Problem: Background: La Malinche (Spanish pronunciation: [la ma'lintSe]; c. 1496 or c. 1501 - c. 1529), known also as Malinalli [mali'nal:i], Malintzin [ma'lintsin] or Dona Marina ['dona ma'rina], was a Nahua woman from the Mexican Gulf Coast, who played a role in the Spanish conquest of the Aztec Empire, acting as an interpreter, advisor, and intermediary for the Spanish conquistador, Hernan Cortes. She was one of 20 women slaves given to the Spaniards by the natives of Tabasco in 1519. Later, she gave birth to Cortes' first son, Martin, who is considered one of the first Mestizos (people of mixed European and indigenous American ancestry). The historical figure of Marina has been intermixed with Aztec legends (such as La Llorona, a ghost woman who weeps for her lost children).
Context: The many uncertainties which surround Malinche's role in the Spanish conquest begin with her name and its several variants. At birth she was named Malinalli or Malinal after the Goddess of Grass, on whose name-day she was born. Later, her family added the name Tenepal which means "one who speaks much and with liveliness". After being baptized, the 20 slave girls were distributed by Cortes among his Spanish captains. Malinalli then took the Christian name of Marina, to which the soldiers of Cortes added the Dona, meaning lady. It is not known whether Marina was chosen because of a phonetic resemblance to her actual name, or chosen randomly from among common Spanish names of the time. A Nahuatl mispronunciation of Marina as Malin plus the reverential "-tzin" suffix, formed the compounded title of Malintzin, which the natives used for both Marina and Cortes, because he spoke through her. Today in Mexican Spanish the word malinchismo and malinchista is used to denounce Mexicans who are perceived as denying their own cultural heritage by preferring foreign cultural expressions. 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 Cortes to be more humane than he would otherwise have been. It is argued, however, that without her help, Cortes 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 a number of feminist Latinas have decried such a categorization as scapegoating.
Question: What can you tell me about the origin of the name La Malinche?
Answer: The many uncertainties which surround Malinche's role in the Spanish conquest begin with her name and its several variants.

Background: Donna Jeanne Haraway was born in 1944 in Denver, Colorado. Haraway's father was a sportswriter for The Denver Post and her mother, who came from a heavily Irish Catholic background, died when Haraway was 16 years old. Haraway attended high school at St. Mary's Academy in Cherry Hills Village, Colorado. Haraway triple majored in zoology, philosophy and literature at the Colorado College.
Context: Haraway also writes about the history of science and biology. In Primate Visions: Gender, Race, and Nature in the World of Modern Science (1990), she focused on the metaphors and narratives that direct the science of primatology. She asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions". She contended that female primatologists focus on different observations that require more communication and basic survival activities, offering very different perspectives of the origins of nature and culture than the currently accepted ones. Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates. In Primate Visions, she wrote: "My hope has been that the always oblique and sometimes perverse focusing would facilitate revisionings of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre". Haraway's aim for science is "to reveal the limits and impossibility of its 'objectivity' and to consider some recent revisions offered by feminist primatologists". Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created. Haraway urges feminists to be more involved in the world of technoscience and to be credited for that involvement. In a 1997 publication, she remarked: I want feminists to be enrolled more tightly in the meaning-making processes of technoscientific world-building. I also want feminist--activists, cultural producers, scientists, engineers, and scholars (all overlapping categories) -- to be recognized for the articulations and enrollment we have been making all along within technoscience, in spite of the ignorance of most "mainstream" scholars in their characterization (or lack of characterizations) of feminism in relation to both technoscientific practice and technoscience studies.
Question: What was written primate visions?
Answer:
she focused on the metaphors and narratives that direct the science of primatology.