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The Filipinoization of Stonewall

Father Richard Mickley, founder of MCC Manila and a pioneering figure in LGBTQ+ Christian ministry and Pride activism in the Philippines. Photo courtesy of the LGBTQ Religious Archives Network.

In the summer of 1999, I conducted anthropological fieldwork in Metropolitan Manila for my Master’s thesis at Northern Illinois University. My research focused on how Filipino understandings of homosexuality and gender identity were interacting with emerging Western LGBTQ+ political identities during the era of globalization (Walter, 1999). Looking back more than two decades later, I now realize that I was witnessing a foundational transitional period in Philippine LGBTQ+ history.

My thesis, The Gender Behaviors of Filipino Male Homosexuals in Metropolitan Manila Within the Era of Cultural Globalization, examined the relationship between bakla identity, masculine homosexual identity, class, and globalization within Metro Manila (Walter, 1999). During this period, post-Stonewall LGBTQ+ political discourse from the United States was increasingly circulating through media, activism, universities, and transnational social networks. However, these ideas were not simply imported intact into the Philippines. They were reshaped through Filipino cultural understandings of gender, sexuality, religion, family, and class.

During my fieldwork, I stayed in a house in Santa Mesa associated with the Filipino LGBTQ+ newspaper Manila Out. The editor-in-chief of the paper was Father Richard Mickley, an American minister affiliated with the Metropolitan Community Church (MCC). At the time, I understood him primarily as an older American clergyman deeply involved in local LGBTQ+ ministry and activism. Only later did I fully appreciate his historical importance within Philippine queer history.

Richard Mickley was one of the pioneering figures of openly LGBTQ+-affirming Christian ministry in the Philippines. After relocating to the country in 1991, he founded MCC Manila and became involved with LGBTQ+ advocacy and community organizing (Mickley, n.d.). He later worked alongside organizations such as Pro-Gay Philippines and activists including Oscar Atadero in helping organize the 1994 Pride March in Manila, now recognized as the first Pride march in both the Philippines and Asia (UNDP & USAID, 2014).

One of the most striking aspects of LGBTQ+ activism in Manila during 1999 was how interconnected the movement remained. Activists, students, clergy, journalists, researchers, and organizers frequently occupied the same social and physical spaces. Political organizing occurred not only through formal institutions, but also through apartments, cafés, churches, universities, newspapers, and shared community houses.

Through organizations such as Pro-Gay, Babaylan at the University of the Philippines, Manila MCC, and Manila Out, I conducted participant observation and interviews among Filipino gay men in Metro Manila. During this period, I also marched in the 1999 Manila Pride Parade, experiencing firsthand the growing visibility and political energy of the Philippine LGBTQ+ movement at the turn of the millennium. At the time, the Pride movement in Manila was still relatively small compared to large Western Pride celebrations, but it carried an intense sense of community, activism, and historical importance.

These experiences led me to conceptualize what I described in my thesis as “The Filipinoization of the Legacy of Stonewall” (Walter, 1999). By this, I meant that Filipino LGBTQ+ communities were adapting global queer political frameworks into distinctly Filipino cultural contexts rather than simply reproducing Western identity categories.

This distinction is anthropologically important. Western LGBTQ+ political discourse has often emphasized sexuality through identity categories such as “gay,” “lesbian,” or “bisexual.” In contrast, Filipino concepts such as bakla historically encompassed more fluid intersections of gender expression, sexuality, social role, performance, and class (Garcia, 2008). The globalization of queer politics in the Philippines therefore produced hybrid identities shaped simultaneously by local traditions and transnational political discourse.

Religion also played a major role in these tensions. I attended Catholic Mass with Richard Mickley during my stay in Manila, and although he retained appreciation for Catholic ritual and spirituality, he was sharply critical of institutional Catholic teachings regarding sexuality and LGBTQ+ exclusion. His later writings reflected strong opposition to what he described as “sex-negative theology,” particularly regarding LGBTQ+ marginalization and the Catholic Church’s role during the AIDS crisis (Mickley, n.d.).

