
56 A How do you feel when you are with them?
57 Happy.
58 B Murag yey, free ra ko.
59 Walay restrictions.
60 Are you affected by the hurtful words that people say to you? What made
A
you say so?
61 Wala.
62 Ay kuan, mama.
63 B Kanang, dili na maayo. Sala na. mga in-ana.
64 Pagfirst kay nahurt ko kay dili sila open-minded pero wala raman pud
nachange akong pagkataw tungod ato.
65 I have my own…naa pud koy akong own belief ba na as long as wala koy
nahurt na taw or wala koy natamakan tungod sa akong identity kay kuan
kahibaw ko nga mutabang ko sa mga taw and kahibaw ko na I’m still a good
person despite sa in-ana.
66 Overall, what can you say about your life as an LGB individual in a spiritual
A
community?
67 Para nako kay dili man jud momatter kung unsa ang imong identity if willing
lang jud ka moserve ni God.
B
68 As long as wala kay matamakan na taw and strong lang ang imohang Faith
niya kay kahibaw kong dili sad ka niya pasagdan.
56
Respondent No. 2: Jessa Gabiana (Lesbian)
B = Interwiewee
Line Persons
No. Involved
1 A How are you today?
2 B Okay ra. Kulbaan ko kay wa man ko kahibaw unsa ako answer.
3 A How have you been for the past few days?
4 B Okay ra. Kapoy kay gikan Sinulog.
6 Belief. Belief, kanang ing-ana.
B
7 Basta ako kay Sto. Niño devotee jud.
9 Kanang, kung go to church kay ako jud i-try every Sunday pero this year kay
akong absent kato pag Sunday kay wala jud time.
10 Kung mu-worship kay mu-join man sad ko’g kanang mga praise jam mga
B
ing-ana nya if padung sad ko uli sa amo kay while nag walk ko kay taas man
lakwanan kay mu-pray sad ko.
11 Kanang mag rosary pud ko.
12 A What made you say that you really believe in God?
13 Kuan, ambot lang bitaw.
14 Kanang feel nako kay kanang kung lisod na jud kaayo kay bisag kanang
B wala jud ta kakita niya kay mu-tawag jud ko niya like kanang for example
naa’y disgrasya mu-ana, “uy ginoo! Unsa mani uy?” mu-ana jud.
15 Feel nako kay mao na na siya.
17 Akong daddy kay kanang.. ah kani ha. Dili good among relationship sa
akong mama.
Then namatay akong daddy nya lung cancer nya kanang after a month akong
mama kay na-diagnose sad ug ovarian cancer.
18 Then namatay akong daddy nya lung cancer nya kanang after a month akong
mama kay na-diagnose sad ug ovarian cancer.
19 Nya close jud kay ko sa akong daddy as in nya kato na time kay naglagot jud
B
ko sa ginoo kay ngano iyang gi-kuha ang only person nalang gani na akong
ganahan, akong saligan, akong adtuan nya human kay iyang gi-kuha mao to
naglagot ko nya human kay kanang ang nakapa strengthen jud nako noh kay
gi-damgo ko sa akong daddy nya akong daddy kay dili jud na siya kanang
kana ganing kuan sa ginoo, di ga’y siya mu-simba ing-ana.
20 Kanang gipa damgo ko niya nga ni-ana siya nga balik na daw sa ginoo
ing-ana nya hala.
21 A So.. kato para nimo, katong damgo is something nga ni-wake up call para
57
nimo.
22 Oh kanang kay akong papa kay siya ang ni-ingon nako ba nya siya na taw ba
B
kay dili gani mu-salig sa ginoo nya sa akong dream kay mu-tuo man ko char.
23 A Relating to the 1st question, was there also a time that it became so weak?
24 B Kadto. Pagkamatay sa akong daddy.
25 A Unsa ma’y gi-bati nimo atong panahuna?
26 Naglagot jud ko niya as in.
27 Wala na ko’y simba simba nya kanang bisag kanang pagkamatay diba mag
B misa mana?
28 Kay dili jud ko maminaw sa pari kay para nako kay nganong gi-kuha ang
taw?
29 A How did you handle that situation?
30 Wala ra man. Wala ra.
31 Normal ra kanang dili ko ganahan na mu-simba.
B
32 Kana ganahan man jud ko mu-simba kadto na time kay di na jud ko ganahan
kanang bahala na ka Lord kanang ing-ana.
34 Kuan, wala ko kahibaw pero kanang wala ko kahibaw jud.
B
35 Pero strong jud akong faith ni Sto. Niño.
37 Kana kanang, naa man ko’y kanang ganahan jud ko, ay kanang 4 years na ko
straight na nag procession jud kanang sa Sto. Niño ing-ana then kanang para
na sa uban kay gamay ra kay na na butang nya ah kakapoy’g lakaw ana taas
B kay na’g lakwan ing-ana nya para nako kay mura ra na’g give back nako
niya ba.
38 Ako as much as possible adto pag katong novena kay ako jung gi-complete
char.
39 When you are faced with a challenge and the things you value are affected,
A
40 Kuan, ay kuan man kay mag sturya jud mi like confrontations kay bati man
gud kanang mag linibakay dapat kuan jud ka kung unsa imong na-feel.
B
41 Kibaw ko lisod pero dapat jud buhaton kay para ma-solve jud dayon ang
kung unsay problema ba.
43 Kung unsa, kung kinsa ang imohang gusto maka-in a relationship with?
B
Mao? Mao ba na
44 A If mao ang imong pagsabot or if imong meaning for that.
45 B Aw sige. Mao na.
A
47 Wala ra. Kanang feel nako kay kadtong kuan nahibong ra ko hala nganong
mas ganahan man ko’g girls pero ganahan sad ko’g boys pero ganahan sad
B ko’g girls.
48 Ngano man ni?
49 Kuan kanang naa mi schoolmate nya nice kay siya mu-dance nya di man ko
58
kahibaw mu-dance nya hala crush na nako siya nya girl siya.
50 Ay ngano man ni? Ay di siya girl, siya’y tomboy.
51 A Ah so, unsa ma’y gi-bati nimo atong panahuna?
52 Kuan, kanang kanang tinuod na ilang gi-ingon na mura daw’g naa’y butterfly
B
imong stomach.
54 B Ah kato. Feel nako katong maayo siya mu-sayaw ing-ana.
55 A So, it’s something nga , ingon ka nga may siya mu-sayaw nya ikaw..
56 B Oo. Murag something nga wala nako nya naa siya.
58 Kuan, kanang ang general nu? Kuan, sometimes kay kanang katong kato
uyab nako sauna kay tomboy kanang kanang mauwaw pud biya ka
B sometimes kay kanang tan-awon mo sa taw ing-ana kanang mura mo’g
i-criticize.
59 Nya kana kanang makapa-low siya sometimes sa self-esteem.
61 B Oo. Oo kay kusog kayo mu-post sa Facebook.
62 A So, are these people close to you?
63 B Oo. Close.
64 A If yes, what were their reactions/responses?
65 B Feel nako kay dili kanang dili kanang okay ra nila pero wala sila ni-support.
66 A So, bahala ka dira? Ana ra?
67 Oo. Kung mag padayon mo, okay ra.
68 Kung di mo mag padayon, mas nindot.
B
69 Murag ing-ana bad kaayo.
70 But wala jud nila gi-verbally.. Ah wala.
71 A So what made you say na ing-ana ilang reactions?
72 Kanang for example noh magkuyog mi sa kuan ha, akong friends, kanang
magkuyog mi kay kanang mura sila’g dili ganahan mu-tagad niya like
B
kanang mu-ana na “Hi oy” kanang ing-ana ra pero kung lain ang kung wala
siya kay happy kayo dili awkward nya awkward kayo kung naa siya.
73 A So, naa’y change of environment?
74 B Oo. Kaayo.
A
sexual identity?
76 B Wala man sad.
A
share it to me.
78 Wala man. Ay feel nako akong auntie kay akong auntie kay kanang grabi jud
kay ka jusnon ba nya basta mu-storya dayon mi about ato akong ex kay kay
B mura dayon siya’g mu-hilom nya tabi-an kaayo akong auntie.
79 Nya ako kay dili kanang as much as possible kay ako nalang i-avoid ba.
80 Unsa ma’y gi-bati nimo atong panahuna? Naa ju’y change of environment
A
every time.
59
81 Kuan, malain sad jud biya ka kay imo sad biya nang gi-love.
82 Pero bitaw, oo malain sad ka ba.
B
83 Para dili ko ma-hurt nalang kay dili nalang mi mag sturya ing-ana. Lahi
nalang among topic.
84 A So, the way you handle the situation kay imo nalang i-divert?
85 B Oo.
86 A Were there people who helped you go through it?
87 Oo naa sad kanang akong mga kuan kay naa man sad ko’y miga nga kuan
sad nga kuan kanang iyang uyab sad kay tomboy sad ba.
88 B Mag chika chika ra mi nya okay ra.
89 Mu-ana man sad siya na “Ay nalang na huna hunaa uy. Bahala nalang na sila
ana.”
90 So, how do you feel man na naa kay ma-sturyaan? Na gi-tabangan ka niya to
A
go through your experiences?
91 Maka happy sad kay kanang diba at least naa’y kanang hala support man
B diay uy nya kanang mura gay’g bisag daghanna kaayo ang dili mu-support
kay naa pa ju’y one to two persons na kanang okay ra nila ba ing-ana.
92 A Murag ni-lighten up pud ka ato?
93 Oo. Nya ang family sad sa kato akong ex kay close na gani kay ko nya
B murag kanang supportive jud kay sila nya mura na sad ko’g anak na sad nila
ato.
94 Do you still go to your spiritual community even if you had a painful
A
experience there? What made you say so?
95 Oo. Kanang ganahaaaaan jud kay ko mu-join anang mga YFC, YFL mga
ing-ana.
96 Kanang akong friends kay sige jud encourage nako ba nya ako kay di lagi ko
kay sure jud ko nga i-advice jud na nila nga mag buwag jud mi.
97 Mu-ana jud ko dili lang ko uy.
B
98 Nya sila kay “okay ra man gud na didto. Naa ra man gani mi mga ka-kuyog
na mga bayot nya wala man dili man sila badlungon. Nga “Uy. Bayot ka, pag
laki” ing-ana.
99 Pero, kanang dili lang ko ganahan kanang ako nalang gani ang mu-likay kay
para dili na ko ma-hurt ba ing-ana.
100 A So, para nimo, masakitan ka if i-criticize nila imong pagka..
101 Oo. Ay okay ra man ako basta dili lang kadtong akong ex sauna kay mas
B
luoy biya sila kay wala dili kaayo sila ka-voice out ba.
102 How do you feel when you are with those people na support nimo or mu-
A
kana bitawng mu-encourage gihapon nimo bisag kanang..
103 Happy ra. Kanang ma-happy jud ko.
104 B Kay kanang dili sila mu-judge kanang i-accept ra ko nila kung unsa akong
choices.
105 Are you affected by the hurtful words that people say to you? What made
A
you say so?
106 Kuan kanang aw kato ma-hurt jud ko.
B
107 Ambot lang dili nako ma-explain. Pero ma-hurt jud ko nga kanang ngano
60
diay mu-judge ka?

