Frida Kahlo: Her Life and Art Revisited Frida Kahlo, Mysterious Painter.

by Nancy Frazier; Frida Kahlo, Mexican Painter. by Hedda Garza; The Arts: Frida Kahlo. by Jane Anderson Jones; Frida Kahlo. by Malka Drucker; Frida Kahlo in Mexico. by Robin Richmond; Frida Kahlo: An Open Life. by Raquel Tibol; Elinor Randall; Religious Imagination and the Body: A Feminist Analysis. by Paula M. Cooey; Frida Kahlo. ; Sarah M. Lowe ; Latin American Women Ar ... Review by: Holly Barnet-Sanchez Latin American Research Review, Vol. 32, No. 3 (1997), pp. 243-257 Published by: The Latin American Studies Association Stable URL: http://www.jstor.org/stable/2504009 . Accessed: 16/11/2011 07:13
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Copyright 1997 by Latin American Research Review Reprinted from LARR Volume 32 Number 3

FRIDA KAHLO: Her Life and Art Revisited Holly Barnet-Sanchez

University of New Mexico

FRIDA KAHLO,MYSTERIOUSPAINTER.By Nancy Frazier.The Library of Fa-

mous Women. (Woodbridge, Conn.: Blackbirch,1992. Pp. 64. $14.95cloth.)

FRIDA KAHLO,MEXICAN PAINTER.By Hedda Garza. Hispanics of Achieve-

ment Series. (New York:Chelsea House, 1994. Pp. 125. $18.95 cloth, $7.95 paper.) THE ARTS: FRIDA KAHLO. By Jane Anderson Jones. (Vero Beach, Fla.: Rourke, 1993. Pp. 112. $19.95 cloth, $14.95 paper.) FRIDA KAHLO.By Malka Drucker. (Albuquerque: University of New Mexico Press, 1995. Pp. 176. $12.95 paper.) FRIDA KAHLOIN MEXICO. By Robin Richmond. Painters and Places Series. (San Francisco: Pomegranate Artbooks, 1994. Pp. 157 $29.95 cloth.) FRIDA KAHLO:AN OPEN LIFE.By Raquel Tibol. Translated by Elinor Randall. (Albuquerque: University of New Mexico Press, 1993. Pp. 230. $19.95 cloth.) RELIGIOUS IMAGINATIONAND THE BODY:A FEMINISTANALYSIS.By Paula M. Cooey. (New York:Oxford University Press, 1994. Pp. 184. $26.00 cloth.) FRIDA KAHLO. By Sarah M. Lowe. Universe Series on Women Artists. (New York: Universe, 1991. Pp. 128. $13.95 paper.)
LATIN AMERICAN WOMEN ARTISTS, KAHLO, AND LOOK WHO ELSE:A SELECTIVE ANNOTATED BIBLIOGRAPHY By Cecilia Puerto. (Westport,

Conn.: Greenwood Press, 1996. Pp. 237. $69.50 cloth.)

... .976 LOCA

Call me what you will or won't but from where I'm standing I can see a whole army of Frida vendidas stranded alongside WilshireBoulevard trying to look more Mexxicanthan me you know, if you really love Frida you'll let your mustache grow baby I can see it now. ARTISTAS CHICANASUNIDAS FEMENINAS Y CON BIGOTE Let your mustache grow baby
Reviewvolume 32, number 3 (?)1997 LatinAmericanResearch

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Latin American ResearchReview in a show of support for Frida ay como sufrio nuestra Frida Idola, genia, companiera.... MariselaNorte, "976Loca1l Only twenty-some years ago, feminist art critic Gloria Orenstein lamented, It is significant that there does not exist a single monographicstudy of her [Kahlo's] complete works to date. Her museum is a sanctuary and a monument that bears testimony to her life and to her art. Yet,somehow she has been written out of Art History.Her fame is legendary,but her artisticreputationis not commensurate with her stature and her importance.... If the retrospectiveof her work in Mexico is to have any real impact on the art world today, it must bring about a miracle-the resurrectionof the image of FridaKahlo as one of the most important artists of our time.2 The now exceptionally famous Frida Kahlo could have had little idea that her life and her art would have attracted such phenomenal attention from artists, scholars, collectors, the popular press, and even disbelievers. As of 1996, more than 135 books, exhibition catalogues, chapters in books, scholarly essays, popular magazine articles, and newspaper stories have been written about her, not to mention a number of master's theses and doctoral dissertations.3 Only a handful of these items were published during her lifetime or shortly after her death in 1954, however. Most have appeared in the last twenty years. In addition, at least five films have been made about her life, three of which are available on video.4 A 1990 article in The New York Times characterized Frida as "a Hispanic woman, bisexual, an invalid and an artist-all the qualifications for a cult figure. Even Madonna is a fan."5 Kahlo has indeed been
1. MariselaNorte, "976LOCA,"in RecentChicano Chicano-Lyrik, edited by Poetry/Neueste Heiner Bus and Ana Castillo (Bamberg,Germany:Universitatsbibliothek Bamberg,1974), 16-17 This sharp but often humorouspoem exemplifieshow Fridais incorporatedinto an ironic explorationof culture and identity. ArtJournal 2. GloriaOrenstein,"Frida Kahlo:Paintingfor Miracles," Feminist 2, no. 3 (Fall 1973):7-9. 3. These figures are taken from CeciliaPuerto'sbibliography under review here. See also Frida Kahlo: A Bibliography Publications Unit, ChicanoStudiesLibrary (Berkeley: RupertGarcia, bibliograUniversity of California,1983).Although published thirteenyears ago, Garcia's phy remainsa majorresource,with 181entriesciting virtuallyevery article(in Spanishand English)in which Kahlowas even mentioned,from those written during her life until 1983. 4. Jones provides the following informationon these films and videos (p. 108):Karen as Toldto Davidand Karen Crommieand David Crommie,TheLifeand Deathof FridaKahlo PaulLeduc,Frida, film availableon video, 1984;LouiseLo, documentaryfilm, 1976; Crommie, Kahlo: Portrait Service Frida ofan Artist,documentaryfilm, made for the PublicBroadcasting A 1988;Ken Mandel,JeffJurst,and CoraCardona,FridaKahlo: by KQEDin San Francisco, around a Bomb, Ribbon film, 1992;and RM Arts, Hershon Guerra,and WDR, FridaKahlo: Portrait of an Artist,video, 1983. 28 Oct. Times, 5. See HaydenHerrera,"WhyFridaKahloSpeaksto the 90's,"TheNew York 1990,artsection, pp. 1,41.The actualquote is a highlightedstatementprovidedby the editor of the art section.

