Archive for September, 2010

posted by AetnaJo on Sep 29

Rufino Tamayo, a Oaxacan painter of international renown, was one of the great modern artists of the 20th century. Tamayo died in 1991 at the age of 91 and had a long and esteemed career. His artwork can be found in important collections worldwide. During his life he was the recipient of many prestigious awards, including France’s Legion d’Honneur.

Tamayo was a prolific artist who was a master of many mediums, including oil, watercolor and lithography. The artist, in addition to producing works on paper and canvas, was also a muralist whose work adorns the walls of museums, universities and libraries throughout the world. Additionally, Tamayo pioneered a new print-making technique known as mixografia with several of his works produced in this medium. This innovative process allows a traditional lithographic print to be created in relief which produces fine surface detail as well as volume. In his later years, Tamayo added sculpture to his artistic repertoire, utilizing his own paintings as a source of inspiration for subject matter.

Watermelons, Rufino Tamayo
Watermelows

Rufino Tamayo was a contemporary of fellow Mexican artists Diego Rivera, Jose Clemente Orozco and David Alfaro Siqueiros. Unlike these muralists, however, whose work held strong political commentary, Tamayo eschewed this path and forged his own. The subject matter found in his work is apolitical and purposefully so.

Although his work is embedded with distinctly Mexican roots, both in color and in subject, Tamayo’s art is ultimately a response to universal and not temporal matters. Tamayo’s lack of enthusiasm for political commentary was not appreciated by Rivera, Orozco and Siqueiros who firmly prescribed that important art had to address the societal injustices of the day. Finding his work criticized in Mexico, Tamayo left the country to live for extended periods in both the United States and France. This decision proved beneficial for Tamayo who created many of his important works abroad.

Rufino Tamayo
Rufino Tamayo

Born in Oaxaca to parents of Zapotecan Indian ancestry, Tamayo’s cultural heritage is evident in his artwork. Orphaned at a young age, Tamayo was sent to live with his aunt in Mexico City. The young artist worked as a vendor at his aunt’s fruit stand, helping her sell produce. The bright and beautiful colors of the tropical fruit has been credited as influencing the artist’s future palette. This experience also provided the catalyst for a favorite motif of Tamayo’s, namely the watermelon, which is depicted in many of his works. As a young man, Tamayo attended the Escuela Nacional de Bellas Artes, San Carlos, in Mexico City but left before graduating to pursue his studies independently.

After leaving school, Tamayo accepted a position at the Mexican Archaeological Museum. This proved to be a pivotal turning-point for the artist. At this museum, Tamayo was responsible for copying copious amounts of pre-Columbian artifacts by hand. This activity enormously influenced his future work. Through this process, Tamayo became intimately acquainted with the artwork of his ancestors which in turn, greatly shaped his artistic vision and expression. Additionally, Tamayo was also inspired by European modern art movements, especially the work of the Cubists and also that of the Surrealists.

Throughout his life, Tamayo and his wife amassed a wonderful collection of pre-Columbian treasures which today reside in the Museo Rufino Tamayo Art Museum, located in his home state of Oaxaca. Additionally, works of Tamayo and other modern masters, can be found in the Tamayo Contemporary Art Museum in Mexico City. This collection, which Tamayo and his wife orchestrated, was generously donated by the couple to the people of Mexico.

Tres Personajes, Rufino Tamayo
Tres Personajes

Recently, an amazing story unfolded concerning one of Tamayo’s famous works. The painting, entitled Tres Personajes went on a mysterious adventure after being sold for $55,000 to a patron in the 1970′s. During a move in the 1980′s, the piece disappeared from a storage locker. It was not seen again until 2003 when it was spotted in an alleyway in New York. The large brightly colored canvas was placed outside with the trash, placed between two large dumpsters. A woman, who was on her morning walk came across the painting. Initially, she was reluctant to bring the painting back to her small apartment due to its size. However, there was something about the painting that spoke to her. The woman fortunately listened to her intuition and it was a good thing she did. The painting recently sold for over $1,000,000 at auction. The woman enjoyed a reward of $15,000 from the painting’s owner plus a finder’s fee from the auction house.

