- 827 W Franklin St. Rm 214,
Richmond, VA, USA 23284
Ying-Chao Kao (高穎超)
Virginia Commonwealth University, Sociology, Faculty Member
- Rutgers, The State University of New Jersey, Department of Sociology, Department Memberadd
- Ying-Chao Kao, PhD, is an Assistant Professor of Sociology at Virginia Commonwealth University. He received his PhD i... moreYing-Chao Kao, PhD, is an Assistant Professor of Sociology at Virginia Commonwealth University. He received his PhD in Sociology from Rutgers University in 2018. Professor Kao’s research interests include sexualities, gender and masculinities, global religions, and inequalities and utilizes mixed research methods. His current research tracks the global flows of Christian conservative activism, exploring how Taiwanese and American pro-family organizations have shaped and mobilized the global structures to oppose the sexual citizenship of the tongzhi (LGBTQI+) people. The ongoing globalized oppositional moral movements against marriage equality and “tongzhi education” are particularly examined in the contexts of neo-liberalism, geo-politics, and hetero-hegemony. Bridging the sociological research on religion, sexualities, and transnationalism, Kao’s analysis relates sexual politics and the resurgence of global Christianity to reveal the transnational networks of social conservatism and critically examine the changes in global inequalities. Professor Kao has published his work in the journals Contexts, Sexuality Research in China, and Gender Equity Education Quarterly (in Chinese). His research on military masculinity was published in East Asian Men: Masculinity, Sexuality, and Desire (Palgrave, 2017) and Masculinities in a Global Era (Springer, 2013 and co-authored with H-D Bih). His traditional Chinese translation of Laud Humphreys’ Tearoom Trade: Impersonal Sex in Public Places (Socio, 2016) won the Editorship Award at the Taipei International Book Exhibition in 2017.
To learn more, please visit his website: https://vcu.academia.edu/YingchaoKaoedit
Research Interests:
Research Interests:
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... more
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.
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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... more
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.
Research Interests:
“Go back to your country”: viralized Asians as permanent strangers I am writing this autoethnography in late November 2020, days after the US death toll surpassed 268,000, to reflect on my racialized and transnational (a)social life... more
“Go back to your country”: viralized Asians as permanent strangers
I am writing this autoethnography in late November 2020, days after the US death toll surpassed 268,000, to reflect on my racialized and transnational (a)social life during the COVID-19 pandemic. One using Miner’s (1956) “Na- cirema” anthropological eye to investigate my COVID experience would see a cis-gender feminist man, struggling against the viral threats in his 5’6” Asian/Taiwanese body, while teaching as an assistant professor and writing as a transnational sociologist with a ten-year experience of American racial politics. His body has been breathing the death risks, contaminated with the increasing anti-Asian and Sinophobic racism that stigmatizes Asian bodies as walking novel coronaviruses in the ancient Orientalist framing of “yellow peril” (Frayling 2014).
I am writing this autoethnography in late November 2020, days after the US death toll surpassed 268,000, to reflect on my racialized and transnational (a)social life during the COVID-19 pandemic. One using Miner’s (1956) “Na- cirema” anthropological eye to investigate my COVID experience would see a cis-gender feminist man, struggling against the viral threats in his 5’6” Asian/Taiwanese body, while teaching as an assistant professor and writing as a transnational sociologist with a ten-year experience of American racial politics. His body has been breathing the death risks, contaminated with the increasing anti-Asian and Sinophobic racism that stigmatizes Asian bodies as walking novel coronaviruses in the ancient Orientalist framing of “yellow peril” (Frayling 2014).
Research Interests:
In wars and military institutions, sexuality is often used for attacks, rewarding allies, and shaming the enemy, as seen in Japan colonizers’ use of “comfort women”. But Kao’s chapter exposes another less travelled path to explore the... more
In wars and military institutions, sexuality is often used for attacks, rewarding allies, and shaming the enemy, as seen in Japan colonizers’ use of “comfort women”. But Kao’s chapter exposes another less travelled path to explore the triangular complex—militarism, masculinity, and sexuality. Based on fieldwork and interviews, Kao reveals how Taiwanese male conscripts used gender and sexual scripts, classified as four “weapons of the weak soldiers”, to resist the military bureaucracy and accompanied hegemonic masculinity. His original data narrates colorful stories regarding how soldiers built queer families and profaned sacred military symbols by sex, and why. Those who are interested in gendered dissents and rebellions will be surprised to see that manhood fanatics exposed the fragility of the hegemonic, taking away a useful framework of resistance.
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OF THE DISSERTATION Organizing Transnational Moral Conservatism: How U.S. Christian and Taiwanese “Pro-Family” Movements Converge, Diverge, and Collide
Research Interests:
Research Interests:
Since the 1990s, sexual rights, including marriage equality and LGBT education, have become the subject of global cultural conflicts. My research tracks the birth and growth of Christian conservative activism against the sexual... more
Since the 1990s, sexual rights, including marriage equality and LGBT education, have become the subject of global cultural conflicts. My research tracks the birth and growth of Christian conservative activism against the sexual citizenship of “tongzhi” (LGBT+) people in Taiwan. A young democracy, Taiwan is often viewed as “the beacon for Asian gays” because it is friendly to sexual minorities, recently becoming the first Asian society to legislate same-sex marriage. However, such images understate Western Christian conservatives’ global expansion into East Asia, and their influence upon the anti-gay agenda of Taiwanese pro-family activists.