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fetishized and commodified: self-portraits and photographs stare out from T-shirts, calendars, and jewelry, and her style has been celebrated in fashion features in Vogue(February 1990) and Elle (May 1989). In September 1995, Vanity Fair published a lengthy article by Amy Fine Collins entitled "Diary of a Mad Artist," in anticipation of the release of Harry Abrams's publication of Kahlo's diary.6 This article presented Frida as even more highly disturbed than previously thought, a view that might be interpreted as a backlash to her enormous cult status, one comparable with other deceased figures revered in popular culture, such as Elvis Presley, Jim Morrison, James Dean, and Marilyn Monroe.7 This essay will review several recent books that focus either entirely or in part on Frida's life (1907-1954) and to varying extents on the interpretation of her work and its significance. One book in the group is an annotated bibliography of Latin American women artists compiled by Cecilia Puerto. These books are intended for a variety of audiences ranging from juvenile readers and the general public to artists and scholars in art history, philosophy and religion, women's studies, and cultural studies. All of them signal the ongoing fascination with this twentieth-century artist. Frida Kahlo has come to represent a host of often contradictory qualities and behaviors: strength and resilience in the face of tragedy and continous physical and psychic pain; a strong political consciousness active in her daily life and paintings; devotion to her country's many pasts, which she brought into the present; her own mestiza]e and bisexuality; Frida's passionate and difficult relationship with her husband, famous Mexican muralist Diego Rivera; her ebullient and charismatic presence; her adamant atheism combined with her desacralized use of religious imagery and symbolism; creation of herself as a work of Mexican art; profound sadness and despair combined with a sharp wit and a bawdy sense of humor; and a creative imagination and keen intelligence that produced a singular and highly complex body of work that resists simplistic readings. What scholars are realizing is that Kahlo's paintings-whether
introduction by Carlos Fuentes, essay by 6. The Diary of FridaKahlo: An IntimateSelf-Portrait, Sarah M. Lowe (New York:Harry N. Abrams; and Mexico City: La Vaca Independiente, 1995). 7. Amy Fine Collins, "Diary of a Mad Artist," Vanity Fair, Sept. 1995, pp. 176-88, 227-30. Collins quotes liberally from a manuscript by Dr. Saloman Grimberg, child psychiatrist and longtime Kahlo scholar and curator. From his access to clinical interviews and other documents as well as his exhaustive examination of Frida's biography and paintings, Grimberg prepared a psychiatric profile of Kahlo that is devastating. The tone of the article is also indicated by the highlighted blurb at the beginning of the article: "Forty years after her death, Frida Kahlo has become a politically correct heroine for every wounded minority.... Amy Fine Collins delves into the artist's tortured mind" (p. 176). The article clearly attempts to deflate the Kahlo phenomenon and cast aspersions on those who find her persona and her work significant. Much of what Collins writes has merit but is rendered suspect by the smirking tone. Such an effort sidesteps the potent impact of Kahlo's artwork as a legitimate object of study on a multitude of levels that should never be reduced to simply an exegesis of her illnesses or her marginality. Not even Grimberg goes that far in his many articles.

