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This is not to say that liberal or socialist and Marxist feminisms always deal adequately with racism, although the work of Angela Davis (1981) is one example of an analysis which takes Marxism, socialism and feminism seriously within a context of racialised inequalities. My argument is that it is a radical feminist, and related, analysis that is most likely to lead to a denial of differing and contradictory interests between women of colour and white women. One consequence of the denial of the privilege of whiteness is that there can then be an implicit assumption that all women ultimately have the same material interests: overcoming patriarchy.

As a consequence of denial, women get made invisible within 'male stream' analyses. This invisibility is a familiar process: for example, women are absent in much social theory. Yet the invisibility may be noticed only when well established academic feminists such as Nancy Fraser (1989) write about gender in contemporary social theory. Sometimes, work which tries to make women visible does so by an 30 Women's Studies: 'Race', Ethnicity and Sexuality additive process in order to avoid being categorised as 'malestream' (see Abbott and Wallace, 1996 for examples and critiques of such an additiveas distinct from transformative - approach).

Race' does not have a biological validity, for all human beings are members of the same race, Homo sapiens. However, it is clear that 'race' does have a social power, for it is on the basis of assumed racial differences that human beings are categorised as being of colour or white in Britain. The development of 'race' as a spurious scientific category is a consequence of imperialism and colonisation; it is this 'scientificism' which informed (and still informs), prevailing ideologies of biological superiority and inferiority among human beings on the basis of 'race'.

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