In this dissertation, I analyze Taiwanese pro-family Christian activists’ mobilization, focusing upon their relationship with Euro-American conservative organizations, and examining the transnational networks they have developed. My research bridges sociological research on religion, sexualities, and transnationalism. It analyzes sexualities in relation to the growth of global Christianity, revealing transnational networks of moral conservatism, and critically examining the growth of global social inequalities.
In this dissertation, I analyze Taiwanese pro-family Christian activists’ mobilization, focusing upon their relationship with Euro-American conservative organizations, and examining the transnational networks they have developed. My research bridges sociological research on religion, sexualities, and transnationalism. It analyzes sexualities in relation to the growth of global Christianity, revealing transnational networks of moral conservatism, and critically examining the growth of global social inequalities.
Research Interests: Globalization, Transnationalism, LGBT Issues (Education), Sexualities education, Conservatism, and 12 moreDebate over Same-Sex Marriage, Transnational Social Movements, Genders and Sexualities, Child protection and family law, Gender Equity, LGBT Studies, Same Sex Marriage, Global Christianity, Conservative Christianity, Marriage Equality, Gender and Equity In Education, and Conservative Social and Political Movements
Following the “weapons of the weak” approach, this study sets out to reveal how Taiwanese conscripts use their gender and sexual performances as platforms for small-scale acts of resistance in order to challenge the oppressive rank and... more
Following the “weapons of the weak” approach, this study sets out to reveal how Taiwanese conscripts use their gender and sexual performances as platforms for small-scale acts of resistance in order to challenge the oppressive rank and sex hierarchy system with which they are confronted. The data derive from historical analyses, newspaper archives, and fieldwork among Taiwanese troops, including in-depth interviews with 35 young Taiwanese conscripts who served between 2000 and 2006. I will, first, briefly introduce the embodied post-WWII history of Taiwanese conscription and then discuss four types of “embodied weapons”: fracture, implosion, blasé, and blasphemy. I will theorize this typology as a symbolic resistance framework that reveals sexualized attempts to bridge the distance between the conscript and authority. My research is intended to complement other chapters in this collection by furthering our understanding of East Asian masculinities, articulating sexuality and masculinity, and giving voice to those men who have executed micro resistances against militaristic forms of gender and sexual oppression.
* Welcome to contact the author for the full text.
Kao, Ying-Chao. 2017. “Weapons of the Weak Soldiers: Military Masculinity and Embodied Resistance in Taiwanese Conscription.” Pp. 199–218 in East Asian Men: Masculinity, Sexuality and Desire, edited by X. Lin, C. Haywood and M. Mac an Ghaill. New York, NY: Palgrave Macmillan.
* Welcome to contact the author for the full text.
Kao, Ying-Chao. 2017. “Weapons of the Weak Soldiers: Military Masculinity and Embodied Resistance in Taiwanese Conscription.” Pp. 199–218 in East Asian Men: Masculinity, Sexuality and Desire, edited by X. Lin, C. Haywood and M. Mac an Ghaill. New York, NY: Palgrave Macmillan.
Research Interests:
This chapter examines mental tension and conflicts at both the macro and micro levels of Taiwanese men to identify ambiguities in Taiwanese conceptualization of masculinity. On the one hand, this research gives voice to those who have... more
This chapter examines mental tension and conflicts at both the macro and micro levels of Taiwanese men to identify ambiguities in Taiwanese conceptualization of masculinity. On the one hand, this research gives voice to those who have been silenced in East Asian studies of men and masculinities in the English-speaking world. Thus it expands and complements our understanding of the diversity of global masculinities. On the other hand, it draws attention to the development and transformation of this ambiguous Taiwanese masculinity. The construction of masculinities in Taiwan is discussed in the context of three popular and important gender practices which are fairly unique to Taiwan: aluba, doing soldier, and flower drinking, which are respectively associated with the adolescence, early adulthood and middle adulthood of Taiwanese men. We begin with a discussion of the similarity and inconsistency between Taiwanese and other East Asian masculinities, followed by a critical reading of Louie’s wen–wu masculinity as an analytic tool for Taiwanese/Chinese masculinities. We then present three examples of the abovementioned gender practices as a sequence, and emphasize their significance by comparing them with the Western pattern. We argue that the concern of guanxi (social networking) in Taiwan is the key to go beyond the scope shaped by compulsory heterosexuality, misogyny, and homophobia. Finally, the Taiwanese case leads researchers to scrutinize how masculinity in ambiguity has been manifested in four dimensions: international, institutional, interpersonal, and developmental. We call for a more global framework of studies into socio-psychological masculinity, considering international politics and the global economy, challenging presumed national categories, and articulating macro and micro levels of masculinities, while illuminating how men’s masculine identities evolve and are self-constructed over their lives.