108 Kanang pwede di ka mang hilabot kay di imong life?
109 Kanang ganahan ga’y ka mu-ingon pero kahibaw ko naa sad sila’y kuan,
ambot lang.
110 Di man gud. Lahi lahi man gud diri sa Philippines ing-ana.
A
community?
112 B Lisod jud siya.
113 A Can you expound?
114 Lisod siya kay kanang oo kato akong example na ganahan kay ko mu-join
nya dili nalang ko mu-dayon kay mu-ana man daw na sila na mag buwag
ing-ana.
B
115 Mao mana ang akong naa sa utok ba. Kana.
116 Basin i-judge ko nila kay mu-ana jud biya na sila na babay ra jud ang
gi-buhat ug lalaki nya nganong naa’y kuan, 3rd sex ana.
117 And when you hear those things “Babay ra biya ug kuan..” Aw unsa man
A
imong perception ana? Unsa man ang imong.
118 Mu-ana man mu-tubag man ko nila na dili man gud babay ra’y gi-buhat sa
ginoo
119 Pwede man gud na ang soul what if ang soul sauna kay inclined jud siya na
B
laki siya nya nasud siya sa female na body so naa siya’y kanang kuan kanang
char ra gud.
120 Para ra naa’y ma-reason out.
121 A Aw so, imo sad i-try ug defend imong self.
122 Oo. Sometimes.
123 B Pero pero if dili jud kasabot ang taw kay bahala ka wa ko’y paki nimo
ing-ana.
61
Respondent No. 3: Dominic Guyot (Gay)
B = Interwiewee
Line Persons
No. Involved
2 Spirituality kuya para nako, dako mn jod kay sya nga concept kuya like
broad jod kayo sya ba pero kanang ang ako lang jung nahibaw-an about ana
B kay murag gae siya’g kana ganing it’s a sense of connection nga kanang sa
us aka taw sa kanang something greater ba, greater than them so mao rato
kuya
4 Every Sunday with my family.. kanang, daghan mn ug kuan kuya.. pero
kanang ako jud as I grew up in a very religious family
5 And also kanang ang ako sang school nga gidak-an kay grabe kay sila nga
B religious, makabelieve gyud ka nya kanang tungod ana kay kana ganing
makahibaw ka sa different miracles nag nahappen
6 Kanang mga ing-ana ba so mao nang nakaingon gyud ko nga naa juy greater
than us ang I worship him.
8 Sa school jod kuya like they have different activities mn gud kuya nga
makastrengthen gyud sa akong spirituality
9 kay naa mi mga retreat, recollections and mga youthcamps ug kanang naa
sad kuya through service sa uban like for example mag catechism mi nya
B after ana kya naa mn miy mga talk ug seminars nga makastrengthen sa
among faith.
10 Nya naa sad koy friends kuya nga grabe kaayo ka religious nya mada ko nila
pod sa unsay saktong buhaton
11 and Children of Mary mn pod ko kuya, usa napod ni .
12 Relating to the first question about strengthen, atong balihon ang question,
A
Was there also a time that it became so weak?
13 Naa mn jod nay mga times like kuan ba kanang especially if kanng naay
times nga muagi ko ug difficult nga situation
14 karon pod kuya galibog ko kay naa mn koy mga Christian nga friends nya
muana mna sila nga dili jod daw dapat mubelieve ug mga other Gods
B
especially karon nga sinulog nya sto. Nino
15 and naa sad koy friend nga nagpractice ug paganism nya maka overthink
gani ko
16 Pero I think it’s all about your faith mn jod kuya
17 From all of your experiences, I want to ask you about the things you value
A
with regards to spirituality.
62
18 What are these things/factors that you value the most?

19 What made you say so?
20 First kay akong faith.
21 Kay if dili ko faithful kay wala jod ko karon kuya
22 ambot likebroad mn gud kaayo sya nga concept kuya nya tungod ana kay
B
nay times kuya nga daghan kaayo’g contradictions especially sa bible mao
na malibog sad ko
23 but ako jung faith akong givalue.
25 Everyday and Everynight, naanad naman gud ko nga mupray always.
26 For example nay happy nga things na mahappen sa akong life kay mupray
B
rako if sad kay mupray rako kay after man gud nakog pray kuya kay ma
okay rako.
27 When you are faced with a challenges and katong imong giingon na difficult
times, dba ma affected mn jod ka ana?
A
28 So unsaon mana nimo kanang maovercome rapod nimo balik imong faith if
ever ma-weak sya?
29 Example mag difficult situation ko noh?
30 Ang mahappen raman jod ana kuya kay murag ma down akong feeling ba
B nya muhilak ko ana like one night
31 After kay mupray and igka ugma kay maokay raman sya.
32 Di nlng ko maghunahuna
33 A So pray lng jod ka?
34 B Oo
35 Ari nata sa 2nd part ha?
A
36 Para nimo, unsa mna ang sexual Identity?
37 Sexual Identity, it is how one thing of one’s self in terms of who they are
romantically attracted to.
B
38 Like for example ako lalaki ko nya ganahan pod ko lalaki, mao na akong
sexual identity.
39 A So that means, you are a gay?
40 B Oo kuya
A from your biological identity?
42 When was that?
43 Oo sauna pajod kay kami sa among family lima jod mi kaboys, brothers mi
tanan nya amo sang mga cousins kay mga lalaki sad nya daghan jod kaayo
mi.
44 Duha, ako ug naa mn pod koy kuya nga bayot pod, ako pung cousin.
B
45 Mao to sa akoa bata pajod ko paliton nakog pambabae nya muduwa nakog
mga dolls nya mukanta nako sayaw, mga ing-ana
46 Nya never jod ko, I have never been attracted to girls. Ever wala jod bisag
kausa.
47 A So never jod ka naibog ug girls?
48 B Oo wala jod.
63
49 Weird btaw kaayo bsag unsa nga attraction kuya, wala gyud. Lud-on man
gani ko kuya like nay times nga binuangan ko sa kong mga friends,
nanglimbawt btaw akong balhibo
50 Lud-on ko kuya, ambot lng sad nganu.
52 Before aw when I was in elementary and stuff, lain mn jod kuya kay naa mn
juy mubully bsag naa ka sa dan, binuangan ka.
53 It’s so unfair btaw kay I didn’t choose bya homo life, homo life chose me.
54 Btaw, wala btaw ko nipili na maing-ani ko, kinsa mn say ganahan bullyhon
kuya oy
55 Pero akong, family musupport raman kay akong mama mupalit ramag mga
B
dolls nya akong papa kay musupport rapod sa akong mga sayaw
56 Funny gani kaayo na kay for example magsayaw-sayaw ko kuya nya
igat-igat jod bya na akong mga sayaw, sa Center for Pop,
magkamang-kamang mn ko sa stage unya akong papa malingaw raman
57 dili ramn siya mangasaba
58 Muana ra gani siya nga “ahh kuyawa"
59 A So giaccept raka sa imong papa?
60 Oo pero dili sila ganahan nga maguyab-uyab daw ko kay mahurt daw ko nya
B
magka-aids.
61 A Does everyone know that you are gay?
62 B YES
63 A What were their reactions/responses?
64 Aw kahibaw naman sila daan kay pagnursery pako gkan sa CIC nya sila
tanan kay kahibaw na kay bayot mn jud ko daan.
B
65 Pero uban kuya kay muingon raman sila nga sayang unya wala ko kasabot
ngano'ng sayang, mao to sayang daw.
66 So next kay, diba niana mn ka nga gibully ka?
67 A So giunsa to nimo pagdeal like naa juy times nga gibully najod ka g maayo
unya giunsa mn nimo pagdeal ang mga ing-ato nga times?
68 Muhilak raman ko kuya, loser mn jod ko kuya gud kay katong
pagelementary ko kay i-bully mn jod ko pag -ayo unya mao na akong kuya
kay iprotect mn ko niya kay maglagot mana siya makakita nga awayon ko
69 Mao na di jod ko musumbong niya kay adtuon mn jod niya nya awayon
70 B Pero katong paghighschool lahi nagyud to kuya kay naa mn jod times nga
lutaw na kaayo ko nya high na unya mura nakog walay libog kuya ba mao
nang ang mga taw kay mura rapod ug wa.
71 Nya poker face bya kog nawng naay mga taw nga muingon nga maldita daw
ko mao na libakon nlng ko
72 A Have you had struggles being with the people in your community?
73 Kato paghighschool kay sakit najod to kay gibully najod ko ug maayo
especially katong paggrade10 kuya
74 B kay adto jod na-down akong self-esteem
75 kay ang mga taw kay lain nmn jod kaayo kay daghan kaayog himo-himo-an
kog storya nya bisag wala sila unsa-a.
64
76 A Giunsa mn to nimo?
77 Wala giopen forum mn kuya nya sila mn tanang gibash ko.
78 Unya giunsa mn nimo?
79 Nihilak jod kog maayo
80 B unya kay gi-hug man ko sa akong crush kuya
81 unya niana siya nga di gyud daw siya mubelieve nga bad person ko tungod
sa mga comments sa mga taw
82 mao to na-okay rako kay siya may mas importnante nako ato nga time.
83 A Unya kanang naigo imong spirituality ato?
84 Oo kay, maka ask mn sad ka kuya sa imong self nga 'abi kog God loves
everyone
85 B ngano'ng ing-ani mn? Ngano'ng paagion pako niya ug ingun ani nga kasakit?
86 Why not, dili nlng jod ko niya palipayon.
87 Ato nga time kuya daghan mn jod nahitabo nga bati.
88 A Unya kung i-relate sa imong Spirituality, naa raman kaha gihapon si God?
89 B Oo naa gihapon. Now, naa gihapon
90 A Pero naa sad ang mga taw nga nisupport nimo?
91 Aw oo oy naa jod nang mga taw nga musupport nako pero mas daghan lang
B jud ang mga taw ngamutry ug bring nako down.
92 Pero okay raman kay wala raman sad ko'y care.
93 A Hangtod karon?
94 B Oo
95 Do you still go to your spiritual church even if you had a painful experience
A
there?
96 B Oo oy kay wala man koy laing madaganan.
97 A Ni Lord ra gyud?
98 YES.
99 If tingali, mushare ko sa uban taw nga in-ani, di mn jod na malikayan nga
muingon sila sa lain ba
B
100 unya lainan man ko gud kung ing-ana nga mga taw kay especially kaong
pagsummer nga magthink ka ba nga naa kay friend nga matrust jod nimo nga
naa na unya after kay traydorun lang kag kalit.
101 A Pero okay na sila karon, imong mga friends, or dili gihapon?
102 Ing-ani lng, para nako wa na sila ni exist sa akong life
103 I'm over it na.
104 Dili nako like wala nakoy care about sa ilang existence
B
105 If ever naa ba sila ari kay 'ahh I don't care' kay naa man gihapuy uban
mutagad nako pero ako kay kana ganing di ko ganahan mutagad pero
mutagad nalang gud kay respeto ba, dili kayplinastic, respeto lang.
A
community?
107 Lisod man jod kuya kay ingon gani ka nga gays kay muadto ug hell
especailly katong gasturya mi sa akong friends
B
108 unya I’ll burn in hell daw kay okay ra daw na ma-gay ko pero di pwede
buhaton nga mga acts nga man to man pero wa ta kahibaw taw baya pod ko.
65
109 Mainlove bya pod ko.