Looking back now, I recognize that I was present during a major historical transition in Southeast Asian LGBTQ+ history:

  • the expansion of organized Pride activism,
  • the growth of LGBTQ+ political organizations,
  • the emergence of queer Filipino media,
  • and the globalization of queer political identity at the end of the twentieth century.

At the time, however, these developments did not feel historic. They felt immediate and deeply human. People were organizing marches, publishing newspapers, building communities, debating identity, and creating spaces where LGBTQ+ Filipinos could exist openly within a rapidly changing society.

Richard Mickley passed away on February 14, 2023. Reflecting on my experiences now, I realize that I had the privilege not only to conduct research during a pivotal moment in Philippine LGBTQ+ history, but also to personally participate in that history while encountering one of the individuals who helped shape it.

Perhaps the most important lesson I took from that fieldwork is that global political movements are never simply exported unchanged into new societies. They become translated, localized, and transformed through existing cultural systems. Stonewall did not simply arrive in the Philippines unchanged. It became Filipino.

References

Garcia, J. N. C. (2008). Philippine gay culture: Binabae to bakla, silahis to MSM. University of the Philippines Press.

Mickley, R. (n.d.). Biography and ministry history. Metropolitan Community Church historical materials.

United Nations Development Programme [UNDP], & United States Agency for International Development [USAID]. (2014). Being LGBT in Asia: The Philippines country report.

Walter, K. (1999). The gender behaviors of Filipino male homosexuals in Metropolitan Manila within the era of cultural globalization (Master’s thesis, Northern Illinois University).

From Liberation to Sanitation: How Corporate Pride Stripped the Parade of Its Sexual Soul

Participants march in the 53rd annual Chicago Pride Parade on June 30, 2024, in Chicago, Illinois. (Photo by KAMIL KRZACZYNSKI / AFP) (Photo by KAMIL KRZACZYNSKI/AFP via Getty Images)

The Chicago Pride Parade has undergone a dramatic transformation since its early days, shifting from a jubilant, sexually expressive act of defiance into a carefully curated and often sanitized celebration. What was once a radical protest against heteronormativity and state control has become, in many ways, a corporatized festival designed for comfort rather than confrontation. I witnessed this difference firsthand. In 1996, I marched in the Chicago Pride Parade representing Northern Illinois University’s LGBTQ student group. We carried signs demanding queer liberation, chanted with raised fists, and celebrated our bodies and desires publicly, unapologetically. That experience was one of joy, solidarity, and sexual freedom—a moment when Pride was still very much about disrupting societal norms, not being absorbed into them.

Back then, Pride was deeply rooted in the spirit of the Stonewall Riots, which were themselves an uprising against police brutality and sexual repression. The early parades were messy, loud, and intentionally provocative. The presence of leather dykes, drag queens, trans sex workers, and bare-chested men wasn’t seen as a liability to be managed but as a central part of the protest. The parade was a place where queer people could publicly celebrate their sexualities, assert their right to pleasure, and reject the shame imposed by religious institutions, the state, and the medical establishment. As Gayle Rubin (1984) argues in Thinking Sex, sexuality is a frequent site of oppression, and its liberation is integral to broader social justice.

In recent decades, however, the increasing influence of corporate sponsorship and political interests has dulled the parade’s revolutionary edge. Corporate logos now dominate floats where once activists had marched. Politicians use the parade for photo opportunities rather than advocacy. In 2017, members of Black Lives Matter were briefly detained for disrupting the Chicago parade to protest police presence—an incident that underscores how the parade now often serves authority rather than challenges it (Bridges, 2017). These developments reflect a broader trend in which the politics of Pride have been defanged in order to be palatable to mainstream audiences.