Kao, Ying-Chao and Herng-Dar Bih. 2013. “Masculinity in Ambiguity: Constructing Taiwanese Masculine Identities between Great Powers.” Pp. 175–91 in Masculinities in a Global Era, International and Cultural Psychology, edited by J. Gelfer. New York: Springer. *
Kao, Ying-Chao and Herng-Dar Bih. 2013. “Masculinity in Ambiguity: Constructing Taiwanese Masculine Identities between Great Powers.” Pp. 175–91 in Masculinities in a Global Era, International and Cultural Psychology, edited by J. Gelfer. New York: Springer. *
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Kao, Ying-Chao. 2013. “The Rise of BDSM (Sub)culture and Its (Dis)contents: A Literature Review.” Sexuality Research in China 34-2:160–80. *
Research Interests:
本篇定名為「做兵、做愛、做男人」，不僅以押首韻的「做」強調行動者在軍事體制下進行軍人∕性∕性別的自我打造及其動態過程，也企圖開展一個質性研究方法論的典範：「酷兒理論方法論」（queer theory methodology）。本文將簡介原論文的輪廓，以軍事田野為出發談及性∕別作為男人成年禮（通過儀式）的意義為何？跟過往的性∕別研究如何區隔？其次，情慾在做兵研究過程中以什麼樣貌存在著？最後，將過往被侷限為「同志研究」的酷兒理論，往前探索成為一個方法論的可能性。... more
本篇定名為「做兵、做愛、做男人」，不僅以押首韻的「做」強調行動者在軍事體制下進行軍人∕性∕性別的自我打造及其動態過程，也企圖開展一個質性研究方法論的典範：「酷兒理論方法論」（queer theory methodology）。本文將簡介原論文的輪廓，以軍事田野為出發談及性∕別作為男人成年禮（通過儀式）的意義為何？跟過往的性∕別研究如何區隔？其次，情慾在做兵研究過程中以什麼樣貌存在著？最後，將過往被侷限為「同志研究」的酷兒理論，往前探索成為一個方法論的可能性。
高穎超(2010)做兵、做愛、做男人：從軍事田野經驗探索酷兒理論方法論。見周平、林昱瑄編，質性／別研究，頁331–368。台北：巨流。
Kao, Ying-Chao. 2010. “Doing Soldier, Making Love, and Becoming Men: An Exploratory Study on Queer Methodology from Military Fieldwork.” Pp. 331–68 in Qualitative/Gender Studies, edited by P. Chou and Y.-H. Lin. Kaohsiung, Taiwan: Chuliu.
高穎超(2010)做兵、做愛、做男人：從軍事田野經驗探索酷兒理論方法論。見周平、林昱瑄編，質性／別研究，頁331–368。台北：巨流。
Kao, Ying-Chao. 2010. “Doing Soldier, Making Love, and Becoming Men: An Exploratory Study on Queer Methodology from Military Fieldwork.” Pp. 331–68 in Qualitative/Gender Studies, edited by P. Chou and Y.-H. Lin. Kaohsiung, Taiwan: Chuliu.
Research Interests: Gender Studies, Queer Studies, Queer Theory, Qualitative methodology, Sexuality, and 12 moreGender and Sexuality, Gender, Gender Equality, Qualitative Research, Studies On Men And Masculinity, Queering methodology, Doing Gender, Gender Equity Education in Taiwan, Tongzhi 同志, Tongzhi (Queer/LGBTQI) Studies 同志研究, Tongzhi (LGBTQI) Education 同志教育, and Doing Soldier
達克磊、高穎超(2016)理解「反同婚基督徒」的恐懼和屬靈爭戰。上報，12月27日。http://www.upmedia.mg/news_info.php?SerialNo=9677 †
Research Interests:
高穎超(2016)給生命邊緣的年輕同志。蘋果日報即時論壇，11月18日。 http://www.appledaily.com.tw/realtimenews/article/new/20161118/992464/ †
Research Interests:
台灣同志教會的國際意義，便是成為愛的燈塔。一方面，它要照亮島內被主流教會的異性戀霸權迫害、擠壓出來的靈魂。更進一步，台灣同志教會要帶領華人，成為「行公義、好憐憫，存謙卑的心，與上帝同行」的見證。 建議引用： Kao, Ying-Chao. 2016, May 18, "Tongzhi (LGBT) Christians, Their Injury and Beauty." The Initium. Retrieved Nov 3, 2016... more
台灣同志教會的國際意義，便是成為愛的燈塔。一方面，它要照亮島內被主流教會的異性戀霸權迫害、擠壓出來的靈魂。更進一步，台灣同志教會要帶領華人，成為「行公義、好憐憫，存謙卑的心，與上帝同行」的見證。
建議引用：
Kao, Ying-Chao. 2016, May 18, "Tongzhi (LGBT) Christians, Their Injury and Beauty." The Initium. Retrieved Nov 3, 2016 (https://theinitium.com/article/20160518-opinion-kaoyingchou-lgbt/#).
高穎超，2016年5月18日，〈同志基督徒，那些傷痕與美好〉。《端傳媒》，取用日期：2016年11月3日，https://theinitium.com/article/20160518-opinion-kaoyingchou-lgbt/#。
建議引用：
Kao, Ying-Chao. 2016, May 18, "Tongzhi (LGBT) Christians, Their Injury and Beauty." The Initium. Retrieved Nov 3, 2016 (https://theinitium.com/article/20160518-opinion-kaoyingchou-lgbt/#).