110 Dili baya ni akong sala
111 Mao na kuya maglibog ko kay ingon sila kuya nga everything happens for a
reason.
112 Kanang si God kay nagplano gyud sa tanan
113 Ngano'ng gi-bayot man ko kuya if lalaki raman kaha ug babae? Daghan
jod bitaw contradictions kuya pero ambot bitaw, ako nalang jod faith ang
naghold sa ako.
114 A Faith between you and God?
115 Oo mao nalang na kay di nalang ko magpalibog oy, libog na gani kog
B
kinabuhi. Kapoy na.
66
Respondent No. 4: John Cahil Rom (Gay)
B = Interwiewee
Line Persons
No. Involved
1 A What is Spirituality for you?
2 Ang Spirituality para nako kay.. kanang.. kanag.. ako rang gi-kuan ra gyud.
3 B Gi derive sa imong gi ingon
4 Ang pagtuo sa isa ka taw na kanang.. siya jud ana. Siya na jud.
5 A How do you often go to church or worship God?
6 B Every Sundays
8 Sauna kay kuan man gud kay mi kanang, like nag sugod jud mi's pinakaubos
9 gyud ba kay kanang akong family kay kanang ubos jud kay mi
10 Kanang di sad jud ko mu-ingon nga kanang pobre jud kay mi sauna pero
11 kanang poor makaingon na jud ka'g poor na sad jud ba kay kanang
12 akong mama magtinihik ana ana nya kanang bisag naa mi'y ganahan, naa
ko'y
ganahan ipapalit kay di gyud niya. Kanang murag di gyud mi kanang palitan
13 gyud dayon ba. Di mi i-spoil. Kanang, murag kana ganing murag before
14 mi palitan kay naa mi'y buhaton na something na kanang , like dako mi'g
score
15 sa among mga exam ana, dako mi'g grades ana ana. So, everytime na mag
B sige
16 mi'g samba, kay dako lagi.. Akong parents dako ma’g faith sa ginoo
17 so sa sige namo’g simba simba..kay kanang murag nagkadugay kay

nagkadugay
18 sad asta ang panahon kay ni-asenso na sad gyud kay akong papa
19 kay grabe na kaayo’g promotion sa iyang trabaho
20 akong mama kay kanang stable kaayo ang life nya di pareho sauna
21 na kanang grabe kayo kay sige nalang siya’g trabaho trabaho.
22 Wa na’y laing ma-huna hunaan sa iyang kinabuhi ana kay para lang jud
ikabuhi namo
23 ikabuhi sa iyang mga anak ana.
25 Yes. Akong ma-think jud ato kay pag grade 6. Pag elementary nako.
26 Kuan man mi ato kanang padung kanang padung mi ato graduate. Kanang
B graduating gyud mi ato.
Diba basta elementary basta graduating kay i-secure jud imong mga grades.
Dapat pasar ka
67
27 tanan para sure pass jud ka. Nya naa man to’y one time na katong among
math teacher, di jud ko
28 ganahan ug math ever since nya kato amo math teacher kay murag naa gud
siya’y pagdumot
29 nako kay mura man siya’g, i-compare mi sa akong ate kay akong ate bright
bitaw
30 nya akong ate kay na-under bitaw niya sauna nya i-compare ko niya, katong
math teacher
31 na ngano kunong bright akong ate nya ako di ana ana nya as in bogo gyud
ko’g math
32 di sad jud ingnong bogo pero naa jud to’y time na zero akong score nya di ko
kasabot kay kanang
33 loading kayo akong hunahuna nya naa to’y one time na kanang.. nahagbong
jud ko sa akong math
34 nya pagkagawas sa among 3rd grading or 2nd grading na kanang grades kay
hagbong jud ko, 74.
35 Mao to gipatawag.. kanang katong tayma kay weak jud kay ang feeling kay
murag kana ganing
36 mura’g i-disown na jud guro ko’s akong family kay kanan nahagbong ko ana
nya mao to
37 pag-abot nako sa balay ky abi nako’g ila kong yawyawan pero gi-sabot ra
diay nila.
38 Ana. Mao ra to siya.
40 After ato kay naningkamot jud ko. Di actually sauna basta math gani na
subject di jud ko magpatudlo
41 sa akong mama ug papa kay every time na magpatudlo ko nila kay kana
ganing ila kong yawyawan
42 mao na mahadlok jud ko na magpatudlo mao nang usa sad sa rason na
kanang hinay sad jud ko’g math
43 kay naa man ko’y fear ba kay sukad atong pagkabata na kibaw akong parents
na kanang yads si oks ana
44 Nya magkadugay kay ang kahadlok ba kay di na gani mawagtang nya naa pa
B
gyud gihapon ba
45 nya mahadlok ko mu-duol sa akong papa, kang mama ra jud ko pirmi kay
every time na masakit ko
46 akong mama man jud ang naa pirmi ana ana. Mao na siya.
47 Nya mao to nya paghuman atong incident na nahagbong ko kay ato kay nag
sige na ko’g tuon,
48 patudlo na ko sa akong ate nya mao to nya ni-dako na akong scores. With
prayers and oatmeal.
68
50 Usa ana kay katong perseverance. Ana nya kanang dapat hardworking sad
ka. Dapat hardworking sad ka.
51 Most especially kanang dapat di ka kanang daw ba. Dapat generous ka dapat
like naa biya’y times na
52 kanang atong mga classmates nya naa’y exam nya mangutana jud ka na “day
B nakatuon ka day?”
53 nya ana siya “hala wala raba” nya hibong nalang ta sunod adlaw kay dako
kay’g score nya perfect.
54 Dapat i-sulti gyud nimo ang tinuod. Na nag tuon jud ka. Di sad na mag
dinawdaw ka
55 kay mao jud ni ang gi-ingon na di jud ka madayon.
57 Gi-sige nako’g kuan, gi-continue nako hangtod na kanang naabot ko’g
college.
58 Sa sige nako’g continue kay successful gihapon ko sa akong mga studies ana
B
59 hangtod karon nya karon kay graduating na ko ana sa mga values na akong
gi-treasure.
61 Kanang female ug male, kanang kung unsa jud ka ba like nuon kanang,
62 naa man sa’y ubang taw gud na kanang dili lang kay lalaki siya kay murag
B
naa’y stage ba na maglibog gani.
63 Probably mao jud na siguro noh. Depende jud nimo.

64 Can you recall the time that you realized your sexual identity is diiferent
A
65 Kuan kanang elementary pa man ko ato. Kay kuan kanang kung magsturya
ta ari sa mga laki kay
66 i-compare jud nako kay kanang kuan kanang di jud ka magkasinabot ug

laki.
67 Naa’y times na kanang akong side ba kay kanang mahadlok ko nila, ing-ana.
Tungod siguro atong
B
68 sa kahadlok nako sa akong papa na ing-ana. Di jud ko ganaha’g laki usahay
pag bugal bugalon.
69 Kung ari sad ko’s babay kay magkasinabot jud mi kay kanang mga girly
things.
70 Nya di man sad pwede ang isa ka taw kay kanang duha ug kanang sexuality.
72 Oo. Una kay sa akong mga nilihukan. Unsa akong mga ganahan,
B
73 kanang mga make up make up kana laging mga ing-ana. Mao jud na siya.
69
74 Nya kanang instead of kanang ang tinuod jub ba kay

75 ang laki ganahan ug babay ako kay ganahan ko sa akong kapwa keks.
77 B Yes.
78 A If yes, what are their reactions/responses?
79 Kuan, sa akong mama kay para niya kay okay ra jud niya
80 as long as di mu-exceed naba kanang mag cross dress

