Updating About Me

July 27, 2010 § 1 Comment

Maya Escobar is a conceptual identity artist.

Maya Escobar is a conceptual identity artist

deconstructing the artist (myself), alongside the monument, alongside the monument’s informational text…

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SELECTED STATEMENTS

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Bio for About Page 2010:

Maya Escobar is a performance artist, Internet curator, and editor. She uses the web as a platform for engaging in critical community dialogues that concern processes by which identities are socially and culturally constructed. She performs multiple identities, sampling widely from online representations of existing cultural discourses. Her identifications as a Latina-Jewish artist, dyslexic blogger, activist and educator are indexed by the blogs she keeps, the visual and textual links she posts, the books, articles, and blog posts she cites, the public comments she leaves, and the groups she joins.

Escobar received her MFA from the Sam Fox School of Design & Visual Arts, Washington University in St. Louis, and her BFA from the School of the Art Institute of Chicago. She has exhibited work in Spain, Guatemala, United States, Germany, Venezuela, and Chile.

Twitter Bio for @Maya_Ate_This 2010:

I am a 2nd generation Latina artist, nutrition buff, and fitness enthusiast. Here, I’ll be tweeting what I am eating as well as sharing beauty and fitness tips.

Artista Disléxica Del Internet pt 1 of audition video for Reality TV Show on Discovery En Español 2010:

Short Bio for Acciones Plásticasプリクラ 2009:

Maya Escobar is a Guatemalan-Jewish digital media and performance artist, currently living in St. Louis. Her work addresses issues of cultural hybridity, gender, placelessness, and the construction of identity.

Bio for Conney Conference on Jewish Identity 2009:

Maya Escobar is a Guatemalan Jewish digital media and performance artist. She received a BFA with an emphasis in Art Education from the School of the Art Institute of Chicago and is currently completing her MFA at Washington University in St. Louis. She can usually be found on the web blogging, tweeting, or youtubing. Escobar also serves as the online art editor for Zeek: A Journal of Jewish Thought and Culture. She has taught, performed and exhibited work in Germany, Spain, Guatemala, Puerto Rico and the United States.

About Me for Maya E. on Jewish Wedding Network (2009):

I have always lived between multiple worlds, I come from a Guatemalan Jewish American family of activists and educators. The planning of my wedding is like most things other things we do, a familiar and communal affair. In addition to the Bosa Nova band that will perform, my fiancee’s band rock band Cavalry will be covering various Jewish tunes such as hava negilah and more.

Breaking Down the Elephant Blog Post 2009:

Some people think that I am the true representation of the elephant.
It is true I am an elephant, but not the only elephant.
I try to break up the conception of being the only elephant.
Some people see a small portion of my work and think it is the whole- the representative elephant.
Others understand that each piece connects to another piece and that individually they are only fragments.
When breaking the elephant up into pieces, information slips in through the cracks.
People also respond to this new information- creating a bigger more amorphous elephant.
The amorphous elephant is broken up again and again, so that it is relevant to new individuals new experiences…

Manifesto for MFA Thesis Exhibition Catalog 2009:

As an artist and an individual, I am in constant conversation with the values transposed through multiculturalism. I seek to challenge notions of sameness, unity, and political correctness with pieces that affirm a sense of community for some, while paradoxically alienating others.

Major influxes in international travel, technological advances, immigration, adoption, and intermarriage are causing the borders and boundaries between countries to merge together at an increasingly rapid pace. The imagined spaces of individual cultures are no longer autonomous.

Therefore it is with a conscious move that I, and many colleagues and contemporaries, unapologetically go forward, breaking through traditional conceptions of art and artistic practice. No longer tied down to medium-specific practices, we produce work derivative of a multitude of discourses. The works that we produce, however, are distinct from those in the  fields that our work represents. We are concerned with the past, but we will not allow the past  to solely delineate the future. We hope to form a new definition of artistic practice that will include our constantly shifting environment.