高穎超，2016年5月18日，〈同志基督徒，那些傷痕與美好〉。《端傳媒》，取用日期：2016年11月3日，https://theinitium.com/article/20160518-opinion-kaoyingchou-lgbt/#。
Research Interests:
早在1998年，何春蕤教授已...指出： 當性議題浮現時，多元文化理念之下的性教育實踐至少必須包含各種不同研究取向、不同流派，甚至互相衝突的價值觀與學說；在政治光譜上至少做到傳統保守派、自由開明派、前瞻激進派等各派觀點多元並陳，在言談中列舉討論各派如何看待該議題（例如婚前性行為、性騷擾、同性戀、代理孕母、性工作等等)，而非假定只有一種中立客觀的「正確」性觀念或正確性教育。（註 26）... more
早在1998年，何春蕤教授已...指出：
當性議題浮現時，多元文化理念之下的性教育實踐至少必須包含各種不同研究取向、不同流派，甚至互相衝突的價值觀與學說；在政治光譜上至少做到傳統保守派、自由開明派、前瞻激進派等各派觀點多元並陳，在言談中列舉討論各派如何看待該議題（例如婚前性行為、性騷擾、同性戀、代理孕母、性工作等等)，而非假定只有一種中立客觀的「正確」性觀念或正確性教育。（註 26）
我們必須一起終結貞潔教育造成的惡性循環與自我實現的預言，以及這種教育意識型態已對學生產生的三種傷害。教師、家長與決策官員都應承擔責任，一同積極面對性，自在、開放地學習性，讓性教育可以擺脫道德與信仰的迷霧，回到行為與健康的務實考量上（註 27），進而成為學生發 展整全人格，開拓視野，增權賦能的人生智慧之源。
建議引用：
高穎超，2016，〈讓研究證據說話：為什麼貞潔教育無效又有害？〉。《性別平等教育季刊》74：99-112。
Kao, Ying-Chao. 2016, March. "Evidence Speaks: Why is Abstinence-only Sex Education Ineffective and Harmful?". Gender Equity Education Quarterly (74):99-112.
當性議題浮現時，多元文化理念之下的性教育實踐至少必須包含各種不同研究取向、不同流派，甚至互相衝突的價值觀與學說；在政治光譜上至少做到傳統保守派、自由開明派、前瞻激進派等各派觀點多元並陳，在言談中列舉討論各派如何看待該議題（例如婚前性行為、性騷擾、同性戀、代理孕母、性工作等等)，而非假定只有一種中立客觀的「正確」性觀念或正確性教育。（註 26）
我們必須一起終結貞潔教育造成的惡性循環與自我實現的預言，以及這種教育意識型態已對學生產生的三種傷害。教師、家長與決策官員都應承擔責任，一同積極面對性，自在、開放地學習性，讓性教育可以擺脫道德與信仰的迷霧，回到行為與健康的務實考量上（註 27），進而成為學生發 展整全人格，開拓視野，增權賦能的人生智慧之源。
建議引用：
高穎超，2016，〈讓研究證據說話：為什麼貞潔教育無效又有害？〉。《性別平等教育季刊》74：99-112。
Kao, Ying-Chao. 2016, March. "Evidence Speaks: Why is Abstinence-only Sex Education Ineffective and Harmful?". Gender Equity Education Quarterly (74):99-112.
Research Interests:
美國聯邦最高法院判決同志婚姻合憲的24小時內，許多人的臉書都被「彩虹洗版」。然而，彩虹轉眼散去，狂歡終將散攤。「彩虹洗版」後，台灣同運即將面對三道難題：反智文化、「政商教集團」與「同志國族主義」。 高穎超(2015)彩虹洗版後，台灣同運的三道難題。刊出版見《風傳媒》，7月7日， http://www.storm.mg/lifestyle/55934。† Kao, Ying-Chao. 2015, July 7. “After the FaceBook... more
美國聯邦最高法院判決同志婚姻合憲的24小時內，許多人的臉書都被「彩虹洗版」。然而，彩虹轉眼散去，狂歡終將散攤。「彩虹洗版」後，台灣同運即將面對三道難題：反智文化、「政商教集團」與「同志國族主義」。
高穎超(2015)彩虹洗版後，台灣同運的三道難題。刊出版見《風傳媒》，7月7日， http://www.storm.mg/lifestyle/55934。†
Kao, Ying-Chao. 2015, July 7. “After the FaceBook Rainbow-washing, Three Challenges the Taiwan Tongzhi Movement Faces.” Storm.mg (http://www.storm.mg/lifestyle/55934). †
高穎超(2015)彩虹洗版後，台灣同運的三道難題。刊出版見《風傳媒》，7月7日， http://www.storm.mg/lifestyle/55934。†
Kao, Ying-Chao. 2015, July 7. “After the FaceBook Rainbow-washing, Three Challenges the Taiwan Tongzhi Movement Faces.” Storm.mg (http://www.storm.mg/lifestyle/55934). †
Research Interests:
1. 為了回應蔡康永落淚的新聞，與延伸媒體報導美國「同性戀與異性戀養育的子女並無差異」的研究，我的文章譯介了原文，並指出該研究不只是指出「沒差異」，還進一步提供這項科學共識是如何在爭議中，透過1萬9千筆研究發展而成的。 2. 亞當斯和賴特教授指出，科學共識不能被簡化當做某個存在或不存在的東西，而是不斷動態演化、開展的「共識過程」。 3. 家庭不穩定度對孩子教養的影響，遠比雙親的性傾向重要。近20年甚至有研究發現同志家庭的親子關係品質比異性戀家庭還高。 4.... more
1. 為了回應蔡康永落淚的新聞，與延伸媒體報導美國「同性戀與異性戀養育的子女並無差異」的研究，我的文章譯介了原文，並指出該研究不只是指出「沒差異」，還進一步提供這項科學共識是如何在爭議中，透過1萬9千筆研究發展而成的。
2. 亞當斯和賴特教授指出，科學共識不能被簡化當做某個存在或不存在的東西，而是不斷動態演化、開展的「共識過程」。
3. 家庭不穩定度對孩子教養的影響，遠比雙親的性傾向重要。近20年甚至有研究發現同志家庭的親子關係品質比異性戀家庭還高。
