 In addition to its utility in explaining Black women’s lived experience, intersectionality also provides tools for Black feminists to critique the presumed whiteness and bourgeois-class status of feminism and to combat various forms of oppression and violence. Thus, intersectionality is also key to critiquing phenomenological analysis, that is, analysis of lived experiences and feminist movements through the lens of sociopolitical identities such as race, sex, and class. Angela Davis’s text Women, Race, &amp; Class (1981) is an early model of this approach; it details the history of U.S. women’s movements and their consideration, or lack thereof, of the class-based and racial dimensions of womanhood. Texts such as Patricia Hill-Collins’s Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (1990 [2015]) underscore the ways in which Black women create their own epistemological standpoint as a result of their lived experiences. In the 1970s to 90s, when Black women’s contributions to academia reached its zenith, Black feminist scholars such as Barbara Christian in “The Race for Theory” (1988), Toni Morrison in Playing in the Dark (1992), and Audre Lorde in “The Master’s Tools will Never Dismantle the Master’s House” (1984a) and “Age, Race, Class, and Sex: Women Redefining Difference” (1984b) exemplified Black women’s critiques of theoretical approaches that adopt a “neutral” stance toward feminist movements where neutral meant presuming all women to be white, middle-class, young or middle-aged, and heterosexual (see also Hull, Bell-Scott, &amp; Smith 1982).