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Fighting Back, One ‘OK, Boomer’ at a Time

Just like the statement “men are trash,” the phrase “OK, boomer” is attacking a system rather than an individual. It challenges the mindset of the boomers that refuses to embrace change; ones who still cling to discriminatory remarks and outdated ideologies.

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It started as a TikTok meme. Then, a New Zealand lawmaker used it to address a rude comment in parliament.

The youth has often been the subject of judgment because of their tendency to be politically-correct and woke, especially from elders who view them as “overly-sensitive snowflakes.” 

What’s the youth’s response? “Ok, boomer.”

Recently, the phrase “OK, boomer” has been circulating around the internet, and has become the rallying cry of the youth against the older folks and the system they perpetuated over the years. 

The said phrase mocks baby boomers; the generation born between 1946 and 1964. The generation got its name from the huge increase in birth rate after World War II, and is considered as a prosperous time.

The popular use of the phrase circulates in TikTok where it is used to mock elders and their prejudices towards the youth. 

It became more popular when media outlets highlighted the term after Chlöe Swarbrick, a 25-year-old lawmaker from New Zealand was discussing the Zero Carbon Bill, which aims to cut the carbon emissions of New Zealand. In the video, a heckler commented about her age, in which she went off-script to retort “OK, Boomer.”

Netizens also used the phrase to call out the Department of Foreign Affairs Secretary Teddy Boy Locsin Jr. after cursing out a journalist on Twitter.

“OK, boomer,” later on became a perfect response to the generation on being problematic. An old, rich man complaining about millennials destroying everything? OK, boomer. An aunt of yours mocking your liberal arts degree, commenting on how easy it is? OK, boomer. Some random professor accusing you of being a “dilawan” and red-tagging you because of your Facebook posts? OK, boomer.

However, critics are crying foul over this phrase, with complaints mostly coming from older people. Some even compared the phrase to a racial slur, saying that it promotes ageism and discrimination. Critics think that it’s a below-the-belt attack against the boomers, a foul remark akin to bullying and racism. Well, sorry to say but it’s not.

To set the record straight, the boomers also fought for peace, racial equality and women’s empowerment at their time. What “OK, Boomer” addresses is not the people itself but their outdated way of thinking that is harming our society. 

Just like the statement “men are trash,” the phrase “OK, boomer” is attacking a system rather than an individual. It challenges the mindset of the boomers that refuses to embrace change; ones who still cling to discriminatory remarks and outdated ideologies. It wants boomers to  acknowledge that they have collectively done actions that contributed to societal issues such as climate change and worsening economy. It attempts to shake the narrative, making an older generation acknowledge the voice of the youth, making them act because they have the power and experience to do so.

This meme-worthy clapback is not just a collective sigh towards the problematic views of the old or a funny catchphrase hurled towards killjoy boomers—it is a statement, a call for action, a protest against problematic beliefs and actions.

It is a warning to the older that the kids aren’t alright and they are fighting back, one “OK, Boomer” at a time.

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Which UST street are you?

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Artwork by Tricia Jardin

Another year, another Buzzfeed-esque quiz that is based on purely subjective notions. This quiz can somehow garner questionable results as they can be entirely different from how one sees oneself, but still feel free to take a (good) three-minute break and validate which UST street completely molds your Thomasian existence. Enjoy! 

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‘Awit’ and the normalization of transphobia

With music as a tool for liberation, we must not let the likes of “Awit” to limit our minds, let alone poison our culture with prejudice.

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Screenshot from the album cover of the now deleted song "Awit" on Spotify.

Erich Gabriel Bongon, also known as Young Vito posted a video of himself on Twitter singing a preview of “Awit” last Dec. 5, 2019, a song he that composed with sexist undertones and transphobic lyrics. Netizens were quick to call out the rapper when the preview is posted, prompting him to delete the video and issue an “apology.”

What happened afterwards? Was he cancelled? Was he given career opportunities after the incident? Did he change his ways and most importantly, did he educate himself on gender rights?

Young Vito is known to have signed a recording contract with Viva Records. With the record label having full knowledge of the incident, Young Vito and Viva Records have enabled themselves to go further: to release the same song with the same infamous lyrics, capitalizing off its notoriety on social media.

Awitis just one of the many Filipino songs propagating harmful ideas that does not only target the transgender community, but also encourages the normalization of transphobia and a culture of hate in the country.

Young Vito’s “Awitis a trans woman, with the singer implying that the woman deceives men, that there is something wrong with them. 

The song’s album art depicts a trans women using a urinal, as if implying that they should use the male’s comfort room; a controversial choice due to the ongoing debate on trans peoples’ comfort room access.

After receiving flak, the rapper posted an apology on Twitter, at the same time refusing to delete his video and liking tweets saying that people are “too sensitive.” He deleted the video afterwards.

A few days later, the rapper signed a five-year contract with Viva Records. After that, the song is released on multiple streaming platforms last Jan. 17, 2020 under Viva Records, with Emmanuel “NEXXFRIDAY” Salen producing and providing the beat for the track.

Photo grabbed from Young Vito’s Instagram account @youngvitoph

“Despite the controversy surrounding the song, Awithas been turned into a full-blown bop…,” the caption of the now-deleted lyric video in Viva Records’ Youtube channel reads. 

The song is then deleted on Spotify one day after its release.

