 Not surprisingly, group solidarity is generally thought to exist primarily in either cases where group members identify themselves as group members and assert their shared interests and needs or in cases where group members exhibit collective consciousness to the extent that they are inclined to take pride or feel shame in group actions without prompting. But, according to at least some of those who make use of the concept of group solidarity here, e.g. Larry May (1987) and Howard McGary (1986), group solidarity does not require group self-consciousness. Indeed, according to both May and McGary, group solidarity can be understood as present in what McGary calls “loosely structured groups”, such as privileged racial groups whose members provide support or benefits to other members qua group members, even though they may not, in McGary’s words, “see themselves as interested in one another’s interests” (McGary 1986, p. 158). In these groups, McGary contends, mutual benefits, as well as practices that may, unbeknownst to those who participate in them, maintain forms of oppression such as racism and sexism, signal group solidarity of the sort relevant to collective responsibility.