Editing La Malinche (section)

==Image in contemporary Mexico==
[[File:Monumento al Mestizaje.jpg|thumb|Modern statue of Cortés, Marina, and their son Martín, which was moved from a prominent place of display to an obscure one, due to protests]]

Malinche's image has become a mythical [[archetype]] that artists have represented in various forms of art. Her figure permeates historical, cultural, and social dimensions of Mexican cultures.{{sfnp|Cypess|1991|p=Intro.}} In modern times and several genres, she is compared with [[La Llorona]] (folklore story of the woman weeping for lost children), and the Mexican [[soldaderas]] (women who fought beside men during the [[Mexican Revolution]])<ref>Salas{{Page needed|date=October 2010}}</ref> for their brave actions.

La Malinche's legacy is one of myth mixed with legend and the opposing opinions of the Mexican people about the legendary woman. Some see her as a founding figure of the Mexican nation, while others continue to see her as a traitor—as may be assumed from a legend that she had a twin sister who went North, and from the pejorative [[nickname]] ''[[La Chingada]]'' associated with her twin.{{citation needed|date=June 2019}}

Feminist interventions into the figure of Malinche began in the 1960s. The work of [[Rosario Castellanos]] was particularly significant; Chicanas began to refer to her as a "mother" as they adopted her as symbolism for duality and complex identity.<ref>{{cite journal |last=Castellanos |first=Rosario |title=Otra vez Sor Juana" ("Once Again Sor Juana") |date=1963}}</ref> Castellanos's subsequent poem "La Mallinche" recast her not as a traitor but as a victim.<ref name="Romero2005">{{cite book |author=Rolando Romero |title=Feminism, Nation and Myth: La Malinche |url=https://books.google.com/books?id=dfesWiXwkdQC&pg=PA28 |date=2005-01-01 |publisher=Arte Publico Press |isbn=978-1-61192-042-0 |pages=28– }}</ref> Mexican feminists defended Malinche as a woman caught between cultures, forced to make complex decisions, who ultimately served as a mother of a new race.<ref name="CoerverPasztor2004">{{cite book |author1=Don M. Coerver |author2=Suzanne B. Pasztor |author3=Robert Buffington |title=Mexico: An Encyclopedia of Contemporary Culture and History |url=https://books.google.com/books?id=YSred4NyOKoC&pg=PA200 |year=2004 |publisher=ABC-CLIO |isbn=978-1-57607-132-8 |pages=200– }}</ref>

Today in Mexican Spanish, the words ''[[malinchism]]o'' and ''malinchista'' are used to denounce Mexicans who are perceived as denying their  cultural heritage by preferring foreign cultural expressions.<ref>Fortes De Leff, J. (2002). Racism in Mexico: Cultural Roots and Clinical Interventions1. Family Process, 41(4), 619-623.</ref>

Some historians believe that La Malinche saved her people from the Aztecs, who held a hegemony throughout the territory and demanded tribute from its inhabitants. Some Mexicans also credit her with having brought Christianity to the New World from Europe, and for having influenced Cortés to be more humane than he would otherwise have been. It is argued, however, that without her help, Cortés would not have been successful in conquering the Aztecs as quickly, giving the Aztec people enough time to adapt to new technology and methods of warfare. From that viewpoint, she is seen as one who betrayed the Indigenous people by siding with the Spaniards. Recently, several feminists have decried such categorization as [[scapegoating]].{{sfnp|Cypess|1991|p=12}}

President [[José López Portillo]] commissioned a sculpture of Cortés, Doña Marina, and their son Martín, which was placed in front of Cortés' house in the [[Coyoacán]] section of Mexico City. Once López Portillo left office, the sculpture was removed to an obscure park in the capital.<ref>[https://www.latimes.com/archives/la-xpm-1992-03-31-wr-223-story.html/ It is time to stop vilifying the "Spanish father of Mexico"], accessed 10 June 2019</ref>