El Gusto is the story of an orchestra of Jewish and Muslim musicians torn apart by war 50 years ago, and recently reunited for an exceptional concert. These musicians share a passion they never lost: the soul of Algiers, Chaabi music.
Le Fils De Famille
Le Beau Gosse
Le Battant
L' Académique
Le Nostalgique
Le Solitaire
Le Miroitier
Le Méditerranéen
El Gusto is the story of an orchestra of Jewish and Muslim musicians torn apart by war 50 years ago, and recently reunited for an exceptional concert. These musicians share a passion they never lost: the soul of Algiers, Chaabi music.
2012-01-11
7.5
Scooby-Doo and the rest of the ghost-busting gang visit a quiet farm town where everyone is preparing for the annual Halloween harvest celebration.
After thirty years in the big corporation, Ugo Fantozzi retires. Suddenly, he needs things to do in everyday life and he tries a number of activities: helping Pina shopping; babysitting grand-daughter Uga; a trip to Venice; learning golf. He then fakes documents to get a new job, but in the end he becomes a hypochondriac and doesn't even take a long-awaited chance with Miss Silvani.
One of the key factors in Italian unification was the overthrow in 1860 of Francesco, the King of Naples and the two Sicilies, who went into elegant but impoverished exile in Rome with his Queen, Maria Sofia. This seriocomic drama follows the deposed royals as they adapt to their new lives. The former king has recognized the political finality of his deposition, but his queen has taken to traveling in men's clothing all over Italy trying to foment an uprising to restore them to the throne. She is also frantic to have a baby, an heir, but the king has become celibate as a kind of homage to his beloved mother; he spends all his time lobbying the Vatican to get her declared a saint.
Scooby-Doo and the gang investigates a new ghost at a water park resort.
Ugo Fantozzi was resurrected from the company where he worked because of a crisis, how it will end?Tenth and final chapter of the film series of Fantozzi character.
While on vacation in Brazil, Scooby-Doo and the gang encounter a mythical beast at a game of soccer.
Jason ships out aboard a teen-filled "love boat" bound for New York, which he soon transforms into the ultimate voyage of the damned.
Splash into action with seafaring sleuths Scooby-Doo and the Mystery, Inc. gang as they collide with a mystery ship and try to uncover clues from a vanished crew in Hassle in the Castle! Shaggy and Scooby-Doo are then captured by Redbeard the Pirate in Go Away Ghost Ship. Zoinks! If the case isn’t solved soon, somebody’s going to walk the plank! And when Scooby and friends get lost in a swamp, they meet up with the Harlem Globetrotters and Redbeard the Pirate – again! – for a swashbuckling adventure worth a treasure chest full of Scooby Snax!
In 1988, young sisters Katie and Kristi befriend an invisible entity who resides in their home.
Ugo Fantozzi has been ejected from Heaven and is sent back to Earth for a short period of time until the staff in Heaven can get Fantozzi a place there. Fantozzi goes through a variety of unfortunate experiences, such as rescuing his retro punk granddaughter Uga, and having to pay a vast telephone bill due to frequent chat line conversations. He ends up getting arrested instead of his ex-boss, who was originally charged with corruption. Just as he is about to enjoy the World Cup Final with Italy, he is called back into Heaven. Can he find peace once again?
Child abuse, mental illness, and forbidden love converge in this mystery involving a mother and daughter who were thought to be living a fairy tale life that turned out to be a living nightmare.
Scooby-Doo and Shaggy must go into the underworld ruled by The Goblin King in order to stop a mortal named The Amazing Krudsky who wants power and is a threat to their pals: Fred, Velma, and Daphne.
The film deals with a young man, following his “endeavors” in the city he lives in, which mostly comprise of him roaming the streets aimlessly. In the beginning, he seems peculiar but still normal, but as the story progresses, the portrait of a sadomasochistic man is revealed quite eloquently.
A young witch visits her cousin in a small town during a heated mayoral election race. Her kind-hearted cousin, the town’s beloved “good witch” and newlywed with two teenage step-kids, is running for office, but must keep her family from falling apart when their visitor uses her magic to put them—and the whole town—under her bitter spell.
Ermus Daglek, retired Empathtek engineer, commandeers a defunct factory where he creates androids based on persons from his past and recreates a dinner party where he lost the love of his life - until they malfunction and escape.
Naruto and his friends must get back a jug of stolen holy water from a band of higher class ninjas.
