 For example, a common narrative of U.S. feminist history points to universalizing claims made on behalf of women during the so-called “second wave” of the feminist movement in the late 1960s and 1970s. The most often discussed (and criticized) second wave feminist icons—women such as Betty Friedan or Gloria Steinem—are white, middle-class, and heterosexual, although this historical picture itself too often neglects the contributions of lesbian feminists, feminists of color, and working-class feminists, which were less visible in popular culture, perhaps, but equally influential in the lives of women. For some early radical feminists, women’s oppression as women was the core of identity politics and should not be diluted with other identity issues. For example, Shulamith Firestone, in her classic book The Dialectic of Sex, argued that “racism is sexism extended,” and that the Black Power movement represented only sexist cooptation of Black women into a new kind of subservience to Black men. Thus for Black women to fight racism (especially among white women) was to divide the feminist movement, which properly focused on challenging patriarchy, understood as struggle between men and women, the foundational dynamic of all oppressions (Firestone 1970: esp. 103–120).