The movement to legalize same-sex marriage was revitalized in the 1990s in the US. This paper examines the reasons for this revitalization and analyzes the movement in relation to feminism. Gays/Lesbians called for same-sex marriage rights in the 1990s because of the influence of the HIV/AIDS epidemic and a lesbian baby-boom in the 1980s. At the same time, NOW, a liberal feminist group in the US, officially declared support for same-sex marriage. One reason for solidarity between liberal feminists and gays/lesbians was that both groups shared liberal values, including the pursuit of freedom, equality, and justice through social reform and legal change. Both groups also resisted the conservative thinking expounded by the Moral Majority and Reagan supporters. These conservatives opposed same-sex marriage and attacked both gays/lesbians and feminists during the 1980s. However, queer theorists started to criticize this movement in the 2000s because the legalization of same-sex marriage leads to assimilation, normalization, and loss of sexual diversity. They also criticized activists for prioritizing legalization of same-sex marriage over issues of poverty and discrimination against lower class queers. I analyze their criticism of the same-sex marriage movement and explore the theoretical and practical dimensions of the movement.

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本稿では，男女一対一の性関係を基盤にした関係と血縁に絶対的な価値をおき，ジェンダーに基づく役割分担の再生産が行われる「従来の家族」に対し，レズビアン家族・ゲイ家族の実践から何を問いかけることができるかを，先行研究などから実例を挙げて検討した。(1) レズビアンやゲイにとって友人やコミュニティが家族になっていること，(2) 血縁家族は精神的な支えになるとの前提が疑問視され，誰を「家族」と見なすのかの再考がなされること，(3) レズビアンやゲイが親になることで，「親=父親+母親」との前提が崩され，親子関係が「無の状態から交渉できるもの」となりうること，(4)ジェンダー役割を問い，日常の家事や育児に柔軟に対応するパートナー関係の実践があることを挙げ，これらが「従来の家族」に問いかける可能性があると論じた。最後に，レズビゲイ家族の実践が主流への同化か挑戦かの判断の難しさを述べた。

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