 In making this point, Crenshaw underscores concerns about exclusion voiced by the Combahee River Collective, founded in 1974 as well as by writers such as bell hooks (1981, 7), Aída Hurtado (1989, 849–50) and the contributors to such influential anthologies as This Bridge Called My Back (Moraga and Anzaldua 1981) and All the Women Are White, All the Blacks Are Men, But Some of Us Are Brave: Black Women’s Studies (Hull, Scott and Smith 1982). These concerns cannot be accommodated by what Chandra Mohanty calls the “add and stir” approach (2003, 518), which tries to counter the exclusion of many women but still takes the experiences of white European heterosexual women as the base while mixing in the experiences of others, say, Indonesian Nike workers, as if they were mere seasoning. Nor can the concerns be accommodated by taking Indonesian Nike workers as normative for non-Western women any more than the concerns of mid-twentieth century Parisian women can be taken as normative for Western ones (2003, 34).