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Whereas [[first-wave feminism]] focused mainly on [[women's suffrage]] and overturning legal obstacles to [[gender equality]] (for example, [[voting rights]] and [[property rights]]), second-wave feminism broadened the debate to include a wider range of issues: sexuality, family, domesticity, the workplace, [[reproductive rights]], ''de facto'' inequalities, and official legal inequalities.<ref>{{cite web |url=http://www.britannica.com/EBchecked/topic/647122/womens-movement |title=women's movement (political and social movement) |website=Britannica Online Encyclopedia |access-date=July 20, 2012}}</ref> It was a movement that was focused on critiquing patriarchal, or male-dominated, institutions and cultural practices throughout society.<ref>{{Cite book|last=Pierceson, Jason, 1972-|title=Sexual minorities and politics : an introduction|year=2016|isbn=978-1-4422-2768-2|location=Lanham, Maryland|oclc=913610005}}</ref> Second-wave feminism also drew attention to the issues of [[domestic violence]] and [[marital rape]], created [[rape crisis center]]s and [[women's shelter]]s, and brought about changes in custody laws and divorce law. Feminist-owned [[Feminist bookstore|bookstores]], credit unions, and restaurants were among the key meeting spaces and economic engines of the movement.<ref>{{Cite book|url=https://books.google.com/books?id=UjEtDwAAQBAJ&q=head+shops&pg=PT146|title=From Head Shops to Whole Foods: The Rise and Fall of Activist Entrepreneurs|last=Davis|first=Joshua Clark|date=August 8, 2017|publisher=Columbia University Press|isbn=9780231543088|pages=129–175}}</ref>
Missing from the typical narrative told about second-wave feminism is the experiences of black and other women of
The concept of difference is something that was explored towards the end of the second wave of feminism since the voices of white feminists had dominated the narrative since early on in the movement. The ideals of [[liberal feminism]] worked towards the idea of women’s equality with that of men because liberal feminists felt that women and men have the same intrinsic capabilities and that society has socialized certain skills out.<ref>{{Cite book |last=Evans |first=Judith |title=Feminist Theory Today: An Introduction to Second-Wave Feminism |publisher=Sage Publications |year=1995 |isbn=978-0-8039-8478-3 |location=London |pages=13 |language=English}}</ref> This elimination of difference works to erase sexism by working within a pre-existing system of oppression rather than challenging the system itself. Working towards equality preserves a system by giving everyone the same opportunities regardless of their privilege whereas the framework of equity would address problems in society and find solutions to target the problem at hand.<ref>{{Cite web |last=Juda |first=Edyta |date=2020-11-05 |title=Equity vs. Equality: What's the Difference? |url=https://onlinepublichealth.gwu.edu/resources/equity-vs-equality/ |access-date=2023-05-18 |website=GW-UMT |language=en-US}}</ref>
A general critique of the second wave was that it ignored differences in women and did not take into account how for example a black woman of color in a northern country would experience sexism differently from a white woman even if they are both women grappling with the issue in a patriarchal society. This critique often omits the experience of women of color in countries within the Tropics, where feminism remains very underdeveloped.<ref name=":5" /> Writers like [[Audre Lorde]] think critically about how attempts to homogenize “sisterhood” neglects all the factors of one’s identity such as race, sexuality, age, and class.<ref>Lorde, Audre. 2000. "Age, Race, Class, and Sex: Women Redefining Women." Pp. 288-293 in Wendy Komar and Frances Bartkowski, eds., Feminist Theory: A Reader. Mountain View, California: Mayfield.</ref>
The term "second-wave feminism" itself was brought into common parlance by American journalist Martha Lear in a March 1968 ''[[New York Times Magazine]]'' article titled "The Second Feminist Wave: What Do These Women Want?".<ref name="lear">{{Cite news|url=https://nyti.ms/2h6kh3X|title=The Second Feminist Wave: What do these women want?|last=Lear|first=Martha Weinman|date=March 10, 1968|work=The New York Times|access-date=2020-06-25|language=en}}</ref> She wrote, "Proponents call it the Second Feminist Wave, the first having ebbed after the glorious victory of [[Women's suffrage in the United States|suffrage]] and disappeared, finally, into the great sandbar of Togetherness."<ref name="lear" />{{rp|323}} The term ''wave'' helped link the generation of suffragettes who fought for legal rights to the feminists of the 1960s and '70s. It is now used to not only distinguish the different priorities in feminism throughout the years but to establish an overarching fight for equity and equality as a way of understanding its history. This metaphor however is critiqued by feminists as it generalizes the contradictions within the movement and the different beliefs that feminists hold.<ref>{{Cite web |last=Grady |first=Constance |date=2018-03-20 |title=The waves of feminism, and why people keep fighting over them, explained |url=https://www.vox.com/2018/3/20/16955588/feminism-waves-explained-first-second-third-fourth |access-date=2023-05-18 |website=Vox |language=en}}</ref> Many scholars believe that the start of [[Third-wave feminism|third wave feminism]] was in due to the problems of the second wave rather than just another movement.<ref name=":5">{{Cite journal |last1=Mann |first1=Susan Archer |last2=Huffman |first2=Douglas J. |date=2005 |title=The Decentering of Second Wave Feminism and the Rise of the Third Wave |url=https://www.jstor.org/stable/40404229 |journal=Science & Society |volume=69 |issue=1 |pages=56–91 |doi=10.1521/siso.69.1.56.56799 |jstor=40404229 |issn=0036-8237}}</ref>
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