Mexico City, November 24, 2023.- With the aim of fostering a dialogue on Mexican identity from a female perspective, highlighting the lives, works, thoughts, and histories of three significant women in Mexican history— Malintzin (Malinche), Isabel de Castilla, and Sor Juana Inés de la Cruz—and in observance of the International Day for the Elimination of Violence against Women, an event was held at theUniversidad Panamericana the panel discussion "The Foundations of Mexican Identity from a Feminine Perspective."
The event was attended by Dr. Sandra Anchondo, Laura Gómez Contreras, M.A., and Dr. Marian Lozano Véliz, faculty members of our university and researchers in the history and philosophy of our country, who spoke about the importance of studying our country’s history and approached the topic through the lens of these three women who represent Mexican femininity.
The Truth AboutMalintzin
To begin, Dr. Lozano emphasized to the audience the importance of viewing history from a female perspective: “History is nothing more than the study of men in the past, but it must have a present-day relevance. In this sense, we seek to reclaim the essence of Mexican identity.”
He then began by discussing Malintzin, who, according to Lozano, has been allegorically regarded as the worst embodiment of Mexican motherhood. However, he explained to the audience that this perspective is erroneous:“She was presented to us through a Manichean, patriarchal lens, without any historical basis to support it (…), tainted by treason and lust or the abandonment of rape.” Similarly, he listed various works in which this woman was portrayed as a traitor.
In this way, she clarified the true story of Malintzin, whose original name was not that, but who, after becoming the first Mexican person to be baptized, was named Marina—a name that was adapted into Nahuatl as Malintzin, with “tzin” at the end, signifying veneration and respect. He also clarified that the name “Malinche” did not belong to her, but to Cortés, because he was considered her captain or owner, since she was destined to serve him after being sold into slavery.
In addition to this, he mentioned how Bernal Díaz del Castillo, a Spanish conquistador, wrote about Malintzin in a different way: “In all the wars of New Spain, Tlaxcala, and Mexico, Malintzin was an excellent woman with a gift for speech, who always accompanied Cortés (…) She was always outgoing and boisterous, bold and spirited, a woman of the land with a manly strength, which meant she was strong and brave.”
After explaining the truth about Malintzin— a woman who served as a bridge of peace and sought to prevent further bloodshed through her translations—Lozano invited the audience to change their perspective on her: “Today is the time to stand up and vindicate Malintzin as the mother of Mexican identity.”
“In her time, she was a model of virtue and strength for Mexican women. She was neither a heroine nor a villain, neither a prostitute nor a traitor, neither a goddess nor a slave— just a woman of her time who knew how to face her circumstances as great women do, thereby giving rise to a lineage of exceptional women and men,” he added.
Isabel I of Castile, a woman ahead of her time
Continuing with the program, Ms. Gómez began the discussion on Isabella I of Castile, better known as Isabella the Catholic. She noted that Isabella was regarded as the epitome of a female ruler, who ascended to power following her brother’s death and faced a throne that was in ruins and divided; thanks to her strength, intelligence, and commitment to justice and mercy, she succeeded in unifying Castile.
In his presentation, Gómez discussed how Castile managed to usher in the greatest era of splendor in its entire history: “Isabel believed in treating the indigenous peoples with justice and fairness, considering that such protection stemmed from a divine mandate. In that sense, it was thanks to her philosophy and character that an entire legal system was established with the aim of protecting and safeguarding the indigenous peoples.”
The scholar emphasized how Isabel was the first woman to take an interest in the welfare of the indigenous peoples; one day, upon seeing how they were chained and treated, she took it upon herself to abolish their slavery. She also explained that even after her death, her philosophy remained relevant, giving rise to a Dominican movement and prompting her to ask her husband not to allow the indigenous peoples of the Americas to be enslaved again.
He also spoke about how Isabella of Castile embodies our Castilian heritage:“She embodies the Castilian element of our Mexican identity—a woman ahead of her time, brave, capable, intelligent, strong, but above all just (…), and her story serves as living proof of the survival of indigenous communities.”
In closing, Gómez reflected on Mexico’s current situation:“The Mexican people are largely the product of the justice, fairness, intelligence, and kindness of an exceptional woman, who must be recognized as the Spanish element that defended the indigenous element, thereby contributing to our nation-building.”
Sor Juana Inés de la Cruz
Dr. Anchondo then began her talk on Sor Juana Inés de la Cruz. First, she described the common perception of Sor Juana: “She is either a victim or a rebel; she is a woman who rebels against submission and subordination and declares that she will not marry, that she prefers to be a free nun, ” she said.
She went on to explain that, just as with the other two women in our country’s history, the image of Sor Juana is steeped in myths, so it is necessary to debunk them in order to clarify who she truly was. Some of these myths, she mentioned, include her hatred of Aristotle, the fact that she dressed as a man, or that she joined the convent to escape men who oppress women in marriage.
Anchondo provided information about her background, noting that she was the daughter of a Creole woman and a Basque military officer. She also spoke of her childhood, during which Sor Juana was raised on her grandfather’s estate, where she began reading Greek, Latin, and Spanish classics. She noted that, with this thirst for knowledge, Sor Juana was encouraged by Leonor Carreto, Viceroy of New Spain, who recognized her intellectual potential.
She also noted:“In Sor Juana’s time, women were not allowed to attend university, so her best option was to become a nun and continue to immerse herself in learning; thus, in 1669, with Leonor’s help, she entered the Carmelite convent.”
To conclude the discussion, Dr. Anchondo reflected on how Sor Juana, despite her difficult circumstances, was able to seize the opportunity she was given, using her intellect and writing the poetry she desired: “In a way, Sor Juana defies obedience; she rides the tiger, climbs into the system, and does what she truly wants,” she concluded.
Learn more about our faculty members' research at: https://www.up.edu.mx/investigadores-panamericana/