4. 真正影響兒少身心健康與生活美滿度的三大因素是：親子關係的品質，兒少生活中與重要成人的關係品質，以及經濟資源與其他資源的豐沛度。基於嚴謹且長期的研究，八個專業團體均支持同志伴侶應享有婚姻制度裡平等的權利、福祉與責任。
5. 科學發展往往與利益團體的政治議程背道而馳。隨著同志父母撫養能力的科學共識逐漸發展，反對同志的保守勢力卻不斷集結、反撲（如「別問別說」政策、DOMA法案）。這些濫用政治權力所築出的歧視之牆，持續鞏固著異性戀單偶婚近三百年來所壟斷的經濟利益與特權地位。
6. 兩項批判性觀察與一項預測：
a. 大部分的同志親職研究都著重在女同志媽媽們的貢獻與親職能力。禁止女同志、雙性戀女性、男跨女跨性別者領養小孩、使用人工生殖科技，或因婚姻不平權而剝奪同性伴侶成家權，就是對婦女的歧視。所以護家盟的分靈體不要再在CEDAW會議上以「同志不是婦女」為由，把LBT趕出議程了。
b. 關於同志家庭親職表現的研究，不符比例地聚焦在小孩的性傾向上。這種過分對「同志的小孩是不是同志」的關切，正透露出一種仍然把同性戀認為是低等的、不正常的、亟需避免的意識型態。
c. 保守異性戀利益的反同團體會不會在學界與政界大量投入金錢和人力，以干擾「同志雙親與異性戀父母的小孩無異」的知識生產與傳播，我們需靜觀其變、嚴密監督。
建議引用：
高穎超(2015)從蔡康永的眼淚談起。《蘋果日報》，6月26日， http://www.appledailytw.com/realtimenews/article/forum/20150626/635661。†
Recommended citation:
Kao, Ying-Chao. 2015, June 26. “Children are influenced by Parenthood, not Parents’ Sexual Orientations.” Apply Daily (http://www.appledailytw.com/realtimenews/article/forum/20150626/635661). †
2. 亞當斯和賴特教授指出，科學共識不能被簡化當做某個存在或不存在的東西，而是不斷動態演化、開展的「共識過程」。
3. 家庭不穩定度對孩子教養的影響，遠比雙親的性傾向重要。近20年甚至有研究發現同志家庭的親子關係品質比異性戀家庭還高。
4. 真正影響兒少身心健康與生活美滿度的三大因素是：親子關係的品質，兒少生活中與重要成人的關係品質，以及經濟資源與其他資源的豐沛度。基於嚴謹且長期的研究，八個專業團體均支持同志伴侶應享有婚姻制度裡平等的權利、福祉與責任。
5. 科學發展往往與利益團體的政治議程背道而馳。隨著同志父母撫養能力的科學共識逐漸發展，反對同志的保守勢力卻不斷集結、反撲（如「別問別說」政策、DOMA法案）。這些濫用政治權力所築出的歧視之牆，持續鞏固著異性戀單偶婚近三百年來所壟斷的經濟利益與特權地位。
6. 兩項批判性觀察與一項預測：
a. 大部分的同志親職研究都著重在女同志媽媽們的貢獻與親職能力。禁止女同志、雙性戀女性、男跨女跨性別者領養小孩、使用人工生殖科技，或因婚姻不平權而剝奪同性伴侶成家權，就是對婦女的歧視。所以護家盟的分靈體不要再在CEDAW會議上以「同志不是婦女」為由，把LBT趕出議程了。
b. 關於同志家庭親職表現的研究，不符比例地聚焦在小孩的性傾向上。這種過分對「同志的小孩是不是同志」的關切，正透露出一種仍然把同性戀認為是低等的、不正常的、亟需避免的意識型態。
c. 保守異性戀利益的反同團體會不會在學界與政界大量投入金錢和人力，以干擾「同志雙親與異性戀父母的小孩無異」的知識生產與傳播，我們需靜觀其變、嚴密監督。
建議引用：
高穎超(2015)從蔡康永的眼淚談起。《蘋果日報》，6月26日， http://www.appledailytw.com/realtimenews/article/forum/20150626/635661。†
Recommended citation:
Kao, Ying-Chao. 2015, June 26. “Children are influenced by Parenthood, not Parents’ Sexual Orientations.” Apply Daily (http://www.appledailytw.com/realtimenews/article/forum/20150626/635661). †
Research Interests: Queer Studies, Queer Theory, Children and Families, Parenting, Gay And Lesbian Studies, and 10 moreTaiwan Studies, Queer Theory (Literature), Survey Research, Parent Involvement, Don't Ask, Don't Tell, CEDAW, Lesbian, Gay, Bisexua, and Transgender, and Marriage and Family Therapy, Tongzhi studies and education, Tongzhi (Queer/LGBTQI) Studies 同志研究, and 蔡康永
高穎超(2013)貞潔教育，貞而未必潔。刊出版見自由時報，12月6日，A15版。 †
Kao, Ying-Chao. 2013, Dec 6. “Abstinence-Only Sex Education, Ineffective and Hazardous.” Pp. A15 in The Liberty Times. Taipei, Taiwan: The Liberty Times. †
Kao, Ying-Chao. 2013, Dec 6. “Abstinence-Only Sex Education, Ineffective and Hazardous.” Pp. A15 in The Liberty Times. Taipei, Taiwan: The Liberty Times. †
Research Interests:
高穎超(2013)恐懼同志的「性經濟」動力。刊出版見獨立評論＠天下，11月30日，http://opinion.cw.com.tw/blog/profile/52/article/796 † Kao, Ying-Chao. 2013, Nov 30. “The ‘Sexonomics’ Behind Homophobia.” Independent Critique @ Common Wealth.... more