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LatinAmerican Research Review the self-portraits for which she is best known, the still lifes she executed,or works depicting events and persons meaningfulto her-are locatedat the constantlyshifting dualisticintersectionsof the personaland the political, the historicaland the cultural, the mythological and the ideological, the sexual and the spiritual, the traditionaland the avant-garde,the defiant and the resigned,male and female,pleasureand pain, life and death. Frida worked continuallyto createherself in her daily life and through her art, without reducing her identities to. either romanticstereotypes or simple pleas for understanding.She made her own body the site for her explorations at a time when the forms and parametersof picturing women and image making by women were codified and circumscribed. Frida'sart is almost entirely centered on a depiction of the self, either literally or metaphorically, and is closely connected (at least on the surface) to the narrativeof her life. As a result, psychological interpretations from the most reductive to the most sophisticated have predominated in the past twenty years. Other major approaches have included feminist analyses by U.S. and Britishwriters and a grounding of her life and work in the political, historical, and cultural milieus of which she was a part (a practicebegun by Chicanoartistsand Mexicanscholarsand curatorsduring the mid-1970s). Some scholarshave combined elements of all these avenues. Kahlo has been as equally importantas an inspiration and role model for artists-particularly Chicanos,Latinos,feminists, gay and lesbian artists, and more recently a younger generation of Mexican artists. By now the story of her rediscovery and institutionalization as one of the most importantartists (not a universal assessment) and popular icons has become almost as significant a topic for discussion and analysis as her life and work themselves. Many articles and at least one exhibition have examined the phenomenon of "Fridamania," or the fetishizing and commodifying of her image and story by the art world, Madison Avenue, and popular culture.8 Frida'sUniqueLifeStory Although Frida'sstory is fairly well known, it is helpful to restate the highlightsat the outset beforereviewing works about her.FridaKahlo was born in 1907in Coyoacan(now a suburbof Mexico City), three years before the Mexican Revolutionbroke out. Her mother was Matilde Calderon, of mixed Spanish and Indian heritage,and her father Guiliermo
8. Hayden Herrera, "Why Frida Kahlo Speaks to the 90's," New YorkTimes;Oriana Baddeley, "'Her Dress Hangs Here': Defrocking the Kahlo Cult," The OxfordArt Journal14, no. 1 (1991):10-17; Janice Bergman-Carton, "Strike a Pose: The Framing of Madonna and Frida Kahlo," Texas Studies in Literatureand Language 35, no. 4 (Winter 1993):440-52; and Judd Tully, "The Kahlo Cult," Art News 93, no. 4 (Apr. 1994):126-33. See also the catalogue entitled Pasio'npor Frida, based on an exhibition organized by the Museo Estudio Diego Rivera in Mexico City in 1991-1992 (Mexico City: Museo Estudio Diego Rivera, 1991).

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Kahlo, a German-Jewish expatriate of Hungarian descent, originally from Baden Baden. Although later in life Frida emphasized her indigenous ancestry (genetic and cultural), her mixed heritage played a significant role in her continual construction of herself as an individual and as a subject of her own paintings. Frida was the third of four daughters by her parents. Her father had two other daughters from an earlier marriage who were raised in a convent. Frida's mother, a devout Catholic, ran the household. Her epileptic father taught Frida to assist him in his work as a photographer and encouraged her to learn to draw and paint as well as to be athletic.9 In 1913 Frida contracted polio, which left her right leg thinner and smaller than her left. This misfortune was the first in a series of illnesses and accidents that scarred her life and depictions of herself in paintings and drawings. In 1922 she entered the Escuela Nacional Preparatoria in Mexico City as one of thirty-five girls in a student body of two thousand boys. Frida was intent on enjoying her newfound freedom and eventually studied medicine. She became part of a small group of like-minded activist students called "Las Cachuchas" (The Caps) who gathered to discuss politics and culture, read books, and carry out pranks. Her first love, Alejandro Gomez Arias, was the leader of this group. At this time, Diego Rivera, David Alfaro Siqueiros, Jose Clemente Orozco, Jean Charlot, and others began painting murals at the school. Frida met Rivera briefly while he was working on his mural in the Anfiteatro Bolivar at the Preparatory School, and she fantasized to her friends about having his child. They did not meet again until 1928. Rivera and the other muralists were working under the auspices of Jose Vasconcelos, then Secretario de Educacion, in support of ideals developed during the Mexican Revolution (1910-1920). These early mural cycles represented the initial stages of the Mexican mural renaissance and what became known as the Escuela de Mexico. This nationalist but avant-garde representational art movement encompassed virtually all art forms and encouraged modern art based on ancient and indigenous artistic practices of Mexico, refuting the European abstract avant garde. The indigenismothat emerged during this period was the latest and most systematic appropriation of the imagery of the indigenous past that first began during the late-colonial period. The question remains as to how relevant indigenismo was for Frida prior to her marriage to Diego Rivera in 1929. After that time, it became central to her process of selfidentification, and she turned into an integral and almost iconic representative of the elements embodied in indigenismo. In the 1970s, the complexities of this aspect of her life and art fascinated both artists inspired by her and scholars investigating her paintings.
9. Guillermo Kahlo was commissioned by the Porfirio Dfaz government to photograph major colonial architectural monuments for the 1910 centennial of independence from Spain.

