5.8
An Anthropological Television Myth is a gloriously jagged collage of fragments culled from an independent Sicilian TV station's output in the mid-90s – the period just before the 'Berlusconi era'. But whereas the Milanese media mogul's spells as president were notable for the cynical degradation of his nation's television output, with its bawdy game-shows earning much overseas derision, the small broadcaster showcased here evidently foregrounded and documented local grass-roots political shenanigans. With no commentary or captions, the film plunges us into a lively day-before-yesterday epoch when the authorities' battles with the Mafia produced an atmosphere akin to Civil War on the streets. Virtuouso editing knits together a dizzyingly wide range of sights and sounds that consistently fascinate and impress.
5.8
On December 8, 1983 a fifteen year old Jewish boy from the city of Haifa was kidnapped, murdered and sexually abused after his death. Five Arabs who worked in in the neighborhood’s supermarket were convicted and imprisoned for life and 27 years. The conviction was based only on the defendants’ confessions and reconstructions. Seventeen years after their conviction, the five defendants still claim they are innocent. "The Reconstruction" follows the police investigation and juridical process step by step. The heart of the film is the original videotaped reconstructions of the murder performed by the defendants in which they admit their guilt.
5.5
Soft boys by day, kings by night. The film follows a group of young Bulgarian Roma who come to Vienna looking for freedom and a quick buck. They sell their bodies as if that's all they had. What comforts them, so far from home, is the feeling of being together. But the nights are long and unpredictable.
5.4
A film casting in Paris. Young actresses (and actors) try to incarnate the Swiss writer and traveler Annemarie Schwarzenbach (1908-1942). In order to get the role of this emblematic and sulfurous figure of the late 30's, child of the 'lost generation', antifascist and gay, this actors play scenes of her life, try to assume poses of hers from photos, and talk about their own life through the prism of her fascinating and ambiguous personality. A portrait arises, singular and multiple, public biography and intimate memory, drawn up by the woman of the past as well as by the young generation of 2014. Slowly, a reconstituted and collective figure emerges and encounters an own fictitious life.
5.4
Erwin Romulo, the late Alexis Tioseco’s best friend, recalls the events after the critic and his girlfriend Nika Bohinc’s untimely death in their home in Quezon City. Diaz makes use of one long take to allow Romulo an uninterrupted narration of the events. The pain of recalling is palpable.
5.2
On a weekend in June 1983, in what was deemed a "country outing,“ an impressive number of artists from Berlin went to a small village in Schleswig-Holstein; their intention was to give the local residents a taste of Berlin’s avant-garde art. This event included presentations of dance, music, performance art, painting, land art and film. Back in Berlin the footage was manipulated in several ways to produce an “experimental examination.” —independent film and video database
5
Audiovisual material gathered by filmmaker Fox Maxy over a decade, including documentary footage, television clips, and animation—sometimes layered on top of one another—are presented as one collage. Amid this sensory barrage, themes of sexual violence, community, confidence and joy are explored.
4
This exploitation classic purports to expose the secrets of the 1960s lesbian underworld.
3.9
In the darkroom, 50 unexposed film strips were laid across a surface, upon which a frame of "La sortie des ouvrier de l'usine Lumière" was projected. The stringing together of the individual developed sections make up the new film, which reads the original frame like a page from a musical score: within the strips from top to bottom and sequentially from left to right.
South African artist William Kentridge investigates life in the studio. He imagines his studio as an enlarged head, where multiple dialogues occur between the artist and himself. Kentridge begins interviewing his double. Soon, the whole studio is populated by Kentridge’s many selves.
William Kentridge explores the making of a self-portrait as a way of coming to know oneself. He also welcomes the dancer Dada Masilo into his studio. As Kentridge attempts to draw his own figure with a brush attached to the tip of a long stick, his double watches the imperfect outcome from afar.
William Kentridge explores the optimism of making things—how, even in dire circumstances, there will be people who play, create, and sing. He enlists a local brass band to lead a jolly procession out of the studio and into Johannesburg. But will Kentridge’s two split parts come to an agreement?
William Kentridge investigates how memory connects to place. Using two large blank sheets of paper, the artist draws a fictional colonial landscape, like those he remembers hanging in his childhood dining room. Meanwhile, his doppelgänger draws what he remembers actually seeing in Johannesburg.
Small paper puppets and actors wearing masks endlessly dance in a fictional Soviet museum as William Kentridge documents the making of his 2022 installation Oh to Believe in Another World, made in response to Symphony No. 10 by the Russian composer Dmitri Shostakovich.
As William Kentridge explores metamorphosis, sounds are visualized through painting, a shadow turns into a sculpture, time morphs into a film strip, and an abstract blotch becomes an image. Meanwhile, the performers Joanna Dudley and Ann Masina act out a myth from Ovid’s Metamorphoses.
Remembering a story his father told him when he was a child, of Perseus killing his grandfather by accident, William Kentridge reflects on the inescapability of one’s destiny. He explores the story of the Cumana Sibyl, who revealed people’s fate inscribed on leaves that fell from a tree.
William Kentridge recreates rehearsals for previous performance pieces. He reads a phonetic poem with performers Hamilton Dlamini, Mncedisi Shabangu, Nhlanhla Mahlangu and Mica Manganye. In contrast, they read John Chilembwe’s 1915 letter to the Nyasaland Times, arguing for equal standing in Malawi.
In December 1969, legendary pianist and composer Thelonious Monk ended his European tour in Paris. Before the show, Monk appeared on French TV to perform and speak with French jazz pianist Henri Renaud. Newly discovered footage reveals the disconnect between Monk and his interviewer.
Shakedown was a series of parties founded by and for Black women in Los Angeles featuring go-go dancing and strip shows for the city’s lesbian underground scene. In them, female clientele slipped dollar notes into lap dancers’ panties while celebrating lesbian sexuality to pulsating hip-hop beats.
