Excerpts from my thesis: My Shtreimel

My Shtreimel is a video blog that features my fiancée Loren, who is a reoccurring character in my work. Sitting in a dimly lit room, Loren shares a personal Sabbath ritual. Behind him is the large painting of the Rebbe that appears in  Obsessed with Frida Kahlo video. Although Loren is alone, he addresses the camera as if he were speaking directly with his eventual audience.[youtube=http://www.youtube.com/watch?v=NNAxEUEE43Y] My Shtreimel, YouTube Video, 2006.

"I think it is very important for each of us to have an enjoyable Shabbos experience. And to be able to in some ways personally define what that Shabbos experience entails. There's a lot of different minhags that I think a lot different people have that not every one has. And there are certain things that we develop not necessarily because they are passed down from our father, or our mother, or your mother's father, just because it is something that makes your Shabbos experience a little bit more enjoyable a lot these personal minhags that we all have..."

Casually citing the Chofetz Hayim and the Talmud Yerushalmi, he acknowledges both his relationship to, and awareness of traditional Jewish texts; thereby, indirectly aligning himself with a more observant Jewish community. Using humor, he offsets the implied exclusivity of those ties, by adding that he is actually wearing a woman’s hat that was purchased at a thrift store.eruv stl is “posted as a response” to My Shtreimel. eruv stl is intended to link Berlin’s Eruv to St. Louis. In this low quality thus “authentic video blog” Loren and I drive around the Washington University in St. Louis area, with a map in hand, trying to locate St. Louis’s eruv. In the background you can hear Guns and Roses famous song Welcome to the Jungle. Loren assumes a role similar to the one of Matisyahu, a halakically informed Jew, who does not the traditional model for the other and is thereby able to communicate with the secular world.[youtube=http://www.youtube.com/watch?v=Fv8YTCXv8xY]eruv stl, YouTube Video, 2009.I ask Loren why he thinks the eruv extends as far as it does and if he thinks that there area lot of Orthodox Jewish families living in the area. Loren tell me that the eruv has extended this far because of the Hillel on campus, and that while there are not many Orthodox families living on the streets that we are driving, that the presence of the Hillel on campus is enough to create an eruv-worthy Jewish community.Not only does it become clear that Loren familiar with Orthodox Jewish practices and the neighboring streets, but also he is still not sure exactly where the eruv is located. Meaning that even though the eruv is present, Loren is either a) so religious that he doesn’t abide by it, OR b) he doesn’t lead a Jewish life that would involve abiding by an eruv. As the conversation continues Loren continues to distance himself from vocabulary that you would expect to come from a more observant Jew, as he casually engages in humorous banter with me surrounding the eruv.I ask him how it felt to finally “find” the eruv, he responds that he “feels pretty good” but he didn’t feel like “it was an actual wall” - which it isn’t, so this statement is made in jest. He continues, “its like finding Waldo, Waldo had curly hair and glasses, he might have been a frum Jew [...] maybe it is a statement about jews begin such a small percentage of the population...The Rebbe, Acrylic on Canvas, 2004.more thesis excerpts coming soon...

Fractured Jewishness

Is being half-Jewish, like being half-pregnant? Yes.Intrigued? Want to hear more?I have the honor of being the keynote speaker at the Half Jewish?" The Heirs of Intermarriage conference at Northwestern University, which runs from 4/20-4/22. My Friday night talk will center around the construction and the perpetuation of fractured cultural identities. On Saturday my dear friend Yoni Sarason, aka The St. Lou Jew, aka Midwest Director of Birthright Next, will be speaking on a panel with Dan Libenson, moderated by Denise Handlarski.  Come check out the conference.  Meet some lefty Jews.  Learn and mingle.Register here. 

Schachter's Pocket Tzedek

ATTN: transient digital native Jews, the ever so talented Ben Schachter has come up with another brilliant Jewish pop culture piece, Pocket Tzedek. Ben Schachter has entered a competition that asks, “Where do you give?”  Sponsored by the American Jewish World Service whose mission is “to realize human rights and end poverty in the developing world.”  Support his design by voting for him here:  www.wheredoyougive.orgCharity and Philanthopy are major parts of many religions.  Judaism gives it a unique character.  As the contest describes, “The word tzedakah (Hebrew: צדקה) comes from the Hebrew word tzedek, meaning righteousness or justice. It refers to the Jewish practice of giving money in order to help those less fortunate—using our financial resources to create a more just and righteous world.”Schachter’s design, “Pocket Tzedek,” combines wireless technology – a debit card reader – and a traditional “pushke,” or piggy bank. Instead of dropping in coins, the donor dips his card.Find Schachter’s design under the web interactive category on the third page at www.wheredoyougive.org/voting and vote for him every day until April 1. 

