The art of Senegalese director Djibril Diop Mambety's cinema lies in the tension created between the visual narrative and the aural narrative. His work has been considered hugely influential, and his films bridge Western practices of filmmaking and oral traditions from West Africa. Mambety's film Touki Bouki is considered one of the foundational works of African cinema. Vlad Dima proposes a new reading of Mambety's entire filmography from the perspective of sound. Following recent analytical patterns in film studies that challenge the primacy of the visual, Dima claims that Mambety uses voices, noise, and silence as narrative tools that generate their own stories and sonic spaces. By turning an ear to cinema, Dima pushes African aesthetics to the foreground of artistic creativity and focuses on the critical importance of sound in world cinema.

The art of Senegalese director Djibril Diop Mambety's cinema lies in the tension created between the visual narrative and the aural narrative. His work has been considered hugely influential, and his films bridge Western practices of filmmaking and oral traditions from West Africa. Mambety's film Touki Bouki is considered one of the foundational works of African cinema. Vlad Dima proposes a new reading of Mambety's entire filmography from the perspective of sound. Following recent analytical patterns in film studies that challenge the primacy of the visual, Dima claims that Mambety uses voices, noise, and silence as narrative tools that generate their own stories and sonic spaces. By turning an ear to cinema, Dima pushes African aesthetics to the foreground of artistic creativity and focuses on the critical importance of sound in world cinema.

For too long, the approach to seemingly universal experiences like love, death, and even time in film has been dominated by the Global North. But what if such explorations developed horizontally instead? Drawing from both European and African cultural theorists, including Gilles Deleuze and Wole Soyinka, Vlad Dima invites us to consider what happens to postcolonial African film if we no longer privilege the idea of time. How else might we understand the cinematic image, and how would its meanings change? Meaninglessness: Time, Rhythm, and the Undead in Postcolonial Cinema is a study of meaning and meaninglessness through the figure of the undead, beginning with francophone Africa and extending to postcolonial France. Through the analysis of films like Mati Diop's Atlantics and Jean-Pierre Bekolo's Miraculous Weapons, Dima shows how the African cinematic image may produce meaning without any attachment to European time, and how that meaning is connected instead to the philosophy of negritude and to the notion of rhythm. Meaninglessness introduces the concept of the rhythm-sequence as a new way to understand the African moving image.

In this original and provocative study of contemporary African film and literature, Vlad Dima investigates the way that football and cinema express individual and collective fantasies, and highlights where football and cinema converge and diverge with regard to neocolonial fantasies. Shedding new light on both well-known and less familiar films by Mahamat-Saleh Haroun, Abderrahmane Sissako, Jean-Pierre Bekolo, Moussa Toure, Safi Faye, Cheick Doukoure, and Joseph Gai Ramaka, among others, the study asks just whose fantasy is articulated in football and African cinema. Answering this question requires the exploration of body and identity issues, here through the metaphor of skin: fantasy as a skin; the football jersey as a skin; and ultimately film itself as a skin that has visual, aural, and haptic qualities. The neocolonial body is often depicted as suffering and in the process of being flattened or emptied. So frequently do African cinema and literature replicate this hollowed body, all skin as it were, that it becomes the very type of body that defines neocolonialism. Could the body of film - the depth of both characters and story within the cinematic skin - hold the key to moving into a post-neocolonial era, an era defined by "full" bodies and personal affirmation? This is the question Dima seeks to answer.