This study extends the “Queer” Asia s critique to deconstruct the coloniality of queer theory in transnational Taiwan. Focusing on Duggan’s critique of homonormativity, I used 22-months ethnographic data to examine its Taiwanese glocalization and influences on American scholars’ denigration of Taiwanese marriage equality campaigns. I argue that the glocalization of homonormativity theory has generated the disruption between queer theory and embodied experiences, falsely assumed the universalism of queer theory, and failed to recognize practices of diversifying families and resistance to neoliberalism. The homonormativity glocalization also produces “radical queer temporality” and Orientalist double standards that collude with imperialist epistemology. I conclude with strategies for a decolonial queer theory.
While racism has spread rapidly as the covid-19 pandemic disrupted global health systems, this study focuses on the case of Tedros Adhanom Ghebreyesus, the first African Director-General of the who, and his allegations of racism against Taiwan, which has been excluded from the who for decades. This study theorises ‘health apartheid’ as a conceptual framework to critically analyse three forces—global racial politics, imperial logics of global health, and state-centrism of international institutions—that relate to Taiwan’s exclusion in various ways. We argue that Tedros’s allegation was instrumentalised to overshadow the systemic, structural, and institutional racism reproduced by the who during the competition between Chinese and American hegemonies. This study shows that the pandemic exacerbates health apartheid against unrecognised nations, like Taiwan, when global solidarity is desperately needed. We call for a systematic transformation of the who to resist racist state-centrism and pursue a people-centred approach to global health governance.
Masculinities are sets of gender practices that are constructed and embedded in certain historical, cultural, and social contexts (Connell 1987(Connell , 1995(Connell , 2002a(Connell , b , 2005. While previous studies have emphasized the multiplicity and complications of national masculinities, some regional masculinities which have emerged from diplomatically marginalized areas may have been ghettoized or even ignored. At the international level, understanding of masculinities is dominated by the perspective of Euro-American men, marginalizing the voices of masculine selves in Taiwan (i.e., Republic of China, ROC). As an island state widely seen as a "political orphan," Taiwan is also ignored in the context of regional masculinity studies (Taga 2005 ).In contrast to masculinities in many other countries, masculine subjects in Taiwan have developed in the context of a confl icting politico-economic structure. Taiwan has a strong global economic presence but is politically isolated. Since 1895, Taiwan endured 50 years of Japanese colonialism, followed by 38 years of authoritarianism under the KMT regime, but then emerged as a model of democratization and industrialization over the past two decades. The gap between Taiwan's economic strength and political infl uence has led to the development of masculinity in ambiguity in Taiwanese men.This ambiguity is derived from international politics but is manifested in the interpersonal and intrapsychic levels of Taiwanese masculine selves (Simon and Gagnon 1987 , 2003 ). In the past cold-war framework, Taiwan was viewed as a buffer between the democratic, US-led world and the communist world (led by Russia and China). This buffer created an ambiguous gray zone for great powers to negotiate their political and economic interests, while forcing Taiwanese men into a
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