Frida Fashionistas

Frida Kahlo Wears Huipiles

Frida was an anti-conformist who made her style loud enough to be heard. So loud, in fact, that 60 years after her death, it still echos. Frida Fashionistas have gone global and fashion designers blatantly appropriate The Frida Look.

Fashion is a form of expression. But when I dress, am I expressing me or somebody else?

More à la Frida:

Fashion Designer à la Frida

Frida a la Gaultier

Frida à la Vogue

Prada à la Frida KahloLangerfeld ò la Frida

Dolce Gabbana à la Frida


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Copyright © 2016 Cynthia Korzekwa. All Rights Reserved


Related links (fashion à la Frida): Maya Hansen 2013 + Lena Hoschek 2013 + Moschino à la Frida + Gudrun Sjoden à la Frida + Matilda Temperley à la Frida + John Galliano à la Frida + Christian Lacroix à la Frida + Valentino à la Frida + Osman Yousefzada à la Frida + Chinese fashion design student à la Frida + more à la Frida

Frida and Coatlicue

Many Mexican intellectuals including Frida Kahlo and Diego Rivera sustained Mexicanidad, the pro-native movement associated with the Mexican Revolution.

Frida Kahlo Wears Huipiles

Alfredo Chavero (1841-1906) was a politically active Mexican archeologist who enthusiastically promoted the re-appropriation of Mexico’s indigenous past.  Chavero wrote extensively on Middle American Indians.  He was the first scholar to make reference to Coatlicue, the Aztec goddess who wore a skirt made from serpents and a necklace made of hearts, hands, and a skull pendant. With such a surrealistic look, it’s no wonder that Frida fell in love with her and often used Coatlicue related motifs for her paintings. In her “Self-portrait With Thorn Necklace and Hummingbird” (1940), Frida portrays herself wearing a necklace of thorns adorned by a dead hummingbird.  Dead hummingbirds were often used as charms to bring good luck in love.  The painting was made shortly after Frida’s divorce from Diego so, obviously, she was devastated and used her art to help her purge some sorrow.  Photographer Nickolaus Murray, friend and ex-lover, bought the painting from Frida knowing she needed the money.

Frida Kahlo Wears Huipiles

I would like to make a huipil dress dedicated to Coatlicue.  It would have a bodice made of skull printed fabric and a skirt of snakes!

Frida Kahlo Wears Huipiles

Frida Kahlo Wears Huipiles


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Copyright © 2016 Cynthia Korzekwa. All Rights Reserved
Gaba, Xhensila. Frida Kahlo beyond the “painter of pain”:Kahlo’s artwork through the lenses of cultural and political identity. Retrieved 31/10/2016
Helland, Janice. CULTURE, POLITICS, AND IDENTITY IN THE PAINTINGS OF FRIDA KAHLO. Retrieved from internet 31/10/2016

Tejuana matrifocal society

Ixcatlan Huipil

Frida frequently wore the dress typical of the Isthmus of Tehuantepec. Because  women of the area were extremely beautiful, sensual and  gutsy.

In 1922, José Vasconcelos became minister of public education.  He firmly believed that, instead of looking towards Europe, Mexican artists should look towards Tehuantepec and Juchitàn for inspiration. With Vasconcelos encouragement, Diego Rivera visited the area. The artist was overwhelmed by the beauty of the landscape.  And of the women.

Tejuana matrifocal society

Because the women of Tehuantepec tranquilly bathed naked in the river, foreigners who came to visit mistakenly interpreted this to mean that the women were sexual libertines thus attracting more foreigners to the area.

With its Zapotec origins, the Isthmus of Tehuantepec is considered a matrifocal society mainly because it is the women who are in charge of the commercial activity. Men work in the fields whereas women sell in the market place.

Tejuana Matrifocal Society

Working the Fields

Daily, women of the area wear full-length skirts called enaguas  along with their huipiles known as huipiles de cadenilla.  In Spanish, cadenilla means “chain” as the machine embroidered gold threads in geometric shapes hope to create the illusion of the gold chains the women like to wear. For special occasions, huipiles de fiesta are worn.  They generally are embellished with hand embroidered flowers.

The special huipiles are worn to velas, highly animated fiestas which begin as candlelight vigils honoring one of the areas various patron saints and end as night-long parties.

Tejuana matrifocal society

Tejuana matrifocal society

Men at the Vela

At velas, men drink beer while women dance together especially to “La Zandunga”, a Mexican waltz reflecting a mixture of musical origins (it could be a Zapotec interpretation of an Andalusian song). The song is about a Zapotec woman who cries after her mother’s death.

At velas women wear their huipiles with pride.  And only women wearing huipiles and enaguas dance.

