Ina Mo, Ina Ko, Ina Nating Lahat

ANNOTATED NA BIBLIOGRAPIYA

Listahan ng aming mga sanggunian (references). Sikapin nating palalimin pa ang inyong mga kaalaman at tugunan ang panawagan na bigyang-pansin muli ang queer na lente sa “mothering”!

ABS-CBN Entertainment. (2022, November 27). Everybody Sing 2022: Eva Papaya, kinuwento kung paano nagsimula sa drag noong 1998 [Video]. ABS-CBN Studios. https://www.abs-cbn.com/everybodysing/videos/eva-papaya-kinuwento-kung-paano-nagsimula-sa-drag-noong-1998-337885

This video from ABS-CBN Entertainment shows pioneer drag artist Eva Papaya on the singing game show Everybody, Sing!. In the segment, Eva shares her career journey in the drag industry from her start in 1998. Highlighting the stark evolution of the local art form over more than two decades, the video showcases the legacy of drag queens who are able to transition from the underground nightlife space into mainstream spaces. It also offers a vital insight into the early Philippine drag culture from Eva Papaya’s experience.

Akbayan Partylist. (2023, September 6). Maligayang kaarawan, mader / Kasamang Perci Cendaña [Status update]. Facebook. https://www.facebook.com/AkbayanParty/photos/maligayang-kaarawan-mader-kasamang-perci-cenda%C3%B1a-akbayan-party-spokesperson-and-/847346123446489/

Akbayan Citizens’ Action Party, better known as Akbayan, is a political partylist in the Philippines. In this Facebook post, Akbayan wished Perci Cendaña a happy birthday and provided a brief description of his political background, because at that time, Mother Perci served as their former National Chairperson and Party Spokesperson.

Alejandro, K. P. S. (2026, April 24–26). Momshies beyond the spectacle: Constructing queer space in beauty pageant boot camp [Conference session abstract]. 2026 Philippine Queer Studies Conference, Quezon City, Philippines. https://cwgs.up.edu.ph/wp-content/uploads/2026-PQSC-Program-Book.pdf

This study investigates from a queer theoretical and discourse framework how queer pageants handle and regulate a "queer space" within beauty pageant boot camps. Through ethnographic methods, the researcher conducted observations and interviews with 9 pageant handlers (bakla, gay, and trans women) in Bulacan. The data revealed that handlers operate as maternal figures (momshies) who perform unpaid emotional and physical labor in exchange for social capital. The study shows the boot camps as a paradoxical space of safety and kinship but with heternormative beauty standards.

Are, C. (2022, July 21). How “RuPaul’s Drag Race” changed the way we speak. Quartz. https://qz.com/quartzy/1715788/how-rupauls-drag-race-made-lgbtq-culture-mainstream

This Quartz article examines the rise of RuPaul's Drag Race and its pivotal role in shifting drag from an underground LGBTQIA+ subculture into a multimillion-dollar mainstream industry. The article analyzed how the reality competition franchise essentially sanitized and packaged queer performance art for a broader and dominantly heteronormative commercial appeal to help accelerate the widespread public acceptance of the LGBTQIA+. Additionally, Are also critically considers how this mainstreaming process has flattened nuanced queer histories and has created narrow and Westernized standards of “drag excellence”. Overall, this article provides context for discussions on the globalization of drag and the tensions between corporate adaptability and authentic community representation.

Baytan, R. (2015, September 18). The death of gay Malate: One-time gay capital of the Philippines. Kyoto Review of Southeast Asia. https://kyotoreview.org/issue-18/death-gay-malate-philippines/

Ronald Baytan looks back on the rise and fall of the Malate district in Manila, which once served as the gay capital of the Philippines from the 1970s, its peak during the 1990s, and up until the early 21st century. In terms of seeking safe queer spaces for this topic, the area served as a landmark for early LGBTQIA+ culture, however Baytan critiques that its lack of genuine political consciousness would lead to its demise. He further implies that the community must have had a strong sense of political solidity and pride, a lesson that would strongly resonate with contemporary times now, especially within the context of enduring gay spaces.

