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La Malinche's reputation has shifted over the centuries, as various peoples evaluate her role against their own societies' changing social and political perspectives. Especially after the Mexican War of Independence , which led to Mexico's independence from Spain in 1821, dramas, novels, and paintings portrayed her as an evil or scheming ...
La Malinche's role in Chicana literature. Certain contemporary Chicana writers have taken on La Malinche, re-writing her story as one of a woman who had little choice in her role as Cortés's interpreter (she was sold to him as a slave), and who served as a "mediator between the Spanish and indigenous peoples."
Central to much of Chicana feminism is a reclaiming of the female archetypes La Virgen de Guadalupe, La Llorona, and La Malinche. [53] These archetypes have prevented Chicanas from achieving sexual and bodily agency due to the ways they have been historically constructed as negative categories through the lenses of patriarchy and colonialism ...
'Traitor, Survivor, Icon: The Legacy of La Malinche' at the Denver Art Museum reconsiders a foundational figure in Mexican national mythology.
She is often known as La Malinche and also sometimes called "Malintzin" or Malinalli. [65] Later, the Aztecs would come to call Cortés "Malintzin" or La Malinche by dint of his close association with her. [66] Bernal Díaz del Castillo wrote in his account The True History of the Conquest of New Spain that Marina was "truly a great princess".
Jun. 4—Both revered and reviled, La Malinche was an enigmatic figure whose legacy has inspired controversy, legend and adulation since the 16th century. Depending on your point of view, the ...
The first Catholic mass in Mexico City was celebrated here and according to tradition, Hernán Cortés’ lover and translator, La Malinche, prayed here. [21] [28] The official name of the building is the Purísima Concepción Chapel, but its more common name is La Conchita, a nickname for “Concepción” (literally, “the little shell”).
Gloria Evangelina Anzaldúa (September 26, 1942 – May 15, 2004) was an American scholar of Chicana feminism, cultural theory, and queer theory.She loosely based her best-known book, Borderlands/La Frontera: The New Mestiza (1987), on her life growing up on the Mexico–Texas border and incorporated her lifelong experiences of social and cultural marginalization into her work.