LATINAS ARE EVERYWHERE!
click image to watch video on Today Mom’s
LATINAS ARE EVERYWHERE!
click image to watch video on Today Mom’s
Recently Latina Role Model was featured on TikiTiki Blog: stories with cultura, color and sabor, in a post by Carrie Ferguson Weir called Smart Latina vs. Sexy Latina. Carrie asked readers:
So, has your Smart Latina run up against the Sexy Latina? What do you see when you watch Maya’s video? What does it bring up for you? Why can’t we be both Smart and Sexy? Let’s talk about this, break it down, maybe shatter some stereotypes, and bust our own too.
Check out the PROFOUND difference in the nature of the comments left on this post (comments posted below) vs the ones left on YouTube.
my contribution to post on Tiki Tiki:
I perform over-the-top representations of different identities. I group together these representations (characters) as a means of challenging limited perspectives of what women are like, and in this case, what Latina women are like.
This character is supposed to be an intellectual, accomplished, socially conscious woman- who will forever be seen as the “Sexy Latina.” The low quality video blog is meant to mock scenes in movies, where the hot high school teacher walks down the hall and all the boys undress her in their minds.
But I am not taking a negative or positive stance either. I want to question the role Latinas play in perpetuating this persona, and question if that is even a bad thing? Are we limiting ourselves by continuing to have this same conversation, even though the behavior persists, are we enforcing it by bring more attention to it?
I haven’t always been so impartial. Out of all of the characters in Acciones Plásticas, The Latina Role Model is the one I identified with the most. My original description of the way this character was perceived by others was much more reactionary and much angrier than it is now. (see below)
The Sexy Latina© from Acciones Plásticas free (stereotype) postcard, 2007
The Sexy Latina© is an educated woman who cares about important social and political issues. She wears suggestive provocative clothing to compensate for giving up her role as a homemaker. She uses her sexuality to obtain positions in the work world.
Latina Role Model from Acciones Plásticas プリクラ 2009
Over the last two years this character has really evolved. Here is the new description of The Latina Role Model, re-imagined as part of my Acciones Plásticas プリクラ collaboration with artist Rio Yañez:
The Latina Role Model is a diploma totin’ intellectual, sexy, social media goddess.
What do you think? How does the earlier description of The Sexy Latina© differ from this new description of The Latina Role Model? How do these two images relate to the Latina Role Model YouTube video?
This is an excellent post and an excellent video. It really does make you think.
I am really not qualified to speak from a “Latina perspective” on this topic because I am Anglo. (If you read my blog, you’ll know I’m Sra. López only because I married a Salvadoran.)
That being the case, I can’t speak from personal experience on Latina stereotypes, but I would like to contribute an opinion or two on topics that are pretty closely related.
For example, it really bothers me that the Latinas picked as reporters and journalists on Univision and Telemundo seem to be more for the purposes of eye candy than to report the news and add intelligent commentary — not that they aren’t intelligent women, but I think the sexism by the head honchos over there is pretty evident, not just on the news, but on other programming as well… And English language channels aren’t always much better. I think Western women in general – no matter what their race, fight very hard to overcome the sense that we are valued more as objects of sex/beauty, than for what’s inside.
It’s very frustrating and I don’t envy the difficult job many women have of raising daughters in this world. (I have 2 sons) … With my own self esteem issues, I can’t imagine what a challenge it would be to raise a girl who is confident in herself and who doesn’t let Hollywood, fashion magazines, men, or even other females, get her down.
I don’t know the solution to achieving true equality, but I think talking about it all is a good start.
Very interesting…The role model I immediately identified with was the socially-conscious, smart role model, which made me realize how loaded that role is. Being an accomplished and educated Latina comes with so many expectations — the whole giving back to the community, serving your community, being a role model and mentor for others, etc. — that’s not something that an accomplished non-Latina woman has to worry about (or feel committed to).
With regards to the sexy role model — I always say that there is no sexier woman than the one that exudes confidence in herself and who she is — the sexy clothes are just extras…
I guess I just never even thought of myself as the Sexy Latina…but a cute one yes! LOL! But once I´m on the dance floor, then the sexy comes out and it´s all good.
But,seriously, I guess I just lack the perceived-Latina sassy-ness as I´ve never felt that bias towards me.
I will definitely agree with dear Sra. López that the media, especially the Hispanic media, is completely promoting the hot Latina stereotype, and not much of the smart Latina one. Why do their “news” anchors feel they need to have their breast augmented to be taken seriously?
