Self
Canadian documentary film examining the purported faith healings of Kathryn Kuhlman. Nominated for Best Feature Length Documentary at the 29th Canadian Film Awards in 1978
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Actor Roscoe Lee Browne is host for this documentary that delves into the mystery behind spontaneous healing and other psychic phenomena that could be applied to medicine. This includes an examination of Jim Jones and the People's Temple.
Illusionist Derren Brown reinvents the concept of "faith healing" through a series of stunts that debunk the confines of fear, pain and disbelief.
Metamorphosis is a documentary-style film giving the true account Bill Troester and the transformation he experienced by Jesus out of a life of violence, crime and drug addiction.
Bizarre nightmares plague Regan MacNeil four years after her possession and exorcism. Has the demon returned? And if so, can the combined faith and knowledge of a Vatican investigator and a research specialist free her from its grasp?
A newly paralyzed DJ gets more than he bargained for when he seeks out the world of faith healing.
In "The World and the Woman", Jeanne Eagels plays Mary, a prostitute (which is implied by her walking the streets and being hassled by policemen) who reluctantly takes a better position at a country lodge as a maid. In this woodland community, she attends church and the path to Salvation becomes clear to her. Through Mary's faith, the injured folk of the countryside are healed. However, her old employer, whose lustful advances she'd previously spurned, still has designs on her.
"Grief Share" centers around a diverse group of individuals who are brought together by their mutual desire to heal. Each member of the class has experienced a profound loss and each individual's story parallels the parables of Jesus.
The first documentary by Wojciech Staroń. He just finished film school, his wife Małgosia just became a teacher. The year is 1997. They decide to go for a year deep into Siberia: she’ll teach Polish, he’ll shoot a film. And this is that beautiful film, narrated in the first person by Małgosia as she meets all sorts of colorful characters and reflects upon reality with her beautiful, monotone voice, seeing the good in people individually and collectively. This is also about her transformation in this travel undertaken in the centuries-old fashion of the observer who, by observing others, observes herself.
In 1998 Wojciech Staroń made the documentary film "The Siberian Lesson". The film told the story of a young teacher who emigrated to the vicinity of Lake Baikal in order to teach Polish deportees’ descendants their native language. Many years later, as a married couple with two children, the director and his wife are leaving for Argentina. For their little son, this trip will not only be an encounter with an unknown language. Influenced by their Argentinian friend, Janek enters the fascinating world of imagination, and is introduced to the bitterness of childhood prematurely contaminated by the problems of grown-ups.
Commemorative procession celebrating the eighth centenary of the inbreak of Lisbon from the Moors in 1147 by the forces of D. Afonso Henriques with the help of the Crusaders en route to the Holy Land.
Joplin native Chip Gubera's documentary JOPLIN MISSOURI: A TORNADO STORY is a comprehensive, informative account of the devastation wrought on his hometown by a natural disaster and its subsequent recovery. On May 21, 2011 the deadliest tornado ever recorded struck Joplin, an F5 in which wind gusts exceeded 200 mph. In fact, it was not a single tornado, but a multi-vortex tornado created by two converging storms. As local meteorologist Jeremiah Cook explained, this meant that the half mile wide tornado had several "fingers," each an individual tornado, and the rains were so heavy one could not see them before they struck. Narrator George Noory's jovial voice and the monotone recollections of survivors belie the overwhelming scope of the devastation.
Filmmaker Robert May chronicles the case of a once-respected judge who received kickbacks for sending juvenile offenders to prison, even for minor crimes.
It is late autumn and the Eskimos travel through soft snow and build karmaks, shelters with snow walls and a roof of skins, in the river valley. The geese are gone but some musk-ox are seen. The man makes a toy sleigh from the jawbones of a caribou and hitches it to a puppy. Next day the women gather stocks of moss for the lamp and the fire. The men fish through the ice with spears. The woman cooks fish while the men cache the surplus. Then the family eats in the karmak. The men build an igloo and the household goods are moved in. They begin the complicated task of making a sleigh, using the skins from the tent, frozen fish, caribou antlers and sealskin thong. The woman works at a parka, using more caribou skin, and the children play. Now the sled is ready to load and soon the family is heading downriver to the coast.