Bueno, J. (2024, November 23). Meet PERCI VILAR CENDANA | your working CongressMader of AKBAYAN. KUMAGCOW. https://www.kumagcow.com/2024/11/meet-perci-vilar-cendana-your-working.html

KUMAGCOW is a blogging website managed by John Bueno, who posts articles about events, reviews, and fashion photography, among others. In this blog post, Bueno talks about his interview with Mother Perci Vilar Cendaña, whom he called the “Working CongressMader” of Akbayan Playlist; this video is also hosted on YouTube. In the interview, Mother Perci discussed his political background with Akbayan and various civil society groups (e.g., Freedom Debt Coalition), some of his main advocacies (e.g., ending ENDO/contractualization, universal healthcare, LGBTQIA+ and women’s rights), and what he aims to do through his appointment in the government.

Delos Santos, J. J. (2025). Caring from the margins: Lived experiences of tomboys and bakla as tagasalo in Filipino families. Philippine Journal of Psychology, 57, 103–135. https://pap.ph/assets/files/journals/caring-from-the-margins-lived-experiences-of-tomboys-and-bakla-as-tagasalo-in-filipino-families.pdf

This study delves into the lived experiences of marginalized Filipino LGBTQIA+ individuals acting as a tagasalo within their domestic spheres. Delos Santos explores how tomboys and bakla navigate heavy emotional and financial caregiving burdens despite facing systemic familial rejection in the hopes of eventual familial acceptance because of their caregiving status. The study sheds light on the reality of queer Filipinos seeking validation through sacrificial labor, redefining traditional concepts of kinship and care.

Doctolero, J. (2024, April 5). Bekis of you: LGBTQ group helps aging gay men in their twilight years. Philippine Information Agency. https://pia.gov.ph/regions/bekis-of-you-lgbtq-group-helps-aging-gay-men-in-their-twilight-years/

This write-up by Doctolero, as published in the Philippine Information Agency, aims to shed light on how the Golden Bekis came to be, citing issues that the elderly are at risk to, such as livelihoods being threatened especially as street vendors (i.e., confiscated by MMDA), and how the group aims to aid similar vulnerable folks. Starting out as a Youtube channel for visibility for elderly gay men, this group was founded by Kyle Mendrez in the pandemic (2021), and eventually grew into an organization to earn a living through arts and crafts.

DZUP. (2025, December 11). Ma, I’m sorry ma! Understanding the Filipino utang na loob - UP atin ‘to! [Video]. Youtube. https://www.youtube.com/live/qgm8wZP2BY0?si=oZ2uNh-pJoxQMA1q

The University of the Philippines - Diliman radio station explored utang na loob as a value rooted in kagandahang loob, together with Dr. Dani Ochoa of the same university, whose studies focus on developmental psychology. They highlight socioeconomic pressures like inadequate retirement pensions in the Philippines. This is linked through the lens of parental roles and sacrifice, much like mothering, in which it is driven by genuine love and visible sacrifice, thus fostering a natural and healthy sense of gratitude. It also suggests a “ripple” effect of paying gratitude forward, in which their sense of gratitude extends beyond their parents, towards society, wanting to do good for others — a theme reflected and manifested in unique ways with the concept of mothering.

FEATR. (2023, July 1). What happened to Malate Manila? [Video]. Youtube. https://www.youtube.com/watch?v=a7qnoPERL90

This video documentary from a digital video channel on Filipino culture and food explored the transformation of queer spaces in Manila, particularly Malate — once deemed as one of the original hubs for the queer community (e.g., drag performances, Pride march) — to understand the struggle for visibility and safety of the community, where the past issues still resonate with today’s contemporary.

Gacusan, C. G. D., Uy, D. M. S., Yu, D. A. B., & Hechanova, M. R. M. (2020). Sexual identity management of GLB emerging adults in social support contexts. Journal of GLBT Family Studies, 17(1), 63–83. https://doi.org/10.1080/1550428X.2020.1746724

This study examines the relationship between coming out, parental reactions, and the mental health of LGBTQIA+ individuals. The authors demonstrate that a queer person’s psychological well-being significantly increases when they perceive high levels of parental acceptance. Additionally, the study also examined the sexual identity management strategies employed when interacting with their family and close peers, highlighting the psychological benefit of an individual being out to their families, rather than hiding their identity.Ultimately, Gacusan et al. emphasized open communication and positive familial support as critical protective factors for the improvement of the emotional well-being of queer youth.

