Leadership Council (SCLC). When Baker served as Martin Luther King Jr.'s SCLC executive secretary, she was exposed to the hierarchical structure of the organization. Baker disapproved of what she saw as sexism within both the NAACP and the SCLC and wanted to start her own organization with an egalitarian structure, allowing women to voice their needs. In 1964, at a SNNC retreat in Waveland, Mississippi, the members discussed the role of women and addressed sexism that occurred within the group. A group of women in the SNCC (who were later identified as White allies Mary King and Casey Hayden) openly challenged the way women were treated when they issued the "SNCC Position Paper (Women in the Movement)". The paper listed 11 events in which women were treated as subordinate to men. According to the paper, women in SNCC did not have a chance to become the face of the organization, the top leaders, because they were assigned to clerical and housekeeping duties, whereas men were involved in decision-making. When Stokely Carmichael was elected chair of the SNCC in 1966, he reoriented the path of the organization towards Black Power and Black nationalism. While it is often argued that Black women in the SNCC were significantly subjugated during the Carmichael era, Carmichael appointed several women to posts as project directors during his tenure as chair. By the latter half of the 1960s, more women were in charge of SNCC projects than during the first half. Despite these improvements, the SNCC's leadership positions were occupied by men during the entirety of its existence, which ended in turmoil within a few years of Carmichael's resignation from the body in 1967. The unofficial symbol of Black feminism in the late 60s, a combination of the raised fist of Black Power, and the astrological symbol for Venus, denoted an intersection of ideals of Black Power and militant feminism. Some ideals were shared, such as a "critique on racial capitalism, starting with slavery". Despite this, Black feminism had reasons to become independent of Black nationalism, according to some critics, because it had achieved only a niche within the generally sexist and masculinist structure of Black nationalism. Second-wave feminism The second-wave feminist movement emerged in the 1960s, led by Betty Friedan. Some Black women felt alienated by the main planks of the mainstream branches of the second-wave feminist movement, which largely advocated for women's rights to work