Contemporary Political Theory

Feminist attempts to empower women within their own cultural traditions have employed two broad strategies: authentic choice and participation. This article argues that the methodological problems that beset the authentic choice strategy tell in favour of the participation approach. However, proponents of the participation strategy have failed to pay sufficient attention to the background conditions that need to be met if women are to make effective use of the institutional mechanisms their models advocate. If women are to be effective political agents at least some of the most serious structural inequalities that women face must be addressed. A nuanced statement of the participation strategy must therefore take account of long-standing feminist concerns regarding economic equality and access to resources. Although this approach falls short of the demanding conditions for democratic citizenship implicit in the authentic choice strategy, it nonetheless places significant limits on the scope of participatory strategies and links the goal of empowering women within their own cultural traditions to wider feminist struggles to secure greater economic equality for women in general.

Histories of the conquest of America have long highlighted the role of wonder, possession, and desire in Spanish conceptions of the New World. Yet missing in these accounts is the role that studying nature played in shaping Spain’s imperial ethos. In the sixteenth century, Spanish missionaries revived the practice of natural history to trace the origins of New World nature. In their pursuit of the cultural meanings of natural landscapes, however, Spanish natural historians naturalized their own fears of the demonic. In this article, I argue that naturalist inquiry served as an empirical and spiritual laboratory to develop a contentious narrative of political domination. I focus specifically on the writings of the missionary ethnographer, Bernardino de Sahagún, who compiled the first bilingual account of the peoples of the Aztec empire and used his immersion in Nahua culture to promote indigenous conversion to the Christian faith. Sahagún’s narrative techniques were aimed at the New World’s cultural regeneration, particularly through the study of nature. Yet his intellectual transformation during this journey bears surprising ideological paradoxes. Sahagún’s legacies therefore offer political theorists today a medium to rethink key historiographical assumptions about the anthropolitics of nature and the broader geopolitics of early modern political thought.