The character of La Malinche is both a historical and mythical figure. La Malinche was the young indigenous woman who acted as Cortés' interpreter during Mexico's conquest. The very origin of the name Malinche remains unknown and could be a distortion of either her Nahuatl name Malintzin or her Spanish Christian name Marina.

 

Born circa 1500 in the region of Veracruz, a province of the Aztec empire, Doña Marina would have spoken Nahuatl as her mother tongue. Sold to a ruler from the Maya nations of Yucatán, whose language she came to learn, she was thereafter offered as a tribute to Cortés in 1519 (Arjona 2002: 9-10). The newly christened Marina was then taken along Cortés' path of conquest. Her career as an interpreter began when he made contact with the Aztecs. She became the Spaniards' lengua – tongue. Commonly used by Bernal Díaz del Castillo's contemporaries, this term shows the significant role of interpreters for the discoverers: both an organ and a system, the lengua personifies the very function of communication.

 

La Malinche in historical texts

 

La Malinche appears in Le Rêve mexicain ou la pensée interrompue (RM) as one of the major characters of the Mexican conquest. The historical text that describes La Malinche in most details is also the starting point of Rêve mexicain: Bernal Díaz del Castillo's tremendous chronicle. Díaz del Castillo explored the Mexican New World and Central America alongside Cortés and his chronicle went on to feature numerous elements of epic lyric, or geste, setting the cornerstone of a mythical tradition of which La Malinche would become the figurehead.

 

This text's objectivity is yet to be proven, as Díaz del Castillo published it more than fifty years after the facts, as a reaction to Spanish priest Francisco López de Gómara's "courtly lies" (RM, 56, my translation). Hired by Cortés in 1540 to write his biography, López de Gómara published Historia general de las Indias y Vida de Hernán Cortés in 1552. Doña Marina appeared in it only as a side note (Arjona, 2002, 15-19). Besides being based mostly on hearsay, as López de Gómara had never actually set foot on the new continent, the book was so full of historical and factual errors that Philip of Spain, the heir apparent himself, forbade its reprint.

Another historical text that features traces of La Malinche is the Florentine Codex"the admirable work left in heritage by the Mexican people" (RM, 248, my translation). A compilation of conversations between Spanish monk Bernardino de Sahagún and Mexican informants, it is written in Nahuatl with Spanish translations in some places, and has numerous illustrations featuring La Malinche standing next to Cortés with Spanish soldiers and Mexican allies to her left and caciques to her right.

 

 

In his first letter to Charles V, Cortés wrote "After God, it is to Doña Marina that we owe the conquest of New Spain" (Carmona, 2007). However, although Doña Marina's participation in the matter was strategically significant, she was not, as the Mexican popular imaginary seems to have retained, solely responsible for the annihilation of an entire civilisation. She advised Cortés about divisions between nations composing the Aztec kingdom, which allowed Spain to ally with some of them to better defeat Moctezuma. But more factors came into play: European "modern arms" (RM, 11, my translation), epidemics that wiped out thousands of natives without the conquerors having to lift a finger, and of course, the "Spaniards' golden dream, a consuming, ruthless dream" (RM, 11, my translation), the main culprit of the "Mexican conquest tragedy". Adding to those were forced labour, systematic slavery, land expropriation and profitability, and especially the "deliberate disorganisation of peoples allowing to maintain them in and especially convince them of their own inferiority" (RM, 213, my translation).

 

Historical and mythical figures of La Malinche

 

Since the colonial era and throughout the periods of independence, nationalisation, indigenismo and return to the origins, this feminine figure is superimposed with all roles and myths, from the Chingada (the great prostitute of the Mexican popular imagining) to the Llorona (ghost of Latin-American legends), from the homeland's Mother to the homeland's wrecker.

 

La Malinche is associated to the popular Virgin of Guadalupe, the nation's patron saint, and also shares many traits of the Aztec goddess Tonantzín. The latter is a complex feminine character who represents, in the Conquistadors' Christian worldview, a transgression of the male, White authority. She is associated by some chroniclers such as Bernardino de Sahagún to the double figure of Eve and the snake.

This ambiguity is alluded to in Ourania (OU), where La Malinche is represented through Ariana Luz and, more subtly, through Lili. Whilst the former depicts an unequivocally "bad" Malinche – traitor, opportunist, shameless – the latter features many different characteristics of La Malinche such as her mediating qualities. Lili the young, "lost-lived" (OU, 131, my translation) native embodies the suffering of exploited women and of the colonised people forced into near-slavery by the global powers that be. However, Lili represents the persistence and beauty of a timeless human spirit: "You are as old as the temples' basalt, you are an enduring root. You are soft and lively, you have known evil and remained new. You push back the fringe of ​​ refuse at the edge of the canal, you filter the black water of the Orandino laguna..." (OU, 112, my translation). The American pipe dream that Lili seeks to join is a modern-day equivalent of the Conquistadors' dream at the time of La Malinche.