Lee, M. C. (2025). The Golden Bekis Filipinos supporting the elderly queer community. One in Six by 2030. https://www.1in6by2030.com/stories/filipinos-supporting-the-elderly-queer-community

This project documents an intergenerational program that connects elderly queer members with university students and middle-aged adults to foster solidarity and "queer liberation". They engage in livelihood projects, such as making handmade bracelets in a salon in Baclaran, and participate in university festivals to raise awareness about LGBTQIA+ aging.

Legaspi, J. (2021, June 25). The budding ball culture in the Philippines. Manila Bulletin. https://mb.com.ph/2021/6/25/pride-2021-the-budding-ball-culture-in-the-philippines

This article discusses the emergence and growth of ballroom culture in the Philippines, particularly through ‘houses’ such as House of Mizrahi PH and Haus of Manza. It highlights how the ballroom community gives LGBTQIA+ individuals a safe space for creativity, inclusivity, and support, and how the community adapted to the challenges brought by the COVID-19 pandemic through virtual balls and other online events. It features quotes from iconic ballroom ‘mothers’ such as Haus of Manza’s Maniqueen “Nique” Manza and House of Mizrahi PH’s Xyza Mizrahi, who discussed ballroom as a protest, celebration, and—ultimately—family.

López, Q. (2025, May 9). “Mother is mothering”: What does it mean to be a queer mother? Them. https://www.them.us/story/mother-queer-slang-meaning-origin-history-use

This feature on the phrase “mother is mothering” grounds mother on its queer origins and takes it a step further by breaking down its history. It points out the consciousness today that while mother is adopted into the lexicon, its reference comes from a lineage of motherhood that has parented multiple generations of queer and transgender people. That is, it was further popularized upon discovery from Black and Latinx ballroom contexts, as well as its early emergence within Black queer communities, and even within the London landscape with the concept of “molly houses” or one of the early queer spaces that existed.

Manalastas, E. J., & Torre, B. A. (2016). LGBT psychology in the Philippines. Psychology of Sexualities Review, 7(1), 60–72. https://doi.org/10.53841/bpssex.2016.7.1.60

In exploring the state of LGBT Psychology in the Philippines, the authors outline the social and legal state to be able to understand the necessity and how the commitment to foster affirmative research and practice came to be. That is, it cites personal anecdotes that are collectively experienced by the community, such as surface-level tolerance, persistent systemic stigma, and familial rejection, all of which collect into systematic prejudice that ultimately contribute to minority stress that could lead to elevated risks in mental well-being. Moreover, it examines the global evolution of LGBTQIA+ psychology, where criticism was laid upon the pathologization of gender diversity, leading to the lobbying of non-discrimination policies by psychologists as well as the creation of specialized advocacy groups. Ultimately, the authors advocate for an intersectional approach that links gender and sexuality with other axes of marginalization to promote social justice.

Mangaluz, J. (2022, August 24). Old but gold: LGBTQ+ indigent seniors who strive to survive. Inquirer News. https://newsinfo.inquirer.net/1652540/old-but-gold-lgbtq-indigent-seniors-who-strive-to-survive

In this Inquirer feature, Golden Bekis are put into the spotlight as queer elderly who strive to survive amid indigence. Two key issues, like growing old and growing queer, are tackled by addressing one of the many plights and root causes for such: familial rejection, specifically, abandonment, something common with its members. They are found to live alone and sheltered in a corner of the following spaces: barangay halls, churches, or salons that they work in. Furthermore, it raises the issues of limited job opportunities driven by their age and educational attainment, acknowledging how surviving each day is seen as a battle to survive amid its burden on the elderly queer's aging bodies.