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On 25 September 1925, Frida Kahlo and Alejandro Gomez Arias were injured in a near fatal bus accident. She sustained multiple fractures of the back, right leg, pelvis, and right foot and was pierced by a metal rail that exited through her vagina. After a considerable stay in the hospital, Frida returned home to convalesce. Scarred psychologically as well as physically, Kahlo had experienced what she later viewed as one of the defining moments of her life. In the remaining three decades of her life, she suffered several miscarriages and therapeutic abortions and endured more than thirty operations on her spine, leg, and foot, ending with amputation of her right leg below the knee in 1953. The early part of her lengthy recuperation involved several body casts and relapses. During this period, Frida began to paint on an easel constructed to fit over her bed. Her mother had a mirror installed on the underside of the canopy so that Frida could see herself to paint. She also painted friends. In 1928 Frida met Diego Rivera once again, through her friend Tina Modotti, an activist photographer who became a role model for the younger woman. Frida had already joined the Communist Party, although her own nationalist stance differed considerably from the internationalist position of the party. Frida approached Diego when he was painting at the Secretaria de Educacion and asked him to evaluate her work and give her an honest assessment as to whether she should continue as an artist. He told her that she definitely had talent and should pursue her painting. Throughout their lives together, Rivera consistently supported and acknowledged the quality and significance of Frida's work. By August of 1929, they were married (Frida was twenty-two, Diego, forty-three). In 1930 they traveled to the United States, where Rivera had received commissions to paint murals in San Francisco, Detroit, and New York. Frida continued to paint, and some of her ground-breaking work was done at this time, including graphic depictions of a miscarriage she had in 1932 and of her disenchantment with the bourgeois, technologically advanced, and culturally deprived United States. These works include Portrait of

LutherBurbank (1931),Frida and Diego Rivera(1931),Self-Portrait on the Border betweenthe UnitedStatesand Mexico(1932),My DressHangs There
(1932), My Birth (1932), and Henry Ford Hospital (1932). Frida and Diego returned to Mexico late in 1933, shortly after his mural Man at the Crossroadswas summarily painted over at Rockefeller Center when he refused to remove an image of Lenin. From this time until her premature death in 1954 at age forty-seven, Kahlo continued to paint, exhibiting her work intermittently in New York, Paris, and Mexico City. Her life with Rivera was tumultuous. They divorced in 1939 but remarried in 1940. Each one took many lovers. Frida became involved with both men and women, a fact alluded to in her artwork. Their life together was spent at the center of progressive political, intellectual, and cultural ferment in Mexico. Their guests included Russian revolutionary 248

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Leon Trotsky and his wife during their Mexican exile; surrealist Andre Breton and his wife, Jacqueline Lamba; Soviet filmmaker Sergei Eisenstein; and U.S. industrialist Nelson Rockefeller. Frida's adoption of preColumbian jewelry and indigenous clothing and hairstyles (primarily of the Tehuana) was not unique among their circle of friends, but she developed it into an art form as well as a stance of political resistance and affirmation. Frida became a remarkable presence, whether at home where she painted, entertained, and was endlessly photographed, or out in public. When Frida died in July 1954, her casket was placed in state in the rotunda of the Palacio de Bellas Artes. Mourners at her funeral included members of the arts community, the general public, and many prominent political figures, among them former President Lazaro Cardenas.

Three Biographies for YouagReaders

In the proliferation of writing on Frida Kahlo, one finds several books designed for young readers: FridaKahlo,MysteriousPainterby Nancy

FridaKahlo: Frazier, MexicanPainterby Hedda Garza,and TheArts:Frida

Kahlo by Jane Anderson Jones. The three books belong respectively to three different series devoted to the arts, Hispanic achievement, and famous women. It is encouraging to have such series available and to find Frida Kahlo represented in all of them at levels of sophistication appropriate to their intended audiences. All three works are short and fairly small-format, but they offer richly illustrated photographs from the artist's life and selected images of Frida's paintings (the quality of reproduction is uneven). Each biography avoids citations but contains a bibliography for further reading, a glossary of key terms, and indexes. The books by Jones and Garza also contain chronologies, and the Jones book contains a list of media resources on Frida. Because these books are biographies rather than art historical studies, most of their contents are devoted to recapitulating Frida's dramatic life history: considerable emphasis on her early years, the importance of her educational experiences, her nonconformity as a young person, her determination to recover from severe injuries, her life of political commitment and activism with Diego Rivera, and her accomplishments as an artist. All these topics are appropriate in series designed to present persons of achievement as potential role models. Most of the biographical information is derived from Hayden Herrera's landmark work, Frida: A Biographyof Frida Kahlo (1983), but not all the information is entirely the same in each text, offering a good exercise for students in learning about variations in historical "fact" and interpretation. A slightly different picture of the artist and her life emerges from each account. Frazier's FridaKahlo,MysteriousPainterprovides decent background on the pre-Columbian and Mexican revolutionary periods, citing their 249