Awitis just one of the many Filipino songs with transphobic lyrics. Songs like Abra’s “Gayuma” and Kamikazee’s “Chiksilog” portray trans women as someone who deceive men with their looks, while also spreading the notion that trans women are still men even if they have already identify themselves as women. 

One may think that the lyrics of these songs are harmless but for the transgender community, it makes their lives more difficult than it is.

In a country where the trans community are ostracized, where even some members of the LGBTQ+ community preach transphobia, where the likes of Hermie Monterde are still discriminated in the workplace, where personalities such as BB Gandanghari and Jake Zyrus are mocked online, where women like Gretchen Diez are shunned and arrested for entering the comfort room, where people like Jennifer Laude and Jessa Remiendo are murdered for being transgender – these songs spread dangerous ideas to the public. 

These songs normalizes harmful prejudices embedded in our culture. It hinders the LGBTQ+ community, especially the trans community’s fight for equal rights. It makes the idea of targeted discrimination and hate crime acceptable, painting a harmful image on people’s minds that it is normal to mock transgenders with the help of a song.

Music has been used to break the status quo, teach important lessons, and in some cases, aid in bringing down tyrants. With music as a tool for liberation, we must not let the likes of “Awit” to limit our minds, let alone poison our culture with prejudice. 

If we want true progress, we must lose the chains of backwardness binding us, and we can start by taking small steps—starting with picking good songs to listen to.

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Kadenang Ginto is more complex than ever

The show may seem ordinary in the spectrum of teleseryes, but with the bouts of recognition and attention it harbors, shows like Kadenang Ginto may have the tendency to succumb to society’s patriarchal roots—a premise that has been the show’s subdued message from the very beginning.

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Photo from ABS-CBN News

Media and entertainment industries, especially in the Philippines, have undoubtedly created a number of teleseryes that got viewers hooked. Iconic lines from television shows made their way through social media, thus birthing an irreversible decade of video parodies, i.e. “Cassie, hindi ka muna papasok sa iskul” which came from the ABS-CBN afternoon prime show, Kadenang Ginto (directed by Jerry Lopez Sineneng and Avel Sunpongco). This particular boomerang created by the show serves as a primary example of the proliferation of teleseryes into the in-betweens of people’s mundane realities. 

Usually, Filipino TV formulas have just been restricted to cookie-cutter stories such as rich girl-poor girl rivalries, wife versus mistress conflicts, and other types of predictable stories with a recurring plotline—dramatically mirroring the struggles of which people could sympathize and in some cases, empathize with. 

Now, with the recent narratives of most materials, it is fitting to raise the question: do teleseryes, such as the case in point, subconsciously imply a patriarchal and capitalist society which can water down women’s roles as simply pawns of the men-splayed environment?

Dissecting the Initial Premise of the Show

The whole idea of the show displays a tangled story between Daniela Mondragon (played by Dimples Romana) and Romina Andrada (played by Beauty Gonzales). Romina, a glorified Secretary, marries the business tycoon and father of Daniela, Robert Mondragon (played by Albert Martinez).

Caused by jealousy, Daniela strived to emerge relevant by physically and emotionally belittling Romina to death, hoping that she could at least gain more relevance in the old Mondragon’s life. It gets more complicated when Daniela marries Romina’s past lover, Carlos (played by Adrian Alandy), who still has unresolved feelings for the latter.

While Daniela’s past actions remain important both in their family business and in the lives of the men involved, it seems questionable that all her intentions were for the sake of these men.

While it is also applauding that Daniela and Romina are their own persons who are fully responsible to stir changes necessary to keep the show going, one may question the end of not just the character’s intentions, but as well as the writers’ inclination to probe and provide a substantial arc for these characters.

It raises the question, especially during a period when a new character was introduced in the persona of Richard Yap, a rich businessman, who somehow became a catalyst on how the character of Romina can get back on track. 

Are the women in Philippine teleserye doomed to always be swept off their feet by some men to garner the easiest way out?

The show may seem ordinary in the spectrum of teleseryes presented by the network, but with the bouts of recognition and attention it harbors, shows like Kadenang Ginto may have the tendency to succumb to society’s patriarchal roots—a premise that has been the show’s subdued message from the very beginning.

Now (with the plot lines tangled and recurring), the characters and their progressions can be attested to hopeful major changes (thankfully), as lead female characters are taking matters on their hands especially with Romina Andrada-Mondragon gaining more control over her circumstances, a (seemingly progressive) march of silent revolution, veering away from the initial premises of the show – yet still bound to its original plot line.  

Trudging the Conventional

While the network’s teleseryes’ cookie-cutter and cardboard characterizations of women are proven formulas, fresh perspectives are always a welcome venture with the exploration of complex female characters. 

Writers and show producers must become more socially-reverberant that they not only choose to showcase shows that pay the rent. In the Philippines, it is slowly building its pace with independent films being at the forefront.

Unfortunately, most mainstream media consumers are still inclined with choosing the proven formulas so mass media practitioners also stick to what generates more audiences. What the consumers can do now is to try to become more adamant to good and progressive changes – utilize the everlasting “get out of your comfort zone” notion. 

Media, as compared to what it tries to cater to before, has certainly come a long way with the sprouts of powerful women characters here and there. Unfortunately, Philippine mainstream media and its consumers sat way comfortably in the reassurance of these boxed and usual beliefs.

It may possibly take a while for these teleseryes to do the same with their high intentions to generate money, even if the essential purpose of art to heighten and challenge the empathic tendencies of the people can definitely suffer.

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