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  • FID-SKA-Lizenzen  (5)
  • OLC Ethnologie
  • 1975-1979  (2)
  • 1970-1974  (3)
  • Australia  (5)
  • 1
    Online Resource
    Online Resource
    London :Royal Anthropological Institute,
    Language: English
    Pages: 1 online resource (53 min.). , 005324
    Edition: Electronic reproduction. Alexandria, VA : Alexander Street Press, 2014. (Ethnographic video online, volume 2). Available via World Wide Web.
    Series Statement: Disappearing world
    Series Statement: Ethnographic video online, volume 2
    Keywords: Eskimos Social life and customs. ; Eskimos Social life and customs. ; Ethnology ; Pond Inlet (Nunavut : Inlet) ; Australia ; Documentary films.
    Abstract: For the Eskimos of Pond Inlet ­ a new village in North Baffin Island in which they have been settled by the Canadian Government ­ the life of the semi-nomadic hunter has given way to that of wage-labourer, in what appears as a pre-fabricated 'township'. Although hunting provides an important supplement to the Eskimos' income, it is now a part-time activity, and since 1975 (ten years after the start of the government's housing programme) nobody has lived all year round in hunting camps. For the older inhabitants of Pond Inlet, the old way of life is still vivid (in 1935 only 37 Eskimos lived in the village) and their reminiscences and recollections form part of a powerful statement about the present situation. These statements take the form of monologues, or comments addressed to friends and family about the effects of fifty years of contact with whites. Apart from these 'interviews' with the Eskimos, the film accompanies one family ­ grandfather, father, mother and children ­ as they go out hunting seals and jigging for fish. The visual contrast between the splendours of the open spaces of snow and water and the township of Pond Inlet is a startling one which reinforces the Eskimos' statements. We also see one member of this family selling seal skins in a trade store, and captioned information is given about the cost of maintaining the hunter's equipment and what he can expect to earn in any one year. The material was filmed during a seven week period in June and July 1975. A sophisticated 'observational' style is used, with long takes, few pans, no commentary or formal interviews and full subtitling. Caption cards are used to good effect, conveying necessary information without intruding on the narrative. These 'technical' factors have important consequences for the film's anthropological value, not least because one of the aims was to enable the Eskimos to 'speak for themselves'. Although it would be naive to suggest that the 'people's voice' manages to override the exigencies of making such a film for a 52 minute television slot, the Eskimos did have a say in the making of the film, and one of them was also involved in the editing. The striking oratorical style of the Eskimos awakens the viewer to the point that in this film they are addressing the Whites, voicing their distrust, having overcome the fear with which they first encountered these 'visitors' to the people's land.
    Note: Title from resource description page (viewed Feb. 6, 2014). , Recorded in 1975 in North Baffin Island, NT. , Previously released as DVD. , This edition in English.
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  • 2
    Online Resource
    Online Resource
    London :Royal Anthropological Institute,
    Language: English
    Pages: 1 online resource (54 min.). , 005405
    Edition: Electronic reproduction. Alexandria, VA : Alexander Street Press, 2014. (Ethnographic video online, volume 2). Available via World Wide Web.
    Series Statement: Disappearing world
    Series Statement: Ethnographic video online, volume 2
    Keywords: Maasai (African people) ; Maasai (African people) Education. ; Maasai (African people) Social life and customs. ; Men, Masai Social conditions. ; Australia ; Documentary films.
    Abstract: This film was made after Masai Women and in the same area. Together the two films provide a vivid view of Masai men and women and their place in Masai society. The Masai are pastoral nomads in the East African rift valley with a social system which differentiates sharply between men and women and between age-sets. A particularly crucial distinction is made between men who are moran ('warriors') and more senior men classed as elders. After circumcision men live in the forest on the fringes of Masai society as moran debarred from marriage and excluded from crucial decision-making procedures. The film is focused on the life of the moran and on the dramatic eunoto ceremony which marks the important transition from warriorhood to full social maturity and the responsibilities of elderhood. The moran are given an opportunity in the film to talk about warriorhood and they sensitively strive to explain their ideals to the anthropologist. Their words are effectively translated in sub-titles. There is much valuable information in the film on the events leading up to the eunoto ceremony ­ including a fascinating sequence on the joking abuse directed by the moran at their mothers ­ and on the ritual procedures involved in the rite de passage itself. This may well be the last eunoto ceremony ever to be held as the pressures on the Masai to change their way of life are increasingly strong, and the film is important for the way in which it conveys the drama of the events and their significance both for the participants and for the Masai social system.
    Note: Title from resource description page (viewed Feb. 6, 2014). , Recorded in Kenya. , Previously released as DVD. , This edition in English.
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  • 3
    Online Resource
    Online Resource
    London :Royal Anthropological Institute,
    Language: English
    Pages: 1 online resource (54 min.). , 005409
    Edition: Electronic reproduction. Alexandria, VA : Alexander Street Press, 2014. (Ethnographic video online, volume 2). Available via World Wide Web.
