Popular Documentary Movies on Free Services - Page 500

The Tree of Iron

1988

The Tree of Iron

1988
This is one of the few films to document archaeological work on ancient civilizations in Africa. It also deals with an important subject, African iron smelting, and presents convincing evidence for early indigenous technologies far more complex than previously expected. The Tree of Iron is set in Tanzania, East Africa, on the western shores of Lake Victoria, where Haya people have lived for centuries.
To Hold Our Ground: A Field Report

1991

To Hold Our Ground: A Field Report

1991
For thousands of years Ju/'hoansi have lived in the Nyae Nyae region in northeastern Namibia. In the 1950s, most Ju/'hoansi had been exterminated or were dispossessed by white colonists and black farmers, but in Nyae Nyae Ju/'hoansi were still the only permanent inhabitants. Waterless approaches isolated their ancient communal land and protected them from enslavement.
Artpark People

1976

Artpark People

1976
Encouraging visitors to engage and connect with on site artist's, Artpark provides a unique environment for those craving culture away from the whirring city. Located in Lewiston, New York the outdoor venue opens itself to artists, musicians and performers seeking a spot to reflect and create. During the summer seasons Artpark serves as an immersive experience, inviting the public to observe the artists as they work. Artpark People observes the vibrant scene and captures candid interactions between artist and onlookers. With a heavy emphasis on outdoor space and environmental influence, Artpark asserts itself as a cultural and communal haven for creatives.
Elizabeth Murray: 4 Decades

2006

Elizabeth Murray: 4 Decades

2006
"Elizabeth Murray: 4 Decades" tracks the artist's career and shows her moving forward fearlessly toward new shapes and concepts for her unique style of painting. Inspired by artists of the Abstract Expressionism movement such as Willem de Kooning and Philip Guston, Murray was privy to their technique and motive. Though she may share ideals with her artistic predecessors, Murray has created miraculously original work which she discusses with curator Robert Storr as they explore her MoMA retrospective.
Brice Marden: 4 Decades

2006

Brice Marden: 4 Decades

2006
"Brice Marden: 4 Decades" follows the renowned abstract artist as he explores his acclaimed 2006 MoMA retrospective with curator Gary Garrels. Applauded for his bold and contemporary style, Marden speaks openly with Garrels about his approach, beginnings and influences. His fluid and colorful works demand attention but welcome the viewer to choose their own path within the painting itself. Marden's career is mapped out through a tour of the exhibition, as he and Garrels discuss key works of the last forty years.
Ed Ruscha: 4 Decades

2005

Ed Ruscha: 4 Decades

2005
Ed Ruscha made his very first art in his native Oklahoma, but soon became attracted to Los Angeles . Curator Margit Rowell has examined his extensive body of work and created a brilliant exhibition of his seldom seen drawings. Rowell visits Ruscha in his studio, looking at new paintings with the artist, discussing his progress over the decades and asking him to comment on the many milestones in his large retrospective exhibition at MoCA in Los Angeles.
Songs of Pasta'ay

1989

Songs of Pasta'ay

1989
The Pasta’ay, which means "the festival of the legendary little people," is a significant ritual held every other year in the Saisiat aborigine group in Taiwan. Every ten years, they hold the Great Ritual. This film focuses on the Great Ritual in 1986. It tries to convey the Saisiat people’s affection for and belief in the legendary little people. At the same time, the film brings into light Saisiat people’s ambivalence towards tourist invasion, and their dilemma of being caught between tradition and modernization. Structured by the Pasta’ay songs’ movements, the film breaks down to 15 chapters. It carefully juxtaposes the visual with the aural elements, which are conveyed in the conceptual dichotomy between “the real” and “the artificial.”
The Reindeer Thief

1988

The Reindeer Thief

1988
Like many St. Lawrence Island legends, this story is set in Siberia where Chukchi, the Reindeer People, live. Pelaasi, an elder from Gambell, speaks Siberian Yupik. His mythical story, about a man who goes out in search of a reindeer thief is an ungipaghaq, a tale that has been passed down unchanged through generations and believed to be based in truth.
Uncle Poison

1998

Uncle Poison

1998
A healer on healing, medicine & religion...Filmed in the modern city of Caracas, capital of Venezuela, Uncle Poison is an intimate portrait of a traditional faith healer, set against the backdrop of his community's Easter celebrations. Every day, Benito Reyes receives people at his house looking for all sorts of cures. Through his own testimony, this documentary looks at the healer's role as mediator between the social, natural and spiritual worlds. Curing someone or harvesting medicinal leaves, he must first seek permission from the plants he uses and from a variety of Saints. Like some plants and spirits, Benito has the power to extract the sickness and spells from his patients. A conjunction of sacred and profane, celebrating and mourning, Easter provides a rare opportunity to look at traditional faith healing in a wider social and religious context.
Via Dolorosa

1978

Via Dolorosa

1978
Every year, in the colonial city of Antigua, Guatemala, the "sorrowful way" of Good Friday is recreated by a path of colored sawdust and flower petals. Along this road several hundred people take turns carrying a ponderous mahoganybier.
Inagina: The Last House of Iron