A rowdy teacher accompanies a class trip to Thailand to recover some diamonds accidentally sent there and restore the school's reputation.
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.
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.
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.
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...
Alone in a small white house on the edge of national road 1, the Trans-Saharan road, which connects Algiers to Tamanrasset crossing the immensity of the desert, Malika, 74, one day opened her door to the director Hassen Ferhani, who came there to scout with his friend Chawki Amari, journalist at El Watan and author of the story Nationale 1 which relates his journey on this north-south axis of more than 2000 km. The Malika of Amari's novel, which Ferhani admits to having first perceived as a "literary fantasy", suddenly takes on an unsuspected human depth in this environment naturally hostile to man. She lends herself to the film project as she welcomes her clients, with an economy of gestures and words, an impression reinforced by the mystery that surrounds her and the rare elements of her biography which suggest that she is not from the region, that she left the fertile north of Algeria to settle in the desert where she lives with a dog and a cat.
These are the first images shot in the ALN maquis, camera in hand, at the end of 1956 and in 1957. These war images taken in the Aurès-Nementchas are intended to be the basis of a dialogue between French and Algerians for peace in Algeria, by demonstrating the existence of an armed organization close to the people. Three versions of Algeria in Flames are produced: French, German and Arabic. From the end of the editing, the film circulates without any cuts throughout the world, except in France where the first screening takes place in the occupied Sorbonne in 1968. Certain images of the film have circulated and are found in films, in particular Algerian films. Because of the excitement caused by this film, he was forced to go into hiding for 25 months. After the declaration of independence, he founded the first Algerian Audiovisual Center.
Directed by Pierre Clément and Djamel-Eddine Chanderli, produced by the FLN Information Service in 1958, this film is a rare document. Pierre Clément is considered one of the founders of Algerian cinema. In this film he shows images of Algerian refugee camps in Tunisia and their living conditions. A restored DVD version released in 2016, from the 35 mm original donated by Pierre Clément to the Contemporary International Documentation Library (BDIC).
“La Zerda and the songs of oblivion” (1982) is one of only two films made by the Algerian novelist Assia Djebar, with “La Nouba des femmes du mont Chenoua” (1977). Powerful poetic essay based on archives, in which Assia Djebar – in collaboration with the poet Malek Alloula and the composer Ahmed Essyad – deconstructs the French colonial propaganda of the Pathé-Gaumont newsreels from 1912 to 1942, to reveal the signs of revolt among the subjugated North African population. Through the reassembly of these propaganda images, Djebar recovers the history of the Zerda ceremonies, suggesting that the power and mysticism of this tradition were obliterated and erased by the predatory voyeurism of the colonial gaze. This very gaze is thus subverted and a hidden tradition of resistance and struggle is revealed, against any exoticizing and orientalist temptation.
This video research is based on a trip to Morocco in July 2005, during which the director documented irregular migration transiting through Morocco, as well as their control. This geographical project focuses on the main migratory axes: Oujda, entry point for migrants in Morocco; Tangier, from where migrants can try to cross the strait or the fences of Ceuta; Rabat, organization space; and Laayoune, the closest point to the Canaries. The video questions the nature and meaning of these extraterritorial enclaves that structure the Moroccan territory.
“Forgetting is complicit in recidivism,” says the commentary of this film dedicated to the demonstration of October 17, 1961 in Paris and the savage repression that followed. 11,538 Algerians will be arrested, which is reminiscent of the great Vel d’hiv roundup of July 16 and 17, 1942 where 12,884 Jews were arrested. The film brings together eyewitnesses including a priest, a peacekeeper, a couple of workers sympathetic to the Algerian cause, a lawyer, Paris municipal councilors including Claude Bourdet (then one of the leaders of the PSU and journalist to France Observateur), Gérard Monatte, the future police union leader, and the editor and writer François Maspero.
Séfar (in Arabic: سيفار) is an ancient city in the heart of the Tassili n'Ajjer mountain range in Algeria, more than 2,400 km south of Algiers and very close to the Libyan border. Séfar is the largest troglodyte city in the world, with several thousand fossilized houses. Very few travelers go there given its geographical remoteness and especially because of the difficulties of access to the site. The site is full of several paintings, some of which date back more than 12,000 years, mostly depicting animals and scenes of hunting or daily life which testify that this hostile place has not always been an inhabited desert. Local superstition suggests that the site is inhabited by djins, no doubt in connection with the strange paintings found on the site.