Andria, The Fat Free Elotera, and I are featured in JEWCY

Jewcy Art: Maya Escobarby Margarita Korol, February 24, 2011

In 2007 we dubbed her the Anti-Feminist Feminist Jewish Latina. We stumbled upon performance artist/ Internet curator/ editor Maya Escobar again at the GA in New Orleans where her video installations were making a Marina Abramovich-style scene near Jewcy’s booth. 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.

click here for full text

yer boy matis is back, and this time he's wearing a santa suit

[youtube=http://www.youtube.com/watch?v=Gv-7WdpB72o]Matisyahu also ice skates and dances in a Shakira Loba cage.Happy Hanukkah, Channukah, Hannukah, Chanukah, Feliz Janukah...(or all of the above)

Ultimate Promo Model for Jewish Identity

have you been kiruv'd lately?

Blurring Boundaries Between Jewish Denominations

Excerpt from the Tzit Tzit: Fiber Art and Jewish Identity Exhibition Catalog, by curator Ben Schacter.

Maya Escobar is a Latina Jew who relishes her ability to blur the boundaries not only between cultures but Jewish denominations. Her Shomer Negiah Panites is an extreme example. The expression shomer negiah refers to the law that limits sexual relations. While a women is menstruating and for several days after, she is not allowed to touch her husband. At the end of this time, she takes a ritual bath called a mikvah.  This monthly ritual balances abstinence, cleanliness and intimacy.  It is said by those who follow this tradition that time together is made even more precious.Shomer Negiah Panties, 2005Escobar’s work seems to turn this custom on its ear.  First, sexuality in the Orthodox community is not publicly displayed.  Underwear or anything remotely like it would not be shown in public.  Second, part of the function of shomer negiah is one of modesty, not one to tease.  But in a twist of modernity, the “tease” can be a way of female control.  To exclaim, “Hands Off!” at precisely the moment of greatest vulnerability is exactly what Escobar’s underwear does.Heckshered Tallis presents an air of transgression without doing so.  A hecksher is a stamp placed on food to certify that its ingredients and method of processing follows the dietary rules observed by many Jews, called Kashrut.  The symbols themselves have nothing to do with prayer and do not belong on a tallis, or prayer shawl, but the obsessive imprimatur suggests an over compensation on the part of the wearer. Women are not required to wear such garments but some congregants of more liberal egalitarian congregations do.  Is Escobar suggesting women’s insecurity by obsessively certifying this tallis as “Kosher?”Kosher Davening, 2006The pattern of heckshers also creates a fashion akin to a Louis Vuitton print where the fabric is paradigmatic of luxury.  Hechshered Tallis brings high fashion and religion together in a satisfyingly truthful and critical way.  Even more interesting is the way Escobar’s work comments on different traditions and laws through fashion.  Escobar’s oeuvre highlights denominational fragmentation by drawing attention to certain details of Jewish life.  The traditional woman who follows shomer negiah would most likely not wear a tallis.  Identity is rarely mixed in this way.  For an artist to be able to make cross-denominational commentary such as found in Shomer Negiah Panties and Heckshered Tallis takes keen observation. Escobar does not exempt her own experience from such examination.As she shared with me, her family chided her to make napkins for her future, now husband.  This traditional role, that is to make the home, chaffed her mildly.  She was resistant to such commonplace assumptions about gender so to exaggerate the request, she embroidered “napkin for my husband” across hand woven fabric.  Her actions as a wife would thus never be taken for granted.Napkin For My Husband, 2007Napkin has been given an additional function, as a challah cover.  One covers the challah, or bread made specifically to honor the Sabbath, before the blessing is said and the bread is cut.  To embellish a cover heightens the ritual by making the objects beautiful.  Napkin tethers together Jewish practice and the work of a relationship.  Through her demonstrated knowledge of Jewish custom in her work, one wonders if she also knows Eishet Hayil, a song sung in  praise of one’s wife.  “A good wife, who can find?  She is precious far beyond rubies.” Perhaps Escobar is not so passive aggressively demanding to be serenaded.

