 In general, Fraser thinks feminists too eagerly turned to poststructuralist theories in the 1990s and that this turn has consequences: not only does it leave women with no prospects for change other than resignification but it also reduces gender inequality to a matter of language and culture and neglects socio-economic issues such as female poverty (2013). Here her criticism is directed at what she calls Lacanianism in feminism. The work of Lacanian feminists has some merit, she says, in that it shows gender to be a discursive construction. Sexual identity is based on the process of identification, language, and socialization in which the child enters into the symbolic order, governed by the incest taboo or what Lacan calls “the law of the Father.” Subjugation to that law and becoming a subject are thus one and the same. Given the law’s phallocentric tilt, women are pretty much condemned. Nevertheless this analysis remains too historically unspecific for Fraser. What we need from discourse theory, she maintains, are insights into how our social identities are formed and altered over time, how social groups form and disintegrate, how dominant groups retain their cultural dominance and what the prospects are for emancipatory change.