Publications

Using data from national surveys conducted by the Social Weather Station in 1996 and in 2001 (N = 1,200 each), we examined the attitudes of Filipinos as a general population toward lesbians and gay men. Secondary analysis of two heterosexism measures included in the surveys indicated that Filipinos held largely negative attitudes toward lesbians and gay men. Many Filipinos (about 28%) considered being gay/lesbian as “can never be justified” while only 4% thought it could “always be justified.” In addition, about 1 out of 4 Filipinos expressed not wanting gay men/lesbians as neighbors. These heterosexist views did not change significantly from 1996 to 2001 and were widespread, regardless of gender, socio-economic status, educational attainment, or religiosity. Respondents from NCR had the least negative evaluations, and attitudes toward lesbians and gay men were positively correlated to attitudes toward sex work, abortion, and divorce.

Using a learner-centered, mixed qualitative-quantitative approach, we explored the needs, experiences, and contexts of sexuality education of Filipino gay and bisexual male college students. A convenience sample of 121 self-identified gay/bisexual male Filipino college students answered a structured questionnaire asking them to rate 44 possible topics they would like to be discussed in a classroom-based college human sexuality class. Topics most wanted by gay/bisexual learners were sexual identity and orientation, love, body image, HIV/AIDS, gender roles, and friendship. Survey findings are grounded in the context of learners’ experiences of sexuality education which we explored using a focus group with seven selected Filipino gay students. 219 suggestions made by respondents for improving sexuality education are also analyzed and presented as well as recommendations for further research.

Naglalaman ang aklat na ito ng ilang artikulo mula sa Summa Theologiae ni Sto. Tomas de Aquino na isinalin sa wikang Filipino. Ipinapaliwanag dito ang kaugnayan nito sa ilang isyung panrelihiyon na nagsisilbing hamon sa sambayanang Filpino sa kasalukuyan. Maaari itong gamiting gabay panrelihiyon sa pang-araw-araw na buhay, kahit na ano pa ang kaniyang pananampalataya at sinanibang iglesya o relihiyong samahan. Isinulat ni Sto. Tomas ang Summa Theologiae para sa mga mag-aaral ng pamantasang nagsisimula pa lamang sa pag-unawa ng Banal na Aral. Hindi niya ito isinulat para sa mga Katoliko lamang para ito sa mga kabataang napakaraming itinatanong tungkol sa relihiyon na tulad ng mag-aaral ngayon, at mga karaniwang Filipino, marami sa kanila ang nalalabuan o kaya’y nababagot sa nakagisnang rehiliyon at pananampalataya.

The PSR framework that identifies over 100 indicators of sustainable development is used to screen and reduce the list to 18 core indicators. Principal component analysis was used in extracting 3 indices from 18 core indicators. The validity of the three indices in providing a sufficient assessment of the state of macro-level sustainability in the Philippines is verified using cointegration tests of the indices with the indicators from the long list supporting the PSR framework. Sustainability in the Philippines may be viewed in terms of Sustainable Economic Activities, Increased Income/Employment Opportunities and Forest Ecosystem Welfare, and Progress of Equity.

This paper explores the shared experience of poverty and life in the margins in fishing and copra-producing communities on the eastern side of Samal Island, Davao Gulf. Incorporating data from fieldwork experiences in 1996-97 and records of four fish compradors over 22 months, the paper describes the computation of income, prices and family budgets, and fisher generosity and community appropriation of fish on the shore to sketch the outlines of the moral economy. Analyzing the logic of demand-sharing and inter-dependency between domestic units, the paper follows the "social life" of fish that are important as food and are at the same time good as cash. This metaphor of fish being money is illuminated by a discussion of the credit relations with the compradors that also own sari-sari stores. Fish compradors also enable access to the market which is ruled by the system of "suki" or preferential exchange relationships. And as converters of value they mediate between community and the market, creating the boundaries between relations appropriate to each context.

The paper explores the meaning a a 'share' and 'sharing-out' as concepts (relatively underdiscussed in economic anthropology), and as themes particularly salient and central to Ivatan social life and economy. What are shares? The evolution of the mataw shares system in Mahatao exposes changing and conflicting principles for contemporary shares distribution. As practiced by matawfishers in Batanes today, formal sharepartners, close associates, and persons sent by chance all have a place in the economy of arayu, the matawfisher's product, which moves in spheres of exchange and sharing in which money does not have a similar value. The value of arayu (dried fillets of dorado) lies both in creating community and in participating in the market. The paper explores the cultural logic of arayu production and circulation and extracts a model of 'shares' where relations of hunting and gathering 'procurement' and of capitalist 'production' are linked.