Montes Alvarado, A. (2017). Drag queens: Re-envisioning the meaning of family and community [Master's thesis, California State University, Northridge]. CSUN ScholarWorks. https://scholarworks.calstate.edu/concern/theses/j67316952

This master’s thesis “Drag Queens: Re-Envisioning the Meaning of Family and Community” by Alvarado (2017) investigates from a sociological framework how drag queens navigate their identities and construct “families of choice” within the LGBTQ+ community. Through a qualitative lens, interviews were conducted with five drag queens in Los Angeles, California. This revealed the dynamics of drag houses, such as the following: (1) drag as a source of empowerment and resistance; (2) drag as a prioritized identity; (3) drag houses’ reproduction of heteronormative familial roles and deconstruction of those roles; (4) the cycle of welcoming new members to the drag community; (5) the deconstruction of a normative term (sister) through the collective meaning making of the drag community; and (6) the “queering” of drag by Faux queens and Bio queens.

Morales, M. R. H., & Tablizo, J. J. M. (2026, April 24–26). DisQUEERteh: Exploring notions of diskarte among gay Filipino breadwinners [Conference session abstract]. 2026 Philippine Queer Studies Conference, Quezon City, Philippines. https://cwgs.up.edu.ph/wp-content/uploads/2026-PQSC-Program-Book.pdf

This conference abstract investigates from a sociological and indigenous psychological perspective how gay Filipino men who serve as primary breadwinners for their families navigate socio-economic pressures in relation to their identities. The researchers designed a qualitative study utilizing group discussions and thematic analysis with 5-7 gay or bisexual men in the Philippines. This revealed the complex dynamics of queer labor and familial expectations including: (1) diskarte as a mechanism for economic survival and resistance against marginalization, (2) merging of financial responsibility and emotional effort into the role of the tagasalo, (3) the conditional social acceptance of queer individuals based on their economic contributions, (4) going against heteronormative ideals by reconfiguring household authority and care, and (5) structural challenges queer individuals face, including exploitative conditions, familial dependency, and social stigma.

Oros, K. X., Pandita, M. K., Galve, A., & Ricanor, S. (2026, April 24–26). Home away from home: The role of drag families in fostering the sense of belongingness among drag queens [Conference session abstract]. 2026 Philippine Queer Studies Conference, Quezon City, Philippines. https://cwgs.up.edu.ph/wp-content/uploads/2026-PQSC-Program-Book.pdf

This study investigates from a sociological and psychological perspective how Filipino drag queens navigate familial rejection and construct support systems within "drag families." The researchers conducted a qualitative phenomenological study utilizing semi-structured interviews with 6 drag queens from Region XII. They analyzed the narratives through thematic coding. This showed the dynamics of chosen family and community support including: (1) primary familial challenges experienced by these drag queens, including rejection and dismissal of drag as a legitimate profession; (2) different types of support provided by drag families as led by the "drag mother"; (3) structural mechanisms in which drag families cultivate a deep sense of belongingness, such as inclusivity, kinship, and open communication; and (4) reconfiguration of traditional family dynamics to establish a safe space and mitigate effects of biological family rejection.

Park, S. M. (2019). Queering and querying motherhood. In L. O. Hallstein, A. O’Reilly, & M. Giles (Eds.), The Routledge companion to motherhood (pp. 63–76). Routledge. https://doi.org/10.4324/9781315167848

This chapter, from its overarching Routledge book on motherhood, specifically spotlights the marginalized complexities of queer mothering. It investigates the following central themes, in order of historical emergence: (1) mothers who are queer; (2) mothering children who are queer; (3) mothering queerly; and (4) mothering as queer. Respectively, scholarship heavily focuses on (1) the diversity and overlap that comes with non-normative mothering (e.g., single, divorced, lesbian, transgender, intersex, and drag mothers); (2) discriminatory groups seeing children’s queerness as a flaw, consequently putting blame and secondary stigma on their mother; (3) procreating queerly (e.g., via assisted reproductive technologies) and “doing family” queerly (e.g., co-parenting with other families with the same donor, having multiple mothers); and (4) queer pregnancy as inherently queer, given the “radical intimacy and alienation” (p. 69) experienced by one’s body during pregnancy. Altogether, Park investigates how these themes seek to destabilize heteropatriarchal, nuclear, and essentialist notions of mothering.

