Beyond Deliberate Absence: Inclusion of Transgender and Gender Diverse (TGD) Youth in the University Setting

Dear Editor,

The recent article by Arora and Sansfaçon, “Deliberate Absence: Mapping the Presence of Indian Transgender and Gender Diverse (TGD) Youth in Social and Medical Rights-Based Work Initiatives for the Community,” provides a compelling lens through which to understand the systemic barriers faced by TGD youth. ¹ Their insights resonate deeply within the Philippine context, where similar sociocultural, legal, and institutional challenges shape the lived realities of TGD young people.

TGD youth in the Philippines continue to face discrimination rooted in restrictive legal infrastructures, moral stigma, and institutional silences. Catholic universities, grounded in the mission of human dignity, have a moral responsibility to respond to these challenges with compassion and inclusion. ² An integration of theological reflection with evidence-based practices in gender inclusion is essential in a country where religion profoundly shapes policies, educational practices, and social attitudes.

Policy implementation in support of TGD youth can also draw from existing frameworks such as Republic Act No. 11313, known as the “Safe Spaces Act” or “Bawal Bastos Law.” This law addresses all forms of gender-based sexual harassment (GBSH) across various settings, including public spaces, educational institutions, workplaces, and online platforms. Several Philippine universities have begun adopting gender-neutral restrooms and developing SOGIESC (Sexual Orientation, Gender Identity and Expression, and Sex Characteristics) sensitivity modules for faculty and staff.

Student-led initiatives in some Catholic higher education institutions (HEIs) have piloted peer-support networks and campus-wide campaigns on anti-harassment protocols. ³

The article underscores the impact of sociocultural and political attitudes on health disparities, a phenomenon evident in our own context. ¹ Stigma surrounding gender diversity, often rooted in misinterpretations of faith and morality, exacerbates the vulnerabilities of TGD individuals. Arora and Sansfaçon’s call for a sociomedical approach is especially relevant in the Philippine context. This can be implemented through several key strategies: integrating sensitivity training into medical and counseling programs in universities to prepare future professionals for providing gender-affirming care; fostering partnerships between academic, faith-based institutions, and policymakers to advocate for inclusive legal frameworks that protect TGD youth; and promoting cultural shifts by incorporating theological discussions that emphasize inclusivity and compassion as core values, encouraging families and communities to respect and support TGD youth. ⁴

Developing countries, including those in Southeast Asia, can use these strategies as a foundation for building inclusive healthcare systems aligned with universal human rights. A sociomedical approach remains essential, integrating the efforts of healthcare providers, educators, social institutions, faith-based organizations, and policymakers. Future initiatives should therefore prioritize the following: expanding community-based gender-affirming care (GAC) training programs for health professionals; strengthening partnerships between universities, NGOs, and government agencies to broaden access; funding longitudinal research on the health and academic outcomes of TGD youth receiving GAC; and creating scalable models of GAC implementation for low-resource settings. ⁵

Overall, the study could provide the roadmap for university inclusion of TGD youth. It emphasizes that inclusion is both feasible and deeply aligned with the mission of educational institutions—particularly those rooted in faith traditions committed to human dignity. Inspired by Arora and Sansfaçon’s socio-medical framing, the Philippine university context stands to benefit significantly from deliberate, compassionate, and evidence-informed action.