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Images of South Africa: The Rise of the Alternative Film Pretoria: Human Sciences Research Council, 1992. Cancel, Robert. “Come Back Africa: Cinematic representations of Apartheid over Three Eras of Resistance. €ť In Focus on African Films, ed. Gaines, Jane M. “Birthing Nation. €ť In Cinema and Nations, ed. London: Routledge, 1989. 1. Encountering Modernity: Twentieth Century South African Cinemas. Tomaselli, Keyan, Alan Williams, Lynette Steenveld, and Ruth Tomaselli. Myth, Race and Power: South Africans Imaged on Film and TV. Belleville, South Africa: Anthropos Publishers, 1986. Interviews with Lionel Ngakane and Ramadan Suleman. TANZANIA Output: 1 feature film Filmmakers: 2 (Martin Mhando, Ron Mulvihill) CHRONOLOGY 1996 Maangamizi: The Ancient One (Martin Mhando and Ron Mulvihill) NB Three feature-length videos have been shot in Tanzania in the past decade: Geoffrey Mhagama’s Neema (1999), George Tyson’s Girlfriend (2004), and Beatrix Mugisgagwe’s Tumaini (2005). As elsewhere in the Maghreb, early locally produced post-independence features were directed by foreigners. The government department set up to supervise culture and information (Secretariat d’Etat aux Affaires Culturelles et a l’Information—SEACI) produced Mario Ruspoli’s documentary Renaissance (1963) and Jean Michaud-Mailland’s fictional feature H’Mida 257 (1965). Boughedir, Ferid. Halfaouine, l’enfant des terrasses (script). Bouzid, Nouri.

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Therefore, like the professional critic, many film festival audience members attempt to recast themselves as experts within World Cinema by glutting themselves on films that in all likelihood, this will be the singular opportunity to view. This desire for the obscure, leads to a kind of “festival elitism”, wherein the popular is actively eschewed by some audiences, and the festival itself helps create this culture of vernacular film criticism. For Nichols, the Toronto International Film Festival acts as a conduit into an unfamiliar national cinema, in this case post-Revolutionary Iranian cinema. Where Nichols does address the context of the festival itself is in recognizing the frame in which he first encounters this national cinema. Nichols articles attempts, “like the anthropological fieldworker” (1994a: 17), to witness a small and representative corpus of (truly) foreign films (i. . films from a culture the critic knows little about) by a variety of contemporary filmmakers as access into the culture of Iran itself. He uses these films as nativistic expressions of cultural authority and authenticity, through “submergence” into the voice of the colonized Other (1994b: 73). Nichols refers to this as cinematically “going native” (1994a: 17), extending his anthropological metaphor further. The film festival, for Nichols, constructs its audience as “cinematic tourists” wherein one is taken on (again, assumedly, nativisitic and authentic) travels through cultures our Western-biased cinemas do not tend to recognize. As Nichols notes, “Like the tourist, we hope to go behind appearances, to grasp the meaning or things as those who present them would, to step outside our (inescapable) status as outsiders and diagnosticians to attain a more intimate, more authentic form of experience” (1994a: 19). But there are also frequently spotlight series, separate from the “Contemporary World Cinema” programme, highlighting the past decade or so in a single nation’s cinema production, and the choice of which country to spotlight privileges those for whom their “national cinema” may not be known on the International (that is, Western) Cinema stages. Stinger takes this position even further, suggesting that these international cinemas do not get included within a World Cinema canon until they are (Colonially) discovered by the West, again usually through these film festivals (Stringer: 135). The recent Human Rights Watch festival which Basoli is reporting on (like the festival reports noted previously) noted the screening of two political satires from Iran. Basoli notes that these films “marked a stark departure from the elegiac, official fare from the Iranian Board-of-Censors-approved filmmakers like Kiarostami, Majidi, or Makhmalbaf” (Basoli: 35), filmmakers which Nichols earlier had declared as “authentically” Iranian. Nichols agenda in his pieces on “discovering” Iranian cinema through the Toronto festival is to highlight that beyond perceived differences in culture and ideology, a pan-humanism emerges when filmmakers from different ideological camps can share in each other’s cinema. We ask more to gain reassurance that this is a cinema like the one we imagine our own to be than to explore the intricacies of the relationship between culture, ideology, and the state) (Nichols, 1994a: 19). In addition, for Nichols, exposure to World Cinemas also calls into question our own taken-for-granted assumptions about artistic freedom. This, despite those films Nichols is basing this on, are exactly those films which Basoli characterize as culpable within the political climate of Iran. But whether or not we agree with either Nichols or Basoli, in either case, the nativistic insights into a culture we are presented with, like that of Iranian culture, are chosen and mediated by the Western agencies of International film festivals.

