The recent arrest of Awra Briguela brings attention to the issue of in-group bias within the queer community and the double standards that they face. Just before the conclusion of Pride Month, popular queer actor Awra Briguela was apprehended by the Makati police due to a brawl that occurred at a bar in Poblacion. She was charged with physical injuries, alarm, scandal, resisting arrest, and disobedience to a person in authority. Awra was held in detention for several days until she was released on bail on July 1st. According to rumors circulating on social media from her friends, Awra was simply defending another friend from sexual harassment. This allegation, that Awra was punished for standing up against sexual aggression, has enraged the queer community, with LGBT+ personalities, groups, and allies providing support to Awra. Bahaghari, an LGBTQ+ organization, issued a strongly-worded statement condemning Awra’s arrest as a clear example of transphobia and police brutality. Metro Manila Pride also expressed their solidarity with Awra, while Senator Risa Hontiveros characterized the incident as narrow-minded and unjust. The anger within the community was further fueled by a controversial interview conducted by Raffy Tulfo with Makati’s chief of police, Edward Cutiyog, who insinuated that Awra’s actions were driven by lust for the other party involved. This insinuation, on its own, is appalling and indicative of queerphobia. The fact that it comes from the head of a police force known for its transphobia makes it even more unsettling. In 2020, the force launched “Oplan X-Men,” an operation that targeted and profiled trans women under the guise of protecting them from exploitation and sex trafficking. The case is far from being resolved. Although discussions surrounding the incident are diminishing, there are still unresolved questions. Was the sexual harassment unequivocal? Is there CCTV footage, similar to the one showing Awra and her friends teasing Mark inside the bar? Why didn’t Awra’s friends file a complaint against Mark? Speculation online suggests that Awra’s friends feared challenging the police through legal means. On the other hand, if that were the case, why bring the issue to social media? The answers to these questions may only be revealed with the submission of more evidence. This raises an important question that concerns both queer and non-queer individuals: Did the queer community react too hastily in this situation? One could argue that more substantial evidence should have been gathered before passing judgment. To some, the community’s swift response may be seen as an example of the pernicious effects of mob mentality and the irrationality of cancel culture. People are quick to fill in the gaps, quick to express anger, and quick to condemn those they perceive as embodiments of social injustice. This may reinforce stereotypes that cisgender heterosexual individuals already hold about queer individuals, such as being overly dramatic, irrational, and blindly devoted to their community. In the pursuit of justice, we must carefully consider our reaction to this accusation, not just for Awra but for the queer community and society at large. As someone who initially reacted to the news by supporting Awra and framing it within the context of our fight against patriarchal oppression, I would like to emphasize that justice is the driving force behind the community’s response. Even if it were true that Awra’s friends lied and that Awra herself was at fault, there is a danger in generalizing the entire queer community’s support for her. The queer community has historically been marginalized and disadvantaged. We are a group that lacks equal protection under the law. Our government not only denies us our rights but also uses our lives (and deaths) as bargaining chips. As we have seen with the recent incident involving drag queen Pura Luka Vega, who faced backlash for a religious-themed drag performance deemed blasphemous by some, many so-called queer allies are quick to abandon their support for the entire queer community when one individual fails to meet their standards of propriety and decorum, which are often anti-queer. Perhaps cishet individuals should take a moment to reflect on their biases and question why they are so eager to deny our humanity and use their privilege and power to threaten us when we challenge their cherished oppressive institutions. Is their support contingent upon our acquiescence to the very system that oppresses us? Do they only appreciate us when we conform to their expectations and play the role of submissive entertainers? Do they despise the fact that we’re no longer laughing?
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