本文以社會建構論的視角，分析了同妻作為中國本土化身份，是如何被建構出來的。本文主張，社會學、人類學、法學、傳播學和公共衛生學科，及其這些學科所研究的具體社會實踐，參與了對同妻身份的塑造。具體因素包括：性、愛、婚三位一體的理想和現實的落差；同妻訴訟離婚時要求丈夫坦白性傾向；傳統媒介的審查機制和新媒介的身份塑造機制；公共衛生領域的愛滋標籤。在後殖民理論看來，混雜常常挑戰了殖民文化的本真和純粹，同妻作為一個「混雜」的現象，卻在挑戰強勢文化的同時，進一步催生了「純粹」，譴責同性戀騙婚的話語反而使得性傾向的二元對立進一步得到了鞏固。這樣的分析揭示了後殖民理論的洞見和局限，也凸顯了同妻身份建構和同性戀身份建構的差異和一致性。

From the perspective of social constructivism, this paper analyzes how the Tongqi identity as a Chinese native phenomenon is constructed. Sociology, anthropology, law, communication and public health, as well as the concrete content of these disciplines, have participated in the shaping of the identity of Tongqi . The specific factors include: the gap between the ideal and reality of the trinity of sex, love and marriage; the compulsory requirement for Tongqi’s husbands’ confessions concerning their sexual orientation during divorce processes; the censorship mechanism of traditional media and the identity building mechanism of new media; AIDS labeling in the field of public health. In the view of postcolonial theory, hybridity often challenges the authenticity and purity of colonial culture. As a phenomenon of “hybridity”, Tongqi challenges the hegemonic culture, and at the same time, gives birth to “purity”. On the contrary, the discourse denouncing gay men concealing sexual orientation and marrying women further consolidates the binary opposition of sexual orientation. This analysis reveals the insights and limitations of post- colonial theory, and also highlights the differences and consistency between Tongqi identity construction and homosexual identity construction.