Popular Culture Review Vol. 24, No. 2, Summer 2013 - Page 47

Malinche: The Voice of a Nation 43 things from their own frame o f reference. Their works affected the people o f their time and those in the future. Pat Mora, a Hispanic author o f children’s books reminds us in her poem, “Malinche’s Tips: Pique from M exico’s M other” that children are not bastards, they are just children. “I hear your sticks-and-stones: whore, tradora, slut. W hat happened to M other?” Mora argued that we “must desist in throwing stones at the indigenous mother and accept miscegenation as a reality o f colonization” (Nevarez 82). Chicana writers, poets, artists, and commentators o f today have done that. Malinche Chicana Archetype Damn! How it hurts to be Malinche! Adaljiza Sosa-Riddell, “Como duele” The Chicano movement began in the United States during the 1940’s with the Mexican Civil Rights movement. The economic protests o f the United Farm Workers organized by Cesar Chavez and his wife, Dolores Huerta, were the most notable. In the fight for civil rights, members o f the movement sometimes ignored the rights o f women. Feminist theory inspired Chicanas to challenge traditional roles and develop a more complete sense o f identity. They appropriated the reviled Malinche into a Symbol that implied strength, intelligence, and cultural multiplicity. Gloria Anzaldua, a Chicana feminist theorist, articulated this post-modern acceptance o f multiplicity in Borderlands/La Fronteria: The New Mestiza. She suggested that there is something beyond the binary Option o f either/or. She feit that just as she was not one race or the other, that she possessed multi-sexuality. She called for the development o f understanding and tolerance for contradictions and ambiguity in matters o f race, d ass, and gender. She believed that such distinctions are intertwined. The end result o f this connectedness is “knowing,” the inner power that results from our underworld joum eys into consciousness (Gaspar de Alba 55). Tey Diana Rebolledo, Distinguished Professor o f Spanish at the University o f New Mexico, detailed four ways in which the Chicana movement considers Malinche one o f their own. First, the Conquerors took her and raped her. Second, she is representative o f the indigenous groups subjugated by the Europeans. Third, she is a language mediator. Fourth, she is a survivor (quoted by Romero 40).