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This paper employs a queer intercultural communication framework to analyze the Changed Movement's website, an evangelical Christian group which claims individuals can change their sexual and gender identities through faith and testimony. I argue that the Changed Movement is a rhetorical site which makes possible a social conversion—one does not need to see a therapist to begin conversion. Changed naturalizes the white cisheterosexual evangelical subject on sociocultural and legal levels in the US nation-state to produce sexualized others that threaten to take the evangelical subject's place, while employing Pulse shooting survivor testimony to, albeit ambiguously, support that "changed is possible." Finally, I argue that queer intercultural scholarship must examine evangelical groups like Changed, which construct queer and trans people as subjects to be expelled from the sociocultural and national bodies. These cultural sites are inherently implicated into deeper intersections of power and oppression like whiteness and cisheterosexism. [ABSTRACT FROM AUTHOR]

This essay begins with the assumption that "allies" can be and do more than that which is normatively pre-determined by institutionalized definitions of "allies." As a result, this essay implicates ally subjectivity in relational terms. Specifically, we turn to developments in queer relationality to reconceptualize of "ally" beyond the narrow confines binaristic mimesis demands. We argue normative framings of "ally" as an exclusively cisheterosexual identity modifier effectively dismiss the ways intersecting oppressions function. In turn, we articulate "ally" as a praxis-oriented posture that desires critical cultural communicative means of belonging across intersections of difference. The result is a heuristic framework used to focus relational forces animating "allies" for their potential in enacting queer worlds in and through what we term "praxis-oriented ally subjectivity." [ABSTRACT FROM AUTHOR]

In this theoretical essay, we revisit Muñoz's (1999) highly influential theory of disidentifications to explore the potentiality of queer (of color) identities, performances, and politics in intercultural communication processes. We seek to interrogate the fluid and complex nuances of (dis)identifications with hegemonic relations of power, oppression, and privilege through our narratives as queer transnational/migrant men of color. By arguing that sexuality, sex/gender, and body function as significant facets of overall identity, we move forward to discuss larger implications of disidentifications to communication theory. [ABSTRACT FROM AUTHOR]

For this critical intercultural inquiry, I as an Asian/Japanese transnational cisgendered gay man write my autoethnography of queer (or non-heteronormative) Asian–Black (dis)connections. Specifically, I challenge, interrogate, and problematize my queer intercultural production of desire and attraction as I engage in my critical autoethnographic interrogation of dialogues with five Asian/Japanese transnational gay men who have previously engaged in queer Asian–Black relationality. In so doing, I intend to create a potential point of departure to decenter the discursive and material effects of White gay normativity in the knowledge production of Asian queer male desire and attraction. [ABSTRACT FROM AUTHOR]

In this essay, I analyze my border performances of becoming and being as an embodied text to explicate, elucidate, and elaborate culturally hybrid practices of intercultural transition. I pay close attention to unpack the material realities of my hybridity as I continue to live within and beyond queer (or non-heteronormative) Japan-US transnational borderland. In so doing, I aim to illustrate (dis)connections between my identity negotiation processes and the multiple significances of queer Asian/American male identity construction to disrupt the heteronormative modes of thinking about intercultural transitions. [ABSTRACT FROM AUTHOR]