LatinAmerican Research Review significance in Frida'sand Diego's work. Frazierwrote for the youngest audience, even providing definitions of words in the text in parentheses. She ably explains surrealismto her readers,and the color photographsof the Casa Azul (Kahlo'sfamily home and now her official museum) and pre-Columbian art objectsare appealing.Frazier'sexplanationsof individual paintings are thorough but rely heavily on biography in interpreting them as transparent autobiographical expressionsof strengthand survival in the face of adversity.This approachexemplifies the dominant mode of analysis to date. Frazier'saccount might be the most accessiblepoint of entry to the paintings for younger readers,but it would be more useful if and popularMexishe had made the connectionsbetween pre-Columbian can imagery and Kahlo'ssubjectmatter more explicit. Frazierat least acknowledges that the works are complex and multilayeredand that any reading of Kahlo'spaintings is conditionedby the knowledge and insight brought by the viewer. This idea is an importantconcept for childrento grasp. FridaKahlo, Hedda Garza's Mexican Painter provides a slightly more adult and perhaps more sensationalized version of Frida'slife: the first chapteris entitled 'The Bus to Hell,"and that on Diego Rivera, 'The Frog Prince."Garza certainly tries to capture the reader's interest, devoting considerable attentionto the variousromanticliaisonsof both partnersand their tempestuous marriage.She also takes great liberties in describing Kahlo'semotions, responses to situations, and specific acts that have not been documented.Garzacovers Frida'sexhibitionsand her connectionsto the Surrealist movementbut providesno art-historical analysisof her paintings. Becausethe book featuressome particularly complexpaintingssuch as Portrait Burbank Tree and Whatthe Water Gave of Luther (1931), ofHope(1946), Me (1938), some attemptto explain these works would have been helpful. Also, given that Garzawrote her biographyfor the seriesentitledHispanics of Achievement,it is disappointingthat she did not include a shortchapter on the significanceof Fridaand her paintingsfor the Chicanoartmovement and the role played by Chicanaand Chicanoartistsand arts institutionsin These connecintroducingFridaKahlo to the U.S. art world and public.10 tions should be made for the youngergeneration. is the most substantial JaneAnderson Jones'sTheArts:FridaKahlo
10. The Galeria de la Raza in San Francisco, an influential Chicano-Latino art space begun by a number of Bay Area artists in the late 1960s, organized an homenaje to Frida Kahlo for its 1978 exhibition commemorating the Day of the Dead, curated by artist Carmen Lomas Garza. A national call for artists to create works in homage to Frida brought a phenomenal response. The exhibition also included photographs of Kahlo lent by Emmy Lou Packard and an altar dedicated to Frida's memory. Chicano artists and writers like Amalia Mesa Bains and Rupert Garcia have been exploring the significance of Frida's life and art for the Chicano community. Art historian Ram6n Favela wrote about the Chicano contribution to understanding Frida in "La imagen de Frida Kahlo en la plastica chicana," in Pasion por Frida, 136-53.

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of these three biographies in providing a cultural context for Frida's work and examining her sources (such as retablos),her impact on "los Fridos" (her students), and her legacy. Jones also discusses the significance as well as the difficulties of Frida's designation as a surrealist. Although the quality of illustrations is mediocre, Jones provides a list of Kahlo paintings that are more easily available for public viewing (derived from Herrera's Frida Kahlo:The Paintings)."1Jones's concluding sentences introduce important issues raised by art historians and feminist scholars for young students to ponder: Some art criticshave found Kahlo'sextensive use of self-portraiture as a reason to consider her work less important.Such criticismreveals a double standard.Male artists,such as Rembrandtvan Rijnand AlbrechtDiirer,are praised for objective self-examinationwhen they paint what they see in the mirror,but female artists are consideredvain and self-absorbedwhen they paint their own portraits.Kahlo's self-portraitsexplore the realitiesof being a Mexican,of being a woman, and of being crippled by both emotional and physical pain.... The work of Frida Kahlo leads the audience into a new understanding of how different cultures affect each other, of how ancient beliefs inform modern consciousness, and of how one artistattemptedto "givebirth to herself"and paint "themost wonderful poem of her life." (P. 94) This summation provides a good incentive for students to read further at a more advanced level.

and Scholarly Books for General Audiences

Malka Drucker's Frida Kahlo and Robin Richmond's Frida Kahlo in Mexico offer the general reading public two more biographies of the artist combined with interpretations of her artwork. Drucker's book first ap-

Torment and Triumph in Her Lifeand Art, as peared in 1991as FridaKahlo:

part of the Barnard Biography Series from Bantam Books. Written in an enthusiastic tone, the book unfortunately contains many inaccuracies and inconsistencies. It is also problematic in lacking citations and any bibliography. Beyond Drucker's acknowledgments, in which she mentions Hayden Herrera's biography, David and Karen Crommie's film, The Life and Death of Frida Kahlo, and a few friends of Frida Kahlo whom she interviewed, she does not indicate the sources of her information. Drucker's statement thanking certain individuals for "their help in leading me to other Frida devotees" is indicative of how she approached her subject-as a devotee. This perspective is also implied in the explanation in the foreword that Drucker wanted to provide a narrative that would clarify Frida's life and art: 1'The legends and myths surrounding Frida's brief, full life add to the intriguing mystery To understand this richly complicated woman requires a willingness to read between the lines." But facts can be contradic11. Hayden Herrera, Frida Kahlo:The Paintings (New York: Harper, 1991).