高穎超(2013)恐懼同志的「性經濟」動力。刊出版見獨立評論＠天下，11月30日，http://opinion.cw.com.tw/blog/profile/52/article/796 †
Kao, Ying-Chao. 2013, Nov 30. “The ‘Sexonomics’ Behind Homophobia.” Independent Critique @ Common Wealth. (http://opinion.cw.com.tw/blog/profile/52/article/796). †
Kao, Ying-Chao. 2013, Nov 30. “The ‘Sexonomics’ Behind Homophobia.” Independent Critique @ Common Wealth. (http://opinion.cw.com.tw/blog/profile/52/article/796). †
Research Interests:
高穎超(2012)看穿科學迷障：「美國小兒科學院長信」事件的真相。性別平等教育季刊 57: 69–73。 † Kao, Ying-Chao. 2012. “See through the Enchantment of Science: The Truth Behind the Letter from President of American College of Pediatrics.” Gender Equity Education Quarterly... more
高穎超(2012)看穿科學迷障：「美國小兒科學院長信」事件的真相。性別平等教育季刊 57: 69–73。 †
Kao, Ying-Chao. 2012. “See through the Enchantment of Science: The Truth Behind the Letter from President of American College of Pediatrics.” Gender Equity Education Quarterly 57:69–73. †
Kao, Ying-Chao. 2012. “See through the Enchantment of Science: The Truth Behind the Letter from President of American College of Pediatrics.” Gender Equity Education Quarterly 57:69–73. †
Research Interests:
高穎超(2011)還要死幾個孩子才夠？。台灣立報，11月6日，性別版。 †
Kao, Ying-Chao. 2011, Nov 11. How Many Children shall We Let Die?—An Institutional Critique on the Death of Another Sissy Boy. Pp. Gender in Lihpao Daily. Taiwan. †
Kao, Ying-Chao. 2011, Nov 11. How Many Children shall We Let Die?—An Institutional Critique on the Death of Another Sissy Boy. Pp. Gender in Lihpao Daily. Taiwan. †
Research Interests: Gender Studies, Queer Studies, Queer Theory, Gender and Sexuality, Taiwan Studies, and 8 moreGender and Sexuality Studies, Constructions of femininity, Gender and Equity In Education, Sissyphobia, Gender Equity Education in Taiwan, Tongzhi (Queer/LGBTQI) Studies 同志研究, Tongzhi (LGBTQI) Education 同志教育, and Sissy Boys
高穎超(2011)從心理學教科書《人類發展》看見同志生命的多樣性。性別平等教育季刊 56: 84–97。 †
Kao, Ying-Chao. 2011. “The Diversity of Gay Life-spans in Psychology Textbook Human Development.” Gender Equity Education Quarterly 56:84–97. †
Kao, Ying-Chao. 2011. “The Diversity of Gay Life-spans in Psychology Textbook Human Development.” Gender Equity Education Quarterly 56:84–97. †
Research Interests:
高穎超(2011)「櫃子」是用來裝電腦的！。性別平等教育季刊 56: 126。
Research Interests:
Cheenghee Koh、高穎超、吳政庭(2011)拒絕拷貝「同性密友期」山寨知識。台灣立報，5月5日，性別版。 †
Koh, Cheenghee, Ying-Chao Kao and Cheng-Ting Wu. 2011, May 5. “False Knowledge: ‘Same-Sex Intimate Friendship.’” Pp. Gender in Lihpao Daily. Taiwan. †
Koh, Cheenghee, Ying-Chao Kao and Cheng-Ting Wu. 2011, May 5. “False Knowledge: ‘Same-Sex Intimate Friendship.’” Pp. Gender in Lihpao Daily. Taiwan. †
Research Interests:
高穎超(2011)出櫃政治學。台灣立報，4月24日，性別版。
Kao, Ying-Chao. 2011, Apr 24. The Politics of Coming Out. Pp. Gender in Lihpao Daily. Taiwan.
