SKU: 51761539019

Raul Anguiano pastel "Muchacha en azul"

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Description

Raul Anguiano pastel "Muchacha en azul"This outstanding pastel, was done by the late Mexican Master Raul Anguiano, and is signed and dated 1984. It is in excellent condition, and is unframed. It measures 26" x 21" (66cm. x 52cm.) In 1937 Anguiano joined the Revolutionary Writers and Artists League. Together, with Alfredo Zalce and Pablo O'Higgins, he was also a founding member of thePopular Graphics Workshop, where artist practised a graphic style based on Mexico's folk traditions. This

This outstanding pastel, was done by the late Mexican Master Raul Anguiano, and is signed and dated 1984. It is in excellent condition, and is unframed. It measures 26" x 21" (66cm. x 52cm.)

 

In 1937 Anguiano joined the Revolutionary Writers and Artists League. Together, with Alfredo Zalce and Pablo O'Higgins, he was also a founding member of thePopular Graphics Workshop, where artist practised a graphic style based on Mexico's folk traditions. This was due to the powerful influence of the recently discovered Jose Guadalupe Posada and Goya.


Raúl Anguiano belongs to the so-called "Third Generation" of post-revolutionary painters, along with Juan O'Gorman, Jorge González Camarena, José Chávez Morado, Alfredo Zalce, Jesús Guerrero Galván and Julio Castellanos, all known for being unorthodox, associated in politics and in art, while at the same time, holding to certain traditional canons. Anguiano's work is viewed as an expression of its time because of its undeniably Mexican flavour, and the link to his people is clear, not only in his murals but also on canvas, etchings, pencil and ink drawings, lithographs and illustrations, and also more recently in sculpture and ceramics. Without compromising his personality or ethnic roots, and at the same time not allowing them to limit him, Anguiano has vindicated and taken advantage of the principles of modern art, giving him a universal and transcending character of his boundary work.


Anguiano held his first solo exhibition, entitled "Raúl Anguiano and Máximo Pacheco" at the Palace of Fine Arts in Mexico City, in 1935; and in 1940 he took part in his first collective exhibition "Twenty Centuries of Mexican Art". These were followed by more than 100 shows in many countries as Cuba, Chile, Colombia, Brazil, United States, France, Italy, the former Soviet Union, Israel, Germany and Japan. His most recent exhibitions include the presentation of a series of four colour lithographs, held at the Hall of Graphic Arts SAGA 88, from 1989 to 1990, in Paris; and the retrospective look at Anguiano's work in graphics (1938-1940), held at the National Print Museum in Mexico City in 1990.

 

 

MLA Gallery guarantees the authenticity of all of the Latin Master prints with an unconditional guarantee of authenticity, on the gallery letterhead. In addition, we offer a lifetime trade in policy, for the full purchase price. Please inquire about details.

 

 

 

During the 1980s, many artists living in Mexico began to seek new alternatives to the forms of expression that had dominated Mexican art of the 1960s and 1970s, especially international trends such as abstraction. A number of painters sought to evoke dream-like fantasy in their art, creating vibrant and symbolic images which often integrated traditional elements of Mexican iconography.

Principal among these artists was a re-interpretation of Mexican identity, as well as the intense inward scrutiny of the artists’ individuality. Issues of gender –i.e., feminism and personal solutions to the socio-political role of the artists in a developing nation, were manifested in much of the work during this intense period.

 

Today, thanks to dynamic artists, galleries and patrons and the globalization of the world art scene, contemporary Mexican art is reaching galleries the world over. Mexico City has become an international art hot spot, while other cities such as Monterrey, Oaxaca, Mazatlán and Guadalajara also have thriving art scenes. Mexican artists attempt to interpret the uncertainties of the 21st century in diverse ways. The pendulum has swung away from abstraction to hyper-representation, photorealism, installations, video and street art.

 

Some describe the scene in Mexico City in terms of a boom or an explosion. But the truth is that art has thrived there for a century — from the great muralists like Diego Rivera in the 1920s; via the abstract painters of the Ruptura movement in the 1950s; and the conceptually-inclined ‘Friday Workshop’ artists in the 1990s; through to today. What has changed in the past two decades is the artistic infrastructure. A rich gallery sector and fairs such as Zona Maco have emerged, thanks to a fast-growing collector base.

Political stability and economic prosperity are key factors here. The capital has been immune to the drug-related violence that afflicts much of the rest of Mexico. Incomes have also risen steadily since the country signed NAFTA (the North American Free Trade Agreement) with Canada and the US in 1994. Economists predict Mexico will have the world’s fifth-biggest economy by 2050.

One of Mexico City’s strengths is that the rules of the art game are less fixed here than they are in more established art centers. The focus in this city, for a long time, used to be on traditional work in traditional places… Awareness of contemporary art has developed [only relatively recently — which] has allowed more room for experimentation, the unstructured and the unexpected, combined with the international connectivity brought by the internet, which has let Mexicans plug into art-world trends and discourse like never before.


No discussion of culture in Mexico City is complete without mention of its museums: there are more than 150 in total, surpassing every city on Earth, bar London. The National Museum of Anthropology is a must for any visitor, though the biggest change on the landscape has been the recent building of new art museums. The standouts from the past dozen years include the Soumaya Museum (showing the collection of Mexican telecoms magnate Carlos Slim); the Jumex Museum (housing the art of businessman Eugenio López Alonso); and Museo Universitario Arte Contemporaneo (MUAC), with its collection of mainly Mexican art from 1952 onwards. 

‘Mexico is a large, highly centralised nation — and the capital is its stage,’ says Minerva Cuevas, an artist born and bred in Mexico City. ‘People from the rest of the country flock here for work, so public space is constantly being negotiated’.

