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2019
A paper about the possible role of Malinche as an interpreter in a conflict zone, and about her pervading presence in Mexican culture and identity. "Malinchismo" in Mexico not only means “love of the foreign”, but also implies disdain for your own culture. But as every translator and interpreter knows, the love of the foreign does not necessarily mean the disdain of your own: on the contrary, the impulse to understand another culture, to learn a different language and to love the ungraspable "Other" can also be a means to expand our understanding and love of ourselves.
2016
During the conquest of the territory of today's Mexico, a young indigenous woman, mostly known as la Malinche, emerged as the main interpreter, and later lover, to the Spanish Conquistador, Hernán Cortés. Numerous written references and pictorial representations attest to her linguistic, communication and diplomatic skills, and they also reveal a fascination with her private affairs. This article applies 21 st century conceptualisation and terminology to analyse the kind of interpreting she practised and to evaluate her professional performance from an ethics perspective. By examining both contemporary and subsequent illustrations that depict her in a professional or personal capacity, the study comes to a number of interesting conclusions. First, the kind of interpreting in which la Malinche could best be described as 'interpreting in conflict zones.' Second, the iconography of interpreting displays a series of recurring motifs. Third, there seems to be a distinction between the focus in contemporary and retrospective images along the lines of skills versus ethical guidelines. Finally, this idiosyncrasy could serve as a valuable lesson for today's interpreters.
This chapter analyzes the historical role and discourse surrounding Malinche, an indigenous woman who has been regarded as both a subject and a mythic figure in Mexican history, art, literature and language. Born to a noble family, sold as a slave by her own mother, and later passed around as a commodity, she became Hernán Cortés' interpreter, plotter, diplomat, confidant, and mistress who eased the conquest of the Aztec capital, Tenochtitlan, an event that brought about the destruction of pre-Columbian civilizations by means of war, epidemics, plundering, enslaving and genocide. Because she assisted the conquistadors, she has come to be mostly vilified in Mexican history as a traitor: her name even led to the coinage of new words with a disparaging sense (malinchist, malinchismo), still part of the lexicon, a phenomenon that drove the authors to research their use among college students to assess Malinche's significance today. After nearly five centuries, Malinche's legacy remains: she still plays a part in the imagination and the identity of Mexicans. In our chapter, we provide evidence that the perception of Malinche as an infamous character has changed, namely in the discourse of Mexican youths; furthermore, the terms themselves have become semantically dissociated from Malinche herself.
When the Nahua woman known as La Malinche became the interpreter of Hernán Cortés, the conqueror of Mexico, she was not only carving her name as one of history's most influential translators, but was also rendered one of the most enduring symbols of the cultural intricacies of translation. Malinche's knowledge of both Spanish and Nahuatl and the way it made her instrumental in the conquerors' success took her role from the level of linguistic mediator to that of an active agent in cultural transformation, or rather cultural erosion. Having used her linguistic abilities to help the invaders against her people, Malinche has since the conquest been labeled a traitor. Becoming Cortés's mistress served to further confirm this idea. Yet, being arguably the bearer of the first " mestizo, " Malinche came to be perceived as the mother of the Mexican people and the progenitor of the new race. In both cases, La Malinche has till this moment been emblematic of the complexities of cultural representation. Laura Esquivel's novel Malinche (2007) explores the heroine's position at the crossroads between two cultures where the demarcations between the target and source languages are blurred as her allegiance is put into question. The act of translation is rendered ambivalent with the translator, being a slave to the Spaniards, lacking the free will for such a vocation, thus unable to choose sides or determine who she represents. She, however, could have played a major role in preserving the memory of her pre-Colombian world just before its eradication. Daoud Hari's The Translator: A Tribesman's Memory of Darfur (2008) offers a different perspective of the role of the translator. Hari, who belongs to the Zaghawa tribe in Western Sudan, acts as a mediator between his people, who are being subjected to systematic genocide by the government-backed Janjaweed militia, and the outside world. Through making the conscious decision to go back to Darfur, Hari turns his knowledge of English into the tool through which he can make the voice of his people heard, hence choosing to be their representative and taking upon himself the task of Unauthenticated Download Date | 11/24/16 1:24 PM
The International Journal of Translation and Interpreting Research, 2015
During the conquest of the territory of today's Mexico, a young indigenous woman, mostly known as la Malinche, emerged as the main interpreter, and later lover, to the Spanish Conquistador, Hernán Cortés. Numerous written references and pictorial representations attest to her linguistic, communication and diplomatic skills, and they also reveal a fascination with her private affairs. This article applies 21 st century conceptualisation and terminology to analyse the kind of interpreting she practised and to evaluate her professional performance from an ethics perspective. By examining both contemporary and subsequent illustrations that depict her in a professional or personal capacity, the study comes to a number of interesting conclusions. First, the kind of interpreting in which la Malinche could best be described as 'interpreting in conflict zones.' Second, the iconography of interpreting displays a series of recurring motifs. Third, there seems to be a distinction between the focus in contemporary and retrospective images along the lines of skills versus ethical guidelines. Finally, this idiosyncrasy could serve as a valuable lesson for today's interpreters.