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tory, and competing interpretations can be inconsistent as well. It is difficult to trust an authorial voice as interpreter that at one point offers opposing interpretations of a key painting such as Las dos Fridas (p. 102). Perhaps the most disconcerting element in Drucker's biography is the all-too-common emphasis on Frida's work as the transparent (yet mysterious) confession or revelation of her own life and traumas. Her art is better approached as more complexly layered and often metaphorical constructions of herself, of the political sphere, and of the many Mexicos in which she lived and painted. Frida Kahlo in Mexico by Robin Richmond is part of another series entitled Painters and Places. Although still intended for a general readership, this book is far more ambitious in scope. Its slim large-format text features many three-quarter-page full-color illustrations of Kahlo's paintings; photographs of Mexico, Frida, and the Casa Azul; images of preColumbian art; and paintings of pre-Columbian civilizations by Diego Rivera. While brief, this volume achieves a more comprehensive survey of Mexican history and Frida's life and work. Richmond attempts a serious yet personalized analysis of several paintings, once again employing a psychological approach (she consulted psychiatrists in preparing the book) that is combined with superficial explanations for Frida's inclusion of Mexican imagery and artifacts. The outcome of all this is confusion. Richmond states that she created the book to provide the missing formal and substantive iconographic analyses of paintings that would go beyond the autobiographical dimension, yet she does not discuss formal issues and interprets the pre-Columbian imagery only as markers for Frida's emotional states. In Richmond's assessment, these images seem to have no real cultural or political significance. She addresses the recent fetishization but only to criticize those scholars whom she perceives as using Frida for their own political agendas (p. 15). Richmond presumes to speak for the artist in this regard, even stating that Frida "would have hated that her work was put to a didactic purpose" (p. 15). Richmond offers two detailed chapters on pre-Columbian, conquest-period, and revolutionary histories but does not integrate this vast material into a substantive analysis of Frida's paintings. Richmond claims that Frida's art mirrors the confused nature of being Mexican. The problematic nature of this argument becomes apparent in Richmond's inability to discuss the significance of pre-Columbian, colonial, revolutionary, and popular cultures in Frida's specific appropriations and transformations. The European and the indigenous elements are reduced to stereotypes of culture versus nature, which diminishes or even invalidates many of Richmond's observations. For example, she emphasizes the Aztecs' irrationality, their superstitious nature that continues into the present, and their "notorious" and "infamous" barbaric practices, asserting that this was the part of Mexico that Frida must have appreciated as 252

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an aspect of her own nature. The melodramatic and personalized tone is evident in Richmond's suggestion that Kahlo must have been disturbed at having been born at the locus of the fall of Tenochtitlan: "What shame to have had her family home, the Blue House on the corner of Calle Londres and Calle Allende, built on the very birthplace of the New Spain!" (p. 43). Richmond seems to appreciate Kahlo's identification with the preColumbian past but does not contextualize it sufficiently in postrevolutionary Mexico, when the intelligentsia and ruling classes all worked toward constructing a national identity based largely on the civilizations of the ancient past. It is well known that Frida's environment was heavily imbued with indigenismo. What is remarkable about her paintings is the way she absorbed the influences of her contemporaries and created an artistic vocabulary, a series of metaphors and myths that became her own. Frida did not narrate the grand sweep of history as Rivera and others did. Rather, she transformed myths and concepts for the purposes of her own mythologized and often opaque narrative. Richmond's analysis of these aspects of Kahlo's oeuvre is superficial and often incorrect, even though she conducted considerable research and spent time in Mexico interviewing associates of Kahlo and Rivera. For example, Richmond writes about the rich vegetation that often provides the backdrop to Frida's self-portraits as claustrophobic and indicative of the artist's own depressed emotional state, without acknowledging the importance of Roberto Montenegro's indigenista paintings that feature a similarly dense foliage backdrop (p. 126). When Richmond analyzes several of the self-portraits with monkeys, she interprets their meaning exclusively according to Western thought, not at all according to their pre-Columbian significance. In the latter context, monkeys connote sexuality and fertility but not licentiousness and unfaithfulness. What came through to this reader was Richmond's own negative responses to pre-Columbian cultures and art and Frida's monkeys, which she finds predatory and uncomfortably proprietary about Frida. Richmond comments on the Self-Portrait with Small Monkey (1945), "The slightly sinister crouching terra-cotta idol is a symbolic nod towards her cherished Indian roots" (p. 126). Moreover, "Fulang Chang's beady eyes stare impassively from beyond her right shoulder. He is bound to her by a ribbon of slimy green, but of his own volition. His proprietary paw snakes around her long, muscular neck in a gesture of willing bondage. Her own enthrallment to her injuries... ." (p. 126).12Thus Richmond too falls into an
12. Nancy Deffebach (formerly Nancy Breslow) has been much more successful in determining the significance and uses of pre-Columbian imagery in the work of Frida Kahlo. She includes the use of monkeys within that category. Deffebach examined artifacts and glyphs, monkeys and mythology, and the use of the sun and moon. She has also provided an exhaustive study of what Kahlo could have known about pre-Columbian art and civilization and the ways in which this knowledge was carefully selected and transformed in her