It is also a young city: the average age of its citizens is 26, meaning there should be no lack of creative energy to maintain a thriving cultural scene. ‘That’s absolutely crucial,’ says Gabriela Lobo, Managing Director of Christie’s Mexico. ‘The scene here is vibrant and youthful, with lots of artists, buyers and sellers all still in their twenties. As impressive as things are currently, in many ways it’s just planting the seed for an even more impressive future.’

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SKU: 51761539019

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4.7 ★★★★★
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Miscellaneous Notes
Alexandria, US
★★★★★ 5
Beautiful Book!
Format: Hardcover
A beautiful edition of one of my childhood favorites!
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on September 22, 2023
S
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Shava Nerad
Bozeman, US
★★★★★ 5
You can get this online free, but I bought it. Let Fanon turn your brain inside out.
I actually like the idea of supporting a press that is publishing Fanon. When I was growing up with my dad working with the SCLC and Dr. Martin Luther King, Jr., as part of the night security crew for the summer marches, I was probably more aware than most Americans -- certainly most Americans outside of the black community -- of how much permeability there was between the nonviolent SCLC, and the Black Panther movement, for which Fanon was a seed influence. Youth in the SNCC organization, the youth group associated with the SCLC, often went back and forth between SNCC and the Panthers as they developed their activist identity and their ideas of how justice might be achieved. The phrase "by any means necessary" used by the Panthers often scared the bejeezus out of the white community. But when I sat down with my father -- who was an adherent of formal nonviolence -- he handed me Fanon to read, and told me that it was a valid investigation as to whether violence should be considered if nonviolent means were not entertained by the state. To my dad, who was a peaceful but fiercely justice-oriented man (for those of you who know the idiom "fire of Amos" he had it), he considered that without the counterpoint of the Panthers, MLK would never have gotten a hearing in Washington DC. Just the idea that there were revolutionaries in American society looking at American "apartheid" and saying, "We are willing to take care of our own if you separate us. We see our situation as that of a post-colonial slavery society and use the model of African liberation as our model. We are willing to be peaceful if we are given justice in peace, but we do not believe that you are acting in good faith and will use whatever means necessary to see you follow your own promises of justice and see justice for our own people if you will not see that done." That was actually a step down from Fanon. That was actually optimism. But all white Americans heard out of any of that was: "...by any means necessary." They didn't think of how they were creating the circumstances that might precipitate violence. That whites had created a system that instituted violence to keep slaves, and later free blacks, contained and preserve power and privilege for the white majority. It is hard for most Americans to even realize that America -- although we became independent from England -- continued as a colonial nation and economy on our own continent and territory. That all the institutions of the repression and destruction of indigenous and imported-slave cultures that happened "over there" in countries that Europeans colonized far from home, we did at home as a break-away colony, and the Europeans who conquered America never relented, compromised, or acknowledged that colonial reality in the way that the Spanish, Dutch, Portuguese, Italian, French, and British Empires did in their colonial domains. So Fanon is someone worth reading, not only for Africans, or for African-Americans, but for any American or anyone else in the world who wants to better ponder white privilege in America and how it became so very different from colonial privilege as that faded in Africa, through the lens of this Algerian revolutionary philosopher, who so influenced our Panthers. I remain committed to nonviolence personally, but I understand intensely how MLK and Malcolm balance each other. And how that can actually lead to better peaceful solutions, in a social justice conflict where the status quo has been preserved by judicial and extrajudicial violence by a superior force. This is still relevant in puppet regimes all over the world. In client states of capitalist powers and of Russia and China. In the conflicts surrounding Israel, and the conflicts throughout the Middle East and Central Asia that are often couched in sectarian terms or sectarian vs secular terms. It is vital to understanding countries like Zimbabwe or South Africa, where the dynamics of early black leadership as colonial-wannabes are creating environments of corruption and scandal, and robbing their own people. Everyone should read Fanon. If you can't afford the book here, you can find it online free. This book, and Black Skin, White Masks, both highly recommended. If you don't like Marxist/Socialist politics, try to suspend disbelief a bit. The philosophy, sociology, and psychology is amazing.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on March 28, 2019
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TH
New York, US
★★★★★ 5
The destruction of racism
Format: Paperback
This is a very open and candid view of racism in the early 19th century
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 22, 2026
B
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Benguet Bill
Massapequa, US
★★★★★ 5
good read
Format: Paperback
classic work on imperialism
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Reviewed in the United States on January 11, 2026
A
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A. Kassahun
Birmingham, US
★★★★★ 5
Must read book on African colonial sociology and politics
Fanon describes the character of (European) colonialists, the colonised Africans (the "masses" - rural and urban, the elites, the nationalists, the tribalists) wonderfully. The book is wonderfully written - Fanon must have been a good writer. Fanon is a psychiatrist, and worked in Algeria as psychiatrist, but he many have travelled other African countries too. His book shows his deep knowledge of both African and European sociology, psychology and politics. The book is still relevant; his analysis as to what will happen after the liberation of African countries is amazingly valid. He is in a way one of the most important African (though he is born in Latin America) sociologist and political scientist. Fanon's book starts on "violence", he doesn't shy away from prescribing violence in the struggle for liberation. Some find Fanon advocating violence, but that is not the case. He puts in perspective the violence perpetrated by colonists against the resulting reaction that culminates in the violence of the colonised. His clear analysis demystifies the violence that still grips Africa. Unfortunately Fanon seems to put all European in Africa as colonists. Many cases from South Africa show that that should not be the case. But his views may be due to the brutal repression he has to witness and experience in Algeria by the French government and French citizens there.
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Reviewed in the United States on March 13, 2010

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