Kao, Ying-Chao. 2011, Apr 24. The Politics of Coming Out. Pp. Gender in Lihpao Daily. Taiwan.
Research Interests:
高穎超(2011)申請學校的多元性別議題：同志學生觀點。性別平等教育季刊 54: 30–38. † Kao, Ying-Chao. 2011. “Concerns of Multiple Gender and Sexualities When Applying to International Universities: Tongzhi (Gay) Student’s Perspective.” Gender Equity Education Quarterly... more
高穎超(2011)申請學校的多元性別議題：同志學生觀點。性別平等教育季刊 54: 30–38. †
Kao, Ying-Chao. 2011. “Concerns of Multiple Gender and Sexualities When Applying to International Universities: Tongzhi (Gay) Student’s Perspective.” Gender Equity Education Quarterly 54:30–38. †
Kao, Ying-Chao. 2011. “Concerns of Multiple Gender and Sexualities When Applying to International Universities: Tongzhi (Gay) Student’s Perspective.” Gender Equity Education Quarterly 54:30–38. †
Research Interests:
高穎超(2010)有組織地作性別—「2010啟動、融入、特色——性別平等教育輔導團成果發表研討會」側記。性別平等教育季刊 50: 45–57。 † Kao, Ying-Chao. 2010. “‘Doing Gender (Education)’ Institutionally: An Observational Note on the Annual Conference of Gender Equity Education Curriculum &... more
高穎超(2010)有組織地作性別—「2010啟動、融入、特色——性別平等教育輔導團成果發表研討會」側記。性別平等教育季刊 50: 45–57。 †
Kao, Ying-Chao. 2010. “‘Doing Gender (Education)’ Institutionally: An Observational Note on the Annual Conference of Gender Equity Education Curriculum & Instruction Team—Initiation, Transformation, and Specialization.” Gender Equity Education Quarterly 50:45–57. †
Kao, Ying-Chao. 2010. “‘Doing Gender (Education)’ Institutionally: An Observational Note on the Annual Conference of Gender Equity Education Curriculum & Instruction Team—Initiation, Transformation, and Specialization.” Gender Equity Education Quarterly 50:45–57. †
Research Interests:
高穎超(2009)性別服務送到校：陪伴縣市教育夥伴的初體驗。性別平等教育季刊 44: 38–47。 † Kao, Ying-Chao. 2009. “Delivering Gender Education Services School by School: The Original Experience of Collaborating with Grassroots Teachers of Gender Equity Education Teams on the... more
高穎超(2009)性別服務送到校：陪伴縣市教育夥伴的初體驗。性別平等教育季刊 44: 38–47。 †
Kao, Ying-Chao. 2009. “Delivering Gender Education Services School by School: The Original Experience of Collaborating with Grassroots Teachers of Gender Equity Education Teams on the National Scale.” Gender Equity Education Quarterly 44:38–47. †
Kao, Ying-Chao. 2009. “Delivering Gender Education Services School by School: The Original Experience of Collaborating with Grassroots Teachers of Gender Equity Education Teams on the National Scale.” Gender Equity Education Quarterly 44:38–47. †
Research Interests:
高穎超(2009)老師，你／妳也可以教得這麼酷！─國小課本中同志「說得出口的愛」。見蕭昭君、王儷靜及洪菊吟編，我們可以這樣教性別，頁77–81。台北：教育部。 † Kao, Ying-Chao. 2009. “The Love That Dare Speak Its Name: Queer Curricula in Grade 1–6 Textbooks.” Pp. 77–81 in We Can Teach Gender These Ways, edited by... more
高穎超(2009)老師，你／妳也可以教得這麼酷！─國小課本中同志「說得出口的愛」。見蕭昭君、王儷靜及洪菊吟編，我們可以這樣教性別，頁77–81。台北：教育部。 †
Kao, Ying-Chao. 2009. “The Love That Dare Speak Its Name: Queer Curricula in Grade 1–6 Textbooks.” Pp. 77–81 in We Can Teach Gender These Ways, edited by J.-J. Hsiao, L.-C. Wang and J.-Y. Hong. Taipei, Taiwan: The Ministry of Education. †
Kao, Ying-Chao. 2009. “The Love That Dare Speak Its Name: Queer Curricula in Grade 1–6 Textbooks.” Pp. 77–81 in We Can Teach Gender These Ways, edited by J.-J. Hsiao, L.-C. Wang and J.-Y. Hong. Taipei, Taiwan: The Ministry of Education. †
Research Interests:
高穎超(2009)300道彩虹的綻放! ─與國小兒童談多元性別及同志教育。見蕭昭君、王儷靜及洪菊吟編，我們可以這樣教性別，頁82–87。台北：教育部。 † Kao, Ying-Chao. 2009. “300 Rainbows in an Elementary School: How to Talk About Gender Diversity and Tongzhi (Lgbtq) Education with 4th–6th Graders.” Pp. 82–87... more