Jewish Women on DovBear

Last night @DovBear sent me this tweet:

@Mayaescobar posted your jewish women clip w\o realizing it was parody. A little too well done. ;)

I visited his blog and found a post on Jewish Women called Too much kool-aid. The comments generated by this post are really interesting and address the video from a multitude of perspectives.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."

[youtube=http://www.youtube.com/watch?v=8H8mpau6dSc]

Jewish Women from the series Acciones Plásticas 2007

click here to see FULL POST and COMMENTS

selection comments posted below:

zapp645if 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...

urielSo 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.

NoPeanutzActually, 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,

NoPeanutzAnd you do not have to be a Conservative Jew to understand this.  You just have to be an Orthodox woman.

AnonymousAFIK 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.

NoPeanutzIn 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.

it depends on who you're dealing with. i do remember once watching a woman scream at someone for reverse sexism and when iu asked "what about me? i do the same!" they replied "you take the additude seriously and actualy believe we're inherently better than men... and act in a fashion ment to prove it"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!"

urielThis 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.http://en.wikipedia.org/wiki/Role_of_women_in_Judaism#Debates_within_Orthodoxy

RubyVIt'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.

E. FinkTITCR

Sh'lomo'Whoah, that lady had the most steriotypical modeof Ashkenazi-Jewish speech I ever saw...

DovBearUriel 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.

urielThe answer to your question is no. Will you answer my questions?

urielLook 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.

DovBearThe 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.

urielThat'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.

urielAre you saying Satmar is more authentic than other Jewish groups? Chazal surely had more contact with heretics and gentiles than Satmar does.

E. FinkI think Zapp is right.

This is a parody / satire for sure. She is NOT serious.

Also check out comments generated by a 2007 post by DovBear on Shomer Negiah Panties called Tzittzit for women?.

Just For Jewish Girls

excerpt from article in The Jewish Chronicle by Justin Jacobs Walk into the Saint Vincent College art gallery in Latrobe and the first thing you’ll see is a wall covered in brightly colored women’s panties.Not the most common item on display at this small, staunchly Catholic institution, but peek a little closer — each pair is adorned with Hebrew text: shomer negia (don’t touch). Or, as artist and designer Maya Escobar explained, many interpret her panties as, “If you’ve gotten this far, you’re too far.”The underwear is part of Tzit Tzit: Fiber Art and Jewish Identity, Saint Vincent’s new exhibition as assembled by guest curator and associate art professor Ben Schachter. The pieces included interpret the exhibition’s title both literally and metaphorically — tzit tzit as art, certainly, but also as a symbol of how Jews are bound together by material through tradition and practice.“I wanted to make something like a ‘What Would Jesus Do’ bracelet but for young, Jewish girls,” said Escobar of her popular creation (they sell online at her Web site). “But why do people automatically assume it has to be a sexual message for men? It should be a halachic thing for women. Ideally, these aid in being shomer negia because they’re a reminder. They’re about individual sexuality for women.”“They’re provocative and also ‘keep your hands off’ at the moment of greatest vulnerability. It’s really post-modern and funny,” said Schachter. “I mean, it’s underwear.”click here for full articleSHOMER NEGIAH PANTIES are avaliable on ShomerNegiahPanties.com

