 In recent decades, feminist phenomenologists have further investigated the living body as a site of selfhood that both reflects cultural norms and can provide a site of resistance to them. Taking inspiration from Beauvoir’s claims about ambiguity, feminist phenomenologists undertake a wide range of investigations into dimensions of women’s bodily existence. Iris Marion Young, for instance, has drawn attention to the way that women’s bodily modes of expression reflect cultural norms of immanence and objectification (Young 1990). Sandra Bartky shows that women are encouraged to take themselves as sexual objects, which alienates them from their lived bodies and encourages them to see their bodies and selves as passive (Bartky 1990). The phenomenology of embodiment is thus not separate from nexuses of social power (Oksala 2016). At the same time, phenomenological attention to conditions such as pregnancy (described above) may illuminate a more positive side of the fractious nature of women’s selves: the self, here, is multiplicitous. Conflict among roles is constitutive of the self, and it is especially salient among women in patriarchal societies (Weiss 2008). Latina feminist phenomenology has been particularly active in recent decades in reconceptualizing this multiplicitous self, as we will see in greater detail in the following section.