JOSH LANDER A.

MATUGAS

SOSC 3 SECTION V

Module 4 Journal Entry 1: Body Politics and My Experiences

From a young age, I’ve always known I was gay. However, sharing this truth with others has
often been met with disbelief. I don’t fit the stereotypical image of what people expect a gay man
to be. I act in a traditionally masculine way, play sports like basketball, and dress in a manner
typical of straight men. Growing up, I preferred playing marbles, pogs, and basketball—activities
often labeled as “boys’ games.” I didn’t gravitate toward Chinese garter, ten-twenty, or Barbie
dolls, which are often associated with young gay boys. Even now, my love for basketball causes
confusion. Whenever I play in our local league, people are surprised when I reveal my sexual
orientation. They question how I can be gay when I “play like a man.”

This reflects the broader concept of body politics, which I learned about in class. Body politics
explores how societal norms and power structures regulate our bodies and identities. In my case,
my masculine behavior and attire contradict the stereotypes society has constructed around gay
men. These stereotypes dictate that gay men should be effeminate, flamboyant, or visibly display
their queerness. It’s frustrating how these societal expectations invalidate my identity, as if my
personal truth needs to be proven through how I act or what I wear. Learning about body politics
has helped me understand how deeply ingrained these biases are and why people expect me to
conform to these narrow definitions of what it means to be gay.

Body politics also intersects with how society perceives beauty and worth. As a child, I was
bullied for my dark skin. I was frequently called “ugly” and made to feel that my natural
complexion was something undesirable. These experiences pushed me to conform to societal
beauty standards by using whitening soaps and products. Looking back, I see this as another way
body politics operates, especially in cultures like ours, where colonial standards of beauty
prioritize lighter skin tones. I learned in class how beauty standards are often shaped by history
and systems of power, and it helped me realize that my struggles with self-esteem weren’t
entirely personal—they were part of a larger societal issue.

Another layer of body politics can be seen in how language shapes perception. I have a straight
friend who speaks gay lingo fluently because he’s part of a volleyball team with many gay
members. Despite being straight, people assume he is gay simply because of the way he speaks.
This shows how societal expectations regulate not only physical expressions but also verbal cues,
assigning identities to people based on their speech or social circles. In class, we discussed how
language can be both a tool of resistance and a means of reinforcing stereotypes. My friend’s
experience reminded me of how rigid these norms can be, even when they don’t align with
reality.

I’ve also witnessed firsthand how institutions enforce these norms. In high school, I had a
lesbian classmate who preferred wearing the boys’ uniform. She had short hair and acted in a
masculine way, which aligned with her identity. However, our teacher reprimanded her and
insisted she wear the girls’ uniform because “she’s still a girl.” This forced her to conform to the
school’s dress code, prioritizing institutional rules over her personal comfort and expression. In
class, I learned that such policies often reflect societal fears of nonconformity and seek to uphold
traditional gender binaries. This experience stuck with me, showing how deeply body politics
impacts individuals who challenge norms.

Now, as a student at the University of the Philippines, I’m inspired by how students here
actively challenge societal expectations and fight for their rights. Unlike in my high school
experience, I see people reclaiming their agency, refusing to conform to outdated norms, and
making space for diverse expressions of identity. I’ve learned from class that body politics isn’t
just about oppression—it’s also about resistance. It has taught me to view my own experiences as
part of a broader struggle to redefine societal standards and expand spaces for authenticity.

Reflecting on my experiences, I see how body politics shapes how we perceive ourselves and
others. Whether it’s through assumptions about sexuality, expectations around beauty, or
enforcing conformity, these societal structures impose constraints that can invalidate our
identities. Yet, they also reveal opportunities to challenge and change these norms, allowing us
to live authentically and unapologetically.

Module 4 Journal Entry 2: Exploring Femininities and Related Experiences

In Module 4, we delved deeply into the concept of femininities and the societal norms tied to
them. One of the most thought-provoking topics was slut-shaming, which resonated with me on
a personal level. My best friend, who happens to be a girl, has been at the receiving end of such
judgments. She has many male friends, and because of this, people—particularly our neighbors
—tend to gossip about her. Whenever we hang out at our house, having a drink or jamming, she
is judged for being "one of the boys."

