On Courage and Feminism, A Speech by Gecile Fojas

This speech was originally given by staff member Gecile Fojas at our March staff meeting. She was assigned the speech as a staff development project.

I’m someone who often has trouble being courageous. I hate feeling vulnerable and being subject to scrutiny. I hate being judged. It makes me feel self-conscious, inadequate and makes me feel less than what I’m really worth.

But all of this goes away when I take a step back, channel my inner Beyonce and tell myself, “I am a woman, an agent of change, and someone working on taking their passion and wielding it into power.”

350,000 females die annually from complications during pregnancy or childbirth. 99% of these deaths occur in developing countries, like the Philippines. The National Statistics Office reports 10 maternal deaths per day, leaving more than 30 children motherless. Having a mother around is pretty important for a new born not just for reasons like breast feeding, but the bond between a mother and child can be factor in life or death. When a new born is neglected, a child can stop eating, withdraw, “lose hope” and “lack the impetus to thrive. So in essence this bond creates a resilience in children helping them to survive. Also, the first 2 months after childbirth are very critical months for both mother and child.

Women are dying from things that are for the most part preventable. Dr Mahmoud Fathalla, chair of the WHO advisory Committee on Health Research, once stated that societies are at fault for the deaths of women and mothers because they “have yet to make the decision that [women’s] lives can be saved.” It’s harsh, but true. Most deaths are caused by things like hemorrhage, sepsis, unsafe abortions, obstructed labor and hypertensive diseases of pregnancy. ALL of these things are avoidable with access to adequate reproductive health services, equipment, supplies and skilled healthcare workers. The issue around the world regarding women’s health isn’t just about gender equality, it’s also about accessibility. There’s a huge disparity between women in the rural areas versus the urban, and the urban middle class and the urban poor.

Taking care of women make for stronger societies and healthier children make for surviving societies. If you want to make the world better or see change or get shit done, invest and fight for your women.

To my handsome men in the room. You have not been forgotten. You are just as important as the women I fight for. While there are men that bring women down, there are men, like you who build us up. I want to remind you that you are not the enemy, you are our counterpart.

We must build solidarity not just amongst women but amongst ALL people. Our (men and women) enemies are the lost souls that lack humanity and a conscience, but mainly an understanding that life is to be cherished and not tarnished by hate or hurt. We must fight to help them find their way. As leaders, we need to help guide by educating and empowering, because at the end of the day that’s how we will be able to take action, make change and RISE.

Love fiercely, find strength, be courageous and from there take your passion, wield it into power and make change. I am a strong and beautiful woman working being on becoming fearless and more courageous.

Even if it’s not for women, you should still fight for something that you feel passionate about. Fight because it’s better to fight and fall, than to live without hope.

I’m fighting right now, just by speaking in front of you.

Spoons, Forks and the Cultures that Use Them

When I was 18, I worked at the Times Square Swatch megastore as a cashier. I was the only Filipino and only Asian there, and once in a while, I would come in with some baon from home for lunch. One night, I had some sort of fish and rice deal courtesy of my mom, which I eagerly dug into—with my spoon and fork. One of my co-workers looked at me with the most puzzled look, as if I was eating duck fetus or something (what was this, Sunday?).

"What?" I said.

"Why in the world are you eating with a fork and a spoon? And where's the chopsticks?" she asked.

This was the single most ridiculous question I'd ever heard, and not because of the (totally forgivable, honestly) cultural misconception about Pinoys and chopsticks. I replied with what I thought was an equally ridiculous question: "You never seen anyone eat with a fork and a spoon? Hahaha."

Hahaha indeed—but the joke was on me. This was my first foray into the world of having to explain eating habits that I assumed were universal. The fork's the broom! The spoon's the dustpan! But as my co-worker started calling the attention of other employees to look at me eating with both basic utensils simultaneously, I began to realize how alien and unique the Pilipino eating style is to the mainstream.

And, as we know, it doesn't just stop with the shovel-spoon. There's kamayan, the hand-eating technique employed by most of the developing world, but which has such a codified set of steps in the Pilipino culture that it might as well be considered an art form. But perhaps more defining is our lack of chopsticks.

Since the Detroit murder of Chinese-American man Vincent Chin in 1982 for being mistaken as Japanese, the countless Asian immigrant communities in America have undergone a reactive transformation, a social merger that has proved less polarizing and, quite frankly, beautiful. The decades since have seen the emergence of the term "Pan-Asianism": No longer are we simply Chinese, Koreans, Filipinos, Vietnamese, etc. in the eyes of mainstream America. We can collectively call ourselves Asian-American, and very proudly. It's something that could only have happened in the environment that the United States creates for immigrant groups. Despite differences between countries that are sometime stark and prejudice-inducing back in the Far Eastern mother continent, the world's largest and most diverse demographic has found a united identity in this term.

