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"Chicana artist Yolanda López achieved international recognition for her groundbreaking and controversial Virgin of Guadalupe series of paintings (1975-78) in which she transformed the beloved icon in order to celebrate and sanctify ordinary Mexican and Mexican American women as hardworking, assertive, and vibrant. Born in San Diego, California, López formally trained as a painter but has since expanded into a variety of media, including installation, video, and slide presentations. López is unwavering in her commitment to representing the experiences of Mexican American women in the United States, confronting stereotypes about Latin Americans and challenging U.S. immigration policy."--Amazon.
Months before Alma López's digital collage Our Lady was shown at the Museum of International Folk Art in 2001, the museum began receiving angry phone calls from community activists and Catholic leaders who demanded that the image not be displayed. Protest rallies, prayer vigils, and death threats ensued, but the provocative image of la Virgen de Guadalupe (hands on hips, clad only in roses, and exalted by a bare-breasted butterfly angel) remained on exhibition. Highlighting many of the pivotal questions that have haunted the art world since the NEA debacle of 1988, the contributors to Our Lady of Controversy present diverse perspectives, ranging from definitions of art to the artist's intention, feminism, queer theory, colonialism, and Chicano nationalism. Contributors include the exhibition curator, Tey Marianna Nunn; award-winning novelist and Chicana historian Emma Pérez; and Deena González (recognized as one of the fifty most important living women historians in America). Accompanied by a bonus DVD of Alma López's I Love Lupe video that looks at the Chicana artistic tradition of reimagining la Virgen de Guadalupe, featuring a historic conversation between Yolanda López, Ester Hernández, and Alma López, Our Lady of Controversy promises to ignite important new dialogues.
Printing and collecting the revolution : the rise and impact of Chicano graphics, 1965 to now / E. Carmen Ramos -- Aesthetics of the message : Chicana/o posters, 1965-1987 / Terezita Romo -- War at home : conceptual iconoclasm in American printmaking / Tatiana Reinoza -- Chicanx graphics in the digital age / Claudia E. Zapata.
A comprehensive examination of Chicano art in the early twentieth century, exploring the current tendency of experimentation and how the movement has shifted away from painting and political statements, and toward conceptual art, performance, film, photography, and media-based art; includes artist portfolios and a chronology of significant moments in Chicano history.
Since the 1980s Chicana writers including Gloria Anzaldúa, Cherríe Moraga, Sandra Cisneros, Ana Castillo, and Alma Luz Villanueva have reworked iconic Mexican cultural symbols such as mother earth goddesses and La Llorona (the Wailing Woman of Mexican folklore), re-imagining them as powerful female figures. After reading the works of Chicana writers who created bold, powerful, and openly sexual female characters, Debra J. Blake wondered how everyday Mexican American women would characterize their own lives in relation to the writers’ radical reconfigurations of female sexuality and gender roles. To find out, Blake gathered oral histories from working-class and semiprofessional U.S. Mexicanas. In Chicana Sexuality and Gender, she compares the self-representations of these women with fictional and artistic representations by academic-affiliated, professional intellectual Chicana writers and visual artists, including Alma M. López and Yolanda López. Blake looks at how the Chicana professional intellectuals and the U.S. Mexicana women refigure confining and demeaning constructions of female gender roles and racial, ethnic, and sexual identities. She organizes her analysis around re-imaginings of La Virgen de Guadalupe, La Llorona, indigenous Mexica goddesses, and La Malinche, the indigenous interpreter for Hernán Cortés during the Spanish conquest. In doing so, Blake reveals how the professional intellectuals and the working-class and semiprofessional women rework or invoke the female icons to confront the repression of female sexuality, limiting gender roles, inequality in male and female relationships, and violence against women. While the representational strategies of the two groups of women are significantly different and the U.S. Mexicanas would not necessarily call themselves feminists, Blake nonetheless illuminates a continuum of Chicana feminist thinking, showing how both groups of women expand lifestyle choices and promote the health and well-being of women of Mexican origin or descent.
Gronk was born in 1954 in the barrios of East Los Angeles. An autodidact by circumstance, he began his career as an urban muralist who had to look up the word “mural” to know whether he could paint one. Over time, he has grown into an international figure who has created grand sets for operas and computerized animation for panoramic screens. In this sweeping examination of Gronk's oeuvre, Max Benavidez elucidates how the artist can cross genres, sexual categories, and ethnic barriers, yet still remain true to himself. From street murals to mail art, from large-scale action painting to performance art and operatic set design, Gronk has made a lasting mark on the Chicano art movement, the punk scene, gay art, and the cultural world stage. As a founder of the East L.A. avant-garde art collective Asco (Spanish for nausea), Gronk and his contemporaries responded to Hollywood's rejection of Chicanos by creating a conceptual countercinema, the No Movie, that incorporated Hollywood imagery and style even as it wickedly dissected the banality and biases of the mass media. In collaborations with Cyclona, Mundo Meza, Jerry Dreva, and Tomata DuPlenty, Gronk challenged the limits of sexuality, gender norms, and taste. What Benavidez ultimately reveals is Gronk's uncanny power to reinvent himself and his art, moving through one vivid artistic and subcultural scene to another. Add large doses of Gronk's wit, irony, and talent and you have the story of his major contribution not only to Chicano art but to late twentieth-century culture. Max Benavidez is a writer, independent scholar, essayist for the Los Angeles Times, and a consultant to a wide range of cultural and academic institutions.
"Chicana artist Yolanda López achieved international recognition for her groundbreaking and controversial Virgin of Guadalupe series of paintings (1975-78) in which she transformed the beloved icon in order to celebrate and sanctify ordinary Mexican and Mexican American women as hardworking, assertive, and vibrant. Born in San Diego, California, López formally trained as a painter but has since expanded into a variety of media, including installation, video, and slide presentations. López is unwavering in her commitment to representing the experiences of Mexican American women in the United States, confronting stereotypes about Latin Americans and challenging U.S. immigration policy."--Amazon.
Lorenzo meets two sweet creatures in his garden--a yellow ladybug and a red rabbit. When they settle near his left and right shoes, Lorenzo quickly realizes that they are no ordinary ladybug or rabbit. The red rabbit makes a wish that takes Lorenzo by surprise, and soon the three new friends are on their way to a new adventure. Here is a delightful, magical story for young children, one that deals with friendship and wonder, while introducing the concept of "left" and "right."
How do Mexican migrants in Germany perceive themselves and their lives? Innovatively combining theories of interculturality and social imaginaries, Yolanda López García uses the anthropological method of life stories to investigate the understudied area of Mexican migration to Germany. She discusses areas such as quality of life as a motivation for migration, the role of banal nationalism in imaginaries, the dynamic subjective re-construction of Mexicanness, and the process of (imagined) "Germanisation". Yolanda López García ultimately argues that individuals, as social agents, engage with and construct new emerging imaginaries, which may be viewed as important engines of social change.