class white males. His assertion that in England all people were free and had civil rights is false, as only men had any “legal freedom” or ability to exercise political or civil rights. Thus, they argue that Marshall fails to discuss the issue of second-class citizens and that “he takes for granted the gender and racial hierarchies” within society is a fundamental flaw in his work. However, while Marshall did not discuss the problems associated with having second-class citizenry, he did acknowledge that “citizenship itself [has] functioned as an architect of social inequality”. Additionally, many feminists see the expansion of social rights as an inherently good thing, especially as today; women in many countries have the same civil and political rights as men. And, feminists see social rights as giving an opportunity to many women to utilize their civil and political rights (just as Marshall suggests white men in England in the 1940s are able to do). Especially as current free-market solutions “[embrace’] a racialized, genderized, and class-biased vision of social equity and community solidarity that favors the interests of the most privileged members of society”. Without resources, traditional hierarchies, with white men at the top, are unable to be combated. The contract–charity dichotomy Nancy Fraser and Linda Gordon in the essay “Contract versus Charity: Why is there no Social Citizenship in the United States?” expanded on T. H. Marshall's original proposition to look at how gender inequality has led to a dismissal of social citizenship within the United States. They argue that, because men were more powerful in civil society, within the “male sphere” “contractual relations dominated”, especially in regards to work with wage contracts. Gradually, the male sphere began to dominate more and more of human relations, and thus contractual relations encroached on more and more areas. Because of “the hegemony of contract… a specifically modern conception of ‘charity’” was generated as a “complementary other.” Thus, welfare and helping the unfortunate became seen as a form of charity, rather than as an obligation. Because of this viewpoint, the receivers of charity were stigmatized for not “earning” the charity. Fraser and Gordon also offer a solution to allowing social citizenship to gain popularity within the United States. They suggest that concentrating the focus of civil citizenship from “property-centered to a more solidaristic form” would allow citizens to reestablish ties with their community, something they believe is essential for citizens