For better and for worse. Pan-Asianism has introduced a subconscious sharing of relatively small details with origins in individual cultures. Boba, originating in Taiwan, has become an Asian drink. Lucy Liu, Harry Shum Jr and Andrew Yeun aren't just Chinese and Korean actors, they're Asian. It's become vogue (and then not vogue, and then vogue again) to have Asian Fusion food—an amalgamation of the best things about all these culture's taste buds.

And while much can be said about the Filipino's rising image in this as well as mainstream entertainment's milieu—as dope as it is—it's important to remember and appreciate the little things about Pilipino culture that set us apart. The double utensils, the hands, and the chopsticks.

Well, the lack thereof.

Photo credit: Live in the Philippines

What I Learned About Spirituality from My Grandmother

One of the first things I learned in life was how to pray. My grandmother, who was my main caretaker, taught me the basics of the Catholic dogma as soon as I could speak: the Lord's Prayer and the Hail Mary. As I got older, my parents enrolled me in a Catholic school where I spent ten years of my young life, mostly in rebellion against the very practices I was being taught. My mother forced us all to go to church on Sundays, which I despised, on top of going to evening confirmation classes in my last year at the Catholic school. I felt at the time that religious practice was filled with hypocrisy. I would see families gathered together in a forced fashion for an hour, much like mine, pretending to be devout followers of the lessons of peace being preached, only to be cursing at other drivers trying to leave the church lot in haste. An hour in the church did not feel like it was enough to be genuinely in touch with your higher power. It bothered me. I began studying other religions and modes of spirituality in my teenage years. It wasn't the idea of God that I was against, but I needed a practice that would work for me. I always knew that the Philippines’ deep-rooted Catholicism came from its colonial history with Spain, but I began to wonder what came before it. I looked high and low for what Filipinos may have practiced before Catholicism, but I didn’t come up with much. In the meantime, I became very attracted to Pagan spirituality for its secrecy, its mystical nature, its spiritual practices that didn’t seem forced and its rituals that were not bathed in pageantry.

But all along, if my grandmother invited me to pray with her at home, I never hesitated to join her. She is a deeply devout Catholic, yet something about her spiritual practice resonated with me. She never questioned my rebellion or reminded me about church and because of that, I never argued with her about spirituality. Instead, I followed her lead. She would offer simple wisdom in Tagalog: “If you feel troubled, talk to God. Come and pray with me.” I would sit quietly with her and watch her light a candle, take a rosary in her hands and close her eyes. She said nothing aloud, nor forced me to say anything. It was beautiful to just watch her, and wonder what she was thinking, or saying to God. I couldn’t help but notice how similar her practice was to some of the Pagan rituals I'd researched.

Later in life, no matter how much I tried to deny my religious upbringing and break away from my family’s spiritual identity, I found myself practicing the same things as my grandmother. Away from my family in college and confronted with bewildering new situations, I began trying to talk to God on my own. I stopped going to the church, but my practice continued, quietly, in the peace and privacy of my own mind.

Nowadays, I don’t subscribe to any religion, but I feel I’ve found my spiritual practice, and it takes the same form as the practice my grandmother and I used to do together at home: a quiet meditation and a one-on-one conversation with the powers that be. It’s helped me get through a lot of difficult situations when I've felt that there is nothing left for me to do but go back to that quiet place in my mind and heart. I no longer feel like I need to rebel against Catholicism and the Church anymore - I see that it enabled me to seek my own truth and opened me to the possibility of something beyond what's tangible and logical. I understand now that spirituality is more than just a religion, but something deeply personal that transcends man-made rituals and practices. It’s incredibly life-enriching to find and create a spiritual practice, if you can allow your mind and heart to go there.

Does Your Skin Tan? And Other Mestiza Musings

My mom is a 5’1" Pilipina with black hair and dark brown eyes. My dad, an Irish American, is her physical antithesis at 6’1 with red hair and blue eyes. When people first meet my parents, or figure out that I’m of mixed heritage, they usually tell me how lucky I am. They say something about how they love exotic-looking babies. I hear that I'm a mestiza, "the best of both worlds." What most people don’t realize is that these comments make me feel like caricature, a biracial “china doll,” a "halfie." Rarely do biracial people get acknowledged as our own minority group, and because of that, not many people are aware of the unique challenges we face.

I grew up in an area overflowing with diversity. Puerto Ricans, Pilipinos, West Indians, Irish, Italians, Haitians and many other ethnic minorities cohabitated in my community. However, as assorted as these groups were ethnically, there weren’t nearly as many interracial families and naturally people were curious. I often got questions like, "are your eyes real?" "Does your skin tan?" "Do you prefer to date Pilipino or white guys?" "Do you want your kids to be white?" I was always hesitant to reply because I couldn't understand why others felt so comfortable asking me these types of questions when we barely knew each other. People wanted a genuine answer, though, so I forced myself to think of everything from a racial perspective. And when I was asked with which race I identified more, I couldn't help but interpret that question as them asking which parent I preferred. Thus, my parents had become more than just my father and mother; they were representatives of their cultures.

