 Just as Marxist theory sought out a universal subject in the person of the worker, feminists theorists sought it out in a shared and common condition that afflicted women across cultures. But this notion of a universal womanhood was interrupted by other thinkers, such as bell hooks, saying that it excluded non-white and non-middle-class women’s experience and concerns. Hooks’ 1981 book titled Ain’t I a Woman? exposed mainstream feminism as a movement of a small group of middle- and upper-class white women whose experience was very particular, hardly universal. The work of hooks and later Cherrie Moraga, Gloria Anzaldúa, Maria Lugones, Elizabeth Spelman, and others foregrounded the need to account for women’s multiple and complex identities and experiences. By the 1990s the debates about whether there was a coherent concept of woman that could underlie feminist politics was further challenged by non-Western women challenging the Western women’s movement as caught up in Eurocentric ideals that led to the colonization and domination of “Third World” people. What is now known as postcolonial theory further heightened the debate between feminists who wanted to identify a universal feminist subject of woman (e.g. Okin, Nussbaum, and Ackerly) and those who call for recognizing multiplicity, diversity, and intersectionality (e.g., Spivak, Narayan, Mahmood, and Jaggar).