the liberation of men that was advocated for by the Women's Liberation Movement and felt that feminists did not care about the inequalities suffered by men; they felt that the liberation of women without the liberation of men from policies that keep men of color from obtaining jobs and limit their civil rights, further preventing them from being able to protect their families, neither improved humanity as a whole nor improved the plight experienced by families. Dorothy Height, president of the National Council of Negro Women, expressed that the best way black women could help themselves was to help their men gain equality. Regarding the "sex-positive" sect that broke away from the women's liberation movement, extending personal freedom to sexual freedom, the meaning of being free to have relations with whoever one wanted, was lost on black women who had been sexually assaulted and raped with impunity for centuries or Native Women who were routinely sterilized. Their issues were not about limiting their families but having the freedom to form families. It had very little meaning in the traditional Chicana culture wherein women were required to be virgins until marriage and remain naïve in her marriage. Though invited to participate within the Women's Liberation Movement, many women of color cautioned against the single focus on sexism, finding it to be an incomplete analysis without the consideration of racism. Likewise, though many lesbians saw commonalities with Women's Liberation through the goals of eponymous liberation from sex-based oppression, which included fighting against homophobia, others believed that the focus was too narrow to confront the issues they faced. Differences in the understanding of gender and how it relates to and informs sex-based oppression and systemic sexism called attention to differences in issues. For example, many liberationists rejected the performance of femininity as positive behavior, which meant that white lesbians who actively chose to perform femininity had to decide between their desire to be feminine-presenting and their rejection of sexual objectification. Jackie Anderson, an activist, and philosopher observed that in the black lesbian community being able to dress up made them feel confident because, during the workweek, black women had to conform to dress codes imposed upon them. This was and continues to be a sentiment held by most women, who tend to believe that the feeling of confidence derived from performing femininity as dictated by the sexist status quo is the same as