I think it is inherent in our culture to be “hot” in every sense of the word because we are so passionate.
I love what Maya was trying to accomplish and say with her video, but I found that she couldn’t hide or deny her Latin sensuality even when she was trying to play the part of an “intellectual, accomplished, socially conscious woman.”
This DID make me stop and think, but what I realized is that I tend to shoot for a 3rd type. I go for “Classy Latina.” You know, the one that can wear the big hoops and sexy top with a pant suit. Someone like Ingrid Hoffman or Karla Martinez.
My impression is that Latina women play into the stereotype because Latino men often expect them to, and they are threatened by a smart woman. It is not just non-Latino men who expect a mujer caliente and nothing more.
How you project yourself, depends on you, no matter what. I, like Ana, never felt that I was looked at differently because I am Latina. I don’t see my self as a Sexy, Hot, Latina(I hope my husband does, though). Hell, I’m 33, been married for 12 years, and have 3 kids. I don’t get “chifles” anymore… ): LOL!
This is directed towards the younger, single generation. How they present themselves as the future “Latina Generation”, depends on how they are raised. It’s up to us, as moms, to teach our daughters to go and be the BEST they can be. It’s up to me to raise my daughter to know what it right from wrong. Do guys really still think that girls are still destined to be “home/baby makers? Really??
Forget Hollywood. Forget the Media. Heck, forget the evening news. If those ladies felt that they need to have their lady lumps hanging out in order to get the job, then I feel sorry for them. But, it is what it is.
I will raise my daughter to know that education is the key to being classy and sexy! Not exposed Humps and Lady Lumps! Also, I will raise my boys to see women and they see themselves. Whether they marry a Latina or not.
Ay, me pase de mas! he he!
A smart and fun video commentary on the stereotypes of women in general…the educated intellectual, the hot babe, the innocent women. I like that Maya uses humor to deflect the extremes. Also that she creates a fine line between integrating the different role types. This is interesting because everyone is never just one thing…but we may choose to identify one way.
I think it’s part of a male dominated culture. Many women have this problem of having to manage male expectations in their professional lives, whether it is living with objectification or men projecting their need for nurturing from any woman they meet. I’ve had jobs where men thought it was okay to flirt with me and expected me to fulfill some messed up hot secretary fantasy, and I’ve had jobs where men I worked with expected me to be maternal and when I was driven, I was labeled aggressive. I’m not a dog, I’m not a hooker, and I’m definitely not your mother, guys.
I think we have to teach men when they’re children that women can fill many roles and to expect them to be as capable and androgynous as any man performing the same duties. By the same token, I don’t know how I feel about using gender or sexuality as an asset to get ahead, my feeling is that anything you do that is manipulative in nature, is skirting unethical, if not flat out crossing the line.
Having a sense of humor about stereotypes though, I don’t know if I see a problem as long as you don’t go too far and reinforce them. If it’s clear it’s a joke and part of the joke is how ridiculous stereotypical behavior really is…
I love the feedback, ladies. All great points and fabulous reflection.
I am left wondering this, after reading Ana and Liz’s comments: Is stereotype/perception felt/seen at a greater level when we don’t live in predominately Latino communities?
This comes to mind because your comments made me realize I never thought too much of my Latina side and my American side until I lived in cities where there weren’t a bunch of Cubans running around me everywhere. My otherness was apparent and pointed out. It was almost like, wow, I am different?
I emailed your post to my niece, whose studying at Penn State, this is what she had to say:
Well, I agree with her lol. A lot of people especially here in Pennsylvania, see me as exotic because I’m Hispanic. They expect me to speak Spanish all of the time and a lot of them expect me to be kinda stupid and slutty. But when people get to know me, they find out that I’m extremely smart. Smarter than most people they encounter. And it sucks because I’m always having to prove myself to people and to teachers. But in the end, I’m the one that’s dropping jaws for my intellect and not for my attractiveness =)
The end haha. Hope that helps.
I am one PROUD Tia!!! (:
Liz, aha! Thank you for sending the post to your niece and validating my theory. I love how your niece wrote to you and the “stupid and slutty” line made me bust out laughing — especially because she obviously is not.
Gracias, proud Tia!
(Maybe she needs to write for the Tiki Tiki? hmmmm?)
Great video and excellent points.
