Horizontes de piedra(1956)

Mi hijo Ceferino Namuncurá(es)

Biopic of Ceferino Namuncurá (1886-1905), son of a Mapuche cacique and a white woman, and the first Indian of South America to be beatified. The film starts out as a war movie, showing his father Manuel battling the Spanish and taking a white woman as his captive bride. But little of interest happens after Ceferino is born. His beatification relies partly on his "miraculous" survival after falling in a stream as a baby, but the film does not present this with any great drama, and plods through the rest of the boy's life with similar tepor. Ceferino does well in school, attracts the interest of a priest, attends a Catholic school in Buenos Aires, and studies for the priesthood in Italy, where he dies of tuberculosis after a few unconvincing coughs.

Amin(en)

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.

La chaskañawi(en)

After his father dies, law student Adolfo (Jorge Marchand), returns to his native village in the South of Bolivia, where he falls in love with Claudina Silvia Arévalo, a beautiful chola girl nicknamed La Chaskañawi, which means "girl with big eyes" in Quechua. Falling under her spell, Adolfo forgets about his fiancee in the city, abandons his law studies, and succumbs to alcohol. Based on the 1947 novel La Chaskañawi.

Snowflakes(en)

Rye, a photographer, and Chris, a political science student, are in their final year of college, and have lived together in the same house for three years. While their bond has grown increasingly stale since first moving in together, they’re tethered by a common history and lingering grief; they know the house and its traumas in ways none of its few rotating tenants ever can. Set in the politically charged recent past at Hampshire College - an alternative school without grades or majors - the film's protagonists struggle with the demands of communal living and the concentrated emotions that come with it, against a backdrop of mass protests, long winters, creative passions, and armchair philosophy.

Ainu Neno An Ainu(ja)

This documentary started as part of a photography project about the indigenous Ainu population in northern Japan, portraying people from tightly knit communities. They feel deeply connected by their culture and tradition. With gorgeous pictures, the directors explore how different generations of Ainu reflect on their identity after centuries of oppression.

Harlem School 1970(en)

A unique 'direct cinema' feature length documentary (no narration or interviews) originally filmed in the Spring of 1970 and concluded during the Summer of 2017 (footage added, restored, and re-edited). A day in the life of an inner-city Harlem elementary school. In 2018 filmmaker Phil Gries reunited with seven of his former Harlem elementary students whom he hadn't seen in 50 years.

Attiuk(fr)

The people of Unamenshipu (La Romaine), an Innu community in the Côte-Nord region of Quebec, are seen but not heard in this richly detailed documentary about the rituals surrounding an Innu caribou hunt. Released in 1960, it’s one of 13 titles in Au Pays de Neufve-France, a series of poetic documentary shorts about life along the St. Lawrence River. Off-camera narration, written by Pierre Perrault, frames the Innu participants through an ethnographic lens. Co-directed by René Bonnière and Perrault, a founding figure of Quebec’s direct cinema movement.

Divine Horsemen: The Living Gods of Haiti(en)

This intimate ethnographic study of Voudoun dances and rituals was shot by Maya Deren during her years in Haiti (1947-1951); she never edited the footage, so this “finished” version was made by Teiji Ito and Cherel Ito after Deren’s death.

Im Reich Des Squatters(de)

Moana(en)

Robert J. Flaherty’s follow-up to Nanook of the North shifts from the Arctic to the South Seas, portraying Samoan village life with a painterly eye. Blending ethnographic detail with a romanticized “Gauguin idyll,” the film celebrates daily rituals, communal traditions, and the passage into adulthood, suffused with what Flaherty called “pride of beauty, pride of strength.”

Creature Catalogue(da)

Germaine chez elle(fr)

In front of Jean Rouch's camera, Germaine Dieterlen recalls her ethnographic itinerary, at the Musée de l'Homme, in Mali and in the Paris of the 1930s.

Come Back, Sebastiana(es)

The story of a poor girl who leaves her starving family and sheep for a more prosperous village. Her grandfather finds her and tries to convince her to return to her home.

Hampi(fr)

A ritual vase, the hampi, is placed in the center of the Musée de plein air de la République du Niger in Niamey, during a ritual ceremony featuring possession dances. With this film, Jean Rouch continues his ethnological and cinematographic study of Songhay ritual objects. He demonstrates that, in a particular context, the transfer of a hampi vase to a museum requires the organization of a ritual ceremony to obtain the gods' approval. At the time, however, reservations about filming a possession dance for the opening of a shrine in a museum made the move "questionable from a museological point of view".

Ghostland: The View of the Ju'Hoansi(de)

Remember the culture clash in THE GODS MUST BE CRAZY? This time it's real. One of the most ancient cultures on our planet is undergoing a major change. The Ju/Hoansi Bushmen in Namibia are not allowed to hunt anymore and need to converge with our so called “civilized” lifestyle. For the first time the Ju/Hoansi Bushmen travel through the Kalahari and then right into the heart of Europe. What starts as a look at their fascinating culture becomes an even more fascinating look at our Western lifestyle. A warm and humorous reflection of our habits through the eyes of people who are about to give up their million year old traditions.

Asante Market Women(en)

As retailers, wholesalers, and negotiators, Asante women of Ghana dominate the huge Kumasi Central Market amid the laughter, argument, colour and music. The crew of this `Disappearing World' film have jumped into the fray, explored, and tried to explain the complexities of the market and its traders. As the film was to be about women traders, an all female film crew was selected and the rapport between the two groups of women is remarkable. The relationship was no doubt all the stronger because the anthropologist acting as advisor to the crew, Charlotte Boaitey, is herself an Asante. The people open up for the interviewers telling them about their lives as traders, about differences between men and women, in their perception of their society and also about marriage.

Forest of Bliss(xx)

Forest of Bliss is an unsparing yet redemptive account of the inevitable griefs, religious passions and frequent happinesses that punctuate daily life in Benares, India's most holy city. The film unfolds from one sunrise to the next without commentary, subtitles or dialogue. It is an attempt to give the viewer a wholly authentic, though greatly magnified and concentrated, sense of participation in the experiences examined by the film.

The Nuer(en)

Portrays the Nuer, Nilotic herdsmen of the Nile basin. Shows how their daily lives revolve about their cattle, and depicts the psychological bonds between them. Includes extensive use of Nuer music and poetry.

Color-Blind(fr)

A synaesthetic portrait made between French Polynesia and Brittany, Color-blind follows the restless ghost of Gauguin in excavating the colonial legacy of a post-postcolonial present.

Horendi(fr)

The title of this film translates literally as 'to put on a hori,' a hori being the Songhay term for ceremony of festival. Here it is used to refer to a ganandi, literally 'to make dance' This film concerns two women whom the zima [priest] had diagnosed some months before as being ill through possession by spirits. In the meantime, their families have gathered together the resources to pay for the musicians, dancers, and the priest himself to put on an initiation dance lasting seven days This is a film of documentation, simply recording various moments in the progress of the ceremony, without any form of explanation, neither in intertitle cards nor in voice-over. (Paul Henley, The Adventure of the Real)