 De Beauvoir’s work thus contains a contradiction in its thinking about women: Sometimes it conceives of women as a homogenous group, uniformly subordinate to men, and sometimes it conceives of women as “dispersed,” with different relations of solidarity with, and subordination to, different groups of men. Both conceptions have problems. In conceiving of women as dispersed according to race and class de Beauvoir’s work raises the question of what similarities in experience, interest or concern might underwrite feminist struggles. Sally Haslanger calls this the commonality problem (2000, 37). What experiences does a black Sudanese Muslim woman displaced by ethnic cleansing in Dafur share with the Queen of England (Mikkola 2007, 363)? What connects white middle-class women pursuing professional careers with, say, poorer women or women of color who may take over their domestic chores (Ehrenreich 2002)? Indeed, might interests in a living wage by female childcare workers not oppose interests of more privileged women in affordable day care (Collins 1998, 223)? Moreover, in conceiving of women as a homogeneous group and contrasting them to proletarians, aborigines, blacks and Jews de Beauvoir betrays her identification of women in general with a certain group of women, namely those that are not proletarian, aboriginal, black or Jewish. Haslanger calls this the normativity problem. Talk of women as a single group falsely generalizes the interests, characteristics and concerns of specific women – mainly those that are middle-class, European, white and heterosexual – and makes them the norm for all.