I think that this expectation for Latinas to appear sexy is one reason why I reject the hot mom movement. I wish there was just as much social pressure to be smart Latinas, smart moms, smart women as there is to be hot, sexy, etc.
Last weekend Carianne and I went to NY for the 2008 Whitney Biennial. As we expected from a survey of Contemporary American Art, not everything in the exhibition appealed to us. However neither of us was disappointed because we were not expecting to be unilaterally wowed. Upon leaving the Whitney, we got into an in-depth discussion about individuals’ preconceived expectations, and the role they play in the determining interaction/interpretation/enjoyment, with actual works of art. Soon after this conversation, I was put to the test.
As any young MFA student (traveling to New York) who has any hopes of some day having a career, Carianne and I were preparing to leave our hotel, to visit the elusive Chelsea Galleries, when I came upon an announcement for a show at El Museo Del Barrio, ARTE ≠ VIDA: ACTIONS BY ARTISTS OF THE AMERICAS
“Arte no es vida” surveys, for the first time ever, the vast array of performative actions created over the last half century by Latino artists in the United States and by artists working in Puerto Rico, the Dominican Republic, Cuba, Mexico, Central and South America.
Many of the works included in Arte ≠ Vida have subtle or overt political contexts and content: military dictatorships, civil wars, disappearances, invasions, brutality, censorship, civil rights struggles, immigration issues, discrimination, and economic woes have troubled the artists’ homelands continuously over the past four decades and therefore have infiltrated their consciousness. According to curator Deborah Cullen, “the exhibition title challenges the commonplace idea that art is equivalent to life, and life is art. What is proposed through these many works is that while art affirms and celebrates life with a regenerative force, and sharpens and provokes our critical senses, artistic actions which address inequalities and conflict are not equivalent to real life endured under actual repression.”
Over 75 artists and collectives are represented in Arte ≠ Vida, including ASCO, Tania Bruguera, CADA, Lygia Clark, Papo Colo, Juan Downey, Rafael Ferrer, Guillermo Gómez-Peña, Alberto Greco, Alfredo Jaar, Tony Labat, Ana Mendieta, Marta Minujin, Raphael Montañez-Ortiz, Hélio Oiticica, Tunga and contemporary practitioners including Francis Alÿs, Coco Fusco, Regina José Galindo, Teresa Margolles and Santiago Sierra. The exhibition is arranged in four major sections, in which each decade is represented by several specific themes that often cross national boundaries. 1960-1970 looks at select precursors, signaling, destructivism and neoconcretismo; 1970-1980 considers political protest, class struggle, happenings, land/body relationships and border crossing; 1980-1990 focuses upon anti-dictatorship protest and dreamscapes; and 1990-2000 references the Quincentenary, multiculturalism, postmodernism and endurance. An additional section highlights interventions that artists have carried out on television over the past 20 years. In these chronological, thematic groupings, viewers will be able to explore the interconnections among various artists’ actions as well as the surges of activities triggered by specific events in certain countries.
I didn’t know what to do. This sounded to good to be true, but we also knew we were supposed to visit the Chelsea Galleries. I considered just buying the catalogue to the exhibition and skipping the show. I don’t know if it was faith or instinct that got us there, but I can say with out any doubt in my mind that this was single handedly the best exhibition I have ever attended.
“¿Quién puede olvidar las huellas?,” Regina Galindo. 2003.
Galindo walking through the streets of downtown Guatemala City, wetting her feet in a blood-filled bucket, and leaving a path of footprints from the Constitutional Court building to the Presidential Palace, where she was welcomed by a police battalion. The Court had just validated former dictator Efraín Ríos Montt, the country’s foremost author of genocide, as a presidential candidate.
Oscar Bony (1941-2002) hired a working-class family at twice their going wage to pose in a Buenos Aires gallery as a living work of art
“Arte Reembolso/Art Rebate” by Elizabeth Sisco, Louis Hock and David Avalos. 1993.
