power throughout the classroom. Although attempts to restructure power relations there remains the possibility of maintaining traditional educational hierarchy in feminist classrooms. "Even those professors who embrace the tenets of critical pedagogy (many of whom are white and male) still conduct their classrooms in a manner that only reinforced bourgeois models of decorum." The intentionality behind efforts to redistribute power have the possibility of simply masking power relations rather than authenticity exposing and addressing the compositional makeup of power. Regardless of efforts to create a more egalitarian teacher/student interactions, teachers still largely determine the direction of the classroom, it is teachers who "set the agenda and assign grades, not the students. Feminist Pedagogy, focusing acutely on the power relations between student and teacher can often fail to address the power dynamics that operate among class participants. "As the classroom becomes more diverse, teachers are faced with the way the politics of domination are often reproduced in the educational setting. For example, white male students continue to be the most vocal in our classes. Students of color and some white women express fear that they will be judged as intellectually inadequate by these peers. Hegemonic white feminism has been criticized for being oppressive in its failure to address and incorporate intersectionality within its ideological consciousness. Many have charged American feminism with claims of racism class elitism from within its mostly academic boundaries, charging that American feminism has become another sphere of academic elitism. It is important to note that many white female (and male) scholars, even self-identified feminists, do not value everyone's presence in the collective effort of women's or human liberation, hooks refers to these folks as co-oppressors in society, alongside others from privileged classes who do not participate in struggles against oppression in our complex society. Bernice Fisher points out how feminist pedagogy is at odds with its historical roots in the tradition of "consciousness raising." {citation needed} Consciousness raising groups were an important part of the women's liberation movement of the 1960s and 1970s. Through these groups, individuals were able to recognize that they shared similar struggles. Thus the number of people aware of a particular social issue increased. "Most discussion of feminist pedagogy can be seen as a struggle to reconcile the consciousness raising vision with the realities of higher education. Since the latter assumes and generally supports competition and an individualistic orientation toward learning, one of