This kind of power analysis is an awareness that used to be called “class-consciousness.” It has become distinctly unfashionable to say such things, but that does not make it less true; in fact, in the twenty-first century of globalized inequality, it is perhaps more true than ever. Class is not simply one of a list of possible identity categories. It is a relation of power that is shaped in part by race; in part by gender, sexual orientation, and gender identity; and by immigration status, education, and even region. In the 1960s, centrifugal social forces pulled movements apart, largely on the basis of what gets derisively termed “identity politics,” and movements splintered; in response, elites opened up a few spaces for people of color, for women, and for queer and transgender people at the same time as broader inequality spiraled out of control. Having a few representatives at the top was not enough; a few more women CEOs have not changed the fact that the face of poverty in America is largely a woman’s face. We elected the first black president, and got worse material conditions for the majority of black people.