1997

Inagina: The Last House of Iron

1997
Swiss archaeologist Eric Huysecom and cameraman Bernard Augustoni work with 13 master smelters to recreate the building of a traditional furnace for smelting iron in Mali. There has not been any traditional iron smelting in Africa since the 1960's, in part due to the importing of cheaper substitutes. The building of the furnaces and the work involved in the actual production is deeply entwined with ritual, symbolism and gender. This film describes in great detail every aspect of the event, from the selection of the site of the reconstruction - which is the oldest remaining furnace site in the region, last active in 1961 - to the final result.
Kenya Boran

1974

Kenya Boran

1974
In the midst of a traditional herding territory, a growing town and a new road encroach upon a once-isolated desert people. The complexities brought about by this modernization are shown as two fathers and their sons confront difficult choices between old ways and new.
Harambee: Pull Together

1974

Harambee: Pull Together

1974
Harambee is a traditional Swahili chant meaning heave-ho or pull together the slogan for a united Kenya. Harambee Day or Independence Day is celebrated in this small town in North Kenya with political speeches and an auction at the native school. The film shows how North Kenya- isolated for years- tries to adapt to the new concept of nationhood. Government officials from South Kenya are appointed as ambassadors to spread the idea of national unity to a people unaccustomed to it.
Boran Herdsmen

1974

Boran Herdsmen

1974
This film demonstrates the time-honored solutions to the problems associated with the Boran's dependence on cattle for living. Direct government intervention and the indirect impact of modernization are forcing the old patterns to change. The film depicts herding practices, movement patterns, watering strategies, and the lifestyle of the herdsmen. The film has special currency for issues in rural development and agricultural, environmental, and human adaption.
The Living Forest

2004

The Living Forest

2004
Living Forest explains the food forest system in use in an area near the river Amônia; a consortium in which everyone participates to provide better food for the entire community. Using forest management, the Ashaninka Indians turn degraded land into a place for communal cultivation. Banana trees are grown for food and also as fertilizer for other crops, including plants that are used for building materials. The video also shows how the Ashaninka are able to attract more wild game with the fruit that they grow, as well as keeping honeybees and turtles for food. By conducting studies of plants and animals they are continually finding ways to improve their system. Through communal, sustainable cultivation of the forest, these Indians protect their land and plan to feed themselves well into the future.
Kinja Iakaha, A Day in the Village

2003

Kinja Iakaha, A Day in the Village

2003
In A Day in the Village, Waimiri and Atroari filmmakers document the day-to-day life of their relatives in the Cacau village, located in the Amazon region. We watch as women prepare the midday meal and do laundry in the river. Men hunt for alligators, paca and tapir in the forest as well as make handcrafts during a rainstorm. Children play and help with chores such as fruit-gathering and fishing, with adults showing them the right way to do things. Through intimate, interwoven images, the video gives us a vivid sense of the daily pattern in this village.
A Walbiri Fire Ceremony: Ngatjakula

1977

A Walbiri Fire Ceremony: Ngatjakula

1977
Originally filmed as an archival record of a Warlpiri (Walbiri) ceremony in 1967 by Roger Sandall, the film footage was re-worked 10 years later by anthropologist Nicolas Peterson and filmmaker, Kim McKenzie, to make this short version for public viewing. Involving large numbers of both men and women, Ngatjakula is one of the most spectacular ceremonies of central Australia, employing fire, and several days of singing and dance, to resolve conflicts and re-affirm social order among the Warlpiri (Walbiri) people. One of Sandall’s many films about ceremonial life, including several of Warlpiri rituals, the film was part of the program of the Australian Institute of Aboriginal Studies to record traditional aspects of Aboriginal life and culture. McKenzie’s collaboration with Peterson (who had been present at the time of the original filming) to edit this public version, is a meticulous representation of the fire ceremony, much of which took place at night.
The Healing of Bali

2003

The Healing of Bali

2003
For Australian documentary filmmaker John Darling, the tragic events of 12 October 2002 compelled him to re-establish his links with Bali that spanned some 30 years. John had lived, researched and made films in Bali for 17 years from the 1970s to the 1990s, and THE HEALING OF BALI is his observation of the Balinese response to the bombings and the aftermath. His film presents an intimate insight into traditional and modern Balinese methods of grieving and healing. Among those who tell their own stories in the film are Haji Bambang, one of the heroes of the night of the bombings. Many people died in Haji's arms on the night as he worked tirelessly with a group of friends to save the victims or respectfully cover the dead with white cloth.
Mystic Vision, Sacred Art

1996

Mystic Vision, Sacred Art

1996
This documentary provides an excellent introduction to the art of thangka, sacred Tibetan Buddhist painting, in the Kathmandu Valley of Nepal. Carefully filmed, it takes you through every step of the painting process of thangkas. It offers insight into the symbolic and religious meaning of thangkas and their importance for Tibetan Buddhist life.
The Feast in Dream Village

1988

The Feast in Dream Village

1988
The eastern Indonesian island of Sumba is the last island in the Malay archipelago where the majority of the people still follow their ancestral religion, called marapu. This film, shot in 1986, focuses on a challenge to the authority of the spirits and ancestors in a village ritual to restore fertility after a fire and famine. Narrated by the priests who communicate with the spirits in prayers and sacrifices, it documents a week of offerings, dancing and oratory in "Dream Village" in the western Kodi district. The name comes from a dream of prosperity the village founder once had, and dreams are also the ways in which priests are called to serve the spirits.