CANALCATORCE — broadcast
20260920 123000 UTC
300 transcript segments
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[00:00:00] has made me light or a feather. Cinema 14
[00:00:04] presents: eight men and one woman.
[00:00:07] Sunday,
[00:00:09] 105 hours.
[00:00:11] A woman was able to overcome two universes dominated by
[00:00:15] men. Her intelligence and her character made her overcome
[00:00:18] obstacles that seemed impossible. Highlight that
[00:00:22] she is a survivor woman in a world of
[00:00:25] men.
[00:00:52] During the next two years, Malinsin had a certain
[00:00:56] tranquility, but Cortés's plans would change that situation.
[00:01:01] Seeking to punish Cristóbal de Olid, one of his rebellious
[00:01:04] men, the Spanish captain decided to arm an expedition to
[00:01:08] Las Hibueras, in present-day Honduras, and
[00:01:11] Cortés, as always, needed Doña Marina by his
[00:01:14] side.
[00:01:19] Many said that Malinsin went to the expedition by force,
[00:01:23] but being a person with power, it is hard to think that they could
[00:01:26] force her. Most likely, she negotiated the trip with
[00:01:40] by then Mexico City as they constructed the new city and she was essential
[00:01:44] as a translator, she would have had every reason to
[00:01:47] say, no, I'm not going, and if he had
[00:01:51] forced her, if he had dragged her off, we would know that. Well, what
[00:01:55] could possibly have made woman who
[00:02:00] woman, the type of we have the archetype of was, one of the most powerful people in the hemisphere, decide to leave her? son, the life that she was forging, it seems pretty
[00:02:04] clear, if you look at those set of circumstances around that
[00:02:07] moment, that she demanded a spanish husband, legal
[00:02:10] husband, because in in being married legally and in
[00:02:13] court and in church to a spanyard, she would then have the
[00:02:17] power of a Spanish lady and could protect herself and her children
[00:02:21] forever,
[00:02:24] before arriving in Oluta, her birthplace,
[00:02:27] Malinsin married Juan Jaramillo. One of the
[00:02:30] captains of Cortés's first group. The union
[00:02:35] women of the past can help us to implied a special request to the conqueror, a gift that would turn Malintzin into
[00:02:39] the fourth indigenous person to receive an
[00:02:42] encomienda.
[00:02:46] Asked for a wedding present, that is very interesting. She asked
[00:02:49] to be given Olutla, the village that she came
[00:02:52] from, as her encomienda so that she would
[00:02:56] rule the people that she
[00:02:59] figure of amongst whom she was born.
[00:03:04] gloves because we are going to With the
[00:03:05] dissolve the dye with marriage, she began to have legal
[00:03:08] rights, she was finally a free
[00:03:11] woman.
[00:03:20] The expedition continued its exhausting
[00:03:23] place, with march towards
[00:03:23] Las Hibueras.
[00:03:31] Fatigue, diseases and hunger caused discouragement
[00:03:34] to take hold of the Bud. In that
[00:03:38] painful situation,
[00:03:41] the the the prince, one of Malintzin was the one who paved
[00:03:43] once we have dissolved the dye with the way by negotiating with the
[00:03:44] the turpentine we are going to local Mayans who informed them and brought them
[00:03:47] supplies.
[00:03:50] Upon reaching Halachó, terrible events were added to the tragic
[00:03:54] expedition. Cortés had brought with him
[00:03:57] Cuauhtémoc, tlatoani, and surrendered. Tenochtitlan
[00:04:01] to Tetlepanquetzal, lord of Tacuba. It was
[00:04:05] during a stop in Halachó when, fearing
[00:04:08] a rebellion of the local indigenous people promoted by the imprisoned
[00:04:12] nobles, he ordered the execution of
[00:04:16] we start to both.
[00:04:24] Malinsin attended the last words of the
[00:04:27] tlatoani, although he was the ruler of...