Pascual, P. K. (2014, June 16). Once there was a beauty queen trainer. Outrage Magazine. https://outragemag.com/beauty-queen-trainer/

This article introduces Mother Tigerlily “TL” Garcia Temporosa, a transgender beauty pageant trainer who mentors gay and transgender pageant aspirants in the Philippines. It discusses her background as a veteran in pageantry, including how she first entered the industry in 1997 and how she began discovering and training talents such as Geena Rocero. In her interview with Pascual, Mother TL also explained her belief that beauty pageants serve as platforms for LGBTQ people to showcase their talents and beauty and become empowered. As a mentor, Mother TL finds fulfillment and pride in supporting and training beauty pageant contestants and watching them succeed.

Pinay Collection. (2025, February 12). Drag and gender expression in the Philippines: a journey of resilience, artistry, and activism. https://pinaycollection.com/blogs/news/drag-and-gender-expression-in-the-philippines-a-journey-of-resilience-artistry-and-activism

This article explores the history of drag and gender expression in the Philippines: from pre-colonial traditions of gender fluidity and the Babaylans, to male actors’ performance of female characters in plays such as komedya and sarsuela during the Spanish colonial period, to the state of gender expression and performance throughout the 20th and 21st centuries (in light of the emergence of film and television)—all the way to contemporary drag culture. It discussed how drag has changed over the years, but continues to serve as a form of self-expression, political resistance, and community-building in various sectors (e.g., pageantry, nightlife, media, activism). It also mentions the challenges faced by Filipino drag performers, including low, unstable compensation and the stigma attached to practicing drag in a conservative society with persisting SOGIESC-based discrimination and limited legal protections to counter them.

Presto, A. C. R. (2020). Revisiting intersectional identities: Voices of poor bakla youth in rural Philippines. Review of Women’s Studies, 29(2), 113–146. https://rainbowresearchhub.up.edu.ph/resources/revisiting-intersectional-identities-voices-of-poor-bakla-youth-in-rural-philippines

This article elucidates on the narrative experiences of poor bakla youth residing within rural areas, and how varied their experiences are, including “ladlad” or coming out not being a necessity in their experience and a shared experience of discrimination by a macho figure in their lives, where such experiences are further understood through a lens of intersectionality. Moreover, the significance of this study in line with this zine borders on the epistemological gap of the Filipino LGBTQIA+ community in terms of its settings and population being focused on urban settings, such as Metro Manila.

Sigales, J. (2021, March 6). Safe spaces for LGBTQ+ still elusive beyond Metro Manila, key cities – open source map. Tinig ng Plaridel. https://www.tinigngplaridel.net/lgbt-safe-spaces/

In 2021, MapBeks crafted safe spaces for LGBTQIA+ folks, spanning from tourist destinations, places of entertainment, cultural landmarks, community centers, restaurants, hospitals and offices of LGBTQ+ civil society organizations. This occurs once it is nominated by the general public, and MapBeks verifies this by contacting the establishment as well as its locals. There were 88 identified safe spaces for the LGBTQIA+ folks, 64 of which were in Metro Manila. This means roughly 72% are centralized in the metro, while only less than a half spaces are available for those in regional areas.

Sunico, R. (2025, November). Eva: Mother of Philippine drag. Rocky Sunico: Culture & Performance. https://www.rockysunico.com/2025/11/02f35-eva-mother-of-philippine-drag.html?m=1

This blog post showcases the artistic legacy of veteran drag artist Eva Papaya, framing her as the “Mother of the Philippine drag”. The article goes into detail about her decades-long residency at Manila's iconic O Bar and her critical role in establishing the venue’s rigorous performance standards. Most importantly, Sunico delves into Eva’s extensive history of mentorship, demonstrating how she has acted as a literal "drag mother" to now-renowned local drag superstars. Ultimately, this blog post labels Eva Papaya as a living legend in the local drag scene, not only because of her command on the stage but also because of how she has raised many drag queens with her wealth of knowledge about the drag culture and her networking skills which help launch many queens’ careers.