Considering the quality and mastery of Tamayo’s paintings, it is easy to understand why the woman was compelled to retrieve the painting from its incongruent surroundings. Tamayo’s paintings actually glow from within. The artist had a command of color that was sublime and his subject matter transcends individual commentary. Perhaps the following quote from Octavio Paz, the Mexican poet and Nobel laureate, sums up the work of Rufino Tamayo best- “If I could express with a single word what it is that distinguishes Tamayo from other painters, I would say, without a moment’s hesitation: sun. For the sun is in all his pictures, whether we see it or not: night itself is for Tamayo simply a sun carbonized”.



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posted by AetnaJo on Sep 21

I find these Aztec Manuscripts so very interesting and I hope you enjoy browsing these while escaping into a different time and place.


Codex Mendoza

Native Paper Codices

BorbonicusBoturini

European Paper Manuscripts

MendozaFlorentino
Telleriano-RemensisVaticanus A
Magliabecchiano GroupOther DocumentsOther Notes
Historia Tolteca-Chichimeca

VIEW THIS PAGE WITHOUT FRAMES
Updated 9 September 1999

The variety of documents we encounter in the category of “Aztec Writing” includes just a couple of native paper screenfolds, and a great number of manuscripts written after the conquest by native scribes and informants. This page is a list of what I would consider to be key documents. (If you have any suggestions as to what else might be included, send me an email.)

The word Aztec was invented by a 19th century writer; perhaps the word was used to sanitize or distance the historical people from their progeny. The people encountered by Cortez were known as the Mexica, leaders of the Triple Alliance. They were the most powerful of many ethnic groups that made the valley of Mexico their home. We know a great deal about them from the early ethnographic works of Sahagun and other Spanish priests.

There are several documents that have spanish commentary and frequently nahuatl glosses accompanying picture writing used by the natives. There are many other documents to explore written purely in Nahuatl or other Uto-Aztecan languages using european characters, but those will have to wait to be explored on another page.

What follows herein is a loose aggregation of information about surviving examples of Aztec writing that follow a pre-conquest pictorial tradition, dating primarily from the 16th century.


Photo Credits
The above image has been scanned from the book Codex Mendoza : Aztec Manuscript, edited with commentaries by Kurt Ross, copyright 1978 / 1984
c Productions Liber,S.A., Fribourg, Switzerland.(Used without permission)
The images below from the MendozaTelleriano-RemensisIxtlilxochitl
come to us from a very useful site called Aztec Codices at Rice University.
Thanks to Rice University and SMC for putting these images on the web.
(Unfortunately, I’ve had considerably difficulty accessing this site lately.)
They were scanned from Painting the Conquest : the Mexican Indians
and the European Renaissance
by Serge Gruzinski, copyright 1992
c Flammarion, Paris, France.(Also used without permission)
Other images are taken from their corresponding hyperlinks,
with the exception of my original transparent GIFs.
All rights reserved; not to be used for commercial purposes.
Both of the books are highly recommended,
but especially Painting the Conquest !

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  • Amatl paper screenfold painted on one side.

    21 and 1/2 leaves.

    .

Early pictorial chronicle (1168-1355) portraying travels of the
Tenochca-Mexica from Aztlan to Chapultepec, in native or slightly acculturated style. (HMAI)Published in Kingsborough Antiquities of Mexico Volume I.

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Codex Mendoza

    • MendozaCurrent location – Bodlian Library
      Oxford, England
  • European paper.
    71 numbered leaves plus title leaf.
    32.7 by 22.9 cm.

Published in Kingsborough Antiquities of Mexico Volume I; transcript of Spanish text published in Volume V.Edited & translated by James Cooper Clark 1938 London, Waterlow & Sons. With listing, etymology, and identification of 612 place glyphs, index, and glossary. The original printing of the 1938 color facsimile reproduction and English translation was partially destroyed when the warehouse containing inventory copies was damaged by fire.