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This comedy shows how mother and how father deal with this problem. In a one-of-a-kind celebratory performance, he is backed by an orchestra and joined onstage by Nanci Griffith for two songs. Unwittingly, they drink the nectar from a zombie flower and become zomblebees. One year later and new evil in the world the brothers must once again use their skills to bring down Hell to save the world. This feature documentary will examine the mechanics behind bubbles and crashes, and discuss trends and visions for the future. A silent ritual in the face of nature and passing time. Sara makes a fascinating discovery when a boy endowed with the power of flight crashes behind her home. All she has to do is follow the GPS directions to her future - but what does her future actually hold. One morning, while he is running some errands, he meets Daniela. Lovely means good in trying to help Andrew, but things end badly when Andrew finally asks Lovely for a little bit of space. Based on a true story, they encountered storms, exhaustion and eventually they encountered each other. Left with no food, water or chance of escape, John's only weapons are his mind and he must use them to full effect. A cellist, a couple of young Jews, an old gypsy and a young polish in the crossed and painful fates, are confronted with the violence of the German invader. But when a mistake is made and they need to go back and find her, they learn that some things don't stay buried for long. Now his miniature robot porn stars are threatening to squeeze him out of the space he needs to shoot his epic. When a young woman is unexpectedly met by a stranger, we watch her surprise grow to terror as she navigates the encounter. As an adult, she looks back and re-imagines the epic romance in the classic film Aradhana, in a queer light. And when her job gets placed in jeopardy she'll sink to a devious new low. Two artists build unconventional lofts to halt the aging process. The story follows Serena to the year 3998 A.

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I always love films that immerse me into a world that’s far away from where I live, and gives me a chance to learn a bit more about the struggles they are facing. A large spectrum of the South African population includes the indigenous, Asian, European, Indonesian, Phillipino, Indian of India, and many others. The film won an Audience Choice award at the Africa World Documentary Film Festival (Bermuda Int’l Film Festival) and was featured at several US, International Film Festivals and in over 60 major Universities. In September 2014, Chace’s film was one of two selected to present at the prestigious academic conference Migrating the Black Body: Visual Arts and the African Diaspora in Hanover Germany. Her role in the conference will be documented in the upcoming book by the same name. Blending poetry, landscape imagery, and rare archive footage with a collection of powerful, indigenous voices, Word of Honour is an introspective look into South Africa’s young democracy as well as a meditation on what may be looming on the horizon. (All South African cast and crew). In 1995, I helped produce a US concert tour for the popular South African vocal group the Christian Explainers. During that tour, one of young women in the group, in a somewhat fearful confession, shared a secret with me “Kiersten, in my country I am not considered black, I am Coloured. €ť Like many Americans I was stunned by her use of the term Coloured, but she kindly requested that I maintain an open mind. It also saddened me that they had to endure and maintain this awkward situation of telling people they were black South Africans, when culturally and linguistically they were not. So over the course of the next two weeks Suzanne shared the rich culture and history of her people and I listened closely with great interest. It was on that trip that I began learning more about this community and culture and for the next 5 years I traveled across South Africa meeting various non-profits and developing new friendships. No matter how hard I tried to explain the history and culture of coloured South Africans, Americans were always drawn into the exotic tribal cultures of Southern Africa which are the common images portrayed of the African continent in Western media. It was on that particular journey that I recognized how quickly the Coloured communities were deteriorating structurally and economically. Foreign investments and donations targeting disadvantaged communities were not filtering into Coloured townships due to their lack of knowledge and various government agencies bypassing Coloured townships. It was then that I knew I had to step up and educate the globe about this community and their existence. To accomplish this, I chose film as my instrument for change. His support of my project propelled my confidence greatly. He also connected me with a monthly event called Docuclub at IFP Minnesota where I met the talented Producer and Director Melody Gilbert, who gifted me and many other aspiring filmmakers in the Twin Cities with her years of documentary film knowledge.

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They all milled around inside the building, meeting by candlelight, with no one visibly in charge. Vladislav Achalov, a former tank commander who was drummed out of the army for supporting the August 1991 coup, was the acting defence minister, appointed by Rutskoy. Thus Dugin, Prokhanov, Limonov and other nationalists joined the parliamentary defenders in the gloomy candlelit darkness. Everyone was wandering around, they thought they would receive new government posts, that they would rule the country. Nobody thought they would simply be shot. €™ The arrival of fighters and radical extremists was welcomed by Khasbulatov and Rutskoy as an extra show of muscle. But throwing in their lot with the nationalist opposition would ultimately prove a gigantic mistake. They thought they would be fighting for control of buildings and neighbourhoods, when the real battle was for television screens and world opinion. The Taman Motor Rifle Division, which had roared into Moscow two years previously, was based an hour away, as was the Kantemirov Tank Division. The only thing Yeltsin lacked was the legitimacy to use the force arrayed at his disposal. Had he declared a state of emergency and fired on parliament during the first day, there would have been an outcry worldwide and probably a mutiny within the armed forces. I don’t even think they were aware they were doing it. But by the time they were in the building, we couldn’t get them out. We couldn’t eject them without a fight, and no one wanted this. International public opinion, initially wavering and unwilling to tolerate violent repression of parliament by the Yeltsin administration, gradually swung in the president’s favour as Khasbulatov and Rutskoy faltered and erred. For two weeks, the siege was static, as parliamentarians and protesters milled around the darkened White House, meeting by candlelight, going home every day to take showers and shave. Rebel leaders tried to whip up support in the streets, and gangs of opposition protesters clashed frequently with police. Yeltsin, meanwhile, used the airwaves to coax the population over to his side. There was little bloodshed until 3 October, when the momentum seemed suddenly to shift in favour of the mutineers. A massive crowd gathered in Moscow’s October Square, under a statue of Lenin, and began marching north along the ring road, towards parliament, in a bold attempt to break the police blockade of the building.

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