Do artists travel away from or towards trauma? Is trauma encrypted or inscribed in art? Or can aesthetic practices – after-images – bring about transformation – that does not imply cure or resolution – of the traces – after-affects – of trauma, personal trauma or historical traumas inhabiting the world whose traces artists also process as participants in and sensors for our life-worlds and histories? How does the viewer, coming belatedly or from elsewhere encounter works bearing such traces or seeking forms through which to touch and transform them? These are some of the questions posed by major feminist art historian and cultural analyst, Griselda Pollock, in her latest installation of the virtual feminist museum. In closely-read case studies, we encounter artworks by Gian Lorenzo Bernini, Ana Mendieta, Louise Bourgeois, Alina Szapocznikow, Anna Maria Maiolino, Vera Frenkel, Sarah Kofman and Chantal Akerman to explore trauma and bereavement, fatal illness, first and second generation Holocaust experience, migration, exile and the encounter with political horror and atrocity. Offering a specifically feminist contribution to trauma studies, and a feminist psychoanalytical contribution to the study of contemporary art, this volume continues the conceptual innovations that have been the hall-mark of Pollock's dedicated exploration of 'feminist interventions in art's histories'.

The sixth mass extinction or Anthropocene extinction is one of the most pervasive issues of our time. Animals, Plants and Afterimages brings together leading scholars in the humanities and life sciences to explore how extinct species are represented in art and visual culture, with a special emphasis on museums. Engaging with celebrated cases of vanished species such as the quagga and the thylacine as well as less well-known examples of animals and plants, these essays explore how representations of recent and ancient extinctions help advance scientific understanding and speak to contemporary ecological and environmental concerns.

The French philosopher Gilles Deleuze was one of the most innovative and revolutionary thinkers of the twentieth century. Author of more than twenty books on literature, music, and the visual arts, Deleuze published the first volume of his two-volume study of film, Cinema 1: The Movement-Image, in 1983 and the second volume, Cinema 2: The Time-Image, in 1985. Since their publication, these books have had a profound impact on the study of film and philosophy. Film, media, and cultural studies scholars still grapple today with how they can most productively incorporate Deleuze's thought. The first new collection of critical studies on Deleuze's cinema writings in nearly a decade, Afterimages of Gilles Deleuze's Film Philosophy provides original essays that evaluate the continuing significance of Deleuze's film theories, accounting systematically for the ways in which they have influenced the investigation of contemporary visual culture and offering new directions for research. Contributors: Raymond Bellour, Centre Nationale de Recherches Scientifiques; Ronald Bogue, U of Georgia; Giuliana Bruno, Harvard U; Ian Buchanan, Cardiff U; James K. Chandler, U of Chicago; Tom Conley, Harvard U; Amy Herzog, CUNY; András Bálint Kovács, Eötvös Loránd U; Patricia MacCormack, Anglia Ruskin U; Timothy Murray, Cornell U; Dorothea Olkowski, U of Colorado; John Rajchman, Columbia U; Marie-Claire Ropars-Wuilleumier, U Paris VIII; Garrett Stewart, U of Iowa; Damian Sutton, Glasgow School of Art; Melinda Szaloky, UC Santa Barbara.

Marking a return for Laura Mulvey to questions of film theory and feminism, as well as a reconsideration of new and old film technologies, this urgent and compelling collection of essays is essential reading for anyone interested in the power and pleasures of moving images. Its title, Afterimages, alludes to the dislocation of time that runs through many of the films and works it discusses as well as to the way we view them. Beginning with a section on the theme of woman as spectacle, a shift in focus leads to films from across the globe, directed by women and about women, all adopting radical cinematic strategies. Mulvey goes on to consider moving image works made for art galleries, arguing that the aesthetics of cinema have persisted into this environment. Structured in three main parts, Afterimages also features an appendix of ten frequently asked questions on her classic feminist essay “Visual Pleasure and Narrative Cinema,” in which Mulvey addresses questions of spectatorship, autonomy, and identity that are crucial to our era today.

Liam Kennedy here takes as his focus the ways in which selected photographers have sought to frame the activities and effects of American foreign policy, often with a critical perspective, and how their work engages the dynamics of power and knowledge that attend the American worldview. What is at issue in this book is understanding relations between the geopolitical conditions of visuality and the particulars of the image. Conditions of visuality, for Kennedy, are the ideologies that determine certain ways of seeing, that support actions and representations which establish (in)visibilities and which police the relationship between seeing and believing the American worldview. The individual photographers whose work Kennedy so insightfully dissects are those who have pushed the boundaries of photographic practice and who reflect critically on the contexts and scenery of war: Larry Burrows and Philip Jones Griffiths in Vietnam, Gilles Peress covering the Iranian Revolution, Susan Meiselas in El Salvador and Nicaragua, Ron Haviv and Gary Knight in the Balkans, Ashley Gilbertson and Chris Hondros in Iraq, and Tim Hetherington and Lynsey Addario in Afghanistan. These individuals expanded the conception and technical repertoire of photojournalism, receiving critical acclaim, provoking public and professional controversy, and often incurring great personal cost to themselves. Afterimages presents us with a revisionary understanding of the art of conflict photography. The images are often searing they sometimes demonize and dehumanize the enemy, but also humanize friend or victim: a focus on the human roots the range of feeling in such imagery, from horror to pity."