[…] “The current economic recession has been debilitating for many artists regardless of the content of their work. Since this climate is characterized by a particular hostility toward controversial art, it is especially significant that Elizabeth Sisco. Louis Hock. and David Avalos have maintained a reputation for causing trouble in San Diego. Their collaborative public art projects receive scandalous reports in local and national news media and are often used as examples of the National Endowment for the Art’ inadequate standards of quality. Their most current collaborative project Art Rebate (1993) refunded $10 bills to 450 undocumented workers along the San Diego, California/Mexico border. It was commissioned by the Museum of Contemporary Art, San Diego and Centro Cultural de la Raza as part of the “La Frontera/The Border” exhibition. In response to recent attention to border relations due to NAFTA and other government policies, the artists wished to refute the popular misconception that undocumented Mexican workers do not pay taxes as well as demonstrate. albeit with a small symbolic gesture, their appreciation of the undocumented as valued members of Western states, communities. Furthermore, I believe their work has significant implications for undocumented workers from other nations, residing in other regions of the United States – Caribbean workers in Florida and New York City, for example. If the communities in which the undocumented workers from these areas work and reside could also acknowledge their common contributions, in the form of taxes among other things, then perhaps we as a society could also begin to address the crimes inflicted upon these groups and apply our democratic notions of human rights to those within our national borders. […]
“The projects are clearly controversial. That’s not an accident. It’s not as if someone latches onto the projects and holds them up as problematic. We intend to create something that is provocative and engenders a public discussion. It is public art, not art in the public. The work is defined by its performance in the community. The public discussion is crucial to the project. In order to begin a discussion we initiate an action – for example, a bus poster or a $10 rebate – that starts the ball rolling. We definitely aim to draw in the broadest spectrum of people, including those in power for the discussion. Obviously the media is not a neutral mechanism for communicating the events that unfold during the projects: it has an agenda that shapes its participation in the discussion. For example, much of the language used to describe Art Rebate in the press was the same inflammatory rhetoric promoted and laid out by the politicians who had given a profile of blame to the undocumented. Similarly, the press had a hard time imagining, and therefore was unable to fairly convey, the undocumented as taxpayers. The press was invited to experience the act of rebating these signed $10 bills. They were encouraged to ask the opinion of undocumented workers concerning their status as taxpayers, but the responses failed to appear prominently in the news media. The media coverage was not a means of evaluating the project but rather a component of the project. Their viewpoints describe a conceptual social space in which they situate the taxpayer and the undocumented in different realms.”
“The Parthenon of Books/Homage to Democracy, Buenos Aires,” Marta Minujín. 1983.
In December 1983 the Argentine Conceptual artist Marta Minujin and a group of helpers spent 17 days building a full-scale model of the Parthenon in a public park in Buenos Aires, Roberta Smith writes. Except for a metal scaffolding, it was made almost entirely of books wrapped in plastic. All the books had been banned by one of the most oppressive juntas in the country’s history, which was just being dismantled after Argentina’s first democratic election in a decade. “The Parthenon of Books/Homage to Democracy,” as Ms. Minujin’s work was titled, stood for about three weeks. Then the public was allowed to disassemble the piece and keep the books.
partenon de libros marta minujin
Avenida 9 deJulio y Avenida Santa Fe. Buenos Aires. Argentina. Concebida como un monumento a la democracia y a la educación por el arte, Partenón constaba una estructura metálica, réplica del partenón, recubierta con prohibidos durante la dictadura militar.
[…]In a similar fashion to the live human spectacles of the past, Fusco and Gomez-Peña performed the role of cultural “other” for their museum audiences. While on display the artists’ “traditional” daily rituals ranged from sewing voodoo dolls, to lifting weights to watching television to working on laptop computers. During feeding time museum guards passed bananas to the artists and when the couple needed to use the bathroom they were escorted from their cage on leashes. For a small donation, Fusco could be persuaded to dance (to rap music) or both performers would pose for Polaroids. Signs assured the visitors that the Guatinauis “were a jovial and playful race, with a genuine affection for the debris of Western industrialized popular culture . . . Both of the Guatinauis are quite affectionate in the cage, seemingly uninhibited in their physical and sexual habits despite the presence of an audience.” Two museum guards from local institutions stood by the cage and supplied the inquisitive visitor with additional (equally fictitious) information about the couple. An encyclopedic-looking map of the Gulf of Mexico, for instance, showed the supposed geographic location of their island. Using maps, guides, and the ambiguous museum jargon, Fusco and Gomez-Peña employed the common vocabulary of the museum world to stage their own display[…]
“Construction of a Traditional Rural Oven,” Víctor Grippo y Jorge Gamarra. 1972.
CONSTRUCCION DE UN HORNO POPULAR PARA HACER PAN
Intención: Trasladar un objeto conocido en un determinado entorno y por determinada gente, a otro entorno transitado por otro tipo de personas.
