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).
1958-01-01
10
"Film shot on the 'bench' from hundreds of photos, buildings, streets, towns unusually colorful for a North Mediterranean eye. The editing was composed on a score because the shots are generally very short, up to two images, and they do not follow each other "cut" or crossed but in "racket". The progression of shots varies from faintly colored recognizable to strongly colored unrecognizable. The soundtrack is composed of Arabic music that gradually turns into free-jazz. » Mannheim Festival, 1973
Who remembers Mohamed Zinet? In the eyes of French spectators who reserve his face and his frail silhouette, he is simply the “Arab actor” of French films of the 1970s, from Yves Boisset to Claude Lelouch. In Algeria, he's a completely different character... A child of the Casbah, he is the brilliant author of a film shot in the streets of Algiers in 1970, Tahya Ya Didou. Through this unique work, Zinet invents a new cinema, tells another story, shows the Algerians like never before. In the footsteps of his elder, in the alleys of the Casbah or on the port of Algiers, Mohammed Latrèche will retrace the story of Tahya Ya Didou and its director.
Hungarian refugees in Austrian camps after the failed revolution in Budapest.
On November 1, 1954, near Ghassira, a small village lost in the Aurès, a couple of French teachers and an Algerian boss were the first civilian victims of a seven-year war which would lead to the independence of Algeria. More than fifty years later, Malek Bensmaïl returns to this Chaoui village, which has become “the cradle of the Algerian revolution”, to film, throughout the seasons, its inhabitants, its school and its children.
In the heart of the Camargue region, in the south of France, Jawad and Belka find freedom in their love of Camargue races. For these young Maghrebi men, the event is more than a simple tradition. Facing off with a bull is an opportunity to establish their place in the arena—and in French society. But at what cost?
Life for refugees and migrants stuck at Calais: Filmed amidst the camps, the beaches, the sea and the sky, impressions of the lived experiences of these people wavering between despair and hope.
In one of the world's largest and oldest refugee camps, Dadaab, the inhabitans survive by watching films and dreaming. The refugees cannot leave the camp, but they let their minds escape the harsh reality: by going to the simple cinema hall run by Abdikafi Mohamed, the film's protagonist.
At the beginning of the 1960s, in Salisbury (now Harare), in Southern Rhodesia (now Zimbabwe), the government of Ian Smith hanged three black revolutionaries who had nevertheless been pardoned by the Queen of England. René Vautier, with ZAPU (Zimbabwe African Party for Unity), denounces this killing. Expelled by the Rhodesian police (informed by the French secret services), the filmmaker shoots a film in Algeria in the form of an indictment against colonial savagery. The film was first banned in France, then authorized in 1965.
Claire Denis goes to Eastern Chad to the Breidjing camp, the home of 40,000 refugees from Darfur. With great humility, she tells the stories of these men and women, victims of one of the worst humanitarian catastrophes that this century has seen so far.
Ekhlas Alhlwani was forced to flee Syria with her three children and now lives in Zaatari, a refugee camp in the Jordanian desert. Rizzi spent seven weeks observing her and other women's daily life, which is devoid of any prospects. He shows how Alhlwani makes every effort to establish some kind of normality for her family despite the difficult camp conditions. The film vividlyconveys the cruelty of war, and especially the state o funcertainty and rootlessness to which refugees are exposed. The film is the first part of a trilogy that focuses on the emergence of a new civil consciousness in Malaysia, Tunisia, Egypt, Bahrain and Syria, as well as the social implications of the end of post-colonialism in these countries.
After having fled Pol Pot, Rithy Panh, a 15 year old Cambodian finds refuge at the Mairut camp in Thailand, in 1979. Ten years later, now a filmmaker, he returns to the camps to film the daily life of this threatened people. The peoples he meets, eaten away by inactivity, insecutity and the fear of being forgotten, have been waiting for a possible return to Cambodia.
It is the evocation of a life as brief as it is dense. An encounter with a dazzling thought, that of Frantz Fanon, a psychiatrist of West Indian origin, who will reflect on the alienation of black people. It is the evocation of a man of reflection who refuses to close his eyes, of the man of action who devoted himself body and soul to the liberation struggle of the Algerian people and who will become, through his political commitment, his fight, and his writings, one of the figures of the anti-colonialist struggle. Before being killed at the age of 36 by leukemia, on December 6, 1961. His body was buried by Chadli Bendjedid, who later became Algerian president, in Algeria, at the Chouhadas cemetery (cemetery of war martyrs ). With him, three of his works are buried: “Black Skin, White Masks”, “L’An V De La Révolution Algérien” and “The Wretched of the Earth”.
Many times during his presidency, Lyndon B. Johnson said that ultimate victory in the Vietnam War depended upon the U.S. military winning the "hearts and minds" of the Vietnamese people. Filmmaker Peter Davis uses Johnson's phrase in an ironic context in this anti-war documentary, filmed and released while the Vietnam War was still under way, juxtaposing interviews with military figures like U.S. Army Chief of Staff William C. Westmoreland with shocking scenes of violence and brutality.
