This spatial analysis, based on detailed field surveys, shows the conscious strategies shaping these paths. This presentation will show the latest results of my study, using spatial humanities and georeferencing tools, allowing to highlight the life path of these artists (place of birth, education, residencies, awards, galleries) and to list their “futurist” artworks exhibited in the world (solo, group, biennial, art fair and festival). We would rather approach these Arab “futurist” esthetics by studying their circulations with an empirical method. It is a quite a difficult task to date and map this phenomenon using art historical standards, which are generally based on nationalism, the art market or more recently, reception theory. A look at the manifestations that arose in this “futurist” esthetic allows us to understand the Arab cultural malleability that takes its roots in the territorial complexities, the wide diaspora communities and transnational identities. An increasing degree of interactionism has appeared from artists and cultural actors such as Sophia al-Maria, Larissa Sansour, Rachel Dedman and Shumon Basar. From this moment onwards, artworks, writing and events emerged in the Arab Geocultural spaces all over the world. These representations aim to explore alternative realities, creating scenarios where imagination and science fiction play a central role. "Geographies and Art Histories: Diaspora, Decolonizing, and Praxis", panel chaired by Andrew Gayed and Chanda Carey, College Art Association, The Annual Conference, New York, 13 February 2019 Since the early 21th century, art production witnessed an emerging bunch of Arab “futurist” esthetics. Moderator Ginsburg, given his research using many of these methodologies, will aim to focus the discussion on how the above issues impact specifically on the contemporary study of kabbalah, and how they should shape it in the future. Marla Segol will discuss the importance of new approaches to understanding gender, embodiment and sexuality beyond French feminism, grounded in the mythology and the scientific lore of the period, and understood through the various lenses of queer theory. Pinchas Giller will explore the role of technology in the current practice and study of kabbalah, which opens new possibilities for both scholars and practitioners. Vadim Putzu will draw from the burgeoning developments in the scientific study of the human mind, brain, and psyche, to discuss how the findings and methodologies of neurocognitive and psychiatric research may contribute to a better understanding of Jewish mystical practices and experiences to place its study within broader scholarly conversations in the fields of comparative religion, Religious Studies, and beyond. Ronit Meroz, on the other hand, emphasizes the value of literary analysis not only for its intrinsic value but also as a means for deciphering the archeology of the text and its different historical strata. He asserts the importance of social context to their meaning. Hartley Lachter will discuss kabbalistic texts whose provenance is already established. We will ask four key questions: First, How do we define the disciplinary domain of kabbalah? Second, What are the most pressing questions in the study of kabbalah? Third, have we adopted new theories or methodologies in recent years? If so why? Fourth, What are the advantages and disadvantages of your theoretical and methodological approach to the study of kabbalah? Fifth, what comes next? To reach this goal the panel will be comprised of scholars representing different approaches. The roundtable aims re-examine methodologies for its study. The discipline must therefore graduate from its initial focus on the textual. Because kabbalah has literary, historical, ritual, cognitive, and experiential dimensions, it crosses many disciplinary and methodological lines. The academic study of kabbalah is a new field, growing by leaps and bounds.
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