Republic Asia [@republicasia]. (2024, June 30). MEET THE MAMAS — In an exclusive interview with republicasia, Golden Bekis members Mama Jo, Mama Brenda, and Mama Jesse [Video]. Instagram. https://www.instagram.com/reels/C81iNk8hBva/

In a special June issue by Republic Asia, the Golden Bekis were recognized for advocating the causes of the old queer — the gnawing struggle of living alone and making ends meet being carefully shouldered by more and more queer elderly, now an organization that hopes to sustain their community and their livelihood. Deemed the “forgotten rainbows”, the feature amplified their campaigns to be remembered, commemorated, and to be celebrated along with many other groups today. They explored the experiences of each key figure with regards to the organization, as well as their hopes for their legacy and the community moving forward.

Torres, S. J. J., Agito, D. G., Cinco, E.-F. H., Olivar, G. S. L., & Catamio, J. R. C. (2026, April 24–26). Beyond the wig and the stage: A narrative study of drag house mothers in Metro Manila [Conference session abstract]. 2026 Philippine Queer Studies Conference, Quezon City, Philippines. https://cwgs.up.edu.ph/wp-content/uploads/2026-PQSC-Program-Book.pdf

This study investigates from a social constructivist and queer theoretical framework how drag house mothers in Metro Manila define their maternal roles, establish their identities, and navigate leadership within the conservative culture in the country. The researchers utilized purposive and snowball sampling to conduct qualitative interviews with 8 drag house mothers. The data was interpreted using Labov's Structural Model of Narrative Analysis to capture the psychological context of their life stories. This revealed the complexities of drag motherhood with regard to the socio-emotional and cultural aspects including: (1) drag motherhood as a form of emotional labor and leadership beyond performance; (2) dual identity of drag mothers as visual artists and caretakers who establish safe spaces; (3) drag houses as chosen family structures that actively nurture resilience, creativity, and self-acceptance; (4) balancing persistent stigma with public performance visibility; and (5) the merge of traditional Filipino values of care and kapwa with contemporary expressions of gender.

Tunac, H. J. (2023, June 25). Coming out, tolerance vs. acceptance, and more: What are the issues faced by LGBT+ members today? GMA News. https://www.gmanetwork.com/news/lifestyle/familyandrelationships/873911/coming-out-tolerance-vs-acceptance-and-more-what-are-the-issues-faced-by-lgbt-members-to/story/

This article provides a brief summary/recap of an episode of “The Mangahas Interviews” (a series where journalist Malou Mangahas interviews relevant and political figures) featuring Mother Perci Cendaña. In the interview, Mother Perci—who was the president of Babaylanes Inc., at that time—talked about the key issues currently affecting LGBTQ+ Filipinos, particularly how the increased visibility of LGBTQ+ individuals on social media has also brought increased backlash from conservative and/or discriminatory groups he describes as “homophobic,” “transphobic,” and “misogynistic.” He also explored the distinction between tolerance and acceptance of the LGBTQ+ community, emphasizing the need for legal recognition and protection for the community. The interview also touched upon the challenges of coming out (including self-acceptance and disclosure to others) for LGBTQ+ Filipinos.

Untivero, D. (2025, June 11). Where the queens reign supreme: A night of drag excellence at O Bar. Tatler Asia. https://www.tatlerasia.com/lifestyle/entertainment/a-night-of-drag-excellence-at-o-bar

This Tatler feature article captures the vibrant culture and community of O Bar which stands as one of Manila's premier LGBTQIA+ night clubs. In this article, Untivero documented a showcase of local drag excellence, highlighting the club’s role in establishing the country’s elite drag queens. This article also delves into the stories of the different drag queens of O Bar, emphasizing how the club not only fostered community solidarity among the queens but ultimately elevated their careers to the mainstream franchises like Drag Race Philippines and Drag Den.

UP Rainbow Research Hub. (2023). Anong bet mo - girl, boy, bakla, tomboy? A SOGIE training. https://rainbowresearchhub.up.edu.ph/resources/anong-bet-mo-girl-boy-bakla-tomboy-a-sogie-training/

This webpage contains information about a lecture video posted by UP Rainbow Research Hub intended for SOGIESC (sexual orientation, gender identity, gender expression, and sex characteristics) awareness and training. Facilitated by Mother Perci Cendaña, the lecture introduces key concepts related to SOGIESC and explores how diversity, equality, and inclusion initiatives support LGBTQIA+ wellbeing. The lecture encourages participants to reflect on their own identities, ways in which SOGIESC-based discrimination is seen in Filipino society, and how we can create more inclusive, supportive environments at home, school, and work.