    • FlorentinoCurrent location – Biblioteca Medicea Laurenziana, FlorenceEuropean paper
      Three volumes: 345 / 372 / 493 leaves.

This was a version of the book that was edited and passed down as the“Historia General de las cosas de Nueva Espana” by Fray Bernardino de Sahagún.Color Facsimile reproduction, 3 Vols. Mexico City, Archivo General de la Nacion, 1979.

Black and White Facsimile Edition and English translation of Nahuatl by Dibble & Anderson, 1950-69 (twelve volumes), published by University of Utah Press, available from Amazon.

A Nahuatl/English Florentine Codex Vocabulary compiled
by R. Joe Campbell of Indiana University is available online.The above graphic comes to us from the Mexican Crayfish Page
which includes an article on Crayfish in the Codex Florentino


The following two have been called the Huitzilopotchtli Group.T-R 1T-R 2

  • Telleriano-RemensisCurrent location – Biblioteque Nationale ParisEuropean paper codex.
    50 leaves 32 by 22 cm.

Mexican manuscript of the office of the Ar. M. le Tellier, Archbishop of Rheims, now in the Biblioteque Nationale (MS Mex. 385) E.T. Hamy Paris 1899. Also published in Kingsborough Antiquities of Mexico Volume I; transcript of Spanish text published in Volume V.The latest scholarship and a facsimile of the document can be found in the book Codex Telleriano-Remensis : Ritual, Divination, and History in a Pictorial Aztec Manuscript by Eloise Quinones Keber.

You are encouraged to visit your local bookseller and order a copy
of the Codex Telleriano-Remensis by Eloise Quinones Keber
You can also place an order online at Amazon.Com
where you can peruse the Table of Contents.


  • Vaticanus A (aka Codex Rios)Current location – Biblioteca Apostolica Vaticana

European paper codex.
101 leaves. 46 by 29 cm.

Vatican mexican manuscript #3738. Facsimile published by Duc de Loubot with the permission of the Vatican Library, Rome, 1900. Also published in Kingsborough Antiquities of Mexico Volume II; transcript of Italian text published in Volume V.


Magliabecchiano Group

  • MagliabecchianoCurrent location – Biblioteca Nationale Centrale, Florence

European paper codex.
92 leaves. 15.5 by 21.5 cm.

Folio facsimile edition, 94 pages, published in 1903 by Zelia Nuttall. Reprinted with corrections and commentary in a slipcase edition accompanying The Book of the Life of the Ancient Mexicans : The Codex Magliabecchiano and the Lost Prototype of the Magliabecchiano Group by Elizabeth H. Boone, 1983, University of California, Berkeley (now out of print).

The Magliabecchiano is considered to be derivative of a hypothetical lost prototype called “Libro de Figuras“. Other cited cognates include:

  • Codice del Museo de America (Codex Tudela)
  • Codex Ixtlilxochitl (Part 1)Ixtlilxochitl, Folio   107RIxtlilxochitl, Folio   105RLeft: Folio 107R
    Right: Folio 105R
    Below: Folio 106R


    Ixtlilxochitl, Folio   106R
    Nezahualcoyotl, Lord of Texcoco

  • Historia Tolteca-Chichimeca
  • Matricula De Tributos
  • Plano en Papel de Maguey
    Amatl paper. 238 by 168 cm.
  • Codex Xicotepec
    (unknown material) 28 screenfold pages, 10″ x 7″

“Discovered by anthropologists in 1992 in the Nahua and Totonac
region of Huauchinango-Xicotepec, the Xicotepec Codex is available
now for the first time in facimile form. Covering the period 1431
thru 1533, this post-Columbian codex is an enlightening pictorial
history of the people of Texcoco and the central and southern
valley of Mexico.”