Tzit Tzit: Fiber Art and Jewish Identity

I met Ben Schachter at the 2009 Conney Conference on Jewish Art: Performing Histories, Inscribing Jewishness, where coincidentally, we both presented Eruv themed works.In addition to making humorous Jewish themed conceptual art, Ben is a curator and is the man behind Tzit Tzit: Fiber Art and Jewish Identity. I have a few pieces from Hiddur Mitzvah included in the show.A special exhibit assembled by guest curator Ben Schachter, “Tzit Tzit: Fiber Art and Jewish Identity,” will open with a reception at The Saint Vincent Gallery in the Robert S. Carey Student Center at Saint Vincent College from 6 to 8:30 p.m. Thursday, January 28. Admission is free and open to the public.The exhibit will continue from Friday, January 29 through Sunday, February 21 during regular Gallery hours: 12 noon to 3 p.m. and 6:30 to 8:30 p.m. Tuesdays, Wednesdays and Thursdays; 12 noon to 3 p.m. Fridays, Saturdays and Sundays. The Gallery is closed on Mondays.Participating artists include Maya Escobar, Melanie Dankowicz, Carol Es, Leslie Golomb, Louise Silk and Shirah Apple.Ms. Silk will present a lecture, “Quilting and Spirituality,” at 6 p.m. Monday, February 9 in room 100 of Prep Hall.Mr. Schachter, associate professor of fine arts, will give a Gallery tour of the exhibition at 7:30 p.m. Tuesday, February 9.The exhibit was developed by Mr. Schachter. “I have been studying various aspects of Jewish art for the past three years and this exhibit is an outgrowth of that interest,” Mr. Schachter said. “The artists hail from Los Angeles, New York City, Kansas City, Illinois and Pittsburgh.”“Fiber art refers to any use of a cloth such as stitching or weaving,” he explained. “The title, Tzit Tzit, refers to the fringe on a prayer shawl, or tallis, worn by many Jews during prayer. While using thread, cloth, pattern making, stitching and other craft materials, each artists’ process creates a language derived from craft techniques that reinterprets the Old Testament, the oral law as written in the Talmud and personal histories. In so doing, both craft theory and Jewish Art are reinvigorated. I learned of these artists through Jewish art conferences I have attended, through exhibitions and through national awards. I think our students and our friends in the region will really enjoy seeing their work.”Ben Schachter is an artist whose work integrates conceptual art and Jewish law. He sees a connection between the rules artists have created to guide and limit their work and Jewish traditions. His work has been shown nationally and will be on exhibition at the Westmoreland Museum of Art in Greensburg concurrent with this exhibition. He holds an M.F.A. and M.S. degree from Pratt Institute and lives in Pittsburgh with his wife and two children.Carol Es paints images that powerfully scream of a life of hard labor. As a child she worked endless hours in a sweatshop with her family. Ms. Es' works are featured in numerous private and public collections, including the Getty Museum, Brooklyn Museum, UCLA Special Collections, the Jaffe Collection and Centre Georges Pompidou in Paris. She is also a two-time recipient of the ARC Grant from the Durfee Foundation and was recently awarded the prestigious Pollock-Krasner Fellowship.Maya Escobar’s work directly challenges gender roles and illustrates how Jewish tradition empowers women. Ms. Escobar received her master of fine arts degree from the Sam Fox School of Design & Visual Arts, Washington University in St. Louis, and her bachelor of fine arts degree from the School of the Art Institute of Chicago. She has exhibited work in Spain, Guatemala, United States, Germany and Venezuela.Melanie Dankowicz creates intricate papercut sculptures, marriage contracts, and wall art. An expansion of the medium, Dankowicz's three-dimensional forms are ephemeral lace-like paper structures, of elegant tracery that has inspired her recent metalwork. She draws inspiration from the countryside of Illinois, where she resides with Harry and their three children.Leslie Golomb exhibits her work nationally and internationally and is the recipient of numerous awards, including recognition from the National Endowment for the Arts, Pennsylvania Council on the Arts Individual Artists Fellowship Award and a State of the Art Award from the State Museum of Pennsylvania. Her work was recently included in the Three Rivers Arts Festival and Best of Pittsburgh Invitational. Ms. Golomb holds a bachelor in fine arts from Carnegie-Mellon University and a master of fine arts from the School of the Art Institute of Chicago. She served as founder and director of the American Jewish Museum of the Jewish Community Center of Greater Pittsburgh for nine years. She has returned to the studio producing prints and artists books.Louise Silk began her quest to acquire skills as a quilter after being inspired by an article in Ms. Magazine in 1971 about quilt making as a woman's art form. Over the past 30 years, her work has been included in Quilt National Biennial Exhibition of Contemporary Quilts as well as many private corporate collections such as USAirways, Paine Webber and PNC Bank. She is a certified Integrated Kabbalistic Healer. She is currently living and working from her loft in the South Side of Pittsburgh, Pennsylvania.Ms. Golumb and Ms. Silk collaborate and join their printmaking and fiber art into multilayered quilts, runners and tallisim. The images and techniques bring together American folk traditions and Jewish history in surprising ways. Ultimately the perspective of these five artists reinvigorates what Jewish Art is and can become.Shirah Apple received a master of fine arts degree from the Rinehart School of Sculpture at the Maryland Institute College of Art in 2006. She is a graduate of MICA’s post-baccalaureate certificate program and of Miami University, where she received a bachelor of science degree in business administration.Further information about the exhibition is available by contacting the Gallery at 724 805-2107, www.stvincent.edu/gallery.

