Feminism in the 1970s saw a strange phenomenon called “political lesbianism”—women who identified as lesbian even though they had never had sex with another woman. [...] This outlook was inspired by Ti-Grace Atkinson’s phrase “Feminism is the theory; lesbianism is the practice.” Some who espoused this view apparently considered sex dirty, but saw cachet in identifying with lesbians as supposedly more radical, even chic, sisters. [...] But this marriage between identity and antisexuality lives on in “LGBT,” where sex and sexual liberation are replaced by a focus on anodyne, de-sexed identity and gender.

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The ever-expanding [LGBTQQIA2S+] acronym—a kind of perverse inversion of “e pluribus unum”—is apparently intended to convey the notion of diversity and inclusivity. The implied conceit is that it encompasses all sexual and gender identities. In that it fails, despite its unwieldiness. Two of the most obvious behaviors excluded inhabit the margins of the former gay movement: pederasty and sadomasochism. Their omission is intentional: including them would signal acceptance of behaviors that lie outside the acceptability parameters of a movement that seeks acceptance and assimilation into the dominant society rather than challenging its prejudices. Both SMers and pederasts played significant roles in gay liberation from the start.

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Another group left out is heterosexuals. Yet post-Stonewall gay activists took as their goal the liberation of sexuality, including heterosexuality, which, despite the privileges it enjoys in heterodominant society, could benefit from liberation from its patriarchal and reproductive strictures.

The notion that the multiple identities included in the acronym represent a community is absurd. Even gay men and lesbians—whether taken separately or together—do not constitute a community. The only thing they share is their attraction to people of the same sex. In one sense, gay men have more in common with straight women—both are attracted to the male of the species. The priority for most lesbians is their femaleness, whereas for most gay men it’s their attraction to other males. The terms “gay community” and “lesbian community” are fictional constructs. Each consists of many different, sometimes conflicting, subsets rather than a supposed supra-class unity.

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“LGBT” rejects fluidity and ambiguity in favor of fixed and frozen identities. This flies in the face of everything known about human (and primate) sexual behavior, as well as the lived experience of most gay men and lesbians. Cross-cultural studies show that same-sex behavior exists in all societies studied, and can range from occasional to exclusive—as Alfred Kinsey’s studies also showed—and becomes more prevalent the higher up the phylogentic scale one goes.

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The ascendancy of LGBT represented several things:

* All talk of sex was eliminated. A struggle for sexual freedom was replaced by a quest for mere “equality.” “We are family” became the mantra. “We’re just like you.”

* The LGBT agenda pursued assimilation, patriotism, and conventionality: aping of the failing hetero institution of marriage; enthusiastic participation in the imperialist military; passage of hate-crimes laws that strengthened the police state and punished thoughts and intent.

* A struggle for social justice and against capitalist injustice was replaced by a parochial focus on identity.

* It had the effect of erasing gay males in favor of a diluted hodgepodge of identities.

* It became a new interest group and electoral constituency oriented mostly toward the Democrat Party and assimilation into the capitalist system. Not being beholden to any democratic base, it was easily, and willingly, co-opted by the ruling class.

* It became part of the imperialist project, used by the State Department under Democrat regimes to bludgeon third-world countries into acquiescing to the Western agenda, even where the notion of “LGBT” was alien to their cultures. The government spent millions to advance this “gay imperialism” under the guise of supporting “human rights.”