 More recently, Katharine Jenkins (2016) has argued that Haslanger’s original proposal excluded trans women from the extension of the term ‘woman’, which is morally and politically problematic. As Jenkins argues, trans women who do not pass as cis women (that is, those women who were assigned female at birth) do not occupy a position of subordination in virtue of their perceived or imagined bodily features presumed to be evidence of a female biological role in reproduction, since they are not presumed to have a female biological role in reproduction (given that they do not pass as cis women). For this reason, Haslanger’s account cannot capture the self-identity of those trans women as women, and the ways in which they are subordinated in virtue of their gender identity. In order to solve this problem, Jenkins proposes an ingenious account of gender in terms of two elements, namely, gender as a social class, and gender as social identity, where the former is similar to Haslanger’s notion of gender as social structures, and the latter has to do with our own perceptions of our own positioning within those social structures. Following Haslanger’s (2005) account of racial identity, Jenkins suggests an account of gender identity in terms of mental maps that serve to guide our own behavior, norms and expectations within the social niches that we live in. (For criticism of Jenkins’ account as insufficiently inclusive of trans women, see Andler 2017.)