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  • New A web site based on Carlos Fuente‘s Buried Mirror project is
    now back online with pages specific to Post-Conquest Nahua Codices
    and a fine presentation on the Historia Tolteca-Chichimeca. There are also chapters from Sahagún’s Book 6 and Book 12 from “Historia General de las cosas de Nueva Espana”, and a Mexica Perigrination page, all of which should be of great interest to readers of this page. I’m sure you’ll enjoy this site at the University of Michigan.
    Thanks to this institution for making
    these resources available on the Web.


  • An exciting presentation of the University of Texas
    at Austin – Benson Library
    Relaciones Geográficas Collection showcases their manuscripts with dates ranging from 1578 to 1586. Kudos to this institution for making these resources available online – I hope more libraries follow their lead and bring important historical materialslike these to light via the World Wide Web.

    (Special thanks to Kathy Hummel for
    pointing my browser in this direction.)


    For a lot more information on the Aztecs and Mexico in general,
    visit the Aztecs History Page for students, social studies
    teachers, and anyone interested in the Aztecs.


    For more Web resources related to Aztec Writing, visit
    the Nahuatl Home Page at the University of Montana.
    Also, check out my pages on the Borgia Codex Group.

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    Navigate the GBonline web pages:
    Ancient WritingAztecBorgia GroupMayaMixtec ]
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    Okay so who found this as interesting as I? These Mexican Aztec Manuscripts take us back so far back into the history of mankind in Mexico and all of South America.  Hoped you enjoyed!

    Resources: nativeweb.org

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    posted by AetnaJo on Sep 14

    Guelaguetz, Baile
    Bailables

    Oaxaca is Guelaguetza! The famous Guelaguetza festival is held each July in the Mexican state of Oaxaca (WA-HA-KA). Also known locally as “Los Lunes del Cerro” (Mondays on the Hill), this celebration takes place on two consecutive mondays. A beautiful cultural event dating back hundreds of years, this festival attracts visitors from around the world.

    Participants from the seven different regions of the state gather in the capital city, also named Oaxaca, to dance, sing and play music. This cultural exchange is a visually stunning exhibit of color and movement. The dancers and musicians wear clothing representative of their district. Their costumes, decorated with ribbons and bells, add a wonderful presence to the festivities.

    In addition to folkloric dance and song, the cultural exchange extends to culinary delights. Regional food specialties are featured, enchanting the taste buds with exquisite flavors. Oaxaca is internationally known amongst food connoisseurs as having exceptionally delicious cuisine. Tantalizing Oaxacan dishes typically feature exotic mole (MO-LAY) sauces accompanied by fragrant aromas.

    The roots of the Guelaguetza festival call upon pre-Columbian traditions that have existed for millennium. Indeed, the word “guelaguetza” hails from the Zapotec Indian language and means an offering or gift. Included in the translation is the concept of an exchange, or an act of reciprocity. Guelaguetza was woven into the area’s indigenous cultures as a form of social etiquette and expectation. Its practice benefited everyone involved.

    Guelagueza, Bailadora
    Bailadora

    Since time immemorial, the area’s indigenous peoples honored the goddess of maize (corn) through ceremony and ritual. Each year at the height of the rainy season (mid-July), the people would gather and pay homage to Centeotl, the corn goddess. These supplications were performed to assure a bountiful forthcoming harvest.

    During the Spanish colonial period, Catholic missionaries sought to dissuade such pagan rituals. As a result, the church promoted the feast of the Virgin of Carmen, celebrated on the 16th of July, as a countermeasure to the corn goddess festivities. A hybridization of cultures occurred and the two distinct traditions became interwoven over time, finally evolving into the modern La Guelaguetza festival we know today.

    In 1932, the city of Oaxaca held a grand celebration, to commemorate its 400th year anniversary. It was designated a royal city by a decree of King Charles V in the year 1532. This extraordinary event brought together participants from the seven regions of Oaxaca to meet in the capital and share their unique gifts with one another.