The time is early autumn. The woman wakes and dresses the boy. He practices with his sling while she spreads a caribou skin to dry. The boy picks berries and then the men come in their kayak with another caribou. This is skinned, and soon night falls. In the morning, one man leaves with his bow while the other makes a fishing mannick, a bait of caribou meat. The woman works at the skins, this time cleaning sinews and hanging them to dry. The man repairs his arrows and then sets a snare for a gull. The child stones the snared gull and then plays hunter, using some antlers for a target. His father makes him a spinning top. Two men arrive at the camp and the four build from stones a long row of manlike figures, inukshult, down toward the water. They wait for caribou and then chase them toward the stone figures and so into the water where other men in kayaks spear them. The dead animals are floated ashore and skinned.
Two Eskimo families travel across the wide sea ice. Before night falls they build small igloos and we see the construction in detail. The next day a polar bear is seen basking in the warming sun. A woman lights her seal oil lamp, carefully forming the wick from moss. The man repairs his snow goggles. Another man arrives dragging a polar bear skin. The boy has made a bear-shaped figure from snow and practices throwing his spear. Then he tries his bow. Now, with her teeth, the woman crimps the sole of a sealskin boot she is making. The men are hunting seal through the sea-ice in the bleak windy weather. The wind disturbs the "tell-tales," made of eider down or a hair loop on a bone, that signal when a seal rises to breathe. A hunter strikes, kills and drags his catch up and away. At the igloo the woman scrapes at a polar bear skin and a man repairs a sled. In the warming weather the igloo is topped with furs and a snow shelter is built to hide the sled from the sun.
Late June, and much of the land is bare. There are sounds of running water, and melt ponds shine everywhere. The woman carries heather and moss to camp and the man makes a whirling bullroarer for the boy. Another child pretends to drive a dog sled. A woman is working sinews into bowstrings, while another is busy with a seal skin. A woman prepares to cook a meal and a man makes a bow from bone and sinews. It is a demanding task to combine such materials into a strong supple weapon; the result is pleasing to the man. The next day the men move out on the sea ice with a dog to look for seal pups.
In late winter when the cold is severe, the people and dogs are glad to stop their trek and make camp. In the blue dusk the men probe the snow and then cut building blocks while the women shovel a site. Soon all are under cover, and in the wavering light of the stone lamp they sleep, their breath rising coldly. In the light of day the men test and refurbish their spears, harness dogs to the sled and strike out on the sea ice. Each man, with a dog or two, explores the white waste, seeking scent of a seal's breathing hole. When a dog noses the snow, the man probes for the hole and, when he finds it, suspends a single looped hair to signal when the seal rises to breathe. Then he waits, motionless, to make his strike. He kills, and the others gather to taste the warm liver of his catch. Then, as night comes, the vigil goes on.
Now it is July - summer. The run-off is in full spate and open water shows offshore. Ice cakes melt on the shingle. On the bay are ducks. It is time to build a kayak, a task shared by two men. They gather materials: valuable scraps of wood, bone, seal skins and sinews. Now there is much cutting, fitting, joining and binding. The woman helps by cutting additional thongs, scraping skins, providing food. She must also amuse the child who seems left out by the single-minded work of the men. Then the work breaks and a man harpoons a fish in a tide pool; all share the pleasure of fresh food.
Full summer, and the tundra is bare; skin tents are up and it is time to attend to the fishing as the fish move upstream. The men are in the river, lifting stones and placing them to form enclosures to trap the fish. A woman skins a duck and then braids her hair in the old way, stiffly around sticks. From a bladder she makes a balloon for the child. The men are fishing with the three-pronged leisters, spearing the fish and stringing them on a thong, until it is as much as a man can do to drag his catch from the water. The woman works quickly, cleaning the fish, and then all enjoy bits of the fresh raw fish.
More signs of winter's end as more wildlife returns. The family makes an excursion for fresh fish from a lake. They build a karmak and move in the furs, cooking troughs, etc. The woman sets up her lamp, spreads the furs and attends to the children. There are signs of returning wildlife. The man moves out on the lake ice and chips a hole for fishing. He baits his hook and lowers it jigging the line to attract the fish. Crouched by the hole, he persists with his purpose and takes some fish, as does his wife who has joined him. Both remain at the hole through a severe blizzard. Please note that this is an archival film that makes use of the word “Eskimo,” an outdated and offensive term. While the origin of the word is a matter of some contention, it is no longer used in Canada. This film is therefore a time capsule of a bygone era, presented in its original version. The NFB apologizes for the offence caused.