[00:04:30] enemies, the death of the leader must have
[00:04:32] affected her, the time,
[00:04:46] she was the last person to hear Cuauhtémoc speak,
[00:04:50] the only one who heard his last
[00:04:52] words,
[00:05:00] she continued under ominous
[00:05:01] omens.
[00:05:08] It was then when interrogating some women
[00:05:12] she found out that some Spaniards were camping in Nito two days from
[00:05:16] there.
[00:05:22] The arrival at the Spanish camp showed the futility of the
[00:05:25] expedition.
[00:05:34] The rebel Cristóbal de Olid had died and his men
[00:05:38] lay mostly victims of wounds and
[00:05:40] diseases.
[00:05:45] The discouragement was devastating,
[00:05:57] the supposed enemies were little more than
[00:05:59] specters, men without leader or hope,
[00:06:03] but men who had the greatest treasure in those
[00:06:07] circumstances.
[00:06:19] Cortés did not waste time, that
[00:06:21] weak group had a ship and another Spanish
[00:06:25] vessel was approaching the coast, joining the
[00:06:27] fleet. The expedition had been a resounding
[00:06:31] failure, but not all was
[00:06:33] lost.
[00:06:36] Malintzin, exhausted, finally saw a way to return with her
[00:06:40] son. During the return to Mexico
[00:06:43] City, the Spaniards made a stop on the coast of Honduras and in
[00:06:47] Cuba and during those long months,
[00:06:50] Malintzin gave birth to María Jaramillo, a girl
[00:06:54] who would be born and live free and with
[00:06:56] rights. Back in Mexico City, the
[00:07:00] council granted land to Jaramillo and, as specified
[00:07:03] in the acts, his wife Doña
[00:07:06] Marina, something extraordinary for the time that
[00:07:09] demonstrates the importance that both Spaniards and
[00:07:13] indigenous people
[00:07:14] gave to Malintzin.
[00:07:17] But all these titles, encomiendas and notarial acts
[00:07:21] would be lost
[00:07:22] forever.
[00:07:30] The 1520s were chaotic in Mexico
[00:07:33] City.
[00:07:37] All the Spaniards of New Spain were involved in lawsuits
[00:07:41] over their properties, the notarial
[00:07:44] documents attested to the lawsuits were the
[00:07:47] legal weapon for the litigants, it was
[00:07:50] a turbulent time where Malinsin and Jaramillo were not
[00:07:54] excluded and litigated for their
[00:07:56] rights,
[00:08:01] but as would happen to most of the notarial
[00:08:04] records of that decade, the documents that told us about
[00:08:08] these lawsuits of Malinsin burned in a terrible.
[00:08:20] Once again, the lack of records blurred the history of
[00:08:23] this extraordinary woman.
[00:08:34] Two years after returning from Las Hibueras, Malinsin
[00:08:38] would suffer what was a great pain in her life.
[00:08:42] Cortés, seeking to give his son a future,
[00:08:45] decided to take Martín to Spain
[00:08:49] to legitimize him before the Pope and admit him to the Order of
[00:08:52] Santiago. Marina, we have to
[00:08:56] leave, we have a long journey to
[00:08:59] Spain. The person she loved the most, the one
[00:09:03] to whom she had dedicated all her efforts, was
[00:09:07] going to a distant and unknown country, the
[00:09:10] land of people who were not her own.
[00:09:25] Come on, Martín. died,
[00:09:59] but it most likely was in 1528, certainly the
[00:10:03] late 1520s, okay, um, because the
[00:10:06] municipal records, the cabilo de mexico, of early
[00:10:10] 1829 refer to the fact that she was all dead um
[00:10:13] and it's very unlikely that the municipal
[00:10:17] records um would have been wrong about something like
[00:10:20] that, likewise, although the indigenous animals don't tell us
[00:10:24] when she did they stopped referring to her in about
[00:10:27] 1530, and the indigenous animals tended to be written year by
[00:10:31] year as the action occurred, okay? also, there were
[00:10:34] numerous epidemics that swept through the city in 1527,
[00:10:37] 1528, um, so it does make sense,
[00:10:40] okay, that she would have died
[00:10:42] then,
[00:10:49] dejected by the separation, affected
[00:10:52] by European diseases and tired of
[00:10:55] an intense life of efforts, Malinsin disappeared from
[00:10:59] history without us knowing how,
[00:11:02] when or where she died.