    An annual event, the Guelaguetza has become extremely popular with both nationals and foreigners alike. The dramatic displays of dance, music and song attracts thousands of visitors each year. Exquisite textiles, ceramics and other native arts are also highlighted with each region represented.

    The dates of the festival fluctuate each year, according to the calendar and the following calculations. Typically, the first date falls on the monday after July 16th. However, an exception exists to this formula. Should the monday in question fall on the anniversary of President Benito Juárez’ death (July 18th), the start date is traditionally delayed by one week. Due to the dates changing each year, it is best to check with your travel agent when making your reservations.

    Guelaquetza, Danza Piña
    Danza Piña

    Official ceremonies commence at dawn on the festival’s first day. These celebrations take place on a hill that has a wide panorama of the city. This major landmark, “Cerro del Fortin” (Fortin Hill) has been the site of many events throughout Mexico’s history. It is an ideal spot for the festival and boasts a wonderful open-air amphitheater where the main performances take place.

    In the true spirit of guelaguetza, the dancers at the end of their performance toss gifts into the crowd. These offerings represent their region’s specialty and might include straw hats, flowers and even pineapples! In addition to the two monday celebrations, adjacent festivals and parades occur on the weekend preceding the main event and throughout the week.

    Women wearing traditional dress accompanied by baskets of flowers provide a lovely element to these processions. Large walking puppets delight the many children who are in attendance. Fireworks complete the festive atmosphere which is charged with electricity. There is a competition to elect a contemporary Goddess Centeotl and reenactments of the life of Princess Donaji, the last Zapotecan princess. The Guelaguetza Festival truly is a wondrous cultural event enjoyed by everyone attending. Oaxaca is Guelaguetza!

    Resources: Mexonline.com. Re-Published or posted by Aetna J B on September 13, 2010

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    posted by AetnaJo on Sep 7

    This is truly a super article post about Mexico’s independence. It has been copied from its original post on mexonline.com. and is an  exact copy as printed.

    Introduction

    In 2010 Mexico will celebrate its 200 years of Independence with national and local public events. The Bicentennial or Bicentenario actually takes in two celebrations: the first being the Bicentennial of two hundred years since Independence (1810) and the second the no less important Centennial of 100 years since Mexican Revolution of 1910.

    Mexican Independence Day celebrates the events and people that eventually resulted in independence from Spain, the country that had control over the territory of New Spain, as it was also known then. Fueled by three centuries of oppresion and sparked by a call to revolt by the respected Catholic priest Hidalgo, the first call to arms was made in the village of Dolores, in the state of Guanajuato. The uprising pitted the poor indigenous indians and mixed mestizo groups against the priviledged classes of Spanish descent, and pushed them into a violent and bloody battle for freedom from Spain.

    Setting The Stage

    Statue in Mexico of Miguel Hidalgo y CostillaShortly before dawn on September 16, 1810, Miguel Hidalgo y Costilla made a monumentous decision that revolutionized the course of Mexican history. Within hours, Hidalgo, a Catholic priest in the village of Dolores, ordered the arrest of Dolores’ native Spaniards. Then Hidalgo rang the church bell as he customarily did to call the indians to mass. The message that Hidalgo gave to the indians and mestizos called them to retaliate against the hated Gachupines, or native Spaniards, who had exploited and oppressed Mexicans for ten generations.

    Although a movement toward Mexican independence had already been in progress since Napoleon’s conquest of Spain, Hidalgo’s passionate declaration was a swift, unpremeditated decision on his part. “Mexicanos, Viva Mexico!”, (Mexicans, long live Mexico!) Hidalgo told the Mexicans who were the members of New Spain’s lowest caste. He urged the exploited and embittered Mexicans to recover the lands that was stolen from their forefathers. That he was calling these people to revolution was a radical change from the original revolution plot devised by the Criollos, or Mexican-born Spaniards.

