Hidden Histories of Gender and the State in Latin America

Hidden Histories of Gender and the State in Latin America treats state and gender not as two objects that happen to interact but as historical processes that make one another. Edited by Elizabeth Dore and Maxine Molyneux, the essays range from the late colonial period to the end of the twentieth century. Law, war, civic ritual, welfare, and family policy do more than govern existing sex differences: they produce the mother, citizen, worker, and political subject. Kinship, sexual morality, and domestic labor in turn provide the ground on which state power operates.

Dore challenges the story that women’s status gradually rises with modernization. The end of colonial rule, republican law, and wider suffrage do not form a simple line of progress. A reform may end one dependency while reorganizing patriarchy through family responsibility, property, or respectability. Legal equality therefore cannot be treated as the endpoint. The historical question is who can use a new right and how the state redistributes its costs through marriage and household life.

Molyneux compares how liberal, corporatist, socialist, and neoliberal states incorporate women into projects of modernization. Women may appear as autonomous citizens, or be organized as mothers, welfare providers, and inexpensive agents of development; “women’s interests” are never naturally unified. Distinguishing immediate practical needs from longer struggles to transform gender power helps explain why women may seek state resources while resisting the state’s claim to represent and discipline them.

The cases keep this framework concrete: gendered citizenship is staged in Bolivian civic ritual, rape is negotiated in war-torn Colombia, legal patriarchy is institutionalized in Argentina, and reforms take different paths in Brazil, Costa Rica, Mexico, and Chile. This range shows that “the state” is not one coherent will. It is a field of conflict among courts, militaries, welfare agencies, local elites, and movements. Women do not resist only from outside these institutions; they bargain over rights within their fractures.

Published in 2000, the volume is uneven in geography and in its attention to Indigenous, Afro-descendant, queer, and trans experience. Reliance on formal state archives can also hide people unable to leave such records. It remains, however, a powerful antidote to linear progress narratives. Its most useful question for FemRes readers is this: whenever a state claims to protect or emancipate women, what model of family, labor, and citizenship does it rebuild at the same time, and to whom does that transformation transfer power?