[00:11:55] that serves as a reproducer and at no
[00:11:58] time as an actress
[00:12:01] of this very important process that I insist
[00:12:05] a lot on this, a process commanded by
[00:12:07] men.
[00:12:10] I think there is something like five or six mentions of her that he makes,
[00:12:14] if it weren't for others to wrote about her and for the indigenous people wrote about her, we
[00:12:18] would know very
[00:12:18] little.
[00:12:24] despite the help she gave to Cortés, in his chronicles the
[00:12:28] conqueror only mentions her three
[00:12:30] times:
[00:12:33] the Spanish chroniclers hid her role because it took away
[00:12:36] their prominence, but everyone respected her,
[00:12:40] everyone except
[00:12:41] two.
[00:12:47] One, López de Gómara, despised her in his account, speaking of
[00:12:51] Martín as the son Cortés had with an Indian woman.
[00:12:55] The other, Gerónimo de Aguilar, attacked her with
[00:12:58] degrading insults, born of years
[00:13:02] of resentment,
[00:13:04] and in fact he had every reason to be jealous and to be bitter, because
[00:13:08] he had been the most important man in Cortes's
[00:13:11] camp, as long as he was the only one could translate between the
[00:13:14] Spaniards and the Mayas, then he became equally important as as Molins
[00:13:18] say, as Malinsin, when it became clear that they needed her and her knowledge of Nawat,
[00:13:22] eventually she surpassed him because she learned Spanish so...
[00:13:34] In the early 19th century, after the
[00:13:37] wars of independence, the situation changed
[00:13:40] dramatically. At that time, of course, Mexicans were
[00:13:43] seeking national imaginary, they were
[00:13:47] seeking to explain what had happened to them, what the what the
[00:13:51] experience of the conquest had been like, and they
[00:13:53] needed. as we all do, perhaps a scape goats, they needed a
[00:13:57] way to explain this, and a man, mexican man wrote
[00:14:01] a play called Shiko tenkat, named for
[00:14:06] the the indigenous princes of tlashkala, and in that
[00:14:09] play, the figure of Doña Marina appears as sly
[00:14:13] sneaking kind of a creature who who is betraying her
[00:14:16] own people in favor of the Spaniards and at that moment this
[00:14:20] myth was born, the story of Marina
[00:14:23] Traidora was born, that is, throughout the colonial period,
[00:14:27] La Malinche is a fundamental character, she appears in
[00:14:30] several colonial paintings,
[00:14:34] almost like a noblewoman
[00:14:37] or she is always considered very important for the
[00:14:41] conquest of Mexico, as soon as independence is declared
[00:14:45] and when Spain becomes absolutely
[00:14:48] negative, Black Legend and everything else you want, La Malinche appears
[00:14:52] as the main character who
[00:14:55] betrayed
[00:14:56] Mexico,
[00:15:01] first of all it was said that La Malinche
[00:15:04] was a traitor who betrayed her country, but there was
[00:15:08] no country,
[00:15:10] so this is a Manichaean
[00:15:13] appreciation, an ideological appreciation
[00:15:17] built after the
[00:15:20] viceroyalty when the independence of
[00:15:24] Mexico came. From the 19th
[00:15:27] century, different Malinches emerged from
[00:15:30] fiction with political
[00:15:32] intentions.
[00:15:35] The low-class Malinche. enslaved and
[00:15:37] servile, the promiscuous flirt who
[00:15:41] jumped from bed to
[00:15:42] bed,
[00:15:46] the wicked traitor who sold her people preferring the
[00:15:49] Spaniards to a supposed indigenous
[00:15:52] nation, the Christian fundamentalist who turned
[00:15:56] her back on her native gods, they hid
[00:15:59] the real Malinsin, turning
[00:16:02] her into an enemy of Mexico. La
[00:16:04] Malinche is La Malinche, but she is also the invented
[00:16:07] Malinche, she is a figure, of whom
[00:16:11] it has been said, that she was a prostitute, the great
[00:16:14] traitor, I think it is tremendously
[00:16:17] unfair. A new Malinsin emerged to
[00:16:21] serve the interests of a Mexico independent from
[00:16:24] Spain, a traitorous
[00:16:26] Malinche.