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unsophisticated and psychologized reading of Frida's paintings as expressions of depression and despair. There is more to these paintings, as Richmond attempts to understand in her emphasis on Mexico and Mexican history. Unfortunately, Richmond's stereotypical reading of Mexico's past and present as grim and dismal permits her to see Frida's use of Mexico only as a reflection of the artist's own misery. The result is disappointing. Raquel Tibol's Frida Kahlo:An Open Life, translated by Elinor Randall, presents pieces written between 1953 and 1974. This first monograph on Kahlo was originally published in Mexico in 1977 and was revised in 1983. Tibol, an Argentine art critic who has lived in Mexico for many years, knew Kahlo toward the end of her life. Some of Tibol's writing derives directly from interviews that read more like dictated pronouncements. Tibol's contribution is the variety of perspectives on Frida's ideas, worldview, and environment, along with many pieces of Kahlo's own writings. Of particular interest is the text of "Portraitof Diego," an essay Kahlo wrote in 1949 that has been difficult to locate in translation (pp. 137-54).13 A few problems arise with the translation itself, as when some words are translated literally rather than into more common English equivalents. Tibol provides a useful history of the art world in Mexico in the 1940s and a fuller portrait of Frida as teacher. The book also includes an important clinical history written in 1946 by Dr. Henriette Begun. Frida Kahlo: An Open Lifeis not intended to be a scholarly work of art history, and Tibol's assertions are not necessarily based on thorough research. Yet the book represents a rich resource of primary and secondary materials that are valuable and fascinating for scholars as well as for more general readers. Sarah Lowe's Frida Kahlo was written for the Universe Series on Women Artists. This book is intended for general readers and scholars alike who are serious about understanding Kahlo's artwork as more than pictorial autobiography. Lowe's goal is to place Kahlo's artistic production within the framework of larger art movements while acknowledging the specificity of her life and point of view. Lowe is particularly interested in how Kahlo formulated her aesthetic. The author begins by analyzing the tension always present in Kahlo's paintings. Lowe finds it in not only the subject matter, which virtually all other Kahlo analysts focus on, but also in the style in which Kahlo painted, her "highly controlled, tiny brush strokes, realistic execution, and inclusion of minute details [that] work together to create a stark contrast to the violent and subversive motifs in her work" (p. 11). Lowe examines Kahlo's efforts to construct
paintings. See Nancy Breslow, "Frida Kahlo: A Cry of Joy and Pain," Americas32, no. 3 (Mar. 1980):33-39; and Nancy Deffebach, "Pre-Columbian Symbolism in the Art of Frida Kahlo," M.A. thesis, University of Texas at Austin, 1991. 13. See "Portrait of Diego," translated by Nancy Breslow and Amy Weiss Narea, Calyx:A Journalof Art and Literatureby Women,no. 5 (Oct. 1980):80-89, 92-108 (published in Corvallis, Oregon).

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herself in her paintings, to "produce a meaningful way to situate herself" in all ways-as a woman, as a Mexican woman, as a female artist, as an invalid, as a wife, as a lover, as a bisexual, as a woman without children, as an atheist, as a Communist political activist, as an indigenista (p. 11). One example of how Lowe interprets a single work of art by placing it within multiple contexts is her analysis of the painting My Nurse and I (1937). In it a baby Frida with an adult head is being suckled by an Indian wet nurse, whose body is based on a ceramic Jalisco figure of a nursing mother but whose face is a stone Teotihuacan mask. Lowe interprets the centrality of Frida's body and her enlarged adult head as drawing attention to herself as the creator of the image and to the painting as not a literal representation of her own experience of being nursed by an Indian woman but "rather a projection into the past that enables Kahlo to formulate a self in the present" (p. 48). For Lowe, this work and the startling "ex-voto" My Birth (1932) may be part of a series that Kahlo may have envisioned as documenting key moments in her life according to both the Aztec codex tradition and the Spanish colonial codices. The latter were created to understand and better control the native populations and had to be legible in both Nahuatl and Spanish. Lowe links several paintings as part of this hypothetical series: My Birth, My Nurse and I, her 1926 Self-Portrait depicting an adolescent Frida, and the 1931 marriage portrait Frida and Diego Rivera. According to Lowe, these images are analogous to the codices in providing "vital information, conveying her own history, recording her experiences" (p. 50). Kahlo'sself-representation as Mexicanimplies a multileveled association:for understanding oneself as Mexican is to be inscribed in overlapping cultures. The experienceof colonization,the struggle for independence,and the articulationof an artistic identity free from cultural imperialism was always at the center of Kahlo'sart. Her unwillingness to be labeled forcedher to confrontand reclaimher heritage,to search for political, cultural, and personal identity that is the core of her life and art.... [S]he had to reinvent herself to become herself. (P. 50) Although Lowe cannot document her assertion of a codex-inspired series, it is a fascinating hypothesis that strings together individual works of art, Kahlo's knowledge of pre-Columbian and colonial documents and practices, and her precise choices and renderings of objects of significance in her own artistic language and mythology. Lack of documentary proof is a real drawback in several of Lowe's interpretations. Yet they make sense because they are cohesive enough and agree with what is now known about Kahlo's expertise in Mexican culture of different periods and her methods of work. These interpretations are far more intellectually challenging and emotionally satisfying than Richmond's analyses, which seem to suffer from misgivings about pre-Columbian civilizations and artifacts as grim and disturbing, an attitude not shared by Kahlo. For example, Richmond sees the Teotihuacan mask in My Nurse and I as alienating, 255

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recalling Frida's own alienation from her mother, who could not nurse her. Lowe's study provides many provocative and intriguing ideas to build on and take back to the corpus of Frida's work.