As corporate sponsors and city officials pushed to make Pride “family-friendly,” explicit expressions of sexuality became increasingly discouraged. Kink communities, once a visible part of the parade, have been pressured to tone down their presence. Nude or partially clothed participants are often now treated as potential public relations liabilities rather than as rightful members of the LGBTQ spectrum. This retreat from sexual expression is not benign. It represents a fundamental misunderstanding of what queerness means and why visibility matters. As Sarah Schulman (2012) notes in The Gentrification of the Mind, the loss of sexual politics from queer spaces is not accidental but a consequence of neoliberal attempts to assimilate LGBTQ people into systems that continue to marginalize them.

Moreover, this sanitization undermines the very people whose liberation Pride was supposed to champion. Trans people, sex workers, people living with HIV, and those engaged in non-normative sexual practices have seen their visibility diminish just as the broader LGBTQ movement claims “inclusion.” According to Ritchie and Mogul (2007), this erasure aligns with a carceral and assimilationist approach to queer politics—one that values respectability over radicalism and marginalizes those who don’t conform. What was once a space to celebrate and politicize sex has been repackaged into a space where sexuality must be discreet, marketable, and inoffensive.

The shift is especially devastating for younger queer people, who now encounter a version of Pride that often leaves out the sexual energy that was once central to our movement. In Gay Shame, Halperin and Traub (2009) explore how the repression of queer sexuality under the guise of “progress” leads not to freedom, but to a new form of policing—this time from within the community. When Pride becomes merely a parade of sanitized slogans and rainbow logos, we lose not only our history but our future.

The LGBTQ movement was born from sexual deviance, rebellion, and refusal to conform. Sanitizing that history does not protect us—it disarms us. If we allow Pride to become sexually lifeless, we are not making it more inclusive; we are making it less honest. Pride must be reclaimed as a space where queer and trans people can express their desires and bodies with the same unapologetic defiance that launched the movement. Otherwise, it risks becoming a museum piece: brightly colored, well-funded, and utterly devoid of power.

 

References

Bridges, T. (2017, June 25). Activists protesting police presence at Chicago Pride Parade briefly detained. Chicago Tribune.

Halperin, D. M., & Traub, V. (Eds.). (2009). Gay shame. University of Chicago Press.

Ritchie, A. J., & Mogul, J. L. (2007). In Queer communities, police presence isn’t about safety. ColorLines. https://www.colorlines.com

Rubin, G. (1984). Thinking sex: Notes for a radical theory of the politics of sexuality. In C. Vance (Ed.), Pleasure and danger: Exploring female sexuality (pp. 267–319). Routledge.

Schulman, S. (2012). The gentrification of the mind: Witness to a lost imagination. University of California Press.

The National Park Service’s Erasure of Transgender History at Stonewall

The Stonewall National Monument sign is seen as people protest outside the Stonewall Inn in New York, the scene of riots against police raids on the gay bar in 1969, on February 14, 2025, after the word transgender was erased from the National Park Service’s webpage about the riots. (Photo by Kena betancur / AFP) (Photo by KENA BETANCUR/AFP via Getty Images)

In a move that has sparked widespread controversy, the National Park Service (NPS) has removed references to “transgender” individuals and the “T” from the LGBTQ+ acronym on its Stonewall National Monument webpage. This action is widely viewed as an attempt to erase the significant contributions of transgender individuals to LGBTQ+ history, particularly their pivotal role in the 1969 Stonewall Riots.

Established in 2016 by President Barack Obama, the Stonewall National Monument commemorates the 1969 uprising at the Stonewall Inn in New York City, a key event that catalyzed the modern LGBTQ+ rights movement. The monument serves as a historical reminder of the struggle for equality and the continued fight against discrimination (National Park Service, n.d.).

On February 13, 2025, the NPS updated the Stonewall National Monument webpage, removing the term “transgender” and altering the acronym from “LGBTQ+” to “LGB.” This change is aligned with previous federal policies that have sought to define gender strictly as male or female, excluding recognition of transgender identities (The Guardian, 2025). Critics argue that such historical revisionism distorts the reality of past events and undermines the contributions of transgender activists who played a crucial role in the Stonewall Riots (Reuters, 2025).