[00:16:29] In the 19th century, when the history of the conquest began to be told in a different way,
[00:16:33] once again, the white men who governed the country, the Creole elites who
[00:16:37] took power in Mexico, one of the first things they do is attack
[00:16:41] precisely the figure of La Malinche, because the figure of a triumphant
[00:16:44] indigenous woman is something that goes against their idea of what Mexico should be,
[00:16:47] a country that is not indigenous but should be white mestizo, a country
[00:16:51] that should be governed by men and of course never by a woman, and a country in which
[00:16:55] the privilege and those who rule are the descendants of the Spaniards and not the
[00:16:59] indigenous people who allied with the Spaniards. It is interesting that
[00:17:02] this discourse that emerged in the 19th century will be a
[00:17:05] discourse created by the elites, those elites
[00:17:09] who have been educated precisely abroad and who at the same
[00:17:12] time demonize, as I have said before, the
[00:17:16] foreign. It is a discourse
[00:17:19] used by the political elites
[00:17:22] and that continues to this day, the real facts, the
[00:17:26] story of a great woman disappeared under falsehoods
[00:17:30] created by political interests, here
[00:17:35] the Mexican
[00:17:37] woman who fights, the archetype of the woman who becomes
[00:17:41] a figure on her own and moves
[00:17:44] forward, she breaks in the 16th century with all
[00:17:48] the indigenous traditions,
[00:17:51] she adopts a part of the Spanish
[00:17:54] mentality and creates herself as an
[00:17:58] intermediate figure between the two cultures, which is what we are
[00:18:01] today, that's why I say she is a figure of the
[00:18:05] future, an emblem of the
[00:18:09] I believe that approaching the history of all
[00:18:13] reflect on the situation of women in different
[00:18:16] cultures in the contemporary world and undoubtedly
[00:18:19] above all, approaching the history of those women who, despite their circumstances,
[00:18:23] managed to climb positions and managed to play a
[00:18:27] decisive and extremely important role in their
[00:18:30] time. The figure of La Malinche
[00:18:33] is an emblematic
[00:18:36] the just struggle of feminism in the history of
[00:18:40] Mexico and that should be a
[00:18:43] banner in feminist groups,
[00:18:46] feminism has not dared to take the figure of La
[00:18:50] Malinche as an emblem yet, but I think it will.
[00:18:53] Malinsin
[00:18:58] is the noble girl who lost her
[00:19:01] freedom, she is the slave who learned
[00:19:04] languages, a woman who was given
[00:19:07] as a peace offering, the
[00:19:10] interpreter who made herself respected with her intelligence among
[00:19:13] strange men from beyond the sea.
[00:19:17] Malinsin is the spirit of overcoming,
[00:19:21] the determination to achieve the impossible, the
[00:19:24] intelligence to earn the respect of the adversary, the
[00:19:28] capacity for suffering to reach the
[00:19:30] goal. Far from being a
[00:19:34] traitor, Malinsin is definitively.
[00:19:51] is not a woman who is disloyal to her people at all, on the contrary, she was woman who was brave,
[00:19:55] who maintained her dignity through
[00:19:58] horrific circumstances, who
[00:20:00] did her best to help the people who were around her, not only the
[00:20:04] spanders, but the indigenous as well.
[00:20:37] Little by little, her memory is resurfacing supported by historical
[00:20:40] texts,
[00:20:46] perhaps it is time for the Mexican people
[00:20:50] to reconcile with their history, with the indigenous woman who was capable of the
[00:20:53] impossible, because after all,
[00:20:57] it was this formidable woman who planted the
[00:21:00] seed of an extraordinary nation called Mexico.