A Feminist and the Body: Analysiswas written Religious Imagination

by Paula Cooey, a professor of religious studies. She explains in the introduction that she intends to examine the "significance of the body in the context of religious life and practice. . . , [addressing] such vital concerns as the role of the body in religious experience, the impact of gender or sexual difference on religious experience and its authority, and the viability of women's religious experience as an authoritative alternative to male-centered and male-dominated culture" (n.p.). Frida Kahlo's paintings are assessed in the fifth chapter, "Site, Sign, and Imagination." In it Cooey explicates "mapping" as a process of symbolic construction that metaphorically "refers to the interaction of site and sign in the conceptualization of 'body"' (p. 90). Cooey's analysis of Kahlo's paintings insists on the artist's deliberate and consistent ambiguities, which have occasioned many conflicting interpretations of her work. Cooey decries the psychologizing of Frida, particularly her sexuality and inability to have children, which privatizes and domesticates Kahlo by removing her from the social and the political arenas. Cooey also believes that for Kahlo, the personal dimension would have included issues of ethnicity and class and that although Kahlo would have readily agreed to psychological analysis of her work, she never would have shut out the other multiple readings. Cooey scrutinizes several paintings, including My Birth (1932), A Few Small Nips (1935), Treeof Hope (1946), and The Little Deer (1946). For Cooey, multiple perspectives like those created by Frida and the resulting multiple interpretations suggest resistance and a struggle over signification itself, with the body being the site of the struggle among "multiple social and physical forces over its signification.... For example, her own refusal to de-politicize her work and her employment of religious symbolism conspire to re-contextualize gender difference by resisting cultural stereotypes" (p. 108). Kahlo thus becomes a case study in the very process of creation through the tension she establishes by insisting on the simultaneity of the universal and the particular and through the use of religious symbols to present her connection to postrevolutionary nationalism. Cooey argues that although if Frida was an avowed atheist, her use of religious symbolism-even desacralized-posits a religious sensibility as a "ritualistic transvaluing of the ordinary that reflects a deeply held faith" (p. 108). Here Cooey's analysis provides readers with yet another avenue for situating and coming to terms with the complexities of Frida's work. This approach acknowledges the transformative quality of her imagery in her political and personal need to construct a self as a site of conflict, resistance, confusion, clarity, and understanding. 256

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Women and LookWhoElse:A Selective LatinAmerican Artists,Kahlo,

Annotated Bibliographywas compiled by Cecilia Puerto and includes a forward by Elizabeth Ferrer. This reference work is an excellent resource for students and scholars of all ages and levels of accomplishment. It is the first single bibliographical source on the topic, with more than fifteen hundred entries organized according to individual artists within specific countries. The volume also features a listing of general works about Latin American women artists, organized by country, and an appendix covering collective exhibitions. The section on Frida Kahlo is substantial but not exhaustive, as suggested by the subtitle. Puerto chose 135 entries on Kahlo and annotated many of them, greatly facilitating the bibliography's usefulness. They are divided into several sections: books and other monographic works; periodical articles and book chapters; exhibition catalogs; and video recordings. Armed with this work and Rupert Garcia's 1983 bibliography of Frida Kahlo, anyone interested in serious research will be well prepared. Only one kind of important resource is missing: graduate theses and dissertations. Puerto cites only two. Many others can be located through interlibrary loan and University Microfilms. Some of these resources will eventually see their way into print and thus become more accessible, but many will not. To find these kinds of items, it is still necessary to comb through footnotes and bibliographies. An important aspect of Latin American Women Artists for those familiar only with Frida Kahlo is the large number of well-known modern and contemporary women artists included in Puerto's entries. It is to be hoped that such rich material will stir interest in the work of other artists. Kahlo is not the only dynamic or challenging Latin American woman artist, but she remains one of the most compelling for reasons discussed in this essay. She chose the arts of Mexico from pre-Columbian times onward as an ongoing resource for building her own artistic language, but she also preserved elements from her study of European art history and her interactions with the avant garde. Frida chose herself as her subject matter for constructing an identity that was never merely autobiographical but also participated in constructing culture, history, and mythology in resistance to stereotyping, imperialism, and the continuing threat of simplification.14

14. The 1995 publication of The Diary of Frida Kahlo,along with an introduction by Carlos Fuentes and an essay by Sarah Lowe, provides the latest document for Frida students and scholars to examine. Some other recent publications were designed to take advantage of the continuing passion for Frida, such as Frida Kahlo:The CameraSeduced, a memoir by Elena Poniatowska and an essay by Carla Stellweg (San Francisco: Chronicle Books, 1992); and Guadalupe Rivera and Marie-Pierre Colle, Frida's Fiestas: Recipes and Reminiscences of Life with Frida Kahlo(New York: Clarkson Potter, 1994). These works nonetheless provide enjoyable reading and viewing experiences as well as insights into different aspects of the artist's persona.

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