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Beginning in the late 20th century, numerous feminist scholars such as [[Audre Lorde]]<ref>{{Cite journal |last=Lewis |first=Gail |date=July 2005 |title=Audre Lorde: vignettes and mental conversations |journal=[[Feminist Review]] |volume=80 |issue=1 |pages=130–145 |doi=10.1057/palgrave.fr.9400222 |s2cid=189905287 |issn=0141-7789}}</ref> and [[Winona LaDuke]]<ref>{{Cite journal |last=Jenks |first=Tom |date=February 2001 |title=From the Conferences |journal=The San Francisco Jung Institute Library Journal |volume=19 |issue=4 |pages=53–66 |doi=10.1525/jung.1.2001.19.4.53 |issn=0270-6210}}</ref> critiqued the second wave in the United States as reducing feminist activity into a homogenized and whitewashed chronology of [[feminist history]] that ignores the voices and contributions of many [[women of color]], working-class women, and LGBT women.<ref name="Blackwell">{{Cite book |title=¡Chicana Power!: Contested Histories of Feminism in the Chicano Movement |last=Blackwell |first=Maylei |publisher=[[University of Texas Press]] |year=2011 |isbn=9780292726901 |location=Austin |pages=11, 14}}</ref><ref>{{Cite book |title=Rethinking Women's and Gender Studies |last=Henry |first=Astrid |publisher=[[Routledge]] |year=2012 |isbn=978-0415808316|location = New York |page=2071 |editor1-last=Orr |editor1-first=Catherine M. |editor2-last=Braithwaite|editor2-first=Ann |editor3-last=Lichtenstein |editor3-first=Diane |chapter=Chapter 6: Waves |type=Kindle}}</ref>
The second-wave feminist movement in the United States has been criticized for failing to acknowledge the struggles of women of color, and their voices were often silenced or ignored by white feminists.<ref>{{cite web |url=https://rewire.news/article/2013/07/28/women-of-color-and-feminism-a-history-lesson-and-way-forward/ |title=Women of Color and Feminism: A History Lesson and Way Forward |website=Rewire.News |date=July 29, 2013 |access-date=April 30, 2019}}</ref><ref name="Blackwell"/> It has been suggested that the [[Dominant narrative|dominant historical narratives]] of the feminist movement focuses on white, East Coast, and predominantly middle-class women and women's [[Consciousness raising|consciousness-raising]] groups, excluding the experiences and contributions of lesbians, women of color, and working-class and lower-class women.<ref name=Douglas /> [[Chela Sandoval]] called the dominant narratives of the women's liberation movement "[[Hegemony|hegemonic]] feminism" because it [[Essentialism|essentializes]] the feminist historiography to an exclusive population of women, which assumes that all women experience the same oppressions as the white, East Coast, and predominantly middle-class women.{{sfnp|Blackwell|2011|p=16}} This restricting view purportedly ignored the oppressions women face determined by their race, class, and sexuality, and gave rise to women-of-color feminisms that separated from the [[women's liberation movement]], such as [[Black feminism]], [[Womanism|Africana womanism]], and the Hijas de Cuauhtémoc that emerged at California State University, Long Beach, which was founded by [[Anna Nieto-Gómez]], due to the [[Chicano Movement]]'s [[sexism]].<ref>{{Cite journal |last=Thompson |first=Becky |title=Multiracial Feminism: Recasting the Chronology of Second Wave Feminism |journal=Feminist Studies |year=2002 |volume=28 |issue=2 |pages=337–360 |doi=10.2307/3178747 |jstor=3178747 |s2cid=152165042 |url=https://semanticscholar.org/paper/7e742ad93c990615a97d8c857597206b6ebaf54b}}</ref><ref>{{Cite journal |last1=Arrastía |first1=Lisa |last2=Watson |first2=Cathryn Merla |last3=Nagar |first3=Richa |date=December 7, 2007 |title=Black, Brown, Yellow and Left: Radical Activism in Los Angeles by Laura Pulido |journal=Antipode |volume=39 |issue=5 |pages=943–947 |doi=10.1111/j.1467-8330.2007.00564.x |issn=0066-4812|doi-access=free }}</ref><ref>{{Cite journal |last=Dicochea |first=Perlita R. |date=2004 |title=Chicana Critical Rhetoric: Recrafting La Causa in Chicana Movement Discourse, 1970-1979 |journal=Frontiers: A Journal of Women Studies |volume=25 |issue=1 |pages=77–92 |doi=10.1353/fro.2004.0032 |s2cid=143518721 |issn=1536-0334}}</ref> [[Kimberlé Crenshaw]] coined the term "[[intersectionality]]" in 1989 in response to the white, middle-class views that dominated second-wave feminism. Intersectionality describes the way systems of oppression (i.e. sexism, racism) have multiplicative, not additive, effects, on those who are multiply marginalized. It has become a core tenet of [[third-wave feminism]].<ref>{{Cite journal |last=Crenshaw |first=Kimberlé |date=1989 |title="Demarginalizing the intersection of race and sex: a Black feminist critique of antidiscrimination doctrine, feminist theory and antiracist politics". |url=https://chicagounbound.uchicago.edu/cgi/viewcontent.cgi?article=1052&context=uclf |journal=University of Chicago Legal Forum |volume=1989 |pages=139–168}}</ref>
Many feminist scholars see the generational division of the second wave as problematic.<ref>{{Cite journal |last=Babb |first=Florence E. |date=2012 |title=Feminist, Queer, and Indigenous: The Anthropologies of Elizabeth Lapovsky Kennedy—A Personal Reflection |journal=Feminist Formations |volume=24 |issue=3 |pages=69–78 |doi=10.1353/ff.2012.0035 |s2cid=144409984 |issn=2151-7371}}</ref> Second wavers are typically essentialized as the [[Baby boomers|Baby Boomer]] generation, when in actuality many feminist leaders of the second wave were born before World War II ended. This generational essentialism homogenizes the group that belongs to the wave and asserts that every person part of a certain demographic generation shared the same ideologies, because ideological differences were considered to be generational differences.<ref>{{Cite book |title=Rethinking Women's and Gender Studies |last=Henry |first=Astrid |publisher=[[Routledge]] |year=2012 |isbn=978-0415808316 |location=New York |pages=2134 & 2180 |editor1-last=Orr |editor1-first=Catherine M. |editor2-last=Braithwaite |editor2-first=Ann |editor3-last=Lichtenstein |editor3-first=Diane |chapter=Chapter 6: Waves |type=Kindle}}</ref>
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