Introduction

The coloniality of queer theory: The effects of “homonormativity” on transnational Taiwan’s path to equality

“…One in twelve interviewees detailed the effects of glocalized homonormativity in Taiwan. I employed selective and axial coding to sort out queer-relevant data (Corbin and Strauss, 2015: 153–165, 220–281), and compared them against the texts in the first source and the American queer critiques against/after marriage equality (Conrad, 2010, 2014; Yarbrough et al, 2019).…”

“…Many traits of the Taiwanese marriage equality campaigns seem similar to their American counterparts, with ubiquitous rainbows and love and equality discourses. The surface similarities have tempted critics to “Taiwanize” homonormativity, applying American queer critiques against marriage equality (Conrad, 2010) and the After Marriage Equality series (DeFilippis et al, 2018; Jones et al, 2018; Yarbrough et al, 2019) to deconstruct Taiwanese queer activisms.…”

“…Boggis et al, 2019; my emphasis), which inspired the Against Equality team, which was tired of “the same old rhetoric from the gay marriage movement” (Conrad, 2010, 2014; Nair, 2010: 7; my emphasis). The editors of the 2019 After Marriage Equality trilogy claim that “we” are living in an era “after” marriage equality because the 2015 US Supreme Court ruling has legitimated the US to join the marriage-equality club of over 20 countries (Yarbrough et al, 2019: xvi, xviii).…”

“…In 2018–2019, whereas Taiwanese queers were resisting the American Christianity-inspired conservative backlash and requesting help, the HRC and Freedom to Marry—those being critiqued as “homonormative” (Duggan, 2003)—offered substantive aid. Meanwhile , American queer radicals discursively threw Taiwanese queers under the bus, branded with After Marriage Equality (DeFilippis et al, 2018; Jones et al, 2018; Yarbrough et al, 2019). In 2017, global queers in over 87% of the United Nations’ members, including former colonies, did not enjoy living in the “after” marriage equality era.…”