“The impossibility of adequately translating such language is obvious,” Restall writes:
The speaker was often obliged to say the opposite of what was really meant. True meaning was embedded in the use of reverential language. Stripped of these nuances in translation, and distorted through the use of multiple interpreters…not only was it unlikely that a speech such as Montezuma’s would be accurately understood, but it was probable that its meaning would be turned upside down. In that case, Montezuma’s speech was not his surrender; it was his acceptance of a Spanish surrender.
You probably remember from high-school history how the encounter between Cortés and Montezuma ended. Montezuma was taken hostage by Cortés, then murdered. The two sides went to war. As many as twenty million Aztecs perished, either directly at the hands of the Spanish or indirectly from the diseases they had brought with them. Tenochtitlán was destroyed. Cortés’s foray into Mexico ushered in the era of catastrophic colonial expansion. And it also introduced a new and distinctly modern pattern of social interaction. Today we are now thrown into contact all the time with people whose assumptions, perspectives, and backgrounds are different from our own. The modern world is not two brothers feuding for control of the Ottoman Empire. It is Cortés and Montezuma struggling to understand each other through multiple layers of translators. Talking to Strangers is about why we are so bad at that act of translation.
Each of the chapters that follows is devoted to understanding a different aspect of the stranger problem. You will have heard of many of the examples—they are taken from the news. At Stanford University in northern California, a first-year student named Brock Turner meets a woman at a party, and by the end of the evening he is in police custody. At Pennsylvania State University, the former assistant coach of the school’s football team, Jerry Sandusky, is found guilty of pedophilia, and the president of the school and two of his top aides are found to be complicit in his crimes. You will read about a spy who spent years undetected at the highest levels of the Pentagon, about the man who brought down hedge-fund manager Bernie Madoff, about the false conviction of the American exchange student Amanda Knox, and about the suicide of the poet Sylvia Plath.
In all of these cases, the parties involved relied on a set of strategies to translate one another’s words and intentions. And in each case, something went very wrong. In Talking to Strangers, I want to understand those strategies—analyze them, critique them, figure out where they came from, find out how to fix them. At the end of the book I will come back to Sandra Bland, because there is something about the encounter by the side of the road that ought to haunt us. Think about how hard it was. Sandra Bland was not someone Brian Encinia knew from the neighborhood or down the street. That would have been easy: Sandy! How are you? Be a little more careful next time. Instead you have Bland from Chicago and Encinia from Texas, one a man and the other a woman, one white and one black, one a police officer and one a civilian, one armed and the other unarmed. They were strangers to each other. If we were more thoughtful as a society—if we were willing to engage in some soul-searching about how we approach and make sense of strangers—she would not have ended up dead in a Texas jail cell.
But to start, I have two questions—two puzzles about strangers—beginning with a story told by a man named Florentino Aspillaga years ago in a German debriefing room.
1 The idea that Montezuma considered Cortés a god has been soundly debunked by the historian Camilla Townsend, among others. Townsend argues that it was probably just a misunderstanding, following from the fact that the Nahua used the word teotl to refer to Cortés and his men, which the Spanish translated as god. But Townsend argues that they used that word only because they “had to call the Spaniards something, and it was not at all clear what that something should be.…In the Nahua universe as it had existed up until this point, a person was always labeled as being from a particular village or city-state, or, more specifically, as one who filled a given social role (a tribute collector, prince, servant). These new people fit nowhere.”