The decision has been met with widespread backlash from LGBTQ+ advocacy groups, historians, and public officials. Stacy Lentz, co-owner of the Stonewall Inn and an outspoken LGBTQ+ rights advocate, condemned the move, stating that it dishonors the trans community’s role in the struggle for equality (Reuters, 2025). New York Governor Kathy Hochul also criticized the change, calling it “cruel and petty” and emphasizing that New York would not allow transgender individuals’ contributions to be erased (The Guardian, 2025).

Protests have erupted at the Stonewall National Monument, with activists demanding the restoration of the original language that included transgender individuals (CBS News, 2025). Advocates argue that the removal of transgender references is part of a broader effort to marginalize the trans community and erase its historical presence in the fight for LGBTQ+ rights (NBC News, 2025).

Transgender individuals played a significant role in the Stonewall Riots. Marsha P. Johnson, a Black transgender woman, and Sylvia Rivera, a Latina transgender woman, were among the most prominent figures in the uprising. Both later co-founded the Street Transvestite Action Revolutionaries (STAR), an organization dedicated to providing shelter and resources for homeless transgender youth (Asbury Park Press, 2025).

Eyewitness accounts and historical records confirm that transgender individuals were at the forefront of the resistance against police oppression during the raid on the Stonewall Inn in June 1969. Their defiance and activism ignited a movement that has since fought for LGBTQ+ rights across the nation (The New York Times, 2025).

The erasure of transgender history from the Stonewall National Monument is not just a symbolic act—it has real consequences. Historical revisionism that excludes transgender individuals contributes to their continued marginalization and reinforces narratives that deny their existence and struggles. Recognizing the full scope of LGBTQ+ history, including the vital role of transgender people, is essential in ensuring a future where all identities are acknowledged and respected.

LGBTQ+ advocates and historians have called for the National Park Service to restore the original language that included transgender individuals. Preserving the integrity of history is not just about honoring those who fought in the past; it is about ensuring that future generations understand the full truth of the LGBTQ+ rights movement.

References

ABC News. (2025, February 13). Transgender references removed from Stonewall National Monument website. https://abcnews.go.com/US/transgender-references-removed-stonewall-national-monument-website/story?id=118804553

Asbury Park Press. (2025, February 18). Black transgender NJ woman led the Stonewall Uprising. Now her family fights for her. https://www.app.com/story/news/2025/02/18/black-trans-nj-woman-marsha-p-johnson-led-stonewall-uprising/78964198007

CBS News. (2025, February 14). Protests at Stonewall National Monument after “LGBTQ” changed to “LGB” on website. https://www.cbsnews.com/news/stonewall-national-monument-protest-trans-queer-references-removed

NBC News. (2025, February 14). References to transgender and queer removed from Stonewall National Monument’s web page. https://www.nbcnews.com/feature/nbc-out/references-transgender-queer-removed-stonewall-national-monuments-web-page-n1234567

National Park Service. (n.d.). Stonewall National Monument. https://www.nps.gov/ston/index.htm

The Guardian. (2025, February 13). US park service erases references to trans people from Stonewall monument website. https://www.theguardian.com/us-news/2025/feb/13/stonewall-website-transgender

The New York Times. (2025, February 13). U.S. Park Service strikes transgender references from Stonewall website. https://www.nytimes.com/2025/02/13/us/stonewall-national-monument-transgender.html

The Washington Post. (2025, February 14). National Park Service removes transgender references from Stonewall monument website. https://www.washingtonpost.com/national/stonewall-monument-transgender-references-removed/2025/02/14/abc123def456

Reuters. (2025, February 14). Trump erasure of transgender references extends to Stonewall monument website. https://www.reuters.com/world/us/trump-erasure-transgender-references-extends-stonewall-monument-website-2025-02-14/

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