As a boy, Dawa was an illiterate Tibetan nomad whose life revolved around herding yaks. At 13, his life changed: through a series of visions, Dawa acquired the gift of telling the epic story of Tibet’s King Gesar. Now, at 35, Dawa receives a salary from the government as a guardian of national cultural heritage and is regarded as a holy man by his community. When an earthquake reduces his hometown to rubble, redevelopment of the region takes a giant leap forward. In the midst of such seismic shifts, Dawa seeks healing from King Gesar and other divine protectors of the land.
Himself
Six blind Tibetan teenagers climb the Lhakpa-Ri peak of Mount Everest, led by seven-summit blind mountain-climber Erik Weihenmayer.
The main characters of the film are two small boys who share the throne of Karmapa, the highest office of one of Tibetan Buddhism's main sects and the third in line after the Dalai Lama and Panchen Lama. As with the Dalai Lama, Karmapa is the same soul which reincarnates in each successor to the office, who is identified by omens, portents and other signs. The Karmapa line actually pre-dates the Dalai Lama's, and their respective importance has alternated in the course of history with either the Karmapa or Dalai Lama holding precedence. Only one of the current Karmapas lives in Tibet, who is recognized by the Dalai Lama but controlled by the Chinese government for political ends. The second Karmapa lives in New Delhi, India and was selected by a Tibetan group in exile. The film was shot in India, Nepal and Tibet and features the Dalai Lama as narrator, providing an incisive spiritual and political view of occupied Tibet.
The neon sign ‘Circus’ illuminates the wide street of Naples’ suburbs: four circus families were abandoned by the institutions, and now they’re awaiting the pandemic will disappear, like a magic show. The circus has stopped, but their lives go on.
A portrait of His Holiness, the 14th Dalai Lama, which includes historical footage of China's repression of Tibetan Buddhism in 1959.
A representation of queer and feminist imagery that was mainly shot in the Qinghai-Tibetan Plateau, remote and developing areas in southwest China, and metropolitan cities like Beijing from 2000 to 2004 to document the social changes in contemporary China. The director sympathetically and erotically represents a variety of women, including women as laborers, women as prayers, women in the ground, women in marriage, and women who lie on the funeral pyre with their dead husbands. Her camera juxtaposes the mountains and rivers in old times, the commercialized handicrafts as exposition, the capital exploitation of the elders’ living space, and the erotic freedom of the young people in a changing city.
Each year, groups of Tibetan children secretly flee their homeland over the Himalayas to reach schools in India founded by the government in exile. Entrusted to smugglers, they are risking their lives by illegally crossing the great Himalayan range, a towering rampart between Tibet and India. The director will take us in the Mussorie school, in North India, where two thousand four hundred children have been rescued. They have left behind their family childhood and are now considered as orphans. We will discover the itineraries of Sonam, aged nine, and Dholma, the little new girl of the school. Here in India, they are taught about Tibetan culture and will find out about the history of their country and their ancestors. Sonam and Dholma's story is that of thousands of Tibetan children. Are they orphans of a lost country or bearers of hope who will save an endangered culture?
A couple of artists travels through the Mexico desert to present their puppet show.
We get to meet Aslanbek—a teenage shepherd in the mountains of Kyrgyzstan. “Aslanbek” is a story exploring the dynamics of relationship between humans and animals, what we can learn from the mountains, and about dreams. In short, it's a story about our forgotten values.
An intimate portrait of the nuns of Kala Rongo, a rare and exceptional Buddhist Monastery exclusively for women situated in Nangchen, in remote and rural northeastern Tibet. These nuns are receiving religious and educational training previously unavailable to women, and playing an unprecedented role in preserving their rich cultural heritage even as they slowly reshape it. They graciously allow the camera a never-before-seen glimpse into their vibrant spiritual community and insight into their extraordinary lives. Some shy, some outspoken, all are committed to the often difficult life they have chosen, away from the yak farms and herding families of their birth. It is the story of their spiritual community, one that couldn't have existed 20 years ago but is thriving today.
"The Last Season: Shawaks" revolves around an extended Shawak family whose life is marked by seasonal migration.
Angdu is no ordinary boy. Indeed, in a past life he was a venerated Buddhist master. His village already treats him like a saint as a result. The village doctor, who has taken the boy under his wing, prepares him to be able to pass on his wisdom. Alas, Tibet, Angdu’s former homeland and the centre of his faith, lies far away from his current home in the highlands of Northern India. On top of that, the conflict between China and Tibet makes the prospect of a trip there even more daunting. Undeterred by these harsh facts, the duo set off for their destination on foot, accompanied by questions of friendship and the nature of life. With its narrative approach steeped in a serene sense of concentration, this documentary film, composed over a period of eight years, stands as a fundamental experience in its own right.
Like an antipodean version of Romeo and Juliet, it emerges that Warri and Yatungka became the last nomads because they had married outside their tribal laws and eloped to the most inaccessible of regions. In 1977 the land was stricken by a severe drought and their tribal elders mounted a search for them with the help of a party of white men led by Dr Bill Peasley and one of their own number, a childhood friend named Mudjon. The film takes Dr Peasley back into the desert to relive his momentous journey with Mudjon and culminates with poignant archival footage of the elderly couple found naked and starving.
As the crucial question arises of the future succession of the Dalai Lama, we take a look back at the tormented history of the "Land of Snows" which lives under Chinese domination and which remains a geopolitical issue of the first order. A valuable documentary that gives voice to a people that China is trying to permanently silence.
María is an Amorúa girl; an indigenous group that traveled the savannas of Orinoquía as nomads. She lives with her grandmother Matilde, her sister diana and her cousins in Puerto Carreño, in the Colombia-Venezuela border. The amorúa are considered wild and are not literate. Matilde wants her granddaughters to learn to write and read to live better in this town of "rational whites" as they call us. The director follows María's life for 8 years from her childhood to her adolescence and invites her to travel the places her grandma did as a nomad.
AMIN portrays Qashqai musician Amin Aghaie, a young modern nomad and his family who despite facing steep financial, cultural and political obstacles are dedicated to their art and culture. Amin travels to remote towns and villages to record the music of the surviving masters whose numbers decline each year. His nomadic family are selling their meager belongings to help support their son's education in performance and ethnomusicology at Tchaikovsky's Conservatory in Kyiv, Ukraine, but it is not enough. Amin, desperate to finish his academic education, sells his violins one at a time just to pay for his tuition.
Documentary on Tibet.