81 like mu-adto in public kay mag cross dress ka kanang gi-feel na jud nimo na
girl ka okay ra jud niya akong
82 form ba kay kanang tarong ba kanang laki pa gihapon nya akong attitude
akong batasan kay yads ana,
83 okay ra niya ana. Pero akong papa, sa akong papa nuon kay dugay kay siya
naka-accept nako murag kuan
84 mga highschool siguro na-accept guro niya ko kay nuon sa balay man sad
gud nuon kay bisag yads ko
85 kay kana ga’y mu-limpyo gyud ko sa balay. Kanang masugo kanang kung
naa’y maguba na mga butang
86 akong ayuhon, ana ba. Naa sad ko’y pulos ba mao nang eventually sad gyud
kay nadawat na sad gyud ko
87 niya kay hinuon kanang mura sad siya’g at the same time mura sad siya’g
B na-proud sad ba kay ako kay
88 wa sad siya nag expect na kanang mahilig ko ug sports ana nya kanang
artistic, kanang may kay mu-sayaw
89 nya artistic kanang kibaw ug art ana.Nya dagha’g nahibaw-an. Murag maka
proud sad gyud siya
90 paminawn na murag nadawat na sad gyud ko niya eventually. Kuan sad sa
mga taw sad kay wala ra man.
91 Kanang mahibaw-an kung makakita ko nila na kanang sa akong nilihokan
92 mahibaw-an nila na yads aw wala kever ra sila. Malingaw man sila ana. Nya
kanang
93 sa ubang taw makahibaw na kanang yads si oks kay wala man kever ra sila
kanang mas malingaw,
94 kanang mga kuyog nako mas ganahan gani sila mu-kuyog nako kay
malingaw
95 sila every time na mag chika chika, daghan ko’g ma-chika nila ana malingaw
sila makig kuyog nako.
96 Mao na siya.
A
sexual identity? How did you deal with it?
98 Naa oy. Kanang maglakaw ka sa dan nya sungog sungogan ka ana.
B
99 Nya tawgon ka’g kanang “uy yads mga wala’y kwenta sa kalibutan, mga
70
hugaw” kuno.
100 Akong gi-buhat no kay wala, ako ra silang pasagdan kay kibaw man ko kay
101 gi-tagaan ko’g saktong edukasyon sa akong family ana so ngano mang
mu-sukol ko nila ana?
102 Mu-abot ang time na sila ra’y magmahay sa ilang gipangbuhat so di lang jud
ko manghilabot.
A
share it to me.
104 So far wala man ko’y struggles kay sa amoa well accepted man kay ko labi
na sa akong relatives ana.
105 Pero sa akong mga silingan ana akong mga neighbors kay actually di ko tig
gawas gawas sa balay gud
106 B sukad anang sa amoa kay kanang amoa man gung lugar kay kanang
tagu-anan sa mga drug pusher ana ba
107 ara managan. Mao na kami kami kay aware jud mi ana sa among mga
relatives kanang mga Perez.
108 Kuan, wala. Wala ra man, so far.
109 A Were there people who supported you? Or there weren't at all?
110 B Yeah. Daghan
111 Do you still go to your spiritual community even if you had a painful
A
112 B None.
113 Overall what can yous ay about your life as an LGB individual in a spiritual
A
community?
114 Kuan ra, kanang, happy ana. Happy ko sa akong self.
115 Nuon kanang nalipay sad ko ba na-belong ko sa family na kanang daghan
ko’g labi na sa akong mama
116 na kanang mag sige siya’g yawyaw about namo na dili pwede mauli’g
dugay.
B
117 Ako sad siyang kasab-an nganong di man pwede. Naa man sad ko’y
ma-learn ba kay sakto man sad jud
118 sila man sa’y sakto kay sila man atong mga maguwang ba.
119 Kuan sad ang times na kanang maglibog sad ko ba na mao ba gyud ni akong
gusto.
120 A Nganong mag libog man sad ka day?
121 Naa’y times ba na, labi nang karon sa akong pag skwela, kanang successful
ba ko.
B
122 Hunahuna ko sa future. Successful ba ko noh? Kanang madato ba kaha ko?
123 Or kanang naa ba kaha ko’y stable na trabaho kana.
71
Respondent No. 5: RJ (Bisexual Male)
B = Interwiewee
Line Persons
No. Involved
1 A So how are you today?
2 B I’m okay and fine.
3 A How are you been for the past few days?
4 B Grand
5 A Unsay grand?
6 B I’m fine lang.
7 A Okay ra nimo magbinisaya ta? Asa gani ka gaskwela?
8 B Sa Cebu Normal University.
9 A How old are you?
10 B 19
So, today we will start our interview, I will be observing confidentiality and
11
I hope you will share your experiences as we go along the way.
A
To start I want to know your views on spirituality. What is spirituality for
12
you, para nimo unsa mani?
13 B Di ko mutou, bitaw di ko mutou og Ginoo.
14 A How often do you go to church to pray and worship God?
15 B Depende kong manghagad akong migo og miga.
So, musimba lng ka kay mokuyog ka nila? Not for kanang naa kay belief ni
16 A
God?
17 B Oo
18 A What made you say that you did not believe in God?
19 B Science and facts.
20 A What are these sciences? Pwede mapresent lang nimo bisag gamay?
Science is humble man gud is does not demand to be worship and if you
21
question a fact it doesn’t affect the fact because it remains a fact.
B Di parehas sa bible nga kanang sige nimo siyag question wa gihapoy
22 mugawas nya di jud siya factual, nya some verses kay mucontradict pa sa
other verses.
23 So, muquestion nako nimo about sa mga experiences nimo sa spirituality.
What are these experiences nga ni strengthen sa imong spirituality, nya
24
niingon man kag wa so ato lang ni i-exclude nga question.
A
When was the time nga ni weak sya, naa ba siyay point nga ni weak imong
25 spirituality? Like naa ba kay spirituality sauna nya nawala ra dayon? Og naa
man gani kanus-a man siya ni weak?
Kuan, paghighschool kay grabe ko og faith until pagfirst year college kay
26 B
gikan lage ko og catholic school, so mao to grabe ko ug faith ana.
72
Then, mga... I think mga second year college kay naka classmate ko og
27 atheist nga friend nya naa pud to’y page sa facebook kanang atheist republic
im a member right now
tungod pud ato na question nako ang God and it went like mga phases first
28 kai nahimo kong deist, after ana nahimo kong kalimot ko sa term kana
ganeng moquestion ka sa tanan.
Then after that one kai nibalik kog deist, and deist kai believer gihapon na
29 pero kanang ang akong faith wala nako gidirect ni God og unsa man gani
tawag ana
pero para nako naa to siya’y kanang one ultimate form of being gane katong
30
deist pako mao na akong paghuna-huna ato
until to the point nga kuan kanang to the point nga nagsige nako og basa og
31 mga kuan gane sa atheist republic nya didto ko nakarealize nga sakto man
sad sila.
Kato nga process gani nga ni weak siya giunsa nimo paghandle ang
32 A
situation? Katong ni weak imong spirituality giunsa nimo paghandle?
Nahadlok man ko kay ni open ko ana sa akong family nya ni ana ko kanang
33
atheist ko then, somehow ilang gitrato kai offensive against kayo sila
they made me question my individuality una paghuman ato ni ana sila nga
34
“bantay lage mubalik kas ginoo ha”
B niana rasad ko nga “dili ko mubalik sa ginoo kay wa koy angay balikanan,
35
wa may ginoo”
pero ako ra to nasulti kai tungod sakong kalagot pero og kung naa gae proof
36 gani nga magpakita ang ginoo then mutuo jud ko because I rely on facts man
as an atheist.
So kato ra? Of all your experiences I want to ask you all the things that you
37 A value about spirituality? What are these thing that you value most about
spirituality? Naa paba kay navalue or wala jud?
38 B Wala man
39 A What made you say so? Nganong nakaingon kag wala?
Di kay the problem with believer og sa non-believers gud kay aw the
40 difference ba kay kuan gani ang akong morals og ethics kay by nature na
siya innate na siya
B
nya ang ilaha man gud, ang ilahang basis sa morals og sa ethics kay gagikan
41 sa religion.
When you are face with a challenge and the things that you value are
42
affected how do you address sa situation?
A
Kani giunsa nimo pagaddress wala man ka nibilib nga spiritually wala man
43
jud kay navalue. So, giunsa nimo pagaddress ang situation?
Somehow okay raman pero naa lang juy times nga kanang og kung muopen
44
up ko sa akong pagkaatheist mao ana ang taw nga “satanista diay ka?”
nya muana ra pud ko nga “ahh di man gae ko mutuo og ginoo, satanas naba
45 B
kaha?” so di mi mutuo og mga ingana.
Nya somehow insult siya kai ingnon sad mi “mukaon ka og bata noh?”
46
ingana gae mga questiona nga binogo kaayo ba.
73
Pero naa man koy friends nga ok ra kayo nila bisag atheist ko ila man
47
gihapon kong dawat.
So magsugod nata sa lain part sa interview ha? What is sexual identity for
48 A
you?
Sexual identity? Your identity of sex? Like gender male or female.
49 B
Can you recall the time when you realize that your sexual identity is
50
different from your biological identity?
A When was that? Kuan kanang makarealize ka bahala bisexual man diay ko
51 nya laki man unta ko ganahan kos babae pero ganahan sad kos sa duha,
ingana ba.
17
52 B
53 A Nya unsay realization nimo ato?
Nakarealize lang ko nga attracted ko sa laki in a way nga di ko makaexplain
54 B in a way nga attracted sad kos babae nya lisod siya eopen up kai kanang its
against sa kanang kadaghanang norms.
Aw. So, what were the other factors that led you to form your own sexual
55
identity?
A So, diba bisexual ka unsay mga factors ana nga nakadungang pa jud nga
56 naingana ka ron nga bisexual najud ka? Otherwise, naa paman jud nay lain
factors.
Ambot lang basin high lang akong libido or kanang its become prevalent
57 B
paman sad so basin makatakod jud siya.
Describe me your life as a LGB individual, as part of the community how
58 A
was your life?
Sa uban kay ok ra, sa uban kay dili jud kay ila mi etreat as if nga kanang
59 small mi sa humanity like, ambot lang kanang dautan gae kaayo mi nya to
think nga creation gae mi “creation kunuhay nila”.
Moana ko nga akong iapil ang creation og kinsay pay mudaot namo mao pay
B
60 mga believers so ambot gikuanan man unta ni sila sa bible kanang to love
pero I think ilang nakat-unan kai hatred man siguro
so makaingon kog hypocritical ang biblical text no offense pero mao rajud
61
na akoa
Does everyone know that you are a bisexual? Kahibaw ba tanan? Or
62 A
ikaw-ikaw ra? Or naay uban lng nya ang uban wala sad?
63 B Naay uban og naay uban wala sad.
64 A What reason man? Nganong ingana man siya?
65 B Because they don’t ask.
66 A They don’t ask? Or di sad jud ka muexplain nila ? Or nagtago paka for now?
Dili raman open raman ko like og kung naay mangutana sa sexual
67
orientation.
B
Lain sad kaayo eapproach ka og laki or girl moana sila nga “Hi” moana sad
68
ka “bisexual diay ko” so I think there is mga ingana gani.
69 A So, katong mga nakahibaw unsa man ilang mga reaction?
70 B First moana sila kanang “sayanga oy kay gwapo man unta” ang uban kay
74
specially sa girls maturn-off sila moana sila “oy mupatol man sad og laki”
71 A How about your family and friends?
Oo, somehow disappointed sila like “nganong nanguyab man siya og
72
bayot?
B
Nganong nanguyab man siya og laki? Nya nanguyab sad siya og babae? Mga
73
ingana gani.
74 A Ahhh..
75 B Random kaayo siya.
So, niingon naman jd ka nga gidiscriminate ka? Diba? So, how did you deal
76 A
with it?
I’m the type of person nga muhold og grudge jud pero ako man eforce akong
77 B
kaugalingon don’t mind them kay gamay ra kaayo og utok. Ingana ra gane.
Aw. So, pero at the same time naa kay hatred nila? Or mild lang? or at first
78 A
lang nya mawala dayon igkadugayan?
Depende og kinsa kay og random ra siya nga people like stranger kay
79
offensive in sense pero short-lived ra siya, kadyot ra siya.
B Pero kung og imoha ganing enemy mostart jud raba nang rumors, ingana
80 gani dauton ka samot na imong pangan pero makalimtan raman gihapon
igkadugayan.
How about sa mga person nga mainvolve imong feelings? How about your
81 A
family? Maunsa man ka ana? Mas sakit ba nga ediscriminate ka nila?
Ay di man sad kaayo ko grabe nga pagkafamily guy nga person so mao nang
82 B
okay ra.
83 A Aw. Distant pud diay kas imong family.
Experiences nani siya ha! Next part sa atong kuan experiences as a LGB
84 B
individual in the spiritual community.
85 A Have you had struggles being with the people in the community?
Naa ba kay struggle because kay ingane ka, magstruggle ba ka nga
86
muconnect sa mga taw or sa community?
Wala man. Pero at first kay “oo” introverted man ko then socially awkward
87 B pud ko.
How did you handle it? Is there someone who helps you through it? Naa ba?
88 A
Naa ba’y nitabang nimo? Unya who are these people man?
89 B Yes. Friends. Ah pwede ihatag ang pangan?
90 A Pwede ra ispecify nimo siya.
Friend siya. Si Karah kanang dili jud kaayo mi close pero kuan kanang
91 ganahan ko makigtabi niya kay kuan man gud siya open-minded kaayo nya
B bright pud kaayo siya
so like moana kog “what if ba mao ni siya?” iyang tubag kay muana ra pud
92
siya nga “So? Og ingana ka dawaton raka” ingana gani.
93 A So you feel welcome og kuyog nimo siya?
94 B Oo
Do you still go to Spiritual community even though you have painful
95 A
experiences? Ingon man jud ka ganiha gidiscriminate ka?
75
Diba? Muadto pa ba ka og spiritual community ana? Specially sa mga