In 1967, Visconti came to Algiers for the filming of The Stranger with Mastroianni and Anna Karina. Camus, during his lifetime, had always refused to allow one of his novels to be brought to the screen. His family made another decision. The filming of the film was experienced in Algiers, like a posthumous return of the writer to Algiers. During filming, a young filmmaker specializing in documentaries Gérard Patris attempts a report on the impact of the filming of The Stranger on the Algerians. Interspersed with sequences from the shooting of Visconti's film, he films Poncet, Maisonseul, Bénisti and Sénac, friends of Camus, in full discussions to situate Camus and his work in a sociological and historical context. “The idea is for us to show people, others, ourselves as if they could all be Meursault, or at least the witnesses concerned to his drama.”
The film takes place in the Saharawi refugee camps in Algeria against the historical backdrop of Spanish colonialism and the Moroccan invasion of the Western Sahara. The Saharawi women, who make up 80% of the adult refugee population, provide a powerful voice as they reveal how they came to assume primary responsibility for the survival of the remains of their families and in turn the entire refugee population.
Resistance fighter under the occupation, committed to the FLN during the Algerian war, member of the Medvedkine group after May 1968 and defender of Breton autonomy, René Vautier was a committed filmmaker, author of an anti-colonialist work in which he denounces the repression, torture and racism. In 1983, René Vautier discovered, by the light of a flashlight, his films cut up and scattered at Fort du Conquet. Police also came to check the damage.
“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.
"Yasmina" filmed in 1961 in the middle of the Algerian war tells the story of a little Algerian girl with her hen and her family whose father was killed in a bombing by the French colonial army of occupation. The family, after a long journey, heads towards the refugee camps on the Tunisian border. Produced by the Cinema Service of the Provisional Government of the Algerian Republic (GPRA) in the midst of the war of independence, these films were intended to re-inform the population and international public opinion on the abuses committed by the French colonial army: torture, arrests and arbitrary executions, napalm bombings, fires in douars, entire villages wiped off the map, etc. which the French media described as a "pacification" campaign. The latter censoring or reorienting any images that could harm the colonial narrative.
David McDoll is a selfish and wealthy man living an enviable lifestyle in his large villa and collecting fancy cars. However, his life is about to be changed forever when he inherits his six grandchildren. His glamorous lifestyle quickly becomes complete chaos. But he will learn a valuable lesson that teaches him about placing family first and discovering a newfound appreciation for life.
In the middle of a broadcast about Typhoon Yolanda's initial impact, reporter Jiggy Manicad was faced with the reality that he no longer had communication with his station. They were, for all intents and purposes, stranded in Tacloban. With little option, and his crew started the six hour walk to Alto, where the closest broadcast antenna was to be found. Letting the world know what was happening to was a priority, but they were driven by the need to let their families and friends know they were all still alive. Along the way, they encountered residents and victims of the massive typhoon, and with each step it became increasingly clear just how devastating this storm was. This was a storm that was going to change lives.
In answer to an orphan boy's prayers, the divine Lord Krishna comes to Earth, befriends the boy, and helps him find a loving family.
In celebration of Asian Heritage Month, HBO presents a collection of perspectives from a diverse group of Asian Americans.
For Kevin, a shy teenager, being bullied is part of everyday life. But one day an older guy, Benny, comes to his aid. Impressed by Benny's self-as-sured appearance, Kevin seeks his company from then on, and increasingly idolizes him. But Benny's intention is not to protect the younger boy, quite the contrary.
Relive the magic of Thongchai "Bird" McIntyre's captivating performance at Bangkok Youth Center in 1988
A documentary road-movie about 7 young women's artists on tour on a bus, all over Europe this summer, who create on stage a manifesto on feminism, sex, art and education.
Six friends from the group Six Pieds Sous Terre made a pact in the 90s. 30 years on will Sofia, Gaëtan, Mathilde and Martin be able to keep their promise?
Once known for his intellectual prowess, a retired professor (Anupam Kher) begins experiencing memory gaps and periods of forgetfulness. But while he tries to laugh it off, it soon becomes clear that the symptoms are a sign of a more serious illness, prompting his grown daughter (Urmila Matondkar) to move in as his caretaker. Meanwhile, as his mind regresses, he recalls a traumatic childhood memory involving the death of Mahatma Gandhi.
In 'Trapped', we see the cartoonist's hands as still photograph cut-outs, manipulated in front of the camera to look like live-action movie footage. The hands sketch a small black dot and ink it in. Then the dot proceeds to bounce across the cartoonist's easel, until the hands finally catch it and unfold it into Ko-Ko the Clown. There's a mouse in Max's studio, and Ko-Ko wants to catch him.
In the year 2035, survivors of a now almost completely evacuated post-apocalyptic Britain compete for a government bounty to retrieve a mysterious bio weapon known only as Unit Eleven.
Olive Pappadopoulous, 35, an Oral Hygienist, flees Cape Town for Greece to try outwit a broken heart, but is faced with the local villagers hostility and is befriended by a 7-year-old refugee who teaches her how to live “The Good Life.”
A film that depicts the everyday life and the beauty of Portela’s Old Folk – a group of veteran samba musicians who belong to one of Rio’s most revered samba schools, the one with the most first places and accolades in Rio’s Carnaval pageant. These old gentelmen’s and ladies’ musicality and poetry are unveiled through their simple, but rich and meaningful, every day life in Oswaldo Cruz, a quaint neighborhood in Rio’s North Zone, that serves both as set and as a main character in this story.
Due to a zombie apocalypse, Pong is the loneliest man on the planet. This all changes when Yasmin turns up, a beautiful woman in the process of zombifying.