Student Nonviolent Coordinating Committee

===Black Women's Liberation===
The two other women subsequently identified as having direct authorship of the original position paper on women  (which has sometimes been mistakenly attributed to Ruby Doris Smith-Robinson),<ref>Yates, Gayle Graham (1975). ''What Women Want: The Ideas of the Movement''. Cambridge, Massachusetts: Harvard University Press. {{ISBN|978-0-674-95079-5}}. pp. 6–7</ref> Elaine Delott Baker and Emmie Schrader Adams, were also white. This, it has been suggested, was the reflection of a movement culture that gave Black women greater opportunity "to protest directly".<ref name="auto2"/> That white women chose an anonymous paper was testimony, in effect, to the "unspoken understanding of who should speak up at meetings" that Delott Baker had identified when she joined Hayden in Mississippi in 1964.<ref name=Document98 /> But many black women were to dispute the degree and significance of male-domination within the SNCC, denying that it had excluded them from leadership roles.<ref>[http://www.crmvet.org/disc/women1.htm Women & Men in the Freedom Movement] ~ Civil Rights Movement Archive.</ref>  Joyce Ladner's recollection of organizing [[Freedom Summer]] is of "women's full participation,"<ref>Joyce Ladner (2014), [https://www.crmvet.org/comm/ladner14.htm "Mississippi Movement Set Example for Female Leaders"]. Originally published in ''Jackson Clarion Ledger'', June 29, 2014.</ref> and [[Jean Smith Young|Jean Wheeler Smith's]] of doing in SNCC "anything I was big enough to do."<ref>{{Cite web|url=https://snccdigital.org/people/jean-wheeler/|title=Jean Wheeler|accessdate=Apr 2, 2023}}</ref>

Historian [[Barbara Ransby]] dismisses, in particular, the suggestion that in its concluding Black Power period SNCC diminished the profile of women within the movement. She points out that [[Stokely Carmichael]] appointed several women to posts as project directors during his tenure as chairman, and that in the latter half of the 1960s, more women were in charge of SNCC projects than during the early years.<ref>Barbara Ransby, ''Ella Baker and the Black Freedom Movement: A Radical Democratic Vision'' (University of North Carolina Press, 2003), pp. 310–11.</ref> On the other hand, Hayden, in the position paper she presented under her own name at Waveland, "On Structure", had seen herself defending [[Ella Baker]]'s original participatory vision in which women's voices are heard precisely because decision making is not dependent on formal rank position but rather on actual work and commitment,<ref>Smith, Harold L. (2015). "Casey Hayden: Gender and the Origins of SNCC, SDS, and the Women's Liberation Movement". In Turner, Elizabeth Hayes; Cole, Stephanie; Sharpless, Rebecca (eds.). Texas Women: Their Histories, Their Lives. University of Georgia Press. pp. 295–318. {{ISBN|9780820347905}}</ref> and a movement culture that she recalls as "womanist, nurturing, and familial."<ref>Casey Hayden (2010). "In the Attics of My Mind."</ref>

[[Frances M. Beal]] (who worked with SNCC's International Affairs Commission and its [[National Black Antiwar Antidraft Union]]) is in no doubt that as the SNCC moved away from "sustained community organizing toward Black Power propagandizing that was accompanied by increasing male dominance."<ref>{{Cite book|title=Black women in America : An historical encyclopedia|last=Hine, D. C., Brown, E. B., & R. Terborg-Penn|publisher=Carlson Pub|year=1993|isbn=978-0926019614|location=Brooklyn, NY|url=https://archive.org/details/blackwomeninamer00hine}}</ref> (Beal and others objected to the [[James Forman]]'s initial enthusiasm for the [[Black Panther Party]], judging [[Eldridge Cleaver]]'s [[Soul on Ice (book)|''Soul on Ice'']], which he brought back to the office, to be the work of a "thug" and a rapist).<ref>Frances Beal interview (May 6, 2015). [http://www.thestreetspirit.org/frances-beal-a-voice-for-peace-racial-justice-and-the-rights-of-women/ "Frances Beal: A Voice for Peace, Racial Justice and the Rights of Women".]</ref> "You're talking about liberation and freedom half the night on the racial side," she recalls of her time in the SNCC, "and then all of a sudden men are going to turn around and start talking about putting you in your place. So in 1968 we founded the SNCC Black Women's Liberation Committee to take up some of these issues."<ref name=":3">{{cite web|url=http://www.shesbeautifulwhenshesangry.com/the-film/|title=The Film — She's Beautiful When She's Angry|publisher=Shesbeautifulwhenshesangry.com|access-date=2017-04-28}}</ref>

With the SNCC's breakup, the Black Women's Liberation Committee became first the Black Women's Alliance and then, following an approach by revolutionary Puerto-Rican women activists, the [[Third World Women's Alliance]] in 1970.<ref name=":3" /><ref name=":4">{{Cite book|title=The Movements of the New Left, 1950–1975: A Brief History with Documents|last=Gosse |first=Van|publisher=Bedford/St. Martin's|year=2005|isbn=978-1403968043|location=Boston|pages=131–133}}</ref> Active for another decade, the TWWA was one of the earliest groups advocating an [[intersectional]] approach to women's oppression—"the triple oppression of race, class and gender."<ref name="Springer1999b">{{cite book|first=Kimberly|last=Springer|title=Still Lifting, Still Climbing: Contemporary African American Women's Activism|url=https://books.google.com/books?id=Jq-gCmP1CQsC&pg=PT113|year=1999|publisher=NYU Press|isbn=978-0-8147-8124-1|page=113}}</ref>

[[Gwendolyn Zoharah Simmons|Gwendolyn Delores Robinson/Zoharah Simmons]], who co-authored the Vine Street Project paper on Black Power, was struck by the contrast between the SNCC and her subsequent experience of the [[Nation of Islam]]: "there was really no place for a woman to exercise what I considered real leadership as it had been in SNCC." Breaking with the NOI's strict gendered hierarchy, she went on to identify, teach and write as an "Islamic feminist."<ref name=":2">{{Cite book|title=Women Embracing Islam: Gender and Conversion in the West|date=2006|publisher=University of Texas Press|others=Nieuwkerk, Karin van, 1960–|isbn=9780292712737|edition=1st |location=Austin|oclc=614535522}}</ref>

On top of seeking to increase African-American access to land through a pioneer [[Freedom Farm Cooperative]], in 1971 [[Fannie Lou Hamer]] co-founded the [[National Women's Political Caucus]]. She emphasized the power women might have acting as a voting majority in the country regardless of race or ethnicity: "A white mother is no different from a black mother. The only thing is they haven't had as many problems. But we cry the same tears."<ref>Mills, Kay (April 2007). [https://web.archive.org/web/20150311160112/http://mshistorynow.mdah.state.ms.us/articles/51/fannie-lou-hamer-civil-rights-activist "Fannie Lou Hamer: Civil Rights Activist"]. Mississippi History Now. Mississippi Historical Society. Archived from the original on March 11, 2015. Retrieved January 1, 2020.</ref> The NWPC continues to recruit, train and support "women candidates for elected and appointed offices at all levels of government" who are "[[pro-choice]]" and who support a federal [[Equal Rights Amendment]] (ERA) to the U.S. Constitution.<ref>[https://www.nwpc.org/politicalaction/ National Women's Political Action Caucus]. Retrieved January 1, 2020.</ref>