The Spanish invasion of Mexico, a military project that began in 1519 when Spanish Conquistadors set off to colonise the New World, has remained a subject of many questions and contradictions in Mexican culture for the last five hundred years. The Conquest of America was the catalyst that caused a mighty cultural clash and a disruption of “archetypal patterns”. This clash has become the foundation for a mythological element of Mexican culture that holds far more gravitas today than the event itself: La Malinche. This mytho-historical matriarch has been the subject of representation and re-interpretation for many decades and still continues to exist as a noteworthy aspect of the cultural-political consciousness of Mexico and the greater Latin America today.
Art In Translation, 2015
Briefs notes about the translation of the anonymous novel Xicoténcatl (1826), by Guillermo I. Castillo-Feliú, from Spanish to English, are analyzed in this article. The translation was published in 1999 by the University of Texas Press. This novel is considered the earliest Latin American Historical Novel and the founding reference of the clash between the Latin American literature and the European canon as the seed of the Hispanic American New Historical Novel. Moreover, the book shows the first portrayal of the character doña Marina, La Malinche, in Literature. The comparative analysis of this representation, in the original and in the English version, is the aim of this paper. The study runs under the perspective of the translation theory according to Álvarez & Vidal (1996), Rodrigues (1999), Bassnett (2003), Wyler (2003), and Arrojo (2007).
This paper reviews and discusses the history of the most famous interpreter in the so-called conquest of Mexico—Malintzin in Nahuatl or La Malinche in Spanish. For this aim, a systematic consideration of the social and geographical origins of this femme fatale in the history of Mexico will be developed. The series of clichés and contesting voices in and around Malintzin are deconstructed and put into a different light; including the etimology of her name, which has been the subject of a number of fantasies of historians and literates alike, as well as the received patriarchal view in which La Malinche is considered emblematic of the betrayal of the Mexican identity or Malinchismo, prevailing up until this very day in Mexico. On the contrary, looking to de- and reconstruct the much more complex nature of this enigmatic and powerful femme fatale, the paper highlights her polyglossic character and the power of multiligualism in such conflicting and contested scenarios deployed by the Spanish invasion of Mesoamerica.
2007
's meticulously researched narrative of the Spanish seizure of power in sixteenth-century Mexico ably places a much-maligned historical figure back into her proper historical context. The woman in question, "Malintzin" in the language of Moctezuma, was the interpreter for the Spanish expedition leader, Hernando Cortés. Townsend makes her come alive as one who played an essential role through an epic transitional period in Mexican history. Whereas nineteenth and early twentieth-century authors have demonized "Malinche," as they call her, for aiding the
The topic of La Malinche is a delicate one not only because of the extraordinary lack of historical data about her, but also because of the extreme social reactions to whatever parts of her story we have. Malinche is either loved or hated in such extremes that her story is rarely touched upon by neutral forces. As fascinating as these studies of Malinche’s influence are, there is not enough evidence for a true personal profile of Malinche. There is however enough evidence from the writings of the participating Spaniards and natives to assess how much influence Malinche had in the conquest of Mexico. By comparing different texts, the argument can be made that Malinche was within a position of importance amongst the Spaniards, and grew only stronger after her decision to deliver intelligence that would lead to the massacre at Cholula. Keywords: Mexico, Cortes, Malinche, History, Cholula, Colonialism
Target
This paper provides a historiographical approach to the figure of Doña Marina or La Malinche, the interpreter of Hernán Cortés during the conquest of Mexico, in order to reassess the fictionalization of the character that we often find in Translation Studies. It is argued that this discipline has used her name in an impressionistic way and, therefore, it seems necessary to complement the translation scholar’s approach with that of the historian. The paper will explore the ways in which Doña Marina has been presented by translation scholars. The next section will provide the perspective of historians, focusing on three aspects relevant for Translation Studies: (1) the facts known about her origin, which explain her ability to communicate in two local languages, (2) her role as interpreter during the conquest of Mexico, (3) her alleged participation in the Cholulan massacre as an informant of Cortés. It will conclude with a discussion that aims to highlight the contrast between the use of impressionistic views of historic figures and the more balanced narratives based on factual rather than mythical elements.
