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poster

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80

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X-ray images were invented in 1895, the same year in which the Lumière brothers presented their respective invention in what today is considered to be the first cinema screening. Thus, both cinema and radiography fall within the scopic regime inaugurated by modernity. The use of X-rays on two sculptures from the Bilbao Fine Arts Museum generates images that reveal certain elements of them that would otherwise be invisible to our eyes. These images, despite being generally created for technical or scientific purposes, seem to produce a certain form of 'photogénie': they lend the radiographed objects a new appearance that lies somewhere between the material and the ethereal, endowing them with a vaporous and spectral quality. It is not by chance that physics and phantasmagoria share the term 'spectrum' in their vocabulary.

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The personal stories lived by the Uncle, the Father and the Son, respectively, form a tragic experience that is drawn along a line in time. This line is comparable to a crease in the pages of the family album, but also to a crack in the walls of the paternal house. It resembles the open wound created when drilling into a mountain, but also a scar in the collective imaginary of a society, where the idea of salvation finds its tragic destiny in the political struggle. What is at the end of that line? Will old war songs be enough to circumvent that destiny?

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An anthropological study of a cargo cult in a fictitious self-marginalized commune, which existed next to the Moscow Ring Road - a highway that marks the boundaries of the Russian capital - and survived mainly on roadside trash. Although the road provided for their basic needs, the existence of the commune was extremely precarious and highly dependent on the roadway's fluctuations. This dependency led them to develop a cargo cult of the road.

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A lighthouse keeper prepares his earthly funeral while trying to reconnect with his inner elf. Hulda and Trausti have shared a roof on the Icelandic coast for over seventy years. Her love of books is matched by his love of stones. When he tells her he wants to change his name to Elf she warns him that the family will reject him. Now, as his one hundredth birthday nears and Trausti senses the hand of death upon him, he is searching for an elf’s coffin…

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100

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Photo poetry of Bunchanawingʉmʉ Jesús Camilo Niño Izquierdo' piece of lost feelings in the Arhuaco Indigenous Reservation, northern Colombia.

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What is the role of an ethnographic filmmaker as an outsider and student of a culture? Is it about representing, demonstrating, and reflecting or exposing, participating, and transposing? Although these are not binary terms of the historic discussions in anthropology, they share a lot to be experimented through shared cine-anthropology and sensory multimodal ethnography.

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Yirrkala is an Aboriginal township on the Gove Peninsula in Northeast Arnhem Land. It was established as a Methodist mission in 1935 and over the years Yolngu from many different clans moved there. Conversations With Dundiwuy Wanambi is a personal film which reveals something of the struggles and thoughts of one elder in the face of enormous change. In the early years Dundiwuy was a heavy drinker. In a disturbing interview in a pub, Dundiwuy explains his reasons for drinking. Then, through a dream, Dundiwuy realizes he must begin to protect his family and clan. He establishes his Marrakulu clan homeland center at Gurka'wuy, south of Yirrkala. He will hold a great ceremony there. Years later Dundiwuy returns to Yirrkala. His clan is small and he did not receive the necessary support from his sons. But Dundiwuy endures, continues his struggle, and we learn in the post-script of how he has become a successful and sought-after artist.

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Kuldeep is in love, but the girl he wants to marry comes from a more prestigious caste than him. And no matter how much Kuldeep begs the goddess Kali to intervene on his behalf, the girl’s father is hard to convince.

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On the night of 3 August 1996 a school of striped dolphins ran ashore near the village of Tuo on Ngasinue/Fenualoa Island in the Reef Islands (Solomon Islands). Dolphins have a special kinship-related link to the Aiwoo-speaking people in Tuo. Moffat Bonunga tells the legend or so-called local kastom story that explains why. Moffat's explanations are linked with those of another local expert, Commins Veio, who tells his version of the story to Nathaniel Meningi inside the men's house (sapolau) in Tuo. The night the dolphins run ashore, Moffat immediately contacts the film crew - the villagers want the crew to film this peculiar phenomenon. Although the film focuses on the kastom story and the villagers' re-enactment of the hunt, it also documents the villagers' joy that the sea once again has proved an important source of food.

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A young anthropologist reflects on her late grandmother's religious background.

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Quatre altitudes bosniaques is an exercise in topographic cinema shot in Bosnia-Herzegovina. The document draws on the geography of the city of Sarajevo, from which the filmmakers construct a visual ethnography fragmented into four levels of elevation.

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The film delves into the work processes of an archaeological team from the Aranzadi Science Society at the San Adrián Tunnel site. Interspersing this observation with archival materials, the film explores the relationships between archaeology and museography, as well as the different ways in which these two practices produce the displacement of objects.

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A film that explores the space of intimacy shared by three people who live under the same roof. Ariana, an eight-year-old foster girl from the city of Sao Luis, Iban, an anthropologist of European origin who intends to make a documentary film, and Doña Eloisa, a native woman from Itamatatiua who works in ceramics. The members of this kind of family in transit find in common a feeling that binds them intimately: the feeling of loss. Ariana, Doña Eloisa and Iban have lived the experience of separation from their mothers. Human fragility will become the truth of their relationship, even more so after Sheyla's death.

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As part of the research conducted by Diponegoro University's Anthropology Research Expedition community (ARE), this ethnographic film explores the annual Yadnya Karo celebration in Tosari Village, East Java. Yadnya Karo symbolizes the origin of human life. This documentation captures the sacred rituals, vibrant traditions, and enduring cultural identity of the Tengger people.

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"Sweet Osmanthus Flowering Late" is a feature-length ethnographic film that envisions social rejuvenation and collective convalescence in the aftermath of the pandemic. Filmed in Wuhan, the film follows the everyday lives of three middle-class households. It postulates the existence of a mass dreaming phenomenon that facilitated fatigued Chinese inhabitants to rejuvenate themselves following the secluded episode of lived experience and to coexist with the enduring imprints of "the event" on their social lives.

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It is summer, a day in the life under the blistering heat. This is an archival journey through different pairs of eyes and different layers of skin - all in the hopes of finding someplace to sit and do nothing, while the world around you always wants you to do something.

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6.5

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The Danube Delta in Romania - the 'Last European Sanctuary’ - is a UNESCO World Heritage Site. While major efforts are made to protect biodiversity, the plight of local communities is largely overlooked. Social scientists claim that the traumatic nature of the swamp bears heavy on the villagers' lives. But is Nature really to blame? Swamp Dialogues is based on an extensive field-research in the Danube Delta Biosphere Reserve. Through a careful ‘argument montage’ built entirely on cinematic language the film represents an anthropological analysis formulated in image and sound.

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