Activism of the Opposites and the LGBTQ community

Activism of the Opposites and the LGBTQ community

In most cases, activism is based and driven by the ideology of perceived or actual oppression emanating from the human limitations in the interpretation and definition of nature. Martha P. Johnson, an agile gender activist of the 1970s, when the minority groups were highly oppressed in the US, is highly credited for her tremendous contribution in the liberation of the minority LGBTQ (Lesbian, Gay, Bisexual, Transgender, Queer) community. On the other hand, Richard Spencer is in the process of engineering a twenty-first century wave advocating for the white supremacy to oppress the minority in a time that the groups have made substantial progress in struggles for equality in country. Although Johnson and Spencer activism is bound to have some differences and similarities, because of the intricate nature of definition, both seem to ideologically work from opposite directions in different times, subjects and situations. Therefore, from their phased activism, it is clear that the biggest problem for humanity is interpretation which immensely determines a society’s collective memories, as well as the imagined futures.          

Activists Johnson and Spencer similarities and differences clearly reveal that the natural limitation of definition leads to sporadic understanding regarding the boundaries of advocacy should operate. The primary intention of Johnson and Spencer centers on acquiring their ‘perceived rightful best’ for their communities. However, the ‘perceived rightful best’ for both activists is highly influenced by time, hence totally different or opposite. Johnson intended to liberate the LGBTQ minority in a dominantly heterosexual society of the 70s, with the primary objective of attaining equality. On the other hand, Spencer’s intention is to regain white supremacy at a time the community has ceded substantial ground to embrace equality. In the execution of their endeavors, both activists reveal some similarities and differences as well. Spencer and Johnson utilize both acceptable and unacceptable means in their course. For instance, Johnson, using a down-top approach, instigated several riots, such as the “Stonewall Riots,” in the late sixties and throughout the seventies, while Spencer, utilizing a top-down technique, has been involved in several incidences of online bullying (Ryan, 2017). However, the primary motive by Johnson was to mobilize the LGBTQ courage to stand against discrimination, “which is why time and again gender-variant people have been at the forefront of queer rebellions, like Stonewall” (Ryan, 2017).  On the other hand, “Spencer subscribes zealously to the idea that America’s white population is endangered” (Harkinson, 2017). His and companion’s “Look at me! Look at me! I the GOP now!” chants at a dinner, indicate that Spencer is focusing on the attention of the highest echelons of politics to acquire substantial power to contain the perceived danger from the people of color (Harkinson). Therefore, Johnson and Spencer reveal a strange phenomenon, because while using different methods to acquire opposing objectives, both are still within the realm of activism.

                      Spencer and Johnson activism immensely contribute to the collective memory of the majority against minority battles, as well as the imagined futures of a completely free American society. The activists remind the American people that the battle of oppression and supremacy constantly exists throughout the American history, because of a wrong understanding of the difference that defines minority and the majority. For instance, the gender war emanates from the understanding that a man is superior, because he is not a woman, while straight is perceived better, because it is not gay. Thus, because there is no factual support to such understanding, the imagined futures of a free or a race dominated society is a mirage, but supremacy and equality battles will probably proceed to eternity.


Harkinson, J. (2017, June 23). Meet the white nationalist trying to ride the Trump train to lasting power. Retrieved from

Ryan, H. (2017, October 6). Power to the People: Exploring Marsha P. Johnson’s Queer Liberation. Retrieved from

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