The femininities of La Malinche

 

La Malinche does not escape feminine role stereotyping. Did she give herself voluntarily to the Conquistador, or did he rape her? The truth is of no consequence: Cortés possessed La Malinche, and the Mexican woman through her weakness let herself be sullied by the conqueror. 

 

In El Laberinto de la soledad, an essay on Mexican identity, Octavio Paz assimilates the Mexican nation to La Malinche. He links them in terms of their common rape by the Spaniards, as well as of their similar "despicable passiveness", as demonstrated in their self-offering. The latter attitude is the main characteristic of La Chingada, a self-destructive figure whose name in Mexican Spanish translates as "the fucked woman" (in both the sexual and metaphorical sense) – "the cruel incarnation of the feminine condition" (Paz, 1985, 86).

La Malinche is also accused of colluding with the enemy and consenting to assimilation. She is also at the origin of the modern Mexican man's indignity: as symbolic sons of a raped indigenous woman and a bloodthirsty White father, as descendants of their son, a mestizo bastard, Mexicans are fundamentally dishonoured and emasculated. The Mexican woman, weak and powerless, is thus condemned to prove her purity continually and to try to reach an unattainable ideal: that of the Virgin of Guadalupe, pure, virginal, and pregnant. By assimilating Mexico to La Malinche, Paz creates a double alienation of a people he perceives as vanquished.

 

La Malinche is all but a victim. She provokes extreme reactions, never indifference, which stem from her power. Indeed, depicting her as the origin of the Mexican people's downfall invests her with great power. This unsettling trait disturbs her detractors, who predictably resort to hurling the least original insult commonly directed to a woman – that is, calling her a whore.

La Malinche is an emblematic figure of mestizaje in the New World. Indeed, as was highlighted by Paz, Mexican society is a land of superimposed pasts (Paz, 1985) built upon a prolonged mestizaje between Europeans and Natives. The Mexican people prides itself on being a mixed-race people, even a "cosmic race" (Vasconcelos, 1925). La Malinche's son with Cortés, Don Martín, will be dubbed the "first Mexican" in order to demonstrate the hybrid nature of this people, in an unapologetically subjective effort to promote national unity.

 

Over the past decades, La Malinche has become the figurehead of a new intercultural, feminist, plurilingual movement celebrating her subversive qualities. Today she is very popular in Mexico and among Mexicans living in the United States of America. The sizable immigration taking place between these territories is being questioned. Young Americans of Mexican origin, Americanised Mexicans or Chicanos call themselves Sons of La Malinche, thus reappropriating Paz's title.

 

Six centuries later, La Malinche remains, even outside of Mexico, an extraordinarily ambiguous character whose in-between nature still arouses curiosity and a need for interpretation.

 

Caroline Mangerel

 

 

BIBLIOGRAPHY

ARJONA, Gloria. 2002. Mutaciones de la Malinche: Itinerarios de una leyenda en México y los Estados Unidos, doctoral dissertation, University of Southern California; BLYTHE, Martin. A Tale Of Two Women, Malinche as the Virgin of Guadalupe, <sexualfables.com/a_tale_of_two_women.php>, retrieved 2/08/2012; CARMONA, Doralicia. 2007. « Malinche », Memoria política de México, <memoriapoliticademexico.org/Biografias/MAL05.html>, retrieved 2/09/2012; DÍAZ DEL CASTILLO, Bernal. 1967. Historia verdadera de la conquista de la Nueva España, México, Porrúa; LANYON, Anna. 2003. The New World of Martín Cortés, Crows Nest (Australia): Allen & Unwin; LE CLÉZIO, J.-M.G. 1988. Le Rêve mexicain ou la pensée interrompue, Paris: Gallimard, "NRF essais"; LE CLÉZIO, J.-M.G. 2007. Ourania, Paris: Gallimard, "Folio"; PAZ, Octavio. 1984. El laberinto de la soledad, México: FCE; PAZ, Octavio. 1985 [1961]. The Labyrinth of Solitude and The Other Mexico, transl. by L. Kemp, New York: Grove Press, Inc. VASCONCELOS, José. 1925. La raza cósmica. Misión de la raza iberoamericana, Madrid: Agencia Mundial de Librería.