Short Web Bio for Stumble Upon 2008:

MFA Candidate at Washington University in St. Louis. Current art/research centers around mental constructions of space and the social and political implications that result from these imagined boundaries. On this blog I share my random thoughts on hybridity, transnational and transcultural identities, liberal multiculturalism, critical pedagogy, feminist theory, latinidad, jewish life in america, youth culture…

Bio for Acciones Plásticas at the Bruno David Gallery 2007:

Maya Escobar is a Guatemalan Jewish interdisciplinary artist and educator. She is a recent graduate of the School of the Art Institute of Chicago, where she received a BFA with an emphasis in Art Education. She has taught, performed and exhibited work in Spain, Guatemala, Puerto Rico and the United States.  Currently, Escobar is pursuing a MFA in Visual Arts at Washington University in St. Louis.

Bio for Camp JRF 2007:

Maya Escobar is a Guatemalan Jewish interdisciplinary artist and educator. She is currently completing her degree in Art Education at the School of the Art Institute of Chicago. Sharing her non-traditional approach to exploring Jewish identity, Maya will expose campers to a wide variety of contemporary artists, artistic mediums and processes. Campers will have the opportunity to work both independently and as a collective, to produce work that inspires and participates in ongoing personal and communal dialogue.

Artist Statement 2006:

Through the performance of actual and fictitious moments of my life, I explore my personal identity as the daughter of a Guatemalan father and Jewish mother.  I compare the complexities of projected societal, cultural, and gender-determined roles to the lived experiences of Latina and Jewish women in our contemporary American culture. My work translates ongoing anthropological and sociological investigation into accessible narrative forms, incorporating technical skills in multiple mediums. As a commentary to the objectification and exoticization of otherness that I have personally experienced, I reclaim ownership of myself; I transform my body as well my “self” into an object used within the performed ritual, which is then documented through analog and digital photo, video and collage.

free el es frida kahlo animated gif

January 16, 2010 § Leave a comment

el es frida kahlo will be on view at the Bruno David Gallery in St. Louis, MO from 1/22-3/6. In conjunction with the exhibition, I am offering a FREE embeddable animated el es frida kahlo gif on mayaescobar.com.

el es frida digital giveaway

No Sos Frida Kahlo

October 20, 2009 § Leave a comment

from obsessed with frida kahlo

no sos frida kahlo, 2007

puppets, 2007

take a picture of me for my myspace

May 11, 2009 § 2 Comments

In October of 2006 my rabbi started blogging. While trying to comment on one of his posts, I accidentally registered my own blog. Within hours of posting a comment, my name began appearing in Google searches. I was now linked to the post I had commented on, previous posts my rabbi had written, comments left by other users and the posts they had written elsewhere within the blogosphere. The rapidity with which I was branded, not only by my own online activity, but also by the online activity of others, seemed incomprehensible.

http://farm1.static.flickr.com/140/407330068_cef67d7d48.jpg?v=0

I thought about this phenomenon in relationship to, the images that my friends and I had posted on Myspace throughout that year. I unknowingly went from being slightly annoyed and simultaneously amused by the phrase “take a picture of me for my Myspace”, to it becoming completely natural and almost organic to document every moment, every outing, every time my friends and I put on make up, and to take pictures for Myspace. I saw this behavior even further exaggerated in the high school students I was student teaching. Their conversations were dominated with events that had transpired on Myspace, and when they were not talking about Myspace they were taking pictures for Myspace.

When we talked about the factors that contributed to the construction of their individual and collective identities, my students were quick to bring up their style of dress, group of friends, the neighborhood they lived in, and the way they spoke. Yet not a single student referenced their online activity, the pictures they posted, the groups they joined, the comments they left on each others pages. I wondered why it was, that they were so aware of and adept at reflecting upon their experiences in the material offline world, but failed to mention the social network that played such a major role in their day-to-day lives.

DECONSTRUCTING PERSONAL IDENTITY

the chach

(today) I am referring to myself as a performance artist, Internet curator, and editor.  I create and (concurrently) perform multiple online identities, by sampling from different representations of existing cultural discourses. I fragment my personal experiences and invite  others to join in, and modify and regroup those fragments. By doing this I hope to share the process through which I  deconstruct and reconstruct my individual conception of self, so that others can do the same in their lives.

