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No bathhouse in the Philippines has been exempt from police raids. Gay bars were somewhat safer places to meet other gay men as, to my knowledge, they were very rarely raided by the police. In this context, virtual communications technologies have become a viable solution to the problems posed by the dangers of physical spaces and the self-acceptance issues haunting non-scene gays.
The most subscribed free mobile phone app and gay dating site in the Philippines is perhaps Planet Romeo PR. By February , Planet Romeo already had around 97, members from the Philippines. Online cruising for partners is an ideal and cost-efficient choice and without doubt it has impacted detrimentally on the earnings of gay bars, many of which have subsequently gone out of business. Another factor to consider in the rise and fall of Malate as a gay space is the changing demographics of men who frequent gay bars. Different bars attract customers from different socioeconomic backgrounds, and gay bars in Manila are class-stratified, with some catering to upper class and others to lower middle class and working class gay men.
The last decade has seen exponential growth of the business process outsourcing BPO industry in the Philippines, 5 and gay men constitute a significant percentage of the workforce in this burgeoning service industry. These BPO gay men, mostly call-centre agents, constitute a sizeable proportion of the market for gay bars and restaurants.
The erratic work schedules mostly late nights and toxic work-lives of BPO workers make socialising at a bar, especially on weekends, a logical form of relaxation. Geographic location in a congested part of the city and the changing nature of work of the target market of gay bars are therefore further factors that have condemned gay Malate to extinction.
Despite its popularity in the s and the early 21 st century, Malate was nonetheless a problematic space. On the one hand, it was a symbol of gay pride.
However, the discrepancy between the number of those who participated in the annual public Gay Pride March in Malate compared to the number of people who attended pride parties in gay venues after the March indicates that only a relatively small number of queers in Manila were prepared to be open about their sexuality.
If the bar-goers had joined the annual public Gay Pride March the event would have had more participants. Were they aware of the symbolic and political significance of the Malate area? Gay pride in the Malate gay bar scene was reduced to a mere commercial enterprise devoid of political content or meaning. From the s onwards, Malate had in fact become a huge closet. It was a place for gay men who wanted to selectively come out and yet at the same time to also remain in the closet.
Paradoxically, the lure of coming out, that is, of publicly staging gayness in Malate, such as in gay pride marches and parties, rested on the possibility of returning to the privacy of the closet that the commercial gay venues in the Malate area signified. Butler states,. Malate was just such a closet.
Presence in gay urban spaces does not always translate into gay politics or activism. Pride March in Manila, along Mabini Street. For gay spaces to endure requires political solidarity and pride. This is hardly evident in the Philippines now. Ang Ladlad needed to obtain two percent of the votes cast during the elections to gain at least one seat.
However, as predicted, they did not achieve this goal. Love this.
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