Papi's fotos de Janukah

My papi, Gonzalo Escobar, took some amazing photos this Channukah. His shots really put my cellphone pics to shame.  Click here to see more.

Berlin's Eruv Talk

I will be presenting Berlin's Eruv at KAM Isaiah Israel, as part of their World Jewry Program, this Sunday, November 8th. The lecture is open to the public.

video still from interview with Moshe Or

In 2008 I traveled to Berlin as part of exchange program with my University. Prior to this visit, I had never been to Germany- nor did I have any particular reservations about going or not going, but it seemed everyone else had their own opinion on the matter.“Germany, how can you go there as a Jew?” “There are Jews in Germany? I thought they were all dead?” “You are so brave to go to Germany…”Ultimately people’s projections as to my intentions for going to Germany became the filter through which I experienced Berlin.While I was in Berlin I conducted interviews with members of the community concerning the highly visible presence of the monuments and memorials commemorating Jewish life (death) have impacted their individual and communal Jewish identities. Other topics included: the notion of German Jews vs Jews living in Germany and how this differs from an American Jewish identity, their status as diaspora Jews and their relationship to Israel, their thoughts on the European Union, anti-semitism and the widespread use of facebook as a mode of connection.The title of the piece Berlin’s Eruv is a play on the fact that there is not actually an eruv in Berlin.  An eruv is a rabbinically sanctioned demarcation of space that transforms public space into private space for the purposes of the Sabbath, allowing Orthodox Jews to carry in public places, a practice which is otherwise prohibited. Modern eruvs are often made of wire strung between utility poles, a gesture towards a “walled courtyard,” indicating an enclosed, private space.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. The interviews I conducted in Berlin relied on the presence of institutionalized markers of Jewish identity, to give weight to the idea non-presence of the living Jewish community.

Berlin's Eruv Talk

11/8/09 @ 10:30 amKAM Isaiah Israel1100 E Hyde Park BlvdChicago, IL 60615-2810773-924-1234

Orchard Street Artist Cultural Heritage Project

My father and I participated in the Orchard Street Artist Cultural Heritage Project.

