本文試圖以後組氏主義的觀點，犯台灣自九0年代以來蓬勃發展的同，色運動放在國際文化霸權的框架程來思考;主要的目的，是企圖為困擾本土同運已久的“現身"問題探索一個可能的出路。因為對西方的同運而言，現身向來是主運動的起步，但是台灣的同進由於本土社會文化脈絡的殊兵，同志普遍對於混身感到力不從心;所以成功的本土同遂，基本上是透過像“集體混身"這樣權宜的概念與做法，“越過"現身這個問題來逕白開展的。但是仔細分析台灣同述中主張必須坑身的論理依據，以及傾向規避或拖延現身的實際運動者在運動上所遭遇的若干困難，會發現混身這個困擾的揮之不去，其實是援用以身分政治為基礎的西方同逐梭子所產生的、水土不服的典範危機。所以雖然在西方(同運)的文化霸權籠罩之下，另類運動路線的發展並不容易，但若妥徹底解決這個困局，也只能發揮後處氏自主的精神，順著本土脈絡的殊兵，思考如何能發展出一種非身分政治的同運走向。

Since the 1990s' emergence ofgay activism in Taiwan， the problem of “comingout" has been a constant bother. Due to significant socio-cultural differences， coming out， the basic step for metropolitan gay activism， turns out insurmo�ntably difficult for local gay people to put into practice. So local gay activism that has successfully mobilized support rather “bypassed"this problem by inventing such expediency as“collective coming out" and other compromised starategies. However， a critical analysis of either the logic behind certain local insistence on coming out or the occasional dealdlocks facing local gay activism demonstrates that coming out still remains prerequisite for an activism based on identity politics. Thus， one radical way out of this predicament seems to lie in the assertion of a postcolonial autonomy which will free local gay activism from the hegemonic shadow of its metropolitan counterpart so that local limitations， instead of being lamented， could be exploited to devise an alter-native form ofgay activism.