Tejuana Matrifocal Society

More than matrifocal,  the Tehuantepec society is a maternal society. And for this reason, women are a dominating force. Because it’s the woman, and not the man, who psychologically focuses on the well being of the child.  For men, working in the fields is a way of avoiding domestic problems.

It is also matrifocal in that girls are taught to be economically independent. In part because mothers know sons are more prone towards crime and drugs than are their daughters so they will be able to depend more on daughters than on sons. Well, save for gay sons who are considered a gift.  Because a Tehuantepec woman know she can always count on a gay son to be there in need.

Because they have an important role in society, the Tehuantepec women have a strong sense of self-assurance.

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Copyright © 2016 Cynthia Korzekwa. All Rights Reserved



Covarrubias, Miguel. Mexico South, the Isthmus of Tehuantepec. New York. Knopf. 1946.
DeMott, Tom . Into the Hearts of the Amazons: In Search of a Modern Matriarchy. University of Wisconsin Press. Madison, WI. 2006.
Iturbide, Graciela. Juchitan de las mujeres. Edicioes Toledo. Oaxaca. 1989.
Poniatowska, Elena. Here’s to You, Jesusa! Penguin Books (reprint). London.  2002

Triqui Women and their Huipiles

In a mountainous region in the southwestern part of Oaxaca known as La Mixteca Baja live the Triqui.

The Triqui practice bride price, that is, the exchange of women for money or commercial goods. This patriarchal treatment of women as property has been interpreted by some to be like slavery or prostitution. And the women have started to rebel.

Triqui Woman

In recent years, La Mixteca Baja has become increasing violent provoking people to leave the area and with it the indigenous Triqui language spoken only in Oaxaca.

The difficult terrain and lack of water limit agriculture. So, to boost the economy, the indigenous people have turned to crafts. They make baskets, morrales (handbags) and huipiles.

Using traditional weaving methods, the Triqui women make incredible huipiles using primarily red threads. Huipiles are made only by women and worn only by women. They are made with backstrap looms which means that the width of the fabric and three strips are sewn together to make a huipil. It takes four-six months to make a typical huipil.

Triqui Women & Red Huipiles

A huipil is full of symbolic figures such as butterflies, pines, birds, jugs, etc.  The ribbons that adorn the huipil symbolize the rainbow.

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Copyright © 2016 Cynthia Korzekwa. All Rights Reserved

Related links:  Triqui woman finds freedom weaving huipiles + Triqui de San Juan Copala (Spanish) + El Huipil Triqui de Chicahuaxtla

Te de Canela

Cinnamon is a spice commonly used in Mexican cuisine for both sweet and savory dishes. So cinnamon was undoubtedly found in Frida’s kitchen. It’s  used to make mole, Polvorones de Canele (cinnamon cookies), and Te de Canela (cinnamon tea). Ceylon cinnamon (and not the common Cassia cinnamon with significant amounts of coumarin) is used.

To make Te de Canela, break three sticks of cinnamon and place in a pot with 4 ½  cups of water and bring to a soil boil. When the water starts to bubble, remove from heat and let seep for 15 minutes. The cinnamon will break down and turn the water red. Add a teaspoon of lime juice.


Cinnamon combined with honey has a magical effect and is often used to lose weight. One teaspoon of honey combined with ½ teaspoon of cinnamon in a cup of boiled water or even coffee is a good way to start off the morning.

Puerto Rican songwriter Bobby Capò is best known for his song “Piel canela” (Cinnamon Skin), a love song, released two years before Frida’s death in 1954. The singer tells his lover that the infinite can be left without stars and the sea can lose its immensity but he begs her not to let the black of her eyes die or lose the cinnamon color of her skin.


In 1953, Josephine Baker  came out with her own version in French. Frida probably never heard the song but probably would have enjoyed it. Because Frida and Josephine had been lovers.

In 1939, Frida was in Paris for an exhibition, “Mexique”, organized with the help of Marcel Duchamp, that included the works of Manuel Alvareq Bravo as well as Mexican folk art from the collection of André Breton. The Louvre bought one of her paintings, “The Frame” (now at Centro Pompidou).


Frida was not impressed with Breton or the French.  In a letter to photographer Nickolas Muray, Frida complains that she can’t stand the so-called intellectuals of Paris and would rather sit on the floor of the market of Toluca and sell tortillas than have anything to do with the Parisian artists. All they do is sit in cafés poisoning the air with their theories that never come true. What’s worse, they never have anything decent to eat in their homes because they don’t work expecting, instead, to be maintained by “rich bitches”.


Merci, Josephine, for La Conga Blicoti!

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Copyright © 2016 Cynthia Korzekwa. All Rights Reserved