96
church.
97 B Oo
98 A Moattend pakag seminars?
Oo, pero ang akong point kay di kanang ganahan ko muadto kay maminaw
then, magkatawa ra gane ko og unsa gane para nako ang kataw-anan kay
99 B
akong esend sa kong atheist nga friend.
100 A Aw. Are you affected by the hurtful words that people say to you?
101 B It depends og kinsa jud nga taw
102 A What made you say so man?
Kay like I said awhile ago magdepende jud og asa magikan.
103 B
Overall what can you say about your life as an LGB individual in the
104 A
spiritual community?
Considering sa atong generation especially sa katong gilegalized ang
105
marriage sa gay I don’t feel like they are being humiliated as much as before
B
kay lage accepted na sa atong society then okay raman ko usahay naay paki
106
usahay wala sad dependi ra jud sa mood.
107 A So, that’s all wa na kay mashare pa?
108 B (nods)
Thank you for being my respondent I hope you can trust me with your
109 A
answers. That’s all.
76
Respondent No. 6: Deme (Bisexual Male)
B = Interwiewee
Line Persons
No. Involved
2 B Okay ra.
Uhm. Free rako murag wa koy gibuhat murag free time ba kay murag
4 B
dako-dakojod kog free.
5 A I want to know your views on spirituality, so what is spirituality for you?
Aw mangutana rako sa unsa inyong pagdefine sa spirituality, kay para nako
6
B ang spirituality is subjective ra
7 nya naay kanang murag religion siya ang spirituality para nakoo.
Aw mangutana ko Deme, are you a catholic or a Christian or what religion
8 A
mn ka?
9 Uhm If papers ta, kuan ko, Catholic
B pero if sa views gyud or sa personal na gyud kay murag athiestic akong kuan
10
karon.
11 A How often do you go to church or pray or worship God man?
12 B Karon nga year or last year kay murag wala na. ning stop nako
13 A What made you say man sad nga ning stop ka?
Kay kuan mn gud kanang nagexplore naman gud ko for 18 years ba nga
14
nagsearch ka ug meaning sa imong life kana dira
B
nacatholic ko unya na Christian nako then murag wala mn koy nakit-an nga,
15
murag walay
16 A Something greater?
17 B Oo murag always raman nga façade ra ba
Now, I will ask you about certain experiences you had, related to your
18 A spirituality so what were the experiences that strengthen your spiritual
foundation?
Kuan gud, ang ako is hinumdoman nako is.. I think ang experiences,
19
personal experiences
nga basin nya nay mga some thing nga nakaingon ko na miracles or basin
20
B kuan rani
basin para ako nani or nay mga things ba nga magbutang ka ug purpose even
21
though dili siya jud ka ma vary.
22 For example bad day, nay gikuan si God ani
23 A So relating sa 1st question, was there also a time that it become so weak?
24 Oo sauna nagweak jod to and nagka tika weak
B
25 nya nibalik rato nya niweak napod balik and then ni fall nagyud to.
77
26 Ning stop nagyud ko kay murag di najod ko.

27 Pero I think nay scientific explanation ani.
From all of your experiences, I want to ask you about the things you value
28
A with regards to spirituality
29 What are these/things factors that you value the most?
30 Kuan, I think akong belief jod na
B naa ba kay murag presume purpose unta jod ba nga naa kay padulngan,
31
ing-ana ba.
32 A So murag right path?
33 B O, in-ana ba
34 A So since it is valuable to you, how do you keep/treasure them?
35 I think kanang akong is mu focus ko, mufocus jod ko sa akong path
kay vague mn gud na di mn gud ka kakita so mao na kung asa ka, nya I think
36
that will determine kung unsa jod akong path ba.
37 B That's how I treasure it.
38 Murag gipractice gyud nako ba
39 Naghard work jod ko dira ba
40 That's how I treasure it nya murag tangible jod ni siya
41 A Sa imong pagtreasure ana kay naa po/ nakaface pod ka ug challenges?
42 B Oo. Daghan
43 A How do you address these situations?
44 I think depende gyud na for every situation
kay for example nay usa nga situation nga address nimo nga kailangan ka ug
45 self-awareness ana, so dapat mahibaw-an, mamiling jod kag paagi nga ma
aware ba ka
B
46 Or for example nga nay situation nga dapat muchange ka ug behavior
or magalter sad ka kay, syempre, Iba naman gud ni, Iba ang past, Iba ang
47
here & now.
48 So that’s why mo'ng adjust jod ka
49 So for the 2nd part of the interview kay this is all about your sexual Identity
A
50 For you, What is sexual Identity?
Sexual Identity is.. di lang ko maging scientic noh.. I think kuan na, ang
51 B
pagaddress nimo sa imong main preference
Can you recall the time when you realized your sexual identity is different
52
A from your biological identity?
53 When was that?
Okay, nagstart ni during highschool kay naglibog ko ato Kay kuan
54
adolescence
and I think dira man gud ko nagkakuan nga wala man gud, dili, uhm,
55
introvert mn gud ko kaayo , di man gud ko mag outgoing
B
di jod ko magkakuan sa mga friends jod so pagkahighschool to, diha gyud ko
56
murag, nagkaform mn kog friends ba
Muragbestfriend nako siya and then, a year rato, and then, naglain na ang
57
kanang “unsa ni?” nga kanang nganu ni?
58 A Siya ang nahimong factor?
78
59 Oo siya, factor jod siya

I think kuan to, I thought kanang first instances ato nga murag as brother or
60
kana lang ba imong pagtan-aw ba or as a sister ing-ana
B unya ang imong approach kay naglain, nag-iba ba, pero pagkalater part
61
murag “wait sa?”
Murag kuan naman ni murag deepen na ba, for girl na ang feeling ba. That’s
62
why dira ko nakasabot
63 A Now, I want to know your experiences as a bisexual, right?
64 B Hmm Oo
65 A So Describe to me your life as a part of LGB community
66 Kuan, akong life karon kay it’s more on struggle jod siya and dissonance.
67 Dissonance jod siya kay social stigma man sad siya
Kay ang the context, sa environment nga akong gi-grew up kay kuan man
68
gud sila traditional conventiol ba
Boys/Girls ing-ana ba pero ako kay nashock na lang k okay nagdeviate jod
69
ko
so as time passed by kay ang high school jod to ang murag naglisod jod ko
70
B dira nga age ba
kay dili lang ang self, dili lang ang intrapersonal battle pero naa sad ang
71 interpersonal battle
72 kay naglain ang igossip ka so muweaken imong esteem

lain kayo unya akong family di pagud kahibaw kay di ka ganahan nga kaun
73 so ikaw mu kuan gud ko ato, mura kog focus rako sa akong career ug
academics
74 A So close jod ka Dem?
75 Oo close jod ko
and then pagkaron nga college is daghan opportunities murag daghan ba nag
76
open ba nako ba nga opinions ing-ana.
B
I think murag as time passed by as karon, murag gi accept nalang nako
77 kaning composition nako kaning sa akong sex identity ba nga duha gud,
dichotomy gud.
78 A Had you have any problems with your spiritual community
O nagkaproblem ko, I think nay laing mga taw na dili sila open about kana,
79
so ako muadjust sad ko.
Siguro dili man sila muaccept ani nga sexuality, ani nga pagtan-aw, so
80
muadjust nalang ko
B Male-Male, Female-Female. Kay kuan man gud pagtan-aw nako sa sexuality
81
kay mura man gud ug main preference ba
pero it doesn’t mean nga I bastos btaw ba. O for example, naa kay nafall ko
82 ani nga person so dili I bastos, okay ra mafall man ka pero murag iadjust ra
ba, put into perspective ra ba.
83 A Were there any people who helped you go through it?
I think naa, More on friends jod to ang nisupport nako kay lain man gud kay
84 B
muingon nga “uyy.. okay nana, okay nanang ing-ana.”
79
.” Pero ako man gud kay no, dili ayaw lang kay pasagdai lang ko ba for the
85
past few year nga mao to nga ako lang , ako lang.
How do you feel man kung ing-anaon ka kanang ipush ka nila okay rana
86 A
pero para nimo kay dili? Unsa man imong mafeel ana?
Murag mafeel ko nga wala koy control sakong self murag dili sila mgatrust
87
nako ba nga I know what Im doing ba
Kahibaw ko asa akong strengths and limitations ba so pagbutang ko ana nga
88
sexuality.
B
89 I adjust ra nako.
I-put rajod nako into tama nga, dili ba lain ba nga kanang “mugawas nako
90 kay napressure nako sa akong mga friends ba so di na lang ko mag
male-male ra gihapon ako murag normal ra gyud.
Overall, what can you say about your life as an LGB individual in a spiritual
91 A
community?
92 I think, mao to ni go out jod ko sa church
kay dili maayo ilang pagtan-aw nako kay dili gyud ka makaexpress sa imong
93
self ba, dili sila open sa ilang feelings ba.
That’s why murag para nako karon ang mga religious fanatics or extremist
94
ba kay dili sila open
open kay nindot man sad if you know unsa ang nafeel sa taw ba kay taw man
95
na sila ba, taw sad ko, so muprefer lang ko sa akoa.
Taw sad ko nakoy feelings, naa koy cognition, mag up sad ko. So dapat, mu
B
96 understand sad sila ba especially nga spiritual community sila so dapat
mukuan sila.
Ngano man nga kani imong nafeel, Dili kay I condemn ko ba nga ako dili
97
ko in the image and likeness of God because of this instance ba.
I judge ko ba so dapat mangayo jod sila sa akong feelings, sa akong mga
98
giagian ba, dili bya lisod/sayon akong giagian.
99 I think lain lain man pod naa sad lain na bisexual nga instance.
100 Pero ako, nagstruggle jod ko from highschool to hangtod diri.
80
Respondent No. 7: Franz (Bisexual Female)
B = Interwiewee
Line Persons
No. Involved

2 B I’m okay.
3 A You’re okay in terms of what?
4 B Wow. Not like this okay?
5 A Why?
6 No. My sister always does this to me. I’m okay in terms that it’s almost Sinulog
7 B and I already have a ticket for home so I decided to go home and
8 I’m okay because I’m.. I don’t know I’m confident about this this thing so yeah.
10 Ugh. Exhausted. With thesis and school and midterms.
11 Yeah. I’m actually glad I don’t have a lovelife.
12 You’re glad because it lessens..
B
13 It lessens the burden of you know, figuring out things.
14 So, right now you’re excited but the past few days you were exhausted.
15 Yes.
16 A So Sinulog is something nga..?
17 B I don’t celebrate.
18 A You don’t celebrate but it’s something that um.?
19 B Frees me from obligations.
21 Wow. Not a very religious person. I actually am an atheist.
I believe there is a god but I don’t think that there are like the bible that it’s
22
really true.
It’s kind of sexist actually. That’s how I think. Uh. My spirituality. I don’t
23 B
know.
It’s just I believe in a god and I respect other people’s religion
24
25 maybe I believe because I can’t explain how we all came and to be actually.
26 A But you believe in a god?
27 B I believe IN a god. But I don’t believe in religions.
28 A So, what made you say that you don’t believe in those religions?
Because they ask for like “You need to do this. You don’t have to do that.”
29
B
30 And then all of a sudden people like like it’s like,
31 “You’re forgiven like you can you can, you know, make sins and you’d forgiven
81
32 and blablabla because god is everywhere.

