Problematics, Social Implications of Queer Lingo

by Katrina Francesca Tagum

Being a synthetic language created by the queer community, gay lingo is distinct from
other languages and has two defining characteristics which carry along different implications
with it.
First, gay lingo is constantly changing. It is dynamic. Thats why even with the recent
efforts of the gay community to create their very own badingtionary - may it be digital or
printed - it is virtually impossible to assemble a print dictionary that can withstand longer periods
of time. Repository of terms quickly become outdated over constant use. Martin Manalansan
attributes this fast lexical and syntactic change to several reasons. One, swardspeakers frequently
innovate words to catch up with popular culture. Two, swardspeakers realize that the language
serves as a secret code open only to the few who are constantly on the loop.
Language is more than just words. It is a social activity which reveals our social identity who we are, where we come from and who we associate with. To many, swardspeak is an
important beki trademark - a telltale sign that one identifies as a beki too. Being a fullfledged beki means knowing not only the latest glossary of gay terms but more importantly,
knowing how to perform swardspeak with an air of drama, flamboyance and eccentricity. It is a
performance art! This includes verbal flourishes and changing registers to denote a shift in
gender and/or sexuality.
The dynamism reflective of the sociolect is tightly linked to the second characteristic
associated with queer lingo, called veiling. Veiling is is the act of concealing the original form
of the message to prevent others from understanding, possibly to promote exclusivity within the
groups members. It is a strategy used in the struggle against the history of cultural violence
experienced by the gay community. Veiling is an act of resistance.
An example of veiling is found in Martin Manalansans book entitled Global Divas:
Filipino Gay Men in the Diaspora, where he recounted his experience in a gay beauty pageant
held at the Lesbian and Gay Community Center in Manhattan. The event was hosted by Asian
and Friends, an organization which aims to bring together gays of Asian and Non-Asian origins.
In the pageants opening segment, the male Caucasian emcee had a difficult time
pronouncing one of the contestants name, Anna Pinakamaganda. His co-host, an Asian drag
queen named Coco Le Chine, intervened and pronounced the name with perfect Tagalog
pronunciation, even adding that Pinakamaganda means the most beautiful. Anna
Pinakamaganda gave the introduction justice as she sashayed to the center of the stage and
addressed the Filipino gay community in swardspeak and Taglish. The Filipino crowd, along

with Coco Le Chine, burst into laughter and wild applause. The foreigners demanded for
translation! translation! But neither Anna nor Coco gave in to the foreigners request.
By refusing to translate, Anna and Coco showed an act of resistance to total cultural
assimilation with the rest of the participants who came from different cultural and linguistic
backgrounds. To Manansala, translation is an act of power where the inferior group adapts to
serve the interests of the more superior group. By refusing to translate, Anna and Coco
discredited the hegemony of English as a dominant language. This diminished the white mens
sense of entitlement and uplifted their own sense of self and solidarity by maintaining
exclusivity.
The consequence of exclusivity is alienation to some. While swardspeak empowered the
Filipino gay community, it also disregarded the rest of the gay community present in the
audience. Being an event organized by a transnational gay organization, the primary objective of
the pageant was to promote unity and foster solidarity among gays of different nations. Instead, it
proved to be divisive.
The bright news is that queer lingo is an ever-changing democratic system of linguistic
practice. As long as it serves its primary purpose - that is, to communicate and bridge
connections amongst social groups - then it will rapidly evolve along with the speakers who
shape it.
Sources:
Manalansan, Martin. Global Divas: Filipino Gay Men in the Diaspora. Philippine Edition. (2006) Ateneo
de Manila University Press. 45-61.
Hernandez, Jesus Federico. Pasok sa Banga: Ang Mga Sosyolek bilang Batis ng mga salita sa Filipino
(2011).