Journal of Intercultural Communication Research , 2023
In this essay, we examine the role of visual and material rhetoric in rethinking and negotiating identity, culture, and belonging. Specifically, we analyse the La Malinche temporary exhibit at the Denver Art Museum, and how it functions as an invitational site to critique and challenge pre-existing colonial boundaries; to rethink and renegotiate complex, hybrid feminine identities, and to engage in intercultural dialogue. We explore the relationship of the exhibit design and selected pieces to the concepts of mestizaje, Mexicanidad, and feminidad. Finally, we discuss the salience of la Malinche's cultural transformation from a traitor to an icon, and her importance to modern Chicano/a scholarship, through the connections created in artistic representations of her legacy.
Decimonónica, 2004
Toda la angustiosa tensión que nos habita se expresa en una frase que nos viene a la boca cuando la cólera, la alegría o el entusiasmo nos llevan a exaltar nuestra condición de mexicanos: ¡Viva México,
In this essay, I explore the way Sandra Cisneros portrays La Llorona and La Malinche in "Women Hollering Creek" and "Never Marry a Mexican." I will also present the ways in which the characters attempt to break or accept the gender roles established by these two mythical women. Many critics assert that La Llorona and La Malinche are negative figures for many Latin American women and girls. La Llorona is the woman who drowned herself and her kids to get back at her husband for his infidelity: the ultimate bad mother. La Malinche is considered the "harlot, traitor" of Cortes. However, I argue that it is only through La Llorona that Cleofilas can find redemption in "Women Hollering Creek." Conversely, In "Never Marry a Mexican," Clemency tries to forsake her Mexican roots and the sexuality of La Malinche but Clemencia's rebellion ties her more closely to her. I argue that theses two stories show that only through the accepting and molding of their Mexican heritage are these female protagonists able to be at peace in the physical and psychological borderlands between America and Mexico, and with themselves.
This paper reviews and discusses the history of the most famous interpreter in the so-called conquest of Mexico—Malintzin in Nahuatl or La Malinche in Spanish. For this aim, a systematic consideration of the social and geographical origins of this femme fatale in the history of Mexico will be developed. The series of clichés and contesting voices in and around Malintzin are deconstructed and put into a different light; including the etimology of her name, which has been the subject of a number of fantasies of historians and literates alike, as well as the received patriarchal view in which La Malinche is considered emblematic of the betrayal of the Mexican identity or Malinchismo, prevailing up until this very day in Mexico. On the contrary, looking to de-and reconstruct the much more complex nature of this enigmatic and powerful femme fatale, the paper highlights her polyglossic character and the power of multiligualism in such conflicting and contested scenarios deployed by the Spanish invasion of Mesoamerica. La Malinche was Mexico's conqueror Hernan Cortes' main interpreter in the so-called Conquest of Mexico. As we will see, the history of Malintzin, in the lingua 1 A first version of this work appeared as "La Malinche. Portavoz de dos mundos." Estudios de Cultura Náhuatl 2006, Vol. 37: 117,137. Print. The present work is inspired in this previous publication, yet it is not limited to its translation, but considerably expanding and elaborating on it. The translation on which this unpublished English version is based was originally done by María Jesús Carninglia and Katherine Martínez Palma, whom are here gratefully acknowledged. I would also like to express my gratitude to the thoughtful comments of the two anonymous reviewers of this paper. Of course, as the old litany goes, all errors or shortcomings are of my strict responsability.
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