33 And then, so what? If I could be forgiven then I’d just go and kill somebody
34 and then repent about it and I’d be forgiven
35 and I kill somebody again and repent about it and forgiven again.
36 I mean what’s the use? I just kind of think it sounds bullshit.
So you mean to say that some of the disciplines that were taught sa religious
37 A
community are debunkable or kinda counters this thought?
38 B Uhuh.
39 A So that made you say that you don’t believe in religions?
40 B Uhuh.
But you know and you believe that there is a god So, in that sense, what made
41 A
you say that there is a god?
42 Yes, Because I can’t explain how beings came into, beings.
B
43 Like I don’t know who created the first man you know.
45 Oh yeah. I go to church with my family every Sunday.
46 And, how does that make you feel going to church?
47 Maybe because I got used to it I feel like it’s an obligation.
B
Like a duty to be there with my family.
48
49 Cause my mom and dad are pretty much religious. So.. Yeah.
50 A So they’re the thoughts in your mind when you’re going to church?
Oh. Sometimes it’s like, “I have to go there again?” but sometimes it’s like,
51
“Oh. It should be fine.
52 I can deal with people and like you know.” I actually also find it,
53 but it’s like the sense of faith that people puts in their god. It awes me like wow.
B
54 Look at their faith. Why would they don’t have that much faith in humanity?
55 But then again they put their faith in god so you know.
I don’t actually think it’s a bad thing, it’s just, I’m not like them so so going to
56
church is more of a duty
57 Duty and obligation.
58 A Yesss. So, sometimes, it makes you feel, kapoy. Yeahhh. Ugh. Not this again.
59 What were the experiences that strengthen your spiritual foundation?
Strengthen my spiritual foundations. Um. Well. I think there was this one time
60
when I had a friend
and she asked me if I believe in god and I told her “Yes. I believe in god.” And
61
then she asked me,
no she explained to me scientific things about god about the thing that you know
62
happened here like
B
um spirits are just negative energies you know, these things. And I asked her,
63
“So, who created man?”
and she went on the Big Bang Theory and all those and I was like, “Really?” I
64
don’t know.
I just, I kind of realized that it’s not all scientific either. So I just, I was about to
65
go, you know.
82
66 I was about to turn to be an atheist and then I was like, no. I really
can’t accept the scientific accept the scientific facts that they give about
67
humanity and everything so..
Maybe that’s what strengthened my spirituality. Those um like debate-like..
68
69 Yeah. That strengthened your stand. Yeah.
Yeah. Specially about LGB. Sounds like people question my preference
71
and then they’d be like, “No. That’s self-abomination.” And I’m like, “Ugh.
72
There you go again with your crappy laws and blablabla.” And then it just kind
73
of makes me feel like
I don’t think god actually. He made us right that’s what they say. That’s what I
74
believe
so why would he make us into this and not be able to you know they find it an
75
abomination.
B
76 Aren’t we just like, other people?
Just because my gender preference is different doesn’t mean we’re less of a
77 human being.
So, this moment that makes me want to give up on spirituality because it’s the
78 very thing that’s you know, that’s being used against us.
You know uhh yeah. So it’s kind of like a spiritual discrimination that makes
79 you feel. Feel like ugh. I probably don’t belong here.

I don’t know because I don’t have anything to do that time so I just think about
81
it
B and I didn’t let other people’s belief ruin my days so I just didn’t handle. I just
82 trust in what I believe and stay in that way.

Oh yeah. I value the things that it can explain that I can’t based on science. It’s
84 like, it’s sort of like an excuse I make up.
Like, you know, it’s like, I couldn’t explain this so I couldn’t explain how who
85
made the first men. And all these things like, oh yeah.
B Or I couldn’t explain why sometimes it’s too hot and then it’s raining. I mean I
86
could, that’s just an example. And like yeah, there is god.
There’s a special reason why he did this today. So, basically, it’s something that
87
if you can’t explain things
then you just say okay, then there’s god. I do try like I do like really try hard to
88
explain before I you know, throw it out there.
83
89 A Something like a default?

90 B Yeah. More of like a default.
92 B I actually treasure them in a way that when people question about it, I defend it.
93 A So, while defending it, how does that make you feel?
Sometimes it’s about being a really really good atheist. It’s really hard
94
defending it because
there’s just no way that I could get it into their skull you know cause they’re just
95
B so hard headed. That’s what they believe so I’m okay.
You know it’s just hard sometimes. But sometimes I could explain it to people
96
who are open to those things
97 and they’d be like, “Oh yeah I see.”
When you are faced with a challenge and the things you value are affected, how
98 A
do you address the situation?
Oh I walk straight and then face that person. Like oh it’s kind of like if it’s about
99
spirituality I’m like,
“Excuse me so you mean to say that your god says I’m an abomination? So,
100 does that mean that your god did not create me?”
B
101 I’m kind of like that and sometimes they actually can’t answer these questions
so I’m back again to “Oh yeah, cause that’s your god. My god is different.”
102
103 A So basically you see things in a subjective way?
Yeah. Like okay, this is what you believe, this is what I believe. Yeah. I don’t
104
actually want to push my belief to other people
B
because there’s no way I want them to push their beliefs on me too so, why do it
105
to them?
Sexual identity. I don’t know it’s, for me it’s um, it’s what makes me, what
107 makes me, who I am.
B
It’s like, I accept the fact that there’s male and female but I also believe that
108 there’s bisexual, there are lesbians in there and there’s gay.
109 So, my sexual identity is bisexual so, that’s how it is.

Can you recall the time when you realized your sexual identity is different from
110 A
your biological identity? When was that?
It’s actually so funny because I was in high school and then, I kind of, I was, it
111
so happened that there was this girl
and I really really liked her because she was smart and we got along fine and
112 we’re actually really close
B
and then I don’t know when it actually started but I just kind of felt like I just
113
don’t want to be friends.
114 And I kind of recalled back when I was in high school, I recalled back when I
84
was 7 years old, my first crush was actually a girl.

Yes. And I was like, I laughed when I was in high school. I was like, “Man, I
115
was still 7 years old. How come my crush was a girl?”
but then I was 7 I didn’t question it because when you’re 7 years old, you think
116
everything is normal. And that’s how,
that’s how I kind of figure it out that I’m not straight. Yeah and then I thought I
117
was a lesbian but a guy came along
and he asked me out and we just kind of hit it off too. So it was weird cause I’m
118 in love with this girl but I’m also onto this boy.
119 It’s so f*ckin’ hard. Yeah.

So, basically, you recognized your sexual identity when you’re in high school
120
but you already experienced something when you were seven years old?
121 Yeah.
Oh. Maybe because, not maybe. I actually have an aversion for dominant males.
123
Because my dad used to be like that when I was a kid. I know. It’s what you call
124
that in psychology? That thingy.
So I kind of had already something against men and when there’re females I’m
125 more inclined to protective,
B
126 you know but my high school best friends were guys. Straight as a pin.
So it’s kind of when I realized all men are not that awful. Oh, that’s how it is.
127
I think those are the factors that led me to being able to love a guy the same way
128
I could a love a girl.
So first was your father, then second was your social, I mean your friends.
129 A Circle of friends, yes. So, when, you said that your circle of friends were all
males, straight males, so that was when you were in high school?
130 B Yes.
So, that was also the time when you still didn’t recognize your sexual identity
131 A
or?
Oh yeah we became friends before, we were already friends with the girl and I
132
didn’t love her the way I fell for her
but um, I think we got close, my two guy best friends because we sit together
133
and they were P and I was a P in alphabet order
and we just happen to help each other during exams and you know, I was like,
134
“Hey did you study this and blablabla”
B and then I kind of realized that they are fun to be around and they have this need
135
to protect a girl and then when we talk about girls also
they don’t badmouth them. That was when I realize that I could trust guys so
136
they became my best friends and then..
Oh when you’re in high school you think everything is a love story. So I thought
137
that it could go
138 maybe I could learn to love my best friend. It was so weird because I fell in love
85
with the girl
and I was like, “Really?” And then it was so different because it just felt for the
139
first time I can’t put it into a category of friendly love?
So, I think I was in 2nd year high school. Yeah. And then, it was so funny
140
because um, we went on I kind of asked her to the days.
What you call MU? And I think, I wasn’t just brave enough to actually ask her
141
to be my girlfriend. So, when I was in 4th year,
there was this guy who asked me on. And I was like, why not give it a try so you
142 know, we actually dated for a year.
We broke up just 1st year college. Around 1st year college, yeah. So that was
143
when I realized, I mean I cried, actually for this guy.
I cried for this guy. I actually cried for the girl too because when we graduated,
144
I kind of regretted not asking her out because I could have made it. You know. I
145
was like, “Ugh. Why the f*ck was I so..
146 I don’t know. Wasn’t brave enough actually.
But when I broke up with the guy I also cried because he means more to me
147
than I thought
so that was when I finally accepted the fact that I could love a girl and love a
148 guy.

Oh yeah. I have to hide everything from my mom, my dad,
150
and then and then I have to be like, “Mom this is my best friend. Oh yeah.” And
151
all those things.
My mom actually hates LGBs. Not as much as my dad but maybe because my
152
mom is old school old school women, you know.
153 So, I’m like, like for this girl, let’s just call her A.
So A, I actually brought A at home once and mom was like, “Who’s this?” and I
154
was like, “This is.. My best friend.”
“Okay. She’s a girl. Don’t lock your room.” And I’m like, “Yes mom.” And
155
then, you know, anything could happen in a room.
B
156 And I was like, “Ughhh. Why the f*ck did mom not let me lock the door?”
157 And then, she’d bring in you know lemonade and biscuits and all those things.
So I’m like, I can’t even say anything that I want to say. So, and then so I
158
couldn’t you know, I really like you more than a friend thing.
Then when it came to men, it’s also hard cause my dad is like, it’s really
159
laughable how my dad is still into arranged marriage.
So, it’s like, “No guys allowed. Blablabla. I choose the guy you gonna marry.
160
Blablabla.”
So, it just kind of sucks because they never knew that I had a boyfriend. I can’t
161
even talk to them about how I feel.
162 And it’s so frustrating because they’re supposed to be my mom and dad.
86
They’re supposed to tell me things

and I can’t even tell them how how it really feels. Or what I really am. I know
163 they won’t be able to accept me.
And then when I was in high school, I also had friends who were so religious
164
like, annoyingly religious. And they were like
“You know, you shouldn’t be friends with LGBs cause they’re like so against
165 the laws and blablabla and god actually and blablabla.
And then I’m like, “Mmkay. Maybe you’re right.” And I’m also fake and
166
everything. But that was back in high school.
And I was like, when I got into college, I figured, if I keep hiding behind all
167 their lies I’m never gonna be free of this so,
168 I just figured it out that I’m gonna like and go out about it.
That’s why I met friends that finally accepted me cause you know we’re the
169
same you know.And, even now,
I have this religious classmate still and she was like, “What do you think about
170
LGBs?”
171 And I was like, “I’m a bisexual. What do you think about it?”
And she was like, she was shocked. And she was like, “Oh. Isn’t it supposed to
172
be against god’s will?”
“Okay. Maybe about your god but sorry darling, not mine.” So yeah, that’s how
173
it is. Sometimes it’s frustrating
but sometimes it makes me feel you know, like powerful like, if I if I you know
174
if I make a person see things my way,
wow I finally opened another person’s head. Like why do you like keep yourself
175
frustrated with all those beliefs?
Look around you. What do you think? Do you think god actually made it an
176
abomination
177 and it’s like, they’re 50% of the people I meet would be an abomination.
178 Is that how you see it? You know, like that so, sometimes it could be frustrating
but sometimes it could also it makes me feel good that this is why I’m standing
179 up for myself.
And sometimes people could be annoying but it is in feeling annoyed that I feel
180 also so happy when I meet people who can understand me.
181 So, yeah.

182 A So, basically, your family doesn’t know who you are right now?
183 B Nope.
But does everyone outside, I mean, aside from your mother and father. Does
184 A
everyone know?
Oh. My best friends know, um, I think some of my high school friends don’t
185 B
know yet. But I’m actually open right now. My Cebu friends know.
186 A So, you’re open to your friends. How about your um, relatives or..?
87
187 B Um, I have sisters.