Before we moved, my dad had a particularly hard time living in our neighborhood. He was a close friend to all our neighbors and his coworkers, but working at a bank as the only white guy made him the minority in a neighborhood where about 20% of the population was below the poverty line. He was often disrespected, an out-of-towner who stuck out. As stressful as that was, what really seemed to upset him was coming home to an apartment full of my mom’s parents, siblings and visiting relatives and hearing the room hush the second he stepped foot through the door. The family members who didn’t know him very well would greet him in polite, quiet English but they wouldn't continue speaking until after he left. I didn't think anything of it at the time but once, when it was just the two of us, my dad looked at me with sad eyes and asked, “Do you think your mom’s family doesn’t like me?” What was hard for him to understand was that because English was their second language, they were too embarrassed to speak it in front of him and because he only knew conversational Ilocano, he couldn’t participate in their conversations in Bisaya. What was simply shyness on their part was misconstrued as neglect and indifference.

I find my father’s story important in my journey to finding identity as a person of mixed race because that was the first time that I truly realized that 1) there was such a thing as race and 2) being too concerned with race will often lead to inaccessibility and despondency. For years, I was trying to identify only with my Pilipino side simply because I thought I needed this metaphysical home that I felt having one race would give me. In college, I got very involved in Pilipino organizations on and off campus and learned so much not just about the culture but our place in a global society. What I started to notice, though, was that I spent my free time almost exclusively with other Pilipinos and that realization reminded me of how my dad felt whenever my family would isolate him. I began to wonder: outside the confines of my family's apartment, could others interpret cultural differences as neglect and indifference? In other words, by surrounding ourselves completely with our own ethnicity, were we spreading the idea that “Mabuhay” was only meant for other Pilipinos?

Being biracial has caused a lot of self-analyzing and confusion in my life but now, at 22, I think that what I’ve learned to understand most is that racial identity is no longer important to me. Though I still think preserving culture is imperative, I no longer feel obligated to categorize myself, or adjust my personality based on my appearance. I love my heritage on both sides: the cultures, the history, and the people. More than anything, I love that the world has more than two cultures to offer me.

UniPro's The Vagina Monologues: Breaking the Maria Clara Image, Indeed

Moans, writhes, orgasms … it wasn't your typical UniPro event. On March 9, UniPro hosted The Vagina Monologues: Breaking the Maria Clara Image at Cap21 Studios. Based on interviews with real women, The Vagina Monologues is a play by Eve Ensler featuring hilarious, heartbreaking and uncomfortable confessions from different women about their, well, vaginas, relating to their personal stories of femininity and sexuality.

UniPro’s The Vagina Monologues production starred an all-Pilipina cast, with a special Pilipina twist added to parts of the script. In one monologue, for example, a “lola” ashamedly discussed her “down there.” Then at the end of the play, the cast stood side by side onstage, taking turns to share disturbing facts about victims of sexual violence:

"One in three women on the planet will be beaten or raped in her lifetime. That’s more than one billion women living on the planet today."

"The NDHS revealed that one in five women aged 15-49 has experienced physical violence since age 15."

"One in ten Filipino women aged 15-49 has experienced sexual violence."

Following the play was a panel of representatives from various women’s rights organizations. These distinguished women included Ivy O. Suriyopas, Director of the Anti-Trafficking Initiative at AALDEF; Kristina K. Joyas, a member of AF3IRM (and UniPro’s Director of Staff Development); and Zarah K. Viñola, Vice-Chairperson for FiRE. They discussed ways their organizations are tackling issues that affect Pilipinas, as well as their own definitions of the term “feminist.”

Confronting topics ranging from rape and sexual violence to self-image and self-discovery, the night was emotional and thought-provoking. It was a seamless event and production, organized by Kirklyn Escondo, our Community Building Director, and directed by Precious Sipin and Leslie Espinosa. Music also added to the drama of the play, with Andre Ignacio Dimapilis on the didgeridoo and Andy Jean-Gilles on the djembe drums. Lastly, Stella Ma also spoke on behalf of the NYC Chapter of the National Pacific American Women’s Forum, informing the audience of the recent publication of their Health Resource Guide.

It’s rare seeing Pilipinas onstage, portraying characters with real depth to whom we can actually relate. It’s a stark difference from the roles Asian Americans are usually degraded to: the token Asian friend, unnamed nerd or exotic lover. Let’s not forget the title of our production, which references Maria Clara, the iconic character from Jose Rizal’s Noli Me Tangere. This tragic heroine is known for her sweetness and obedience; she is a symbol (or perhaps a caricature) of the ideal Pilipina. Well, with all the talk of vaginas that Saturday night, the strong and talented women of UniPro’s production of The Vagina Monologues couldn't be any farther from Maria Clara.