Si Marie, isang limang taong gulang na batang babae, ay may matibay na paniniwala tungkol sa kung ano ang dapat isuot at laruin ng mga babae at lalaki. Sa isang maliit na pagtatalo nila ng kaniyang pinsan na si Ella, ipinaliwanag ng kaniyang Tiya Nica na hindi naman kailangang kulay rosas ang paboritong kulay ng mga babae at hindi rin kinakailangang mga manika lamang ang gusto nilang laruin. Hindi ito matanggap ni Marie, kaya umuwi na lamang siya. Habang nasa harap siya ng kanilang bahay, may napansin siyang isang mahiwagang lampara. Nang kaniyang hinawakan ito, bigla siyang nadala sa isang mundong puno ng mga kendi.
Sa mundong ito, iba’t ibang karakter ang kaniyang nakilala: isang babaeng dayami na nagsasaka sa bukid, isang lalaking biskuwit na mahilig magluto at maglinis sa kaniyang mansyong gawa sa tsokolate, isang babaeng manlalakbay na hindi naaayon sa ideya ni Marie tungkol sa kung ano ang dapat na itsura ng mga babae, at isang misteryosong mahikero na hindi kinikilala ang sarili bilang lalaki o babae.
Sa kaniyang paglalakbay at sa mga taong kaniyang nakilala, unti-unting napagtanto ni Marie na maaaring manamit, kumilos, at sumunod ang mga tao sa kanilang mga interes anuman ang kanilang kasarian. Sa huli, nakabalik si Marie sa kaniyang mundo at napag-isip-isip niya ang kaniyang naging pagkakamali. Humingi siya ng tawad sa kaniyang pinsan, at muli silang naglaro nang magkasama habang nirerespeto ang kanilang mga pagkakaiba.
Marie, a 5-year old little girl, holds strong beliefs on what boys and girls should wear and what toys to play with. After a disagreement with her cousin, Ella, her Tiya Nica explains that girls do not necessarily have to like pink and play with dolls. She reluctantly agrees and leaves to go back to her house. As Marie is about to go home, she stumbles upon a magical lamp and takes her in a world full of sweets and colorful treats.
In this magical world full of sweets, she meets all kinds of characters: a hardworking female scarecrow who farms fields, a gingerbread man who enjoys cooking and taking care of his chocolate castle, a skilled female warrior who does not fit Marie’s idea of what women should look like, and a mysterious magician who identifies as neither a man nor a woman.
Through her adventures and encounters with each of the characters, Marie would find out that people can dress, act, and pursue interests regardless of gender. In the end, Marie would finally go back home and as she realizes her mistake, she would apologize to her cousin, and happily play together with her, respecting each other’s differences!
Heteronormativity is defined as having heterosexuality, which is the attraction between two opposite sexes or genders, as the standard over other "deviant" forms of gender identity, expression, and sexuality (Pollitt et al., 2019). This is usually seen in attempts to define gender or sex into strict binaries (masculine or feminine, male or female, etc.), which manifest through gender stereotypes. Some examples of this are statements such as "men should be the head of the house", "women should only marry other men", or "which one of you is the man of the relationship?"
Marie is used as the character who initially has heteronormative views through her aversion to her cousin Ella liking a "masculine color", and her journey through Candyland consists of her meeting other characters who break these conventional gender norms, like the woman made of straw doing manual labor, the gingerbread man doing housework, and the traveling swordswoman and mysterious magician.
Transgender people are people whose gender identity and expression do not match their sex or gender assigned at birth. (Doyle, 2022) For example, if you are a woman who was assigned male at birth (AMAB), you are a transgender woman or a trans woman. (Doble, 2022)
In the story, the traveling swordswoman that Marie meets is a transgender woman who was in the process of transitioning from male (their birth sex/gender) to female (their true gender/identity), which is shown through their feminine clothing and appearance.
Nonbinary is an umbrella term for people whose gender identity does not fully fall under being "male" or "female". (Monro, 2019) Because of this, the spectrum for nonbinary people is vast, as they can either present themselves with both masculine and feminine traits (sometimes described as androgynous) or they present themselves as not having a gender. Nonbinary genders have been a well-established concept through precolonial history (babaylan/katalonan) and other cultures across the world (hijra, two-spirit) (Montilla Doble, 2022)
The mysterious magician is an androgynous individual that Marie meets and strikes a deal with near the end of her adventure in Candyland. Marie's confusion about how to address the magician was answered by the magician as “I am who I am.” due to the magician being neither a "sir" nor a "ma'am".