188 A To your sisters?
189 B They know. They know. My sister’s actually bi. I think she’s more of a lesbo.
190 A So how does that make you feel that “Okay my sister is..”?
It’s fun. it’s like we’d go out together and then we’d laugh about, you know, the
191
things we’ve experienced like,
I’m like, “Oh. I met another person today and we talked about LGBs and like
192
that and I shared to them and they’d laugh.
And then, she’d be like, “Oh I can’t believe people are so close-minded
193
nowadays.” And sometimes, we go out together and we see this girl
194 and sometime then we hang out with the girl and we find her..
B It’s the, actually the best thing about you know, a person you know is like,
195
intellect?
It’s the intellect that makes us, you know, so I’m like, we’re like, “Oh. That girl
196
is so intelligent.
Maybe we should try asking her if she’s intelligent enough to understand LGBs
197
.” You know. And it’s like, hmm. What do you call that experience? Hmm. It’s
198
exciting, yeah.
So, you said, you and your sister try to go out and meet this.. So it’s like, an
199 A
interview?
Um, more like just a friendly thing. You know, we don’t really like, we just talk
200 B
and then it just, stirs into that conversation.
201 A If not, for what reason?
I just don’t feel like talking to them anymore like we barely talk. I’m not from
202
Cebu
so my high school friends are really not that close to me anymore and I just
203 B
don’t see that it’s really important
that they’d know because they’re just, they’re not that much of a part of my life
204
now, you know.
So, towards your parents, what made you say that “Okay. I will hide this from
205 A
you.”
Oh. My dad talks about the LGBs like they’re the trash of the town. I mean, he
206
makes friends with them. Uses them, probably, for politics.
So, that’s how it is like. And then my mom keeps reminding us about how it is
207 against the law of religion
B
And then, you can just imagine if I’d walk to them and be like, “Hey mom. Hey
208
dad. I’m bi.”
The next thing I get would probably be thrown out on the street, butt-naked,
209 probably.
So, to those whom you told that you are a bisexual, what made you say it or tell
210 A
them?
211 B I actually tell them firsthand before I get too close to them.
88
Cause it hurts like hell. A lot of people are already close to you and not accept
212 you for who you are.
213 A How about your sisters, how did you open that to them?
My sister actually opened that first. So I was like, “That’s cool cause I am too.”
214
And she’s like, “I know. I had a feeling.”
When your sisters and you are not allowed to get out, you’re like prisoners at
215
home; you’re not allowed to even step out of the door
So they’re all I have at home. Imagine my dad is always ---- like almost every
216
time like you just, accidentally you know like for example,
a spoon, you just accidentally fell them, and then the next thing you knew you’d
217 be beaten like 10 whips of this and ugh
Sometimes, I walk my way to school, I’d limped my way to school from that,
218 B
and that’s how horrible it is at home.
So, it’s just kind of like, they’re all I have so it’s so close I mean, sometimes I
219
just wait for them to speak out, you know.
My sister said and was like, “Oh my god.” The first thing that came into my
220
mind was like, “What if I tell them?”
I know how it’s gonna hurt if they can’t accept it. And I might as well kill
221 myself.
So it was really, is there a term more higher than happiness? More of euphoria.
222
Is that it? Euphoria.
223 A So, how did you react when she opened it up?
Oh the first thing that goes was like, “Hey guys. What would you think if I’d go
224 out with a girl?” And I’m like, “Really?!”
And be like, “Yeah. What if.” And I’m like, “That would be so cool. I mean, it’s
225
B okay for me cause, oh darling this is like, a free country.”
It’s a free country. If we’re the ones conversing so.. And she was like, “Really?
226
Cause I’m bi.” “Oh my god! So am I!
“I know. I had a feeling.” “Oh. Why didn’t you say so early?” It’s just like that.
227
It just so happen that it became normal.
228 A So what did you expect her to react?
229 B Oh I expect her to be happy.
230 A How did you felt when she said she had a feeling?
It felt, relieving. It was like, oooh she had a feeling so she didn’t say anything
231 B
bad about it. Haaaa~ I have nothing to fear.
Was there a time when you experienced being discriminated because of your
232 A
sexual identity?
Oh, yes. You know what they say? That I should actually be burned in hell and
233 all those things. And I’m like, “Burned in hell?
B
What about you? Shouldn’t you be burned in hell for telling people to go burn in
234
hell?”
89
235 A Have you experienced any discrimination from someone who is close to you?
It actually feels like discrimination every time my dad talks about, you know,
236 LGBs being wrong and all that.
We’re like we’re having a meal together then he brings out this thing again like
237 he met this gay, gay person and then he badmouths the gay person
I want so much to stand up and walk out and I can’t punch him in the face cause
238 B
he’s my dad. Whether I like it or not, he’s still my dad.
So, oh it feels so awful like sometimes I just, you know, cry in frustration.
239
Gaaaad. But I just, I know, it’s kinda..
240 So yeah, it feels like discrimination every time my dad talks about it again.
I can’t help it also but love him because he’s still my dad and there are still
241
memories about us going to the beaches and picnics
242 and I know, it’, ugh~ Yeah.
So, what were your thoughts when your dad is discriminating the LGB
243 A
individuals?
Oh. Sometimes I get so angry and the thoughts that come to my head be like,
244
“Oh. F*ck. The f*ck. I wanna hang you in the..
Whhhh- Why can’t you? Why are you so stupid? Why can’t you see that your
245
daughter is actually like that?” And then ugh.
And then sometimes I’m like, I feel sad sometimes like, “Dad~ My god you’re
246 talking like that and look at this your daughter is bisexual.
I could’ve told you, you know. you know you just get so mad so what’s the use?
247 You’re never gonna accept us again.”
B
Um just, it feels so awful, sometimes disturbing, sometimes it makes me feel so
248
mad,
sometimes it makes me feel just annoyed that “Ugh. My dad ain’t interested in
249
any way.”
250 Sometimes it feels like, I just, I just wanna get out from all of it, you know.
It’s not I’m actually running away because if I run away, what will happen to
251
my younger sisters?
My dad would put out his frustrations to them and what kind of an elder sister
252
would I be?
253 A How did you deal with it?
We make jokes about it in the table. I mean, I’m like, I’m just gonna look at my
254 sister
B and like, make like, you know, sisters thing about facial expressions and then,
255
she’d get it and then, it’s a matter of, it’s a defense mechanism
like we’re halfway to not listening. Sometimes we kind of do, we talk in
256
gestures, you know, and all those things.
257 A So, basically, you just don’t listen?
258 B Yeah. It’s the same thing over and over again so why bother listening so we’ll
90
have the same feeling all over again?

259 A In short, you felt tired listening?
260 B Yes.
Have you had struggles being with the people in your community?Please share
261 A
it to me.
That’s the thing, that’s a good thing about it because my dad also is not open to
262
spiritual community stuff
because it’s a Roman Catholic world we’re living. But my dad is into Muslim
263
things you know so,
it actually makes it worse because if you’re an LGB daughter because it makes
264 it so hard because he’s more sexist than usual people.
But, that’s it, he doesn’t allow us to go to religious communities.

265
B
He doesn’t allow us to, you know, talk to religious people concerning Catholic
266
things.
And my mom used to be Catholic but she’s more into, you know, my dad’s laws
267
though so,
it’s easier to deal with, you’re not with those kinds of people, you know. It’s
268
just, sometimes it’s just so happen to come across like,
you know, a family friend who happens to be a priest or, um, what do you call
269
those students who study priesthood?
270 A Seminarians.
Seminarians, yeah. Cause my brother used to go to a seminary and it’s just, it’s
271
just kind of ugh. And it’s like, most of the topic they talk about is,
if not, you know, if not, sexism, it’s still sexism, and if not atheism, if not based
272
on atheist, it’s more like, you know, LGBs
and all those stuff because it’s the topic of the century, probably. So, it just,
273
sometimes I, when I think that they don’t deserve to know everything,
I just talk them like, “Yeah,” I just keep saying, “Yeah. No, I’m okay. I actually
274
think that that should be like too.”
B So you just agree to them.. Yeah. Sometimes I, it’s um, not straight agreement.
275 Sometimes I just, you know what they call white lies? Yeah.
There’s truth in it but there’s also not truth in it. Yeah. You know, I just try as
276 much as I can to avoid from the hit bulls-eye accent.
So you handle it like, okay, when I open this up, things will go wrong. And I’m
277 like, they’re not even worth it so why bother?
278 A Were there people who helped you go through it?

Ah yeah. Aside from my sister, and then my LGB friends, we’re actually
279 B
stronger together cause we’re quite an army.
280 A So you’re basically supported by those people..
281 B Yes.
282 A I mean, you surround yourself with people who supported you.
91
283 B Yes.
I feel so comfortable. I could just be myself. It’s so, refreshingly free.
285 B
Do you still go to your spiritual community even if you had a painful experience
286 A
there? What made you say so?
287 B When we are going to church every Sunday? Yeah
Aside from having that duty or obligation of going to church, what made you
288 A
say okay, I’ll go to church?
Because if I won’t, then well, you know what will happen. My dad’s reputation
289 will probably go down to the bushels into political thing.
And um, it’s like, the people would be like, “What happened to their kids?
290 Missing one. Something wrong with the family?”
B
And then it all goes down to, “Something is probably wrong with the dad and
291
the mom.” And then ugh, that talk again.
And we’re living in a small town and everybody knows everybody. And
292
everybody actually pretends to care about everybody
just so they could put that somebody down. It’s awful. Living in a community
293
with a political family.
294 A So it’s also because of your dad?
And actually, about my mom, too. I talk much about my dad because he’s the
295 B center point of it all.
Are you affected by the hurtful words that people say to you? What made you
296 A
say so?
I have to be honest with that, of course it’s insulting. Sometimes it really really
297 hurts.
Especially when I had this crazy hope about them being able to understand it.
298
B
And then, they won’t be, you know. Like, some of those people that I thought
299
could be my close friends
and then, like I said, I tell them about it and I open to them about it before I
300
actually make them close friends
301 They were already my friend, in a way, so, it still hurts.
302 A How did you deal with it?
I tell myself, some people are just like that. I mean, other people would probably
303
call me, call it lying to myself.
But no, I just, kind of, just put it in my head over and over again that some
304
people are meant to be like me,
B
or meant to understand me and, I mean, it would be an awful boring world if
305
everyone disagrees with everybody.
So I put it that way. Make excuses. I really make excuses for everybody just so I
306
could feel good about this.
92
307 A So basically you try to deceive?