    Miguel HidalgoGroups of Criollos across Mexico had been plotting to overthrow the authority of Gachupines who, because of their Spanish birth, had legal and social priority over the Mexican born Criollos. When Joseph Bonaparte replaced King Ferdinand as the leader of Spain, the Criollos recognized a prime opportunity for Mexican sovereignity. The nucleus of this movement was a group of intellectuals in Queretaro led by the Corregidor of Queretaro (state official), his wife and a group of army officers distinguished by the adventurous Ignacio Allende.

    The Criollos plan for revolution did not originally focus on the manpower of the Mexicans. Instead, the Criollos sought to avoid military confrontation by convincing Criollo army officers to sever their allegiance to the Gachupines. By claiming loyalty to the defeated King Ferdinand, the Criollos aimed to establish Mexico as an independent nation within King Ferdinand’s Spanish empire. The Gachupines who claimed authority under Bonaparte’s rule would be driven out of Mexico.

    Hidalgo had close ties with this group. Approaching sixty years of age, Hidalgo was beloved and greatly respected by Mexicans. Once the dean of the College of San Nicolas at Valladolid in Michoacan (now Morelia), Hidalgo was a well-educated, courageous humanitarian. He was sympathetic to the Indians, which was unusual amongst Mexican clergymen. Against Gachupin law, Hidalgo taught Indians to plant olives, mulberries and grapevines and to manufacture pottery and leather. His actions irritated the Spanish viceroy who, as a punitive measure, cut down Hidalgo’s trees and vines.

    A Decision Is Made

    Gachupines were alerted to the Criollos independence movement by Criollo officers who had refused to join the revolutionary movement, and by a priest who had learned of the plot through a confessional. Hidalgo was among the central figures targeted for arrest on September 13, 1810. The Queretaro Corregidor’s wife informed the Criollos of the Gachupines plan. Allende immediately departed from Quertaro to inform Hidalgo.

    Allende arrived in Dolores in the early morning hours of September 16. His message forced Hidalgo to make the most signficant decision of his life, a decision which marked the first struggle for Mexican independence and that would distinguish Hidalgo as the national hero of the revolution. The Criollos had not gained enough military alliance to forfeit the Gachupines rule, as the plot had leaked three months before the Criollos target date of December 8.

    Hidalgo had three possible options. He could await arrest, flee Dolores or call on the Indian and Mestizo forces. His decision to call the exploited groups to revolution completely changed the character of the revolution, and the movement became a bloody class struggle instead of a shrewd political maneuver.

    The Revolution Erupts

    Miguel Hidalgo, often called the Father of Mexico.When Hidalgo called the Indians to action, he tapped into powerful forces that had been simmering for over three hundred years. With clubs, slings, axes, knives, machetes and intense hatred, the Indians took on the challenge of the Spanish artillery.

    When the indian and mestizo forces, led by Hidalgo and Allende, reached the next village en route to Mexico city, they acquired a picture of the Virgin of Guadalupe, the patron saint whose image was of a woman of color. The Virgin of Guadalupe, who was indigenous to Mexico, became the banner of the revolutionary forces as Hidalgo and Allende led the path toward Mexico City and the expulsion of the Gachupines.

    Hidalgo later regretted the bloodbath he had incited with his fateful “Cry of Dolores.” When he made his hasty decision in the pre-dawn hours of September 16, he had not foreseen the mass slaughter of Spaniards. Before the revolutionary troops descended upon Mexico City, Hidalgo retreated with only a few associates to Dolores, where he would be executed by the Gachupines only a year later. Despite his ambiguity toward the violent class struggle that was the Mexican revolution, Hidalgo is still revered as the father of Mexican independence.

