"I brought live reptiles, birds of prey and exotic flowers to a very stereotyped and neglected section of the city of St. Louis, Missouri which suffers from from severe abandonment and despair, but also has many tranquil vacant lots where nature flourishes. I chose these birds of prey for their symbolic meaning- The bald eagle a symbol of the United States, hawks and owls are messengers. But this is not a film about St. Louis, It's about an anