 Note, however, that by phrasing the task as one of identifying the wrongs women suffer (and have suffered), there is an implicit suggestion that women as a group can be usefully compared against men as a group with respect to their standing or position in society; and this seems to suggest that women as a group are treated in the same way, or that they all suffer the same injustices, and men as a group all reap the same advantages. But of course this is not the case, or at least not straightforwardly so. As bell hooks so vividly pointed out, in 1963 when Betty Friedan urged women to reconsider the role of housewife and demanded greater opportunities for women to enter the workforce (Friedan 1963), Friedan was not speaking for working class women or most women of color (hooks 1984: 1–4). Neither was she speaking for lesbians. Women as a group experience many different forms of injustice, and the sexism they encounter interacts in complex ways with other systems of oppression. In contemporary terms, this is known as the problem of intersectionality (Crenshaw 1991, Botts 2017). This critique has led some theorists to resist the label “feminism” and to adopt a different name for their view. Earlier, during the 1860s–80s, the term “womanism” had sometimes been used for such intellectual and political commitments; in 1990, Alice Walker proposed that “womanism” provides a contemporary alternative to “feminism” that better addresses the needs of Black women and women of color more generally. But given more recent work on  trans issues  such a gender-specific term would today raise many more problems than it would solve.