Vasconcelos, P. (2024, May 8). English version | It's giving mother. Vogue. https://www.vogue.pt/english-version-mother-issue-shes-mother

This Vogue Portugal article explores the evolution of the term "Mother" as both a slang term and cultural badge of honor popularized by the global LGBTQIA+ community. The article expounds on how ballroom and drag culture birthed this moniker to signify unmatched excellence, stylistic authority, and protective leadership within queer chosen families.

View of the Arts. (2025, March 21). Brigiding opens up about Drag Race Philippines, House of Ding, and the art of drag. View of the Arts. https://viewofthearts.com/2025/03/21/brigiding-opens-up-about-drag-race-philippines-house-of-ding-and-the-art-of-drag/

This blog post by View of the Arts details their interview with Drag Race Philippines (DRPH) Season 1 contestant Brigiding, just a few months before she was announced to be joining DRPH: Slaysian Royale (which she eventually won). In the interview, Brigiding acknowledges how the predominantly family-oriented yet conservative nuance of Filipinos drives the Filipino drag community to form their own alternative families which would serve as safe, supportive, and empowering spaces. With this, she pays homage to her own drag mother DeeDee Marié Holliday for guiding her before she became a drag mother herself and formed the House of Ding, expressing how proud she is of her own drag kids.

Wang, M. (2025a, June 10). Inside the Rainbow Ball, a major pride event in the Philippines. Rolling Stone Philippines. https://rollingstonephilippines.com/editors-picks/commentary/inside-the-manila-rainbow-ball/

This article explores the Rainbow Ball, one of the biggest Pride and ballroom events in the Philippines, particularly discussing how the event has grown since its online debut in 2021. It discusses the relevance of the event as a safe space for performers in drag and dance to express themselves and their art; the event features segments such as “Face,” “Realness,” “Perfect 10s,” and “Allstyles to a Vogue Beat.” Moreover, the article highlights influential key figures in the Filipino ballroom community, such as Mother Xyza Mizrahi, and their influence on the local ballroom scene.

Wang, M. (2025b, June 18). Manila’s burgeoning ball scene, and how to build a “House.” Rolling Stone Philippines. https://rollingstonephilippines.com/editors-picks/commentary/manilas-burgeoning-ball-scene/

This article discusses the growth of the ballroom scene in the Philippines, as observed in the emergence and popularity of events such as the Rainbow Ball. It explores the history of the local ballroom community, from the introduction of House of Mizrahi’s Philippine chapter through Mother Xyza Mizrahi and the subsequent arrival of other international houses such as the Houses of De La Blanca, Ninja, LaBeija, and Oricci, to the founding of Filipino-originated houses such as the House of Bayle. Moreover, it discusses how these houses serve as chosen families led by ‘mothers’ who provide guidance, mentorship, and support to their ‘kids’ or mentees—both in their professional careers and personal lives. According to Mother Blaze of House Bayle, the role of a ‘mother’ persists on and off the stage, and that the house is a family.

Wilson, L. (2026, January 26). Mother? I hardly know her!: Manipulating gendered language and ‘mothering’ in the LGBTQ+ community. GENDER.ED. https://www.gender.ed.ac.uk/blog/2026/mother-i-hardly-know-her-manipulating-gendered-language-and-mothering-lgbtq-community

This academic blog post investigates how the LGBTQIA+ community reimagines conventional gendered vocabulary, specifically focusing on the term "mother." Delving into the historical relevance of the term “mother”, Wilson discussed how queer language was largely unrecognisable to heterosexual people and culture to account for the safely of the community. Wilson also analyzed the linguistic evolution of queer maternal titles from the underground ballroom spaces to the current mainstream digital media. By examining the performative and sociological dimensions of "mothering," this blog post highlights how chosen families help in building resistance and provide communal sanctuary.

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