Others, however, saw things differently.
Perhaps the clearest way to come to an understanding of the status of the WKK as either an independent or an auxiliary organization is to examine the central philosophies of the two groups. While the leadership of the WKKK by and large supported the racial and religious policies of the larger Ku Klux Klan — i.e. A mistrust or outright hatred of blacks, Catholics, and Jews — there were fears that even “Protestant menwere likely to be unyielding in opposition to gender equality since they benefited directly from the current situation” (Blee 1991, pp. 76). Given this level of mistrust and irreconcilable difference, it seems unlikely that the most vocal, staunch, and long-standing members of the WKKK considered themselves a part of the same organization as the man they viewed as their oppressors.
Though working in tandem with the Ku Klux Klan and using many of the same customs, traditions, and values, the WKKK is more accurately seen as an offshoot or splinter organization than an organization that was merely auxiliary or subordinate to the larger structure.
Many prominent feminist leaders of the nineteenth and early twentieth centuries were also vociferous proponents of racial and religious equality. This was obviously not the case with the women of the Klan, but in regards to the feminist movement the WKKK had a great deal in common with their contemporary sisters-in-arms. This as a facet of the Ku Klux Klan and the history of both racial and gender progression that is rarely discussed and little known; Blees text is an excellent step in correcting this ignorance..