Objeto: Revalorizar un elemento de uso cotidiano, lo que implica, además del aspecto constructivo escultórico, una actitud.
a) Construcción del Horno
b) Fabricación del Pan
c) Partición del Pan.
Resultante pedagógica: Describir el proceso de construcción del Horno y de la fabricación del Pan. Distribuir una hoja. Será posible la participación del público mediante un intercambio de información.
“Untitled (Body Tracks),” Ana Mendieta. 1974.
I just submitted the work of Michele Feder-Nadoff, to the magazine I work for Zeek. Michele is a dear friend and a phenomenal artist, activist and educator. I thought it would be a good idea to share some information about Michele and to promote her organization the cuentos foundation.
Artistic Director, Michele Feder-Nadoff, who is Jewish, founded Cuentos in 1998 with the humanist vision and commitment to tikkun haolam, a Jewish principal expressing each person’s responsibility to play a part in “healing the world.” Cuentos members believe art is a transformative catalyst for effecting positive social change. Our work combats prejudice and discrimination through artistic and educational intergenerational projects and programs promoting mutual understanding.
The abundance of cultural wealth living doorstep to doorstep in our neighborhoods provide all of us an opportunity to engage with and learn about each others’ backgrounds. What connects us and how can live in peace together, connected by mutual understanding and appreciation of different cultures from around the globe?
check out their new book: Ritmo de Fuego
Ritmo del Fuego / Rhythm of Fire is a unique achievement, telling the story of the deep-seated copperworking tradition of Santa Clara del Cobre, an ancient community in the forested mountains of Michoacán, Mexico. What is often seen as “folk art” is shown to stem from early workshops established in Michoacán during the 8th-9th centuries AD, by coastal traders and artisans from the Andean Region of South America. Since then, the manufactures have included utilitarian and ornamental objects. Many have been recovered at archaeological sites, most notably from the 15th century Tarascan Kingdom. Others embrace forms of Spanish origin after the 16th century conquest. Today in the expanding international market, Santa Clara copperwares include a wide range of sophisticated decorative vases, pitchers, trays, dinner wares and related forms. A vital community has evolved with this ongoing tradition, portrayed with affection and care by the project organizer Michele Feder-Nadoff, and the many other authors in this remarkable, well written contribution to the cultural history of the Americas.
click here to purchase
Below are selected excerpts from a grant proposal that I recently submitted to Washington University, for a cultural identity dialog exchange between Guatemalan Youth living within the diaspora and those living in Guatemala.
Please contact me if you are interested in collaborating, participating (either yourself or your child) and funders.
Within most North American contexts I am inevitably the only Guatemalan representative. As a child I yearned for this paternal classification. I wanted desperately to be a Guatemalan. However, upon entering academia I immediately became the Guatemalan. As an artist, this categorization places me in the awkward position of being unable to produce work without feeling and seeming inauthentic, voyeuristic, and exploitative.
In order to directly confront these insecurities and consequential perceptions, I will expose myself to the very environment where I feel most uncomfortable: Guatemala. I will present myself exactly as I do in the United States with the self-imposed title: Guatemalan Jewish Interdisciplinary Artist and Educator. Working as a researcher, artist, educator, student, performer and public speaker I will interact with all of the communities represented by the aforementioned title.
[…]In this lesson, students will critically analyze the ways in which Guatemalans have been depicted both historically and presently. They will look at national and international examples of these depictions, produced by: historians, anthropologists, sociologists, the media, and artists. Considering the mediums that have been utilized in these depictions (newspapers, magazines, history books, movies, paintings, the internet, etc.), and their availability to the general public, students will evaluate the impact of these depictions on the formation of their personal identity.
Students will then discuss their feelings towards Guatemalan youth living in the US, who have inevitably been equally (in not more so) effected by these depictions. They will then analyze the specific elements these depictions falsely portray or leave unsaid, thus identifying the important things they want Guatemalan youth living in the US to know about their culture. […]
• What role does an individual play in defining their identity?
• How is identity affected by: surrounding community, geographic location, socio-economic background, religious beliefs, political affiliation, gender, sexuality, level of education, access to technology?
• What responsibilities accompany self-imposed cultural allegiance?
• What responsibilities accompany societal-imposed cultural allegiance?
student work from Cuyotenango, Guatemala