高穎超(2009)300道彩虹的綻放! ─與國小兒童談多元性別及同志教育。見蕭昭君、王儷靜及洪菊吟編，我們可以這樣教性別，頁82–87。台北：教育部。 †
Kao, Ying-Chao. 2009. “300 Rainbows in an Elementary School: How to Talk About Gender Diversity and Tongzhi (Lgbtq) Education with 4th–6th Graders.” Pp. 82–87 in We Can Teach Gender These Ways, edited by J.-J. Hsiao, L.-C. Wang and J.-Y. Hong. Taipei, Taiwan: The Ministry of Education. †
Kao, Ying-Chao. 2009. “300 Rainbows in an Elementary School: How to Talk About Gender Diversity and Tongzhi (Lgbtq) Education with 4th–6th Graders.” Pp. 82–87 in We Can Teach Gender These Ways, edited by J.-J. Hsiao, L.-C. Wang and J.-Y. Hong. Taipei, Taiwan: The Ministry of Education. †
Research Interests:
高穎超(2009)「時光飛毯」：從時尚史看「(同志)違反自然說」的社會變遷意義。見游美惠、蔡儷玲編，性別好好教，頁202–210。台北：教育部。 † Kao, Ying-Chao. 2009. “‘Time Mechine’ Lesson Plan: Using the Fashion History to Reflect the Change of ‘Homosexuals Are Not Natural’.” Pp. 202–210 in Teach Gender... more
高穎超(2009)「時光飛毯」：從時尚史看「(同志)違反自然說」的社會變遷意義。見游美惠、蔡儷玲編，性別好好教，頁202–210。台北：教育部。 †
Kao, Ying-Chao. 2009. “‘Time Mechine’ Lesson Plan: Using the Fashion History to Reflect the Change of ‘Homosexuals Are Not Natural’.” Pp. 202–210 in Teach Gender Well, edited by Mei-Hui You and Li-Ling Tsai. Taipei, Taiwan: The Ministry of Education. †
Kao, Ying-Chao. 2009. “‘Time Mechine’ Lesson Plan: Using the Fashion History to Reflect the Change of ‘Homosexuals Are Not Natural’.” Pp. 202–210 in Teach Gender Well, edited by Mei-Hui You and Li-Ling Tsai. Taipei, Taiwan: The Ministry of Education. †
Research Interests:
高穎超(2007)脫不掉的軍服：「做兵影展」歐美經驗紀實。性別平等教育季刊 40: 35–43。 †
Kao, Ying-Chao. 2007. “Uniforms That You Can’t Take Off: A Report of the Euro-American Section in the Film Festival of ‘Doing Soldier.’” Gender Equity Education Quarterly 40:35–43. †
Kao, Ying-Chao. 2007. “Uniforms That You Can’t Take Off: A Report of the Euro-American Section in the Film Festival of ‘Doing Soldier.’” Gender Equity Education Quarterly 40:35–43. †
Research Interests:
高穎超(2006)誰伴著「青衿同志」小學畢業？—校園同志運動的處境、策略及盟友。性別平等教育季刊 34: 85–92。本文原刊於洪文龍、許雯娟、畢恆達編，性別與空間之教學、研究與政策十年回顧與前瞻—台灣大學性別與空間研究室十週年研討會專刊，頁95–109。 † Kao, Ying-Chao. 2006. “Twelve Years of College LGBT Student’s Movement: Situations, Strategies and... more
高穎超(2006)誰伴著「青衿同志」小學畢業？—校園同志運動的處境、策略及盟友。性別平等教育季刊 34: 85–92。本文原刊於洪文龍、許雯娟、畢恆達編，性別與空間之教學、研究與政策十年回顧與前瞻—台灣大學性別與空間研究室十週年研討會專刊，頁95–109。 †
Kao, Ying-Chao. 2006. “Twelve Years of College LGBT Student’s Movement: Situations, Strategies and Alliances.” Gender Equity Education Quarterly 34:85–92. †
Kao, Ying-Chao. 2006. “Twelve Years of College LGBT Student’s Movement: Situations, Strategies and Alliances.” Gender Equity Education Quarterly 34:85–92. †
Research Interests:
高穎超(2005)籃球名校中的籃球「肉腳」：體育結構中的掙扎與盼望。性別平等教育季刊 30: 12–19。 †
Kao, Ying-Chao. 2005. “A Basketball Loser in A Basketball Dream School: Stories About Struggles in and Expectations on P.E. Structures.” Gender Equity Education Quarterly 30:12–19. †
Kao, Ying-Chao. 2005. “A Basketball Loser in A Basketball Dream School: Stories About Struggles in and Expectations on P.E. Structures.” Gender Equity Education Quarterly 30:12–19. †
Research Interests:
建議引用：高穎超(2003)後政治正確時代的空支票。中國時報，12月21日。
Suggested citation: Kao, Ying-Chao. 2003, Dec 21. “An Empty Promise in the Post Politic-correctness Era.” In China Times. Taipei, Taiwan.
Suggested citation: Kao, Ying-Chao. 2003, Dec 21. “An Empty Promise in the Post Politic-correctness Era.” In China Times. Taipei, Taiwan.