of oppressed groups. Proponents of identity politics argue that those who do not share the life experiences that it brings to members of an oppressed group cannot understand what it means to be a person with that identity. Not limited to activity in the traditionally conceived political sphere, identity politics refers to activism, politics, theorizing, and other similar activities based on the shared experiences of members of a specific social group (often relying on shared experiences of oppression). The term identity politics and movements linked to it came into being during the latter part of the 20th century. It can most notably be found in class movements, feminist movements, gay and lesbian movements, disability movements, ethnic movements and post colonial movements. Identity politics is open to wide debate and critique. Minority influence is a central component of identity politics. Minority influence is a form of social influence which takes place when a majority is being influenced to accept the beliefs or behavior of a minority. Unlike other forms of influence this usually involves a personal shift in private opinion. This personal shift in opinion is called conversion. Groups who engage in identity politics take part in such activities as community organizing and consciousness-raising, as well as participating in political and social movements. Identity politics assumes that the shared identity and experiences of LGBTQ people is a rational basis for political action, notwithstanding the different (and sometimes competing) interests of individual members of the queer communities. Basic to this assumption is the idea that glbtq people constitute a legitimate political constituency deserving of equal rights and representation. Some critics have argued that groups based on shared identity, other than class (e.g.: religious identity or neurological wiring), can divert energy and attention from more fundamental issues, such as class conflict in capitalist societies. Even those who support gay rights, freedom of religion or ending racism, for instance, may consider these side issues at best. Those with multiple oppressed identities have sometimes responded by forming new, more specific identity politics groups. Liberal-reformist gay and lesbian activists continue to work for full acceptance of gays and lesbians in the institutions and culture of mainstream society, but queer activists instead make a point of declaring themselves outside of the mainstream and having no desire to be accepted by or join it. Identity politics has sometimes been criticized as narrow, even childish, and essentialist. Social critic