“Folks, there’s nothing left from the Linguistics division. We lost all the indigenous languages collection: the recordings since 1958, the chants in all the languages for which there are no native speakers alive anymore, the Curt Niemuendaju archives: papers, photos, negatives, the original ethnic-historic-linguistic map localizing all the ethnic groups in Brazil, the only record that we had from 1945. The ethnological and archeological references of all ethnic groups in Brazil since the 16th century… An irreparable loss of our historic memory. It just hurts so much to see all in ashes.”
January 11, 2019: After I posted this on 5/17/2013, readers pointed out problematic, harmful elements of my presentation of this history. As a result of my casual writing style, I made light of the historical and contemporary violence, sexual and otherwise, which has been affecting the lives of Latina women since the time of conquest. This line has since been edited out, not to cover my rear, but because I listen to criticism, and strive to make my writing a space where members of marginalized groups can feel safe from microaggressions. Further, I’d like to make it clear that I do not seek to interpret this history through a modern Chicana lens. That is very much not my place as someone who shares neither that historical nor that lived experience. For these mistakes I would like to issue my deepest apologies to Latina readers of this blog, and I invite your ongoing commentary and critique.
Malintzin, also known by the pejorative La Malinche, and the Spanish title of Doña Marina, was a noble of the Nahua people. Her actions take place in the very complex historical setting of the end of Aztec hegemony in what we now refer to as Mexico, and the beginning of the Spanish conquest of Mexico and South America.
The relationship between the Aztec Empire and its subsidiary peoples and neighboring polities—which included Mayan groups—informed Malintzin’s contextualized actions, and the actions of other Mexican peoples.
The Nahua were the group from which the Aztec emerged, and were thus privileged within the Aztec sphere of influence. As a noble, Malintzin was afforded a phenomenal education, including in-depth language instruction. Her father died when she was still quite young. Her mother remarried, and soon bore a son to her new husband. For reasons which can never be determined, but which were probably to do with issues of wealth transference, Malintzin’s mother sold her to Mayan slave traders soon after the birth of her son.
Malintzin then disappears from the historical record until 1519, when she was purchased by a group of Spaniards. Most estimates put her in her mid to late teenage years at this point. Though Cortes gave her as a gift to one of his men, he decided to keep her at his side as a translator because of her fluency in both Mayan and Nahuatl. Sources from this period also speak highly of her looks, which may have also influenced Cortes’ behavior towards her. According to similar sources, she mastered the Spanish language within two weeks of the purchase of her person.
With Cortes, she helped to inform him of revolts against Spanish rule, accompanied him as an interpreter as he put down rebellions, and acted as a translator between him and Mexican peoples hoping that he would defend them against Aztec hegemonic oppression. Indeed, Adelaida R. Del Castillo argued that the Aztec Empire fell in part as a result of a coalition of their subsidiary peoples acting in concert with the Spanish conquerors.
Cortes and Malintzin meet with Aztec Emperor Moctezuma II in 1519, from the Historia de Tlaxcala. Image courtesy of the Bancroft Library.
In 1521, soon after the fall of the Aztec Empire to Spain, Malintzin gave birth to a son fathered by Cortes. As a mark of esteem for her within the Spanish hierarchical system, he married her to Spanish noble Juan Jaramillo before his first return to Spain. Some scholars argue that Malintzin died in 1529, however, others argue that she is alluded to as though she is alive in letters found in Spain dated 1550, and referred to as though she was deceased in letters dated 1551.
Her role as translator and helper to Hernan Cortes, the man who destroyed the Aztec Empire and began the Spanish Empire in the New World, has caused her to be remembered primarily as a traitor, a whore; the woman who handed her people over to the man who slaughtered them and destroyed their civilization. Others remember her as a woman who liberated the Mexican peoples from the oppressive rule of the Aztecs, some characterizing her as the founder the modern Mexican nation. Chicana Feminist literature beginning around the 1960’s sought to attempt to reconstruct her life separated from the actions assigned to her over the past four centuries, and the most recent attempt to reconstruct her life devoid of myth and in historical context was penned by Camilla Townsend.
A problem, however, in the reconstruction of her life and the analysis of her actions is that most of what we know of her comes from Spanish sources; sources penned by Malintzin’s buyers, sellers, owners, and conquerors. Meaning, the very sources from which she can be reconstructed exist within a colonized context—the academic/theoretical term for the instance in which the only record of a person, or a people, was penned by their oppressor or conqueror is “subalternity,” with the study of these people, or groups, being “subaltern studies.” I use quotes not to imply that I am mocking this form of post-colonial criticism, but because I am introducing the term to those unfamiliar with it.
Malintzin was interacting with the intricate historical circumstances in which she lived, and must be understood within that context. And within that context, I would argue that she was a highly educated, highly intelligent member of the nobility who was able to become a political actor for both Spaniards and Aztec subsidiary peoples by virtue of that intelligence.
Which is pretty fascinating.