Yeah. In that way because I kind of, the way I see it, I mean, it hurts, at that time
308 so, I have to, you know, make excuses for them
309 B and then it’s gonna hurt less until the moment comes that I don’t care anymore
then I’d be like, it’s a good thing I didn’t force them. Like I don’t even care
310 about them now so..
Overall, what can you say about your life as an LGB individual in a spiritual
311 A
community?
It’s really really hard. But it’s also fun because I’m the kind of person actually,
312 what you call optimistic. So, sometimes it’s frustrating,
like you know, like, how they see it this way, it’s also so so annoyingly, so so
313 annoyingly frustrating when they use, you know, spiritual beliefs,
when they use god against other people. When god actually created us – people.
314
And then they use these laws from the bible.
This book, chapter blablabla, verse blablabla, so you’re an abomination and it’s
315
like, sometimes it’s so maddening, also like, gaad.
B
316 But sometimes it’s also fun because it’s like, it makes me like, this is me like,
I could probably jump with joy with this being me than actually care about what
317
you think because I’m happy this way, you know.
Sometimes it’s interesting because it’s like, I’m like this and they’re like that.
318
Wow. What kind of other people are out there?
What do they think and how do they see this kind of situation? And then it also
319
makes me kind of happy and laugh about thing just like,
320 “Wow. What if that person is like so religious right now and then years from
now, he’d become an LGB.
321 And I’m like, that’d be fun to watch, you know. That’s how I see it.
322 A So how does you spirituality affect your sexual identity?
My? Oh. Um, I believe in a god so I’m actually glad that he made me this way.
323 B
So you say that you believe your god made you this way so he wouldn’t mind
324 A
if..
325 B These are the choices I make.
93
Respondent No. 8: Clavel (Bisexual Female)
B = Interwiewee
Line Persons
No. Involved
1 A What is Spirituality for you?
Faith, sacred, holy kay yeah im not an atheist so I believe in God but not in
2 B
Science.
3 A How do you often go to church or worship God?
4 B Sometimes.
Like kanang kuan jud ni siya perminte nay time kanang mulaag ko ay di sad
6
everyday mulaag ko.
kanang every laag jud nako ba kanang madugay ko og uli kay kani lageng
7
maglingaw og jam-jam sa friends.
maglisod jud ko og sakay mga 3 hours or 4 hours ko maghuwat and then
8
kung wala najud kaayo’y jeep magpray nako
B
“Lord, maski kapyot lang ko, okay najud kaayo na nako”
9
mao tu mga 30 minutes to 5 minutes naay maabot di raba jd kanang di
10
ingana kasakay ba, kanang luag-luag pa jud.
Mao dayon magpasalamat dayon ko, every laag jud na nako makabantay jud
11
ko kanang dugay kay ko mauli.
13 B No.
Og naa koy problema mutrust man ko niya like kanang muana ko “Okay
15 B
makaya rani”.
Murag kuan gani siya, mura siya og lucky charm nga makakuan nga
17 makatabang nako
B
nga makakuan nga makatabang nako nga makaingon ko ba “okay kaya ni
18
kay naa koy ingane ingana”
20 B Oo nituo ra jud. Nitou ra jud ko niya.
When you are face with a challenge and the things you value are affected
21 A
22 B I don’t mind them man, I have my own faith.
24 B Kanang mga lesbian mga ingana
94
Can you recall the time that you realized your sexual identity is diiferent
25 A
26 2 years siguro man ni, 2 year naman mi ato sa akoang Ex.
B Nakaingon ko basin di jud ko straight kay murag maattract man kog babae
27
pero so far siya ra jud noun nga naattract ko niya.
29 Masuya kog naay babae og babae magkuyog nga mas sweet
nya sa amoang relationship man gud kay kuan siya dili itago niya kung
30
friends ka niya iyang ipa-ila2 nako nimo kay friend ra.
B
31 Murag maoy nakapapush ba nga “maytag ingana sad siya”
Naa sad koy friend nga kuan sad kaayo kanang nakarelate ko niya kay
32
parehas mi og situation.
No, akong mga friends ra pero og naay mangutana mao rasad akong eingon.
34 B
Ingana lang. I’m not being a pretentious bitch.
35 A If yes, what are their reactions/responses?
36 Mostly kay surprise sila. Naa pajuy nawng nga “Ha? Bisexual ka?”
37 B pero some of them muana ra nga “ ok rana oy, uso nana ron”
38 Unya muana sila “kasayang nimo oy babae kaayo ka tanawn”
Was there a time when you experienced being discriminated because of your
39 A
sexual identity? How did you deal with it?
Masakitan gud ko pero kanang dili jud nako siya edibdib jud ba, di nako
40 B edout sa kasing-kasing.
Have you had struggles being with the people in your community? Please
41 A
share it to me.
42 Struggles kanang feel nako I don’t belong.
kana gane magkuyog mis akong friends kanang normal relationship ba boy
43
B and girl nya og magkuyog mis akong Ex.
ganeng murag ipafeel nila nga “you don’t belong here” ingana gane.
44
45 A Were there people who supported you? Or there weren't at all?
46 Oo, akong mga friends nga kanang dawat kaayo ko
and then ako sad eingon sakong self kanang “you have the right to fall in
47 B
love with the person man”
48 so kanang it’s not really a big deal og unsa man gae na ilang esulti.
50 B Confident, kanang free ra ko muact og unsa ko maski bisexual ko.
51 A How about your family?
Sa akong papa ra and siblings, pero sa akong mama kay murag distant na gae
52
mi kanang murag di na kaayo siya mukuan nako.
B Wala pagud tu nakaadto akong Ex sa among balay kay murag di jud ganahan
53 akong mama so nalang pud.
54 A Do you still go to your spiritual community even if you had a painful
95

55 Di kaayo pero gahapon nakaadto ko tungod sakong friends.
magduha-duha ko pero musud man gihapon ko nya murag maminaw sad kos
B
56 ilang side sad.
57 A Are you affected by the hurtful words that people say to you?
Partly, pero dili jud ingana ka grabe nga maoffend jud ko kanang gidawat
58 nako.
B
kay I know it’s their opinion they have the right to say that.
59
Overall what can yous ay about your life as an LGB individual in a spiritual
60 A
community?
I am aware of the fact nga dili jud sila, dili ko madawat nila kay lage boy and
61
girl ra ang naa sa bible
B Then I’m still confident gihapon para makihalobilo nila and then abi’g kuan
62
sila diyosnon or spiritual dili na nila madawat.
63 naa man cguro’y uban nga mudawat namo.
96
APPENDIX C
THEMATIC MAP with CODES
Overarching
Codes Subcodes Sub- Theme Coded Theme Themes
Theme
Family Disownment
Failures Hardships Self-Struggle
Being Compared
Mom and Dad Hates LGBs Parental Unacceptance
keep hiding things

No Freedom Perceived
standing up for self Impacts Of
Spirituality on
Sugod mi's pinaka ubos Familial Struggles Struggles LGBs Sexual
Identity
Nasuko sila Social Struggles
walay nausab Accepted but not supported
Ok ra pero wala ni support
Nadawat kay naay pulos Acceptance Via Performance
Dad badmouths LGBs Sociatal Discrimination
97
Close people won't accept you
I should be Burned in hell

Discriminated but Unaccepted
Never be accepted
it's against Gods' will

Usage of Gods' Will
Judgemental Religious People
Others criticize
Citicized
LGBs are against the Laws Micro Insults
Unaccepted Sexuality
Discriminated and Insulted Spiritual
Being teased
Spiritual Abuse
Insulted and felt hurt Insutled and Hurt Discrimination ad
Insults
i-Judge ko Judged
Use Spiritual Beliefs Usage of Spiritual Beliefs
Condemned
Condemned and Not Understood
Not open minded
Questioned Preference Bullying

Questioned Preference and
Discrimination
Less of a human Being
98
Spirituality used against them
Spiritual Discrimination
Bullied
Sociatal Struggles
Accepted by Few
Backstabbed
Discriminated but Protected
Protected by Brother
Stories were made up

Bashed and Bullied
Bashed
Unwanted Ignored the need to belong
Sexual Inequality Sexually Inequality
Religious School Activities

Religious Influence
Religious Friends
My God is Different
Belief Subjectivity Identity Integration
This is what I believe Coping
Dad's Reputation may go down Family Ties
Give Back Thru Procession Believed and Give Back
99
Completed Novena
Non-Believer
Sociatal Influence
Influenced Rejects Spiritual
Identity
Go Out of Church
Rejects Spiritual Belief
Can't Express Self
Successful Because of Faith
Valued Faith and Trusted Belief
Worked hard and Pray

Personal Belief in God Spiritual Resiliency
Belief in God
Trust in God
Strong Faith
Focus on Right Path
Work Hard
Personal Choice Personal Support

Self Support
Adaptation Support
Optimistic
100
Self-Awareness
Socially Open
Hoping For Acceptance

Hoping for Understanding
Looking for understanding
Confrontation
Don't mind
Avoids and Confront
Vent Out
Avoids Issue
I belong
Supported by Friends
dawats pamilya
Social Support Social Support
No restrictions
Supported by Family
Accepted
101

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A Journey With Spirituality An in Depth Study On The Perceived Impacts and Influences of Spirituality On Filipino LGBs PDF

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A Journey with Spirituality:

An In-Depth Study on the Perceived Impact and Influences

of Spirituality on Filipino LGBs

Faculty of the College of Arts and Sciences

Cebu City, Philippines

Of the Requirements for the Degree of

BACHELOR OF SCIENCE IN PSYCHOLOGY

Baynas, Mary Francesca M.

Caballes, Seth Niven S.

Dublin, Michael Vincent A.

Narciso, Desiree Faith A.

Keywords: spirituality, LGBs, struggles, abuse, coping, perceived impacts.

be able to determine one’s gender identity or sexual orientation. According to personality

However, there is still a need to provide an in-depth investigation as to how spirituality

influence of spirituality towards an LGB individual.

Spirituality is the human capacity or a quality of a person’s character, personality or

also considered as an experience concerning beliefs about a superior being (Zinnbauer, et

act of participating in an organized institution with a doctrine about supernatural power

meaningful ways. “Spirituality also promotes change in the personality of a person;

understanding about matters related to spirituality” (Donnely, et al., 2006, as cited in

(Wood & Conley, 2014).

spiritual or having an active spiritual practice in their spiritual constitutions, affected by

speaks/gay speak/baklese emerged. This is said to be the “‘subcultural lingo’ of urban

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

Rodriguez and Oullette 2000; Sullivan-Blum 2004).

Spirituality and Religiosity

Are the words “spirituality” and “religion” synonymous? Previous research

Spirituality is subjective or a personal experience in relation with the higher power, an

Mansukhani and Resurreccion (2009) stated that in a Filipino individual’s perspective,

spirituality has something to do or is related to faith, relationship to God, and good

character (Ocampo, Mansukhani, Mangrobang, Juan 2013). Spirituality and religiosity

& Kadar, 1997).

types of abuses, as well as the abuse that is an integration of microaggression stated by

Sue, et al. (2007) and expanded microaggressions to include sexual microaggressions

(Shelton & Delgado-Romero, 2011).

individuals. The following are the types of miccroaggressions:

Leadership Representing God

“religiously” expected for them to do.

Acceptance via performance

This is a type of abuse that entails religious leaders or members of a religious

Expanding External/Internal Tension

Manifestation of Internal States

This is a type of abuse that involves physical and psychological feedback of

depression, and suicidal ideations.

It is one way of increasing marginalization among LGB individuals in non-LGB

affirming religious group. There are 3 types of Microaggressions (Sue, 2010):

Microassaults - Clear forms of discrimination (Sue et al., 2007). Individuals commit

viewpoints in common with the majority of their audience. As individuals in power

destruction to their divinity (Sue et al., 2007).

cause any emotional or psychological harm to LGB individuals. Nevertheless,

microinsults are dangerous in institutional settings because perpetrators of microinsults

example of a microinsult would be a religious community member who tells an LGB

Microinvalidations - Comments made toward individuals that are perceived as

feelings of otherness experienced by LGB individuals in non-LGB-affirming religions.

An example of microinvalidation would be a religious community member telling an

member’s sexual identity.

In the past 10 years, research on religious or spiritual struggles has increased

positive outcomes, negative outcomes, or both (Pargament et al., 2005). Religious or

types of religious or spiritual struggles, and the outcomes of religious or spiritual

spiritual struggle experience psychological distress.

microassaults (Sue et al., 2007; Ward, 2011).

Individuals can experience intrapsychic struggles from religious or spiritual abuse

through acceptance via performance (Ward, 2011). Also, expanding internal/external