What fuels this judgment even more is the way she dresses. She often wears shorts and fitted
clothing, which leads some people to assume she is “malandi,” “pokpok,” or a “slut.” Despite
these criticisms, my friends and I always remind her to ignore the gossip as long as she is
comfortable with her choices and isn’t harming anyone. Her experience has shown me how
society is quick to police women’s choices, especially when they deviate from traditional norms.

Another topic from femininities that stood out was dieting and exercise, which reminded me
of my sister-in-law. She works as a baker, crafting and selling customized cakes. Due to her job,
she tastes cakes daily, which she believes has contributed to her weight gain. This has made her
overly conscious of her body, perceiving herself as “fat” and, by extension, less attractive. She
started dieting aggressively, often skipping meals and eating minimal portions, all in an effort to
regain what she considers her ideal figure. To her, being thin equates to beauty, while gaining
weight is undesirable. Observing her struggle with body image made me realize how deeply
ingrained societal beauty standards are and how they pressure women to conform, often at the
expense of their health and well-being.

The discussion on deficiency and the concept of a "losyang" woman further connected to my
personal life. My grandmother often tells my mother to dress well, maintain her appearance, and
visit the salon regularly. She emphasizes that looking good is essential to avoid being labeled as
“losyang,” a term used to describe women who supposedly let themselves go after marriage or
childbirth. This pressure to maintain a certain appearance illustrates how even older generations
perpetuate expectations around femininity and self-presentation.

We also explored the topic of women’s body language, which reminded me of a controversial
situation involving Fyang from Pinoy Big Brother. Fyang is naturally affectionate; she enjoys
hugging and clinging to her housemates, including the boys. However, many netizens criticized
her for this behavior, labeling her “malandi” or “kaladkarin.” These judgments stem from
societal beliefs about how women "should" behave—often expecting them to act shy, reserved,
or conservatively. However, those who truly know or follow Fyang understand that her actions
are genuine expressions of her personality and not indications of flirtatious intent. This situation
highlights how societal expectations unfairly box women into rigid behavioral norms, stifling
individuality.

Another aspect of femininities that I can relate to is sexual subordination, but my perspective
is shaped by a positive experience within my family. I feel fortunate that my parents have always
modeled equality in their relationship. Neither of them is controlling, and both share power and
responsibilities in our household. They make decisions together, compromise, and openly
communicate about everything. Witnessing this mutual respect has shaped my understanding of
what a healthy, egalitarian partnership looks like, free from the dominance and submission often
seen in traditional gender roles.

Lastly, I’d like to add an experience related to societal expectations about women’s emotions
and expression. I recall an incident during my high school years when a female classmate was
criticized for being too outspoken. She had strong opinions and wasn't afraid to voice them, even
in front of male teachers or classmates. Many people, including some of our peers, labeled her as
"arrogant" or "too bossy." In contrast, similar behavior from male classmates was often praised
as confident and assertive. This disparity highlighted the double standards that exist: women are
expected to be soft-spoken, agreeable, and accommodating, while men are encouraged to be bold
and outspoken. It frustrated me then, and it still does, to see how society often stifles women’s
voices under the guise of "feminine behavior."

In conclusion, Module 4 opened my eyes to the pervasive societal norms that dictate how
women should dress, behave, and even think about their bodies. These expectations are deeply
entrenched, affecting women across various aspects of their lives—from friendships and work to
family and public perception. Reflecting on these topics through my personal experiences has
deepened my understanding of femininities and strengthened my resolve to challenge these
norms in my own way. Whether it’s supporting my best friend against judgmental neighbors,
encouraging my sister-in-law to prioritize health over societal beauty standards, or simply
appreciating the equality in my parents’ relationship, I’ve learned the importance of embracing
and celebrating individuality beyond stereotypes. This journey has made me more empathetic
and motivated to advocate for a society that values women for who they truly are, not for how
well they conform to traditional expectations.