Studies suggest that childhood is when a child is able to grasp and retain a large amount of information because it is the period of development where they are most receptive to learning (Khanal, 2025). Because of this, the learning environment and materials that a child is exposed to must be age-appropriate for positive learning outcomes. (Kirkorian et al., 2008; Pulimeno et al., 2020) The use of children's media has been noted to have a variety of benefits, which include being able to learn new words, concepts, and socially acceptable behavior (Weisberg et al., 2015; Gripshover & Markman, 2013; Larsen et al., 2017). In addition to this, the material exists to address a lack of modern children's media and stories that approach LGBTQIA+ concepts in an approachable manner. Tagaza & Manalansan (2025) note that many older educational materials (such as old folk tales or children's books) reflect more patriarchal and colonial values, which contribute to the institutionalization of heteronormative standards in the educational system of the Philippines. (Abesamis & Siddayao, 2021)
Because of this, a children's book that attempts to introduce children to a broader spectrum of gender, through introducing some aspects of queer identity (such as being transgender or nonbinary) and addressing heteronormative standards (such as "masculine"/"feminine" colors, stereotypical gender roles, etc.) was conceptualized.
Abesamis, L. E., & Siddayao, K. V. (2021, January 1). Queering Sexual Education in the Philippines: Policy and Program Implications for Filipino LGBTQ+ Youth. ResearchGate. https://www.researchgate.net/publication/360484231_Queering_Sexual_Education_in_the_Philippines_Policy_and_Program_Implications_for_Filipino_LGBTQ_Youth
Doyle, D. M. (2022). Transgender identity: Development, management and affirmation. Current Opinion in Psychology, 48, 101467. https://doi.org/10.1016/j.copsyc.2022.101467
Gripshover, S. J., & Markman, E. M. (2013). Teaching Young Children a Theory of Nutrition. Psychological Science, 24(8), 1541–1553. https://doi.org/10.1177/0956797612474827
Kirkorian, H. L., Wartella, E. A., & Anderson, D. R. (2008). Media and Young Children’s Learning. The Future of Children, 18(1), 39–61. https://doi.org/10.1353/foc.0.0002
Larsen, N. E., Lee, K., & Ganea, P. A. (2017). Do storybooks with anthropomorphized animal characters promote prosocial behaviors in young children? Developmental Science, 21(3), e12590. https://doi.org/10.1111/desc.12590
Monro, S. (2019). Non-binary and genderqueer: An overview of the field. International Journal of Transgenderism, 20(2-3), 1–6. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6830997/
Montilla Doble, J. (2022). Sexual orientation, gender identity, gender expression, and sex characteristics: A primer. UP Center for Women’s and Gender Studies. https://cws.up.edu.ph/?p=2441
Pollitt, A. M., Mernitz, S. E., Russell, S. T., Curran, M. A., & Toomey, R. B. (2019). Heteronormativity in the Lives of Lesbian, Gay, Bisexual, and Queer Young People. Journal of Homosexuality, 68(3), 1–23. https://doi.org/10.1080/00918369.2019.1656032
Pulimeno, M., Piscitelli, P., & Colazzo, S. (2020). Children’s Literature to Promote Students’ Global Development and Wellbeing. Health Promotion Perspectives, 10(1), 13–23. https://doi.org/10.15171/hpp.2020.05
Tagaza, R., & Manalansan, D. (2025). Teaching Gender and Culture: A Historical and Pedagogical Inquiry into Gender and Development in Philippine Education. International Journal on Culture, History, and Religion, 7(SI2), 482–496. https://doi.org/10.63931/ijchr.v7isi2.221
Weisberg, D. S., Ilgaz, H., Hirsh-Pasek, K., Golinkoff, R., Nicolopoulou, A., & Dickinson, D. K. (2015). Shovels and swords: How realistic and fantastical themes affect children’s word learning. Cognitive Development, 35, 1–14. https://doi.org/10.1016/j.cogdev.2014.11.001