During the months of December 2009 and January 2010, The John Slade Ely House Center for Contemporary Art in New Haven, Connecticut will come alive with memories, recollections, and recreations of an important community heritage site,  in an innovative group installation designed to both stimulate reflection on the legacies of past generations and engage the public in dreams for the future.The Orchard Street Shul Cultural Heritage Artists Project is an art exhibition, a history lesson,  a point of cultural exchange, and meeting place for dreamers, both nostalgic and visionary.  Artists, researchers, and scholars have joined together to celebrate an important historic New Haven landmark which was once central to the life of a large Jewish immigrant population in the Oak Street neighborhood.Urban changes in the last 50 years have all but erased evidence illustrating the importance of the Oak Street neighborhood in the lives of the newly arrived immigrants and migrants who populated much of the area now known as the "Oak Street Connector", Route 34.  Where some see open space, or a new hospital, or a school, or a parking lot, others with longer memories see shops bustling with activity, voices shouting in Yiddish and Italian, sprinkled with a variety of accents from elsewhere, including near and distant regions within the USA.Contributions to the installation offer a range of approaches.  Some artists researched the history of the Orchard Street Shul and its neighborhood, uncovering multiple stories of this community: stories of women working together to aid refugees, stories of hard-working fathers and mothers who dedicated themselves to making a better life for their children, and stories of teenagers who giggled and mingled on the steps of the Shul.   Others built on their own experiences, reaching into their hearts to create depictions of the Shul that are evocative of deeper connections with history and community.  Still others focused on the issues of urban renewal, making real the shifts in our urban landscape that are difficult to imagine as we visit the site today.Included in the Project are presentations by researchers from Yale University who developed innovative ways to document the building, including  virtual reconstructions exploring new digital methods, ground-breaking research by computer scientists that promises to change the ways that cultural heritage sites will be documented in the future.  Some contributing artists used this digital data in their creative work.The Orchard Street Shul Cultural Heritage Project is organized by Cynthia Beth Rubin, a New Haven based artist, in collaboration with participating artists and researchers: Nancy Austin, Meg Bloom, DonnaMaria Bruton, Jeanne Criscola, Roslyn Z. Croog, Linda Drazen, Paul Duda, Gonzalo Escobar,  Maya Escobar, Alan Falk, Greg Garvey, Shalom Gorewitz, Jaime Kriksciun, Leslie J. Klein, Beth Krensky, Seth Lamberton, Mary Lesser, Lisa Link, David Ottenstein, Bruce Oren, Robert Rattner, Cynthia Beth Rubin, Holly Rushmeier, Janet Shafner, Frank Shifreen, Suzan Shutan, Sharon Siskin, Christina Spiesel, Yona Verwer, Julian Voloj, Laurie Wohl, Chen Xu, and Howard el-Yasin.  The group includes artists from California, Florida, Utah, Missouri, Rhode Island, Massachusetts, and New York, who traveled to New Haven to contribute to the project alongside artists from the region.A Project Book is being published in conjunction with the exhibition, including essays by Haisia Diner, the eminent scholar of Jewish immigration history,  Walter Cahn, renowned historian of art and and architecture, and Hana Iverson, known for her remarkable multi-media installation "View from the Balcony"  that was instrumental in helping attract attention to the renovation project of the Eldridge Street Shul.  The book will also feature photographs of the works in the exhibition and memories of the Orchard Street Shul, with commentary by Karen Schiff.  The innovative book design is by Criscola Design.The Public is Invited to the Opening Reception for the Participating Artists,  on Sunday, December 6, from 12:00 Noon to 5:00 pm.    To set the mood for the launch of “The Orchard Street Shul Artists Cultural Heritage Project”, the Joseph Slifka Center for Jewish Life at Yale for Jewish Life at Yale will host a Jazz jam session on December 5 at 7:30, celebrating the swing dance music of 1924 and beyond, when the cornerstone of this Synagogue was put in place in a ceremony attended by Mayor Fitzgerald and much of the entire New Haven community.The John Slade Ely House Center for Contemporary Art is open W-F, 11:00 am to 4:00 pm, and weekends 2:00 pm  to 5:00 pm.  Schools and other organizations who would like to arrange a group visit outside of regular hours may do so by sending an email to: [email protected].

Ga Bless you Ma

From the Vanessa Hidary the Hebrew Mamita[youtube=http://www.youtube.com/watch?v=CbZ131lXoiY]UPDATE: this post generated these responsesRIO YANEZ:

El Rio’s got The Hebrew Mamita’s back in the Bay Area, f’sho!

Hidary’s ability to discuss her Jewish identity and experiences while talkin’ hella mad shit is amazing. She’s a kindred spirit to my Ghetto Frida project. After watching the videos on her youtube page I didn’t hesitate for a minute to head over to the official Hebrew Mamita online store and purchase her CD. She describes the album as “not appropriate for young children but spectacular for adults with flava!” a line I’m kicking myself for not coming up with.El Rio’s got The Hebrew Mamita’s back in the Bay Area, f’sho!

ALIZA HAUSMAN:

The YouTube video below is the Puerto Rican Jewess's riff on "Ga Bless You Ma." For those of you innocents, this is a common enough phrase slung at female passerby by tigueritos hanging out on the street corners of Washington Heights and other New York City 'hoods. And just in case you think I can't spell, there's nothing religious about the phrase...at least not when you say it like that.You might want to prepare for the video by rereading my earlier blog posts, "Hispanic Woman Walking" and "My Mother Wore Tight Pants".

your responses

RELATED POSTSGallery OpeningNext Phase of Acciones PlasticasVideo ResponsesHow does it feel to be called a JAP? Now I am asking you to participate. Hopefully viewing these images has caused you to question if and when similar stereotypes have been applied to you or those around you. Please take the time to share your experiences by clicking on any of the dolls to submit your response.I have included a section with guiding questions. If you have more you would like to submit post them herePlease feel free but not limited to answering the following questions regarding each doll:

Is there any truth to this description?Are all of these things negative?What is the origin of this stereotype?What is a _________ really like?What does this stereotype leave unsaid?

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