2012-03-20
0
The SAS (Section Administrative Spécialisée) were created in 1956 by the French army during the Algerian war to pacify "the natives". During the day, the SAS were used as treatment centres and at night as torture centres, in order to crush the Algerian resistance. The SAS were inhabited by French soldiers and auxiliaries (harkis, goumiers) and their families. At independence in 1962, a few families of auxiliaries stayed on; the vacant buildings were occupied by families of martyrs awaiting the better days promised by the new Algeria. 46 years later, the SAS at Laperrine, in the Bouira region, still exists, a unique place inhabited by people who have taken refuge there. They have been joined by farmers fleeing the terrorism of the 90s. They all live as best they can in a place they did not choose, suffering the consequences of war.
This excellent feature-length documentary - the story of the imperialist colonization of Africa - is a film about death. Its most shocking sequences derive from the captured French film archives in Algeria containing - unbelievably - masses of French-shot documentary footage of their tortures, massacres and executions of Algerians. The real death of children, passers-by, resistance fighters, one after the other, becomes unbearable. Rather than be blatant propaganda, the film convinces entirely by its visual evidence, constituting an object lesson for revolutionary cinema.
Algeria, summer 1962, eight hundred thousand French people left their native land in a tragic exodus. But 200,000 of them decided to attempt the adventure of independent Algeria. Over the following decades, political developments would push many of these pieds-noirs into exile towards France. But some never left. Germaine, Adrien, Cécile, Guy, Jean-Paul, Marie-France, Denis and Félix, Algerians of European origin, are among them. Some have Algerian nationality, others do not. Some speak Arabic, others do not. They are the last witnesses to the little-known history of these Europeans who remained out of loyalty to an ideal, a taste for adventure and an unconditional love for a land where they were born, despite all the ups and downs that the free Algeria in full construction had to go through.
Cheikh El-Hasnaoui is an Algerian singer who left his country in 1937 without ever setting foot there again. Between 1939 and 1968 he composed most of his repertoire in France. For many years the Algerian cafes of Paris were the stages of his shows. With a handful of artists of his generation, he laid the foundations of modern Algerian song. A fervent defender of women's rights, he claims, as a pioneer, the fight for identity for a plural Algeria. At the end of the Sixties, he ended his artistic career. On July 6, 2002 he died in Saint-Pierre de la Réunion, where he is buried to this day. This 80-minute documentary follows in the footsteps of this extraordinary character. From Kabylia to Saint-Pierre de a Réunion via the Casbah of Algiers and the belly of Paris.
Following the 1884–85 Berlin Conference resolution on the partition of Africa, the Portuguese army uses a talented ensign to register the effective occupation of the territory belonging to the Cuamato people, conquered in 1907, in the south of Angola. A STORY FROM AFRICA enlivens a rarely seen photographic archive through the tragic tale of Calipalula, the Cuamato nobleman essential to the unfolding of events in this Portuguese pacification campaign.
Negotiating Amnesia is an essay film based on research conducted at the Alinari Archive and the National Library in Florence. It focuses on the Ethiopian War of 1935-36 and the legacy of the fascist, imperial drive in Italy. Through interviews, archival images and the analysis of high-school textbooks employed in Italy since 1946, the film shifts through different historical and personal anecdotes, modes and technologies of representation.
A documentary road movie with René Vautier In the aftermath of Algeria's independence, René Vautier, a militant filmmaker, considered "the dad" of Algerian cinema, set up the cine-pops. We recreate with him the device of itinerant projections and we travel the country in ciné-bus (Algiers, Béjaïa, Tizi Ouzou, Tébessa) to hear the voices of the spectators on the political situation, youth and living conditions of men and Of women today.
Guillermo Gómez Álvarez explores the identity politics of Puerto Rico via archival footage from various sources that clash with nine original songs from local independent musicians and a thematic analysis from a psychoanalyst and a historian. From the juxtaposition the absurd becomes coherent and the coherent becomes absurd as Puerto Rican identity is defined and rejected almost simultaneously.
This film travels over open books, looted objects and postcards to look for the imperial foundations of the world in which we live. Within this wide landscape the film focuses on the destruction of the Jewish Muslim world that existed in North Africa, making it imaginable and inhabitable again. Narrated in the first person, by an Algerian Jew and a Palestinian Jew, the film refuses imperial histories of those places. Objects held captive in museums and archives outside of the places from where they were looted are only the visible tip of the iceberg of the mass colonial plunder of Africa. The film explores the substantial wealth accumulated through the extraction of raw materials, labour, knowledge and skills, including the “visual wealth” attained by putting people in front of the colonisers’ cameras.
«My grandma had a great strength and love for life which made me believe that some of us were able to become immortals and escape death. When she passed at the age of 92, her death was a surprise to me, which I was not prepared for. The cinema has the immense power of creating the illusion of life and its protection. This film is my attempt to rescue my grandma from death. It is not a documentary about my grandma but a film with my grandma. I wanted to film a ghost and then return it to the realm of the living, like Orfeu tried with Eurídice. It is a route to resurrection. It is my way of giving her immortality which I deem to be her right.»
In the Bernese Alps, the Agassizhorn peak memorialises Louis Agassiz – a controversial 19th-century scientist, who not only named the mountain after himself, but who claimed he had discovered the Ice Age and went on to become one of the century's most virulent, most influential racists.
Festival panafricain d'Alger is a documentary by William Klein of the music and dance festival held 40 years ago in the streets and in venues all across Algiers. Klein follows the preparations, the rehearsals, the concerts… He blends images of interviews made to writers and advocates of the freedom movements with stock images, thus allowing him to touch on such matters as colonialism, neocolonialism, colonial exploitation, the struggles and battles of the revolutionary movements for Independence.
If Only I Were That Warrior is a feature documentary film focusing on the Italian occupation of Ethiopia in 1935. Following the recent construction of a monument dedicated to Fascist general Rodolfo Graziani, the film addresses the unpunished war crimes he and others committed in the name of Mussolini’s imperial ambitions. The stories of three characters, filmed in present day Ethiopia, Italy and the United States, take the audience on a journey through the living memories and the tangible remains of the Italian occupation of Ethiopia — a journey that crosses generations and continents to today, where this often overlooked legacy still ties the fates of two nations and their people.
In Algeria, pottery is different from one region to another, the result of the various influences it has undergone throughout history. If the manufacturing steps are substantially the same, the result is far from identical. In Kabylia, for example, the pottery, decorated with patterns, is red in color. In the south of Adrar, there are objects with rather original shapes and black in color. The pottery of the Nementcha Mountains is fashioned in clay with pink tones and decorated with brown designs. Originally, objects were made in families and exchanged between neighbours...