    Eleven years of war, decades of despotic Mexican rulers and political unrest proceeded Hidalgo’s cry of Dolores. Yet throughout the years of turmoil, El Grito de Dolores, “Mexicanos, viva Mexico,” has persevered. Every year at midnight on September 15, Mexicans led by the president of Mexico shout the Grito, honoring the crucial and impulsive action that was the catalyst for the country’s bloody struggle for independence from Spain. [Text updated April, 2007]

    Resource Mexonline.com  Re-published or posted September 7, 2010

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    posted by AetnaJo on Sep 4

    Mezcala Island by Belva Velazquez

    Mezcala Island
    © Belva Velazquez

    The north shore of Lake Chapala is alive with the arts in all their manifestations. Music and dance — from folk to classical, theater in English at the Lakeside Little Theatre, book clubs and creative writing groups complement the offering of galleries.

    Here are some suggestions to get you started. The telephone numbers are local. If dialing from out of the area, please use area code 376; for calls from outside the country, Mexico’s country code is 52. Chapala listings follow Ajijic listings, and all are in alphabetical order.

    Ajijic

    • Arte de Mexico: Lois Atkins
      Fine art, ceramics
      16 de Septiembre #13
      Tel. 766-4979
    • Arte Estudio: Antonio Cardenas
      16 de Septitmebre #33
      Original art, watercolors and mixed media classes
      Tel. 766-0545 o 766-l478
    • Arte Estudio de Belva & Enrique Velazquez
      Fine art, classes, calendars and notecards
      16 de Septiembre #7
      Tel. 766-0162

    Tree of Life

    Tree of Life
    © Marianne Carlson, 2008
    • Aztec Studios: Janice Kimball
      232 Carretera Pte
      Tel. 766-3543
    • Casa de La Cultura
      Delegacion Municipal de Ajijic
      On the main plaza
      766-1760
    • Centro de Arte y Cultura Galeria: Dionicio Morales
      Morelos #12
    • Creaciones del Lago
      Creative art in needlework
      Ramon Corona #1 A
    • Diane Pearl Colecciones: Diane Pearl
      Colon #1
      Tel. 766-5683
    • Efren Gonzalez Cultural Center
      Marcos Castellanos #7
    • El Gallo Gallery: Ken Gosh
      Guadalupe Victoria #30
      Tel. 766-4171
    • Galeria: Ana Romo
      Colon #8 B
      Tel. 766-0955
    • Galeria Cathy Chalvignac
      Fine oil paintings
      16 de Septiembre #22
      Tel. 766-1153
    • Galeria de Arte Los Amigos
      Javier Mina 35
    • Galeria de las Flores Art Gallery: Julian
      Morelos #9 B
    • Galeria Di Paola Photography, paintings, sculpture, select objects of popular art
      Colon #11
    • Tel. 766-1010
      Fax: 765-3816

    • Galeria Dos Lunas
      Colon #8 A
    • Galeria Quattro
      Colon #9
    Arte Estudio

    Arte Estudio de Belva & Enrique Velazquez
    © Belva Velazquez, 2008
    • La Bella Vida
      16 de Septiembre #4 B
    • La Coleccion Barbara: Thomas R. Thompson
      Antiques, Mexican folk art, fine art
      Independencia #7
      Tel.766-1824 Fax: 6-1071
    • La Estancia: Jose Duran
      Morelos #13
    • La Nueva Posada
      Art shows in the garden as well as in the hotel itself and restaurant
      Donato Guerra No. 9
      Tel. 766-1344 / 766-1444
    • Mi Mexico: Representing Helen Marie Krustev
      Morelos #8
    Chiapas roof cross

    Chiapas roof cross
    © Marianne Carlson, 2008
      Opus Boutique and Gallery: Lois Cugini

    • Select artists, jewelry, folk art, custom design
      Morelos #15
      Tel. 766-1790
    • Sol y Luna Cultural Center
      Rio Bravo #10 A
    • The Village Gallery: Carol Ann Owers
      Ramon Corona #23

    Chapala

    • Casa de Cultura Gonzalez Gallo
      In the old train station
      Avenida Gonzalez Gallo 1500
    • Kimball Gallery
      Las Redes #211

    Published or updated on: September 4, 2010

    Resources: mexonline.com

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