    Series Statement: Disappearing world
    Series Statement: Ethnographic video online, volume 2
    Keywords: Ethnology ; Murzu (African people) ; Ethiopia Social life and customs. ; Ethiopia. ; Australia ; Documentary films.
    Abstract: What made this trilogy special was that, unlike most television reportage, it had a temporal dimension. That is to say, it offered not a brutal, intrusive and uncomprehending snapshot, but a sympathetic, well-informed and thoughtful history of ten difficult years in the life of a tribe. Its insight derived from an anthropologist, David Turton, who has been studying the Mursi for years and who was able to provide the absolutely essential explanations of the mysterious events filmed by the Granada crew. This is the kind of illumination which is often provided by books or by personal experience, but almost never by television. This is a trilogy about aspects of the culture of two groups of people, the Kwegu and the Mursi, in Ethiopia. The titles are THE MURSI, THE KWEGU, THE MIGRANTS.
    Note: Title from resource description page (viewed Feb. 6, 2014). , Recorded in Ethiopia. , Previously released as DVD. , This edition in English and Mursi with English subtitles.
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  • 4
    Online Resource
    Online Resource
    London :Royal Anthropological Institute,
    Language: English
    Pages: 1 online resource (55 min.). , 005055
    Edition: Electronic reproduction. Alexandria, VA : Alexander Street Press, 2014. (Ethnographic video online, volume 2). Available via World Wide Web.
    Series Statement: Disappearing world
    Series Statement: Ethnographic video online, volume 2
    Keywords: Embera Indians. ; Indians of South America ; Australia ; Documentary films.
    Abstract: The way of life of the 10,000 Embera Indians who live in the Choco region of Colombia, South American, is threatened by the encroachments of Negro Libres (descendants of freed slaves) and by the expansion of the Pan-American highway which cuts through their land. The film's main concern is to show the effects of interaction between the Embera river dwellers and two groups of outsiders the Libres with whom they trade, and the local Catholic mission which administers education, religion and civil justice. Although the Embera are exploited by the Libres (who, for example, sell them hunting dogs at very high prices) both groups are poor and largely without rights in Colombian society. In an interview, the Embera explain to the anthropologist that they want protection from the physical attacks of the Libres and legal rights over the land which they have inhabited for many years. Sequences such as this bring out the Embera's plight they are caught between the bulldozers and the banknotes of the Libres. We are shown the material culture and way of life of the Indians (canoe building, pot making, hunting, curing rituals) but not in a romanticised way, and the polemical organisation of the film allows the ethnographic details of the life of these river Indians to be placed in a wide social and economic context.
    Note: Title from resource description page (viewed Feb. 6, 2014). , Recorded in Choco, Colombia. , Previously released as DVD. , This edition in English.
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  • 5
    Online Resource
    Online Resource
    London :Royal Anthropological Institute,
    Language: English
    Pages: 1 online resource (66 min.). , 010625
    Edition: Electronic reproduction. Alexandria, VA : Alexander Street Press, 2014. (Ethnographic video online, volume 2). Available via World Wide Web.
    Series Statement: Disappearing world
    Series Statement: Ethnographic video online, volume 2
    Keywords: Cuiba Indians Social life and customs. ; Ethnology ; Indians of South America ; Colombia Social life and customs. ; Australia ; Documentary films.
    Abstract: The film focuses on recent changes in the culture and society of the Cuiva, hunters and gatherers in a remote forest region of south-eastern Colombia, brought about through contact with Colombian settlers. Two groups of Cuiva are shown: one is relatively isolated, while the other has had extensive contacts with the settlers. The first group live a nomadic life moving frequently; the men hunt and fish, the women gather. The second group has been drawn into the Colombian economy, working occasionally for the ranchers to earn money to buy trade goods. The film also usefully includes interviews with white ranchers, showing their racist attitudes to the Indians, whom in the past they feared and on whose land they are now continually encroaching. The basic incompatibility between the economic systems of the Cuiva (based on communal distribution of food, gift-giving and receiving), and that of the settlers who attempt to survive within the world-capitalist market, is startlingly illustrated. Unlike later films in the series, The Last of the Cuiva relies on a moving commentary recorded during filming by the French-Canadian anthropologist, Bernard Arcand, who emphasises that the traditional way of life of the Cuiva (whom he describes, following Sahlins, as exemplifying the 'original affluent society') will be seriously damaged by these contacts with whites. Rather than giving a more conventional anthropological description, Arcand's commentary is a humanist plea for the survival of hunter-gatherer groups, and carries an implicit criticism of western lifestyles.
    Note: Title from resource description page (viewed Feb. 6, 2014). , Recorded in Colombia. , Previously released as DVD. , This edition in English and Spanish.
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