In the series Acciones Plásticas I performed representations of five constructed characters: a religious Jewish woman, a spoiled Jewish girl, a ghetto Latina, a sexy Latina professor, and a Mayan woman. I created low quality YouTube video blogs for four of the characters, the Mayan woman did not have a video, as she would not have had access to YouTube technologies. The videos were strategically placed on popular social networking sites, including YouTube and MySpace. The layout of YouTube contextualized the videos and framed them with user comments and similarly tagged user content. Jewish Girls was picked up by a popular left-wing Jewish blogging site Jewschool, and soon entered the Jewish Blogosphere where it was referred to as the JAP. This repositioning shifted the focus from the portrayal of multiple interwoven identities to a depiction of the Jewish American Princess. The JAP became how people knew my work, validating me while simultaneously conflating my identity with that of this particular character.

http://farm4.static.flickr.com/3362/3521552366_98c65eccfe.jpg?v=0

One of the strategies that I employed to counteract idea of “me as The JAP was to group videos from the series  Acciones Plásticas together with three other Youtube videos in a video reel of my work. The first video in the reel,  el es frida kahlo is me dressed as Frida Kahlo where I violently scream I am Frida Kahlo! In second video Be Wife, I wear a bright red bikini top in front of an image of a Mayan temple in Tikal. Traditional Guatemalan marimba music plays in the background, while red text scrolls across the top reading Guatemala’s finest export. The third video Que Sencilla, features me as a little girl, who is being coaxed by an off-camera male voice to perform a dance for the camera.

Someone who is expecting to see a Jewish American Princess, is instead greeted with an enragedel es frida kahlo Latina artist, trying to fight the stigma of being associated with Frida Kahlo. My inclusion of these additional videos was to show the multidimensionality of the five characters initially presented in Acciones Plásticas. The Mayan women does not have her own YouTube video, but with the addition of the Be Wife video, her absence is felt even greater. The face of Guatemala in these videos, is the chest of a mail order bride. Another example can be seen within the four original videos themselves. With the grouping of the ghetto latina with the sexy latina professor, vast cultural and class difference can be seen between the two representations of Latina women. Put together with el es frida kahlo and Be Wife, there are suddenly five Latina performers all acting on one stage.

Jewish Girls Youtube Comments

May 3, 2009 § Leave a comment

Jewish Girls from the series Acciones Plásticas


Responses to Jewish Girls

ongoing intertextual exchange

April 28, 2009 § Leave a comment

The other day I posted a link on facebook to an article by Kevin Kelly on vizual literacy. Both Eric Repice and Eliyahu Enriquez responded to this post, and Eliyahu wrote a post about this exchange on his blog….

The following is a repost of Eliyahu’s post Vizual Literacy

RT/Hat Tip @mayaescobar Tools for Vizuality

Excerpt from Fb Thread Transcript:

In archiving poems in blog format, I find embedding videos with a distinct narrative to the word-piece heightens the sensory experience: simultaneous stimuli, rather than a replacement paradigm with regards to medium. The experimental nature of combining/utilizing moving images with poetry, such as those of Filipino Author, Nick Carbó, hints at what I’m trying to get at, though the idea I’m reaching for may be more a novelty for Literary marketing strategies/accessibility on the web… With an accompanying video in whatever length, the reader is more likely to stay with the poem, rather than a wham-bam!-thank you, sir means of creative dissection. Whereas, to capture the essence of canonization – the written word to a cinematic language, while maintaining their distinction – that’s something I’m currently playing with…

What Would Judas Do?

“I visited a sage, Rav Yosef Shalom Eliashuv, who lives in one of the most secluded ultra-Orthodox communities in Jerusalem. He was in poor health but still taking visitors… Speaking in Hebrew, I told him what, at the time, I felt was the truth. ‘Master, I am attracted to both men and women. What shall I do?’ He responded, ‘My dear one, my friend, you have twice the power of love. Use it carefully’ – Rabbi Steven Greenberg.”

I am attracted to

He loved me.
He loved me not.

I love bringing pleasure too

She loves mi.
She loves mi knot.

The Art of Couch-Hopping

Lark descending.
Lost Ark.

As Queer as A Clockwork Orange

Sources:


Maya Escobar’s YouTube Channel
Nick Carbó’s YouTube Channel
Eliyahu Enriquez’s YouTube Channel

Artista disléxica del Internet

April 21, 2009 § 1 Comment

Por David Sperber en Ma’arav Israeli Arts and Culture Magazine
Traducción de Gonzalo Escobar (de Traducción de Shlomit Nehorai)

Maya Escobar es sin ninguna duda una de las personas más de moda en el desarrollo del arte judío-estadounidense. Escobar se define como “artista disléxica del Internet”. Y para ver su trabajo uno no necesita ir muy lejos.

Su trabajo es creado principalmente en el formato familiar del Internet, y se puede ver más frecuentemente en Youtube. Escobar es hija de madre Judía y de padre Guatemalteco, ella define su trabajo personal y versátil de arte como una investigación antropológica-sociológica dentro de la narrativa que utiliza medios electrónicos contemporáneos.

Acciones Plásticas incluye películas de corto metraje que presentan una serie de caracteres persuasivos y monólogos en los que se cuestiona la identidad. En la primera película de corto metraje de la serie aparece, vestida como la artista mexicana Frida Kahlo quien se convirtió en un ícono dentro del discurso feminista. Se argumenta comúnmente que Kahlo tenía algunas raíces judías. Escobar aparece vestida como Kahlo con sus famosas cejas mientras que grita “Yo soy Frida Kahlo.  Usted es Frida Kahlo.  Nosotros somos Frida Kahlo”. En agitación o en éxtasis se desgarra su ropa, se despeina, se quita el maquillaje y vuelve a ser ella misma.

el es frida kahlo

En la otra película de corto metraje de la serie, ella continúa con un monólogo de una mujer ortodoxa judía. El texto aquí es tan exacto que por un minuto la línea entre la ironía y la comedia burda y la seriedad profunda es borrosa.

En otra película de corto metraje se presenta  el estereotipo de mujer latina como objeto sensual sexual, cuando aquí el tema se desenvuelve también entre la aprobación y la destrucción de los estereotipos. Escobar presenta diversos episodios basados en la realidad que ella misma ha experimentado enfocados en su identidad híbrida como mujer, como judía y como latinoamericana.

Otro trabajo de Escobar es  My Shtreimel (Mi sombrero de peluche judío de Europa Oriental) – un vídeo-blog que también se puede encontrar en Youtube. En esta sección aparece un joven de más de veinte años que está sentado frente a una  computadora y habla de sus rituales del Shabbat (el día de descanso para los judíos). El monólogo describe un mundo judío amorfo en el cual la esencia judía viva y material no es obligatoria a sus instituciones, sobre todo en el marco personal. Una parte central en este mundo es la auto depreciación de uno mismo: El joven muestra su querido shtreimel y menciona que el shtreimel que se ve como el sombrero tradicional es realmente un sombrero de mujer comprado en una tienda de segunda.

berlin's eruv

En el trabajo “eruv”*  (entremezclarse)  Escobar relata el hecho que en Berlín no hay ningún eruv aun cuando allí existe una comunidad judía vibrante. En una serie de entrevistas fotografiadas con los habitantes de la ciudad ella transforma la noción del eruv – en una noción legal halajá (recopilación de las principales leyes judías) que crea una transformación del espacio público en el espacio privado, en una mezcla – la creación múltiple de caracteres y de mundos. El eruv se transforma en un concepto cultural que celebra lo diferente y lo único. Los individuos crean un mosaico espléndido que ensambla un grupo “colectivo” diferente como concepto social. La forma en que Escobar trata el tema es típico al mundo judío-estadounidense del arte que tiende a transferir los conceptos del halajá práctico y para transferirlo a otro mundo, y así se transforma en una metáfora de la condición personal o social. La experiencia personal es significativa a Escobar.  Como otros rituales judíos, el Shabbat abarca los sentidos prácticos que materializan la condición privada en un espacio privado. Excepto que el entendimiento del espacio privado y del espacio público es fluido y cambia siempre. Yo pienso que es muy importante de que la gente celebre su Shabbat como experiencia agradable, definida y personal. Los rituales del Shabbat evolucionan con el tiempo – no como obligación inamovible que se transfiere de generación en generación, pero como resultado de una opción simple del individuo de crear él/ella las mismas costumbres agradables de Shabbat. Todos tenemos esta clase de costumbres.”

El uso intercontinental del Internet dio a luz a una generación de individuos que crean algo solo por el hecho de crear algo, y el concepto del crear arte por el hecho del crear arte consigue de esa manera un nuevo significado. Los medios de comunicación del Internet conectan a individuos y contribuyen mutuamente a entrelazar a la gente que trabaja por separado en lugares lejanos. El trabajo nuevo del Internet desafía las viejas definiciones en lo referente a lo qué se considera arte y a lo que no es. De igual manera, adopta nuevas formas de la presentación que no son la norma en la corriente principal del mundo del arte, y le revigoriza al campo del arte.

La discusión del trabajo de Escobar conduce a una discusión más amplia sobre las diferencias entre el pensamiento judío en la conversación israelita en la nueva comprensión de la opinión estadounidense del mundo. El compromiso judío-artístico en los Estados Unidos está influenciado por la introducción de las ideas de la nueva era en el centro de la conversación, y está integrando en el esfuerzo de crear una conexión entre la cultura contemporánea y la identidad judía tradicional. Dentro de la comunidad estadounidense-judía hay muestras de un movimiento de una expresión judía institucional organizada en una expresión única y personal de  experiencias muy personales. Estos artistas que reorganizan las tradiciones en sus propios términos, y de esta manera contribuye no insignificantemente a la definición  Ortodoxo-Moderno No-Ortodoxo Judío-Estadounidense nuevamente. El acoplamiento entre la cultura judía y la identidad judía al arte ocupa un papel central en esta conversación.

Los ecos de esta tendencia se pueden encontrar también en Israel (por ejemplo, en la cultura joven de Yiddish {idioma hablado por los judíos de Europa Oriental}  en Tel Aviv), pero generalmente todavía hay una desconexión profunda entre los conceptos dominantes en Israel y en los Estados Unidos. En Israel es común la conexión  entre el judaísmo con una tradición organizada y con el linaje o la línea de sangre y la consanguinidad basada en una continuidad genética. Por otra parte, muchos judío-estadounidenses jóvenes se casan fuera de su religión, pero sin embargo ellos se ven como parte integral del mundo judío y saben que no serán expulsados por esto. En comparación con los israelíes que experimentan su identidad judía en términos de desintegración que siguió la restauración, los judío-estadounidenses crean  nuevas ramas donde las metáforas del crecimiento y del renacimiento se acoplan mejor.

La unión de la cultura y del arte contemporáneos a la creatividad judía se expresa en características de moda como tatuajes, música hip-hop, arte del Internet y otras formas similares, y se entiende a menudo como la desconexión con la dicotomía dualista aceptada entre lo sagrado y lo mundano. Esto es porqué los tradicionalistas consideran estas formas de arte como provocación peligrosa. La interconexión cultural de estos nuevos conceptos durante discusiones desafiantes con los viejos conceptos culturales. Filológicamente hablando se puede decir que pedir prestados símbolos a partir de una disciplina a otra interfiere con los sistemas semióticos. En el lenguaje Cabalístico (kabbalah o  cábala  es una de las principales corrientes de la mística judía) se dice que la energía creada durante la fricción  producida por la desintegración de las cosas va a crear generalmente “nueva luz”.

* De acuerdo a la religión judía durante el Shabbat lo judíos no pueden hacer ningún trabajo, ni tampoco llevar cosas fuera de sus casas o de las murallas de su ciudad. Cuando la ciudad o pueblo no tiene murallas, se tiene que construir un “eruv”, que es una construcción de cables y postes para así poder marcar los límites físicos del pueblo y esto se convierte en una estructura virtual imaginaria.

Berlin’s Eruv at the 2009 Conney Conference on Jewish Art

April 15, 2009 § Leave a comment

I will be presenting Berlin’s Eruv at the 2009 Conney Conference: Performing Histories, Inscribing Jewishness at University of Wisconsin Madison.

Berlin’s Eruv is a conceptual project that addresses the assumed non-presence of Jews in Germany. Berlin does not actually have an eruv. There is however, an active Jewish community, one that is frequently overshadowed by the city’s prominent monuments and memorials commemorating Jewish life (death). Berlin’s Eruv weaves together voices from Berlin’s Jewish community in an attempt to construct a metaphorical eruv representative of a living Jewish Community. Just as the eruv exists in the minds of the people who abide by it, Berlin’s Eruv manifests itself through the conversations surrounding the idea of the piece.

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I will be showing Berlin’s Eruv at 2009 MFA Thesis Exhibition, opening May 8th at the Kemper Art Museum.

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