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528 pages, Paperback
First published January 1, 1983
The art historian Parker Lesley described her thus: "Everyone stared at Frida, who wore her Tehuana dress and all Diego's gold jewellery, and clanked like a knight in armour. She had the Byzantine opulence of the Empress Theodora, a combination of barbarism and elegance. She had two gold incisors and when she was all gussied up she would take off the plain gold caps, and put on gold caps with rose diamonds in front, so that her smile really sparkled."
"The story of Frida Kahlo begins and ends in the same place. From the outside, the house on the corner of Londres and Allende streets looks very like other houses in Coyoacan, an old residential section on the southwestern periphery of Mexico City. A one-story stucco structure with bright blue walls enlivened by the restless shadows of trees, it bears the name Museo Frida Kahlo over the portal. Inside is one of the most extraordinary places in Mexico--a woman's home with all her paintings and belongings, turned into a museum."
"Years after Frida and Diego died, friends remembered them as 'sacred monsters.' Their escapades and eccentricities were beyond the petty censurings of ordinary morality; not simply condoned, they were treasured and mythologized. As for being 'monsters,' the Riveras could harbor Trotsky, paint paeans to Stalin, build pagan temples, wave pistols, boast of eating human flesh, and carry on in their marriage with the vast imperiousness of Olympian deities. By the 1940s, Diego, of course, was an ancient myth. Frida, on the other hand, was new to mythic stature, and during this decade their myths meshed."
Mexico had its own magic and myths and did not need foreign notions of fantasy. The self-conscious search for subconscious truths that may have provided European Surrealists with some release from the confines of their rational world and ordinary bourgeois life offered little enchantment in a country where reality and dreams are perceived to merge and miracles are thought to be daily occurrencesI also loved her eloquent writing about Frida's dress and 'costume', which was obviously a hugely important part of her process of identity. Although Frida's maternal grandfather was indigenous, she had a middle class settler Christian upbringing and dressing in tehuana clothing was a deliberate, political, and perhaps disingenuous act of appropriation, motivated, it seems, by Communist anti-imperialism, aesthetic appreciation and the desire to hide her right leg, which was damaged by childhood polio and became increasingly problematic, probably as her injuries put an end to her therapeutic habits of exercise.
“The painter, poet, and prominent critic José Moreno Villa struck in Novedades the note that would resound over the years: � It is impossible,� he wrote, “to separate the life and work of this singular person. Her paintings are her biography.”