 Not all philosophers who embrace appreciation of the insights of intersectionality agree on whether it yields a distinct methodology, or a starting point for better inquiry, or a better conception of experiences of oppression (Khader 2013; Garry 2011). Serene Khader suggests that intersectional theories “are united by a critique of what Crenshaw (1991) calls ‘additive’ models of identity” that assume that individuals at intersections of traditionally oppressed identity categories are “necessarily worse off than the individual facing a single oppression,” as if each dimension on which one can be oppressed is easily separable in categories traditionally conceived in isolation (Khader 2013, 75). Instead, “intersectional theorists argue that the oppressions facing multiply oppressed women co-constitute one another and situate those women such that attempts to advance the interests of ‘all women’ may fail to advance theirs” (Khader 2013, 75).