July 27, 2010 § 1 Comment
Maya Escobar is a conceptual identity artist.
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:
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.
February 3, 2010 § Leave a comment
Last night @DovBear sent me this tweet:
@Mayaescobar posted your jewish women clip w\o realizing it was parody. A little too well done. ;)
expert from his post:
“Aside: At the end, the woman on the film suggests that Jewish women who are dissatisfied with their back of the bus status secretly wish to be men. There’s some truth to that, of course. Jewish women wish to be men in the same way that Jim Crow blacks wished to be white, meaning they want the same freedoms and opportunities that are available to men. Though Judaism has made much progress in this regard, the RW and Ultra circles still run like MadMen. Telling women they’re more spiritual, pat pat, run along, is just a way to protect the status quo.”
Jewish Women from the series Acciones Plásticas 2007
selection comments posted below:
if you follow the link-trail, it becomes clear that this video is likely making fun of the attitudes it depicts. so as right as what you say in this post is, it’s not really aimed at this video…
So are you opposed to any distinction whatsoever between men and women in Judaism? Do you think we should get rid of the mechitza and the laws of niddah and negiah and tzniut because they all make distinctions between male/female and thus somehow discriminate against and oppress women? If so, why aren’t you a Conservative Jew? If not, why not? What kinds of distinctions between men and women are not discriminatory in your book?
The fact is, Judaism have a very conservative halachic process that makes it difficult or impossible to change most things. Do you think we should change that process to make it easier to make big changes? If so how is that different from the Conservatives?
People mistakenly think that every explanation for distinctions between men and women must be some kind of conspiratorial justification for the status quo. But that’s not true. You have to look at the history of the explanation. For example, consider shelo asani isha. The explanation is, women, slaves and gentiles don’t have to perform certain mitzvot, so we’re thanking Hashem for giving us more mitzvot to do. Conspiracy to trick people into thinking Judaism isn’t sexist? No — it’s in the tosefta to the earlier version of the three berachot (which thanked Hashem for not making one an ignoramus.) So that supposedly “P.C.” explanation was from before the mitzvah was even finalized!
It’s a mistake to think about Judaism in the same terms you think about American history. It’s apples and oranges. If not, you’d be calling someone a “bigot” for not accepting the ordination of women, just like many liberals today will call you a bigot if you don’t accept gay marriage. Of course bigot is an implicit reference to anti-black American racism. Which is a lot different from differing roles of the sexes in Judaism.
Actually, oppressing women is the best reason to get rid of the mechitza. Nidda has nothing to do with this.
And Tzniut has nothing to do with this. Tzniut has everything to do with social norms. Oppressive double-standard tzniut should be abolished immediately,
And you do not have to be a Conservative Jew to understand this. You just have to be an Orthodox woman.
AFIK the mechitza is an outcropping of the orthodox halachic process. It is at least a universally (amongst orthodox) practice minhag. How would abolishing the mechitza be consistent with orthodox Judaism?
I enjoy davening in my own (men’s) section, because I would likely feel distracted/embarrassed by any attractive women in our shul standing next to me, hearing me sing, etc. I don’t see how this translates into a desire on my part to oppress women. I’m sure there are men who wouldn’t feel this way, and would probably daven just fine, just as there are young men, on the other side of the spectrum, who would maybe even ogle women. But it’s impossible to satisfy everyone in a community.
I agree that there are misogynists in Jewish communities, but I don’t think allocating separate space to men and women in the synagogue automatically translates into oppressing women.
In most Orthodox shuls, I would agree that most mechitzot themselves are misogynistic.
Buried in the back, or the corner, with an obstructed view of the proceedings.
The purpose of the mechitza is to allow for the inclusion of women in the service. Not the exclusion.
so it really depends upon how it is felt about and put into practice lemaise. I remember one woman quoting a sicha of the lubavitcher rebbe ztz”l a”h and saying “it sounds like litvish appologetics doesn’t it?” she then adds “well there is a difference, the litvishers are telling this to women, the rebbe first said this sicha to men!”
This wikipedia article seems to support your views, except for the citation of R’ Hirsh (who might be hard to depict as a feminist). But the article may be leaving out earlier sources.
It’s part of a series called Acciones Plasticas by a Jewish Latina artist. http://mayaescobar.com/accionesplasticas.html It looks like an examination/satire of the stereotypes associated with her heritage.
Whoah, that lady had the most steriotypical modeof Ashkenazi-Jewish speech I ever saw…
Uriel do you really and truly think everything frum Jews say and do is authentically Jewish? well guess again. The post is a critism of the man made culture, not the god decreed religion.
The answer to your question is no. Will you answer my questions?
Look at the quote from Rav Hirsh in the wikipedia article and you’ll see that the idea that women are more spiritual than men is indeed authenticly Jewish (unless you see Rav Hirsch as some kind of pre-feminist apoogist). How old it is, I’m not so sure.
The idea that women have a better nature or more spiritual is NOT authenticly Jewish. We know this because non Jews got fed the same horse manure as a way of keeping them satisfied with less. Look, I dont even know what youre arguing: The more right you go the worse off Jewish women are -in satmar they cant even drive and have to shave their heads. Thats an inrefutable facr.
That’s an odd way of proving something, you have to admit. I think a better way is to see how old an idea is. But even if it’s not that old, if Rav Hirsh and Rav Aaron Soloveichik said it, I would say that’s pretty authentic. Something doesn’t have to be somewhere in the Mishnah to be authentic (though the older the more authentic). Much of kabbalah, mussar and chassidus would be inauthentic if that were your standard. At that point you’d be creating your own special denomination that is very picky and choosy about what in modern Judaism is authentic to you — and that sounds like Reform.
Are you saying Satmar is more authentic than other Jewish groups? Chazal surely had more contact with heretics and gentiles than Satmar does.
I think Zapp is right.
This is a parody / satire for sure. She is NOT serious.
November 26, 2009 § 1 Comment
a guest post by seeNoga.
NOESCO* in a wustlworkshop, photo by stan strembicki
As you doggedly pursue, chase, and snap at the heels of your Self, you do so knowing there is no chance you will ever catch up. For each of us, throughout our individual lives, we will be ever distant from knowing our own selves. When a person pursues his or her Self in an aggressive, determined way, the resulting hyperactive sensibility allows for a greater adaptability and sensitivity. This flexibility can be useful in contemporary human life, but only to a certain extent. It is also due to the fast-paced nature of today’s engineered environments, that there is a strong tendency (especially among young people) to go to extreme lengths in order to sustain within their own lives the hyperactivity and intensity they witness in popular culture and media. Consider the called-for constant reachability via cell-phones and laptops, as well as many other forms of expedition in our ‘lived-in’ world. These accommodations range from aerodynamics to ATMs. As many workers in today’s professional world simultaneously lament and extol their parasitic relationships with a Blackberry or other such Pocket God, I, too, have at many times felt chained to my laptop (i.e. the Internet), fearing I would miss something absolutely critical. Unfortunately, the fact that missing anything important has not happened for the most part, hardly affects the worry and anxiety that it might happen.
Yet still, it seems, this once motivating anxiety is becoming a repressed urge, one which is less and less a bother, the more my environment becomes one seamless, semi-omniscient “news” feed. On the evening of President Barack Obama’s Address to the Nation, Maya Escobar recorded “Obama Tweet: How a New Generation Gets Their Information.” In this video Escobar documented a particular event, an important cultural event, one which incidentally brought the use of Twitter to the fore in popular culture.
Obama Tweet: How a New Generation Gets Their Information, 2008
I was with Escobar on this evening and was struck by the depth of her interaction with the digital realm. She was sitting in front of a T.V. broadcast of the speech, while she was also further mediating that media via her computer, on which she was following Twitter and CNN.com’s coverage of the event. Beyond all that, Escobar was creating her own real-time, indexical document of the event on television along with CNN and Twitter as instantaneous forms of annotations to the President’s speech. Escobar was watching, sitting one more stage removed, behind the lens of a video camera. Because of the way in which she layered the television screen the computer screen and then the interface of any viewer’s monitor, Escobar has effortlessly choreographed a multi-layered, engagement with the very most current of events. However, though I may have somewhat qualified and rationalized instant-communication tools, I still believe there must be a deliberate effort to complement those socially-prescribed media with other, independent forms of digital exchanges. While I do believe in the great social potential of our rapidly advancing communications media, my work seeks to push and pull on parts of these evolving global ‘informachines,’ in an effort to challenge the omnipresence of commercial media.
Look Out, 2008
That sort of layering of non-dimensional spaces is unique to the contemporary world, with the inception of digital technologies, and this collage-like aesthetic is of great interest to the work of Maya Escobar, as much as it is to my own. Although, unlike the deceptively referential works of my counter-part, in many of my works, I use and refer to popular media sources and specific Internet sites indirectly and rarely with any superficial visibility. It is with great deliberation and much hypothesizing that I curate my works in the manner in which I do. I intend my works to avoid specificity and leave wide-open their readings to a much more self-guided analysis by viewers. In the piece “Look Out,” the projected video came directly from YouTube. I simply cut off the last second of the original video, thus shortening it to 17 seconds. I then prepared it as a video-loop for its installation underneath a staircase at the Mildred Lane Kemper Art Museum. Because of its placement, where it fills a theretofore, unaddressed space, it is as though the rolling image is part of the museum structure itself. The particular clip, which I chose after viewing dozens of similarly tagged videos (‘storm,’ ‘tree,’ ‘willow,’ and ‘weeping’), was selected for very specific compositional reasons; reasons which are the very same principles of design taught to anyone working in commercial design or the visual arts: complimentary colors, rule of thirds, dynamic composition and varied textures, to name a few. Because of my focused selection process, this video, although created for very different (and unknown) reasons, still fits very well into the installation space as a deliberately designed, and potentially permanent use of what is otherwise a neglected space. The video became part of the stairwell. By existing within a predetermined, architectural frame, it became part of the space, as opposed to sitting on the surface as a painting does. This projection did not exist in the way that many (most) installations do: as obvious alterations or obtrusive interjections into a space. This work asserts itself as a physical part of the space, as the projector beams through from behind the scrim in the stairwell. It also assumes a living presence, as it reiterates itself, by many reflections and refractions, split and scattered, bouncing around the main hall of the museum. The video functioned as a decorative element but also an illusory window to an outside world, whereas, the space without that piece is simply a pane of glass that looks into the shadowy crotch of a stairwell. I do not mean every square inch should be taken up for some sort of visual activity or illusionary window. Simply, this work proposes how our constructed spaces, in this case a venue for art viewing, might be reinterpreted. Insofar as, a corner can conceivably become a window, as illusory and impermanent as my particular interpretation may be.
September 30, 2009 § Leave a comment
My newest partner in crime is the talented, witty, godzilla and pikapika lovin’ Chicano artist and curator Rio Yañez. I first came across his Ghetto Frida two years ago, while working on the project Obsessed With Frida Kahlo. Immediately I felt some sort of cosmic connection-not to Ghetto Frida- but to her creator. And then to make matters worse better, I found out that he is the son of one my biggest heroes- Yolanda Lopez!
There was really no option other than collaboration. It was fate.
Last month we finally initiated our long distance partnership through a tweet. Since then we have been communicating through TwitPic, Facebook, YouTube, phone calls and texts, and of course mutual shouts in interviews on the blogosphere (mine to Rio & Rio’s to me.)
Here are a few examples of Rio’s recent work:
“I’ve been twittering for about a week now at http://twitter.com/rioyanez. I signed up as a way to contact Amber Rose after she started writing and posting about the portrait I created of her. I have to say, the most exciting aspect of twitter is the way people distribute images. The short urls for twitpics that often pop up on tweets evoke a sense of curiosity in me; more so than the many thumbnails that can be found on facebook. I think the lack of a thumbnail is more alluring and it forces you to chose to see the image or not, there’s no middle ground of a provided preview.” (from his blog)
“Artist Curator Rachel-Anne Palacios flanked by Zitlalix and I. I created this portrait to thank Rachel for including me in the recent Frida exhibit she curated and to join the many artists who are on display on the walls of her apartment” (from flickr)
These images represent my first foray into my Raza Zombies series. They were inspired by the single best mainstream comic book of the 21st century: Marvel Zombies. Marvel Zombies re-imagines classic superheroes as flesh eating zombies. After reading it I felt compelled to do some zombie transformations on a few of my own personal heroes. More to come. (from flickr)
Video of Gomez Peña setting the record straight for Rio regarding his Facebook presence.
Rio’s Ghetto Frida Mural in the Mission District
stay tuned for more…
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
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
As Queer as A Clockwork Orange
March 24, 2009 § Leave a comment
March 12, 2009 § 5 Comments
Part 1 of an article I wrote for jewishinstlouis.org
Every art student learns about the fair use principle, granting us permission to use any image in our artwork as long as we transform it so that it conveys new meaning. But beyond that all-encompassing definition, we don’t know what transgressions, if any, we are actually committing.
Recently in the news is the preemptive lawsuit artist Shepard Fairey filed against the Associated Press. According to Fairey the AP threatened to sue him unless he pays royalties for the image that he used as source material for his now famous campaign poster of Barack Obama. Fairey argues that he is protected by the fair use principle. He claims that his intention was not to reproduce any particular image, but instead was to capture a specific gaze representative of the ideas of hope and change.
In an interview on NPR, Fairey declared he was going forward with this suit on behalf of all artists, the thousands of artists that created their own campaign images in the same grassroots manner, pulling images from the web in support of the message of hope, change and a new administration in Washington.
screen shot of: first page of google image search results for “Barack Obama”
I am fascinated by Fairey’s implication that the process of appropriating and re-contextualizing Google image search results might be considered a grassroots action. As an artist, I frequently use images that that I find on Google. Like Fairey suggested, my motivation for using these images is to highlight the search itself, not the derivative image.
Perhaps then, these cyber Robin Hoodian actions—using and transforming Google image search results—are capable of changing the structures that control the dissemination of information. After all, the order that information appears in Google searches is determined by the amount of people searching any given topic. And as a result of the Fairey’s appropriation, his campaign poster may be forever linked to Obama’s presidency.
email from President Obama
Obama’s popularity can be credited to his skillfully constructed presidential campaign that effortlessly linked his name to hope. I was quick to jump onto Obama’s online campaign message of hope. Like many others, I subscribed to his twitter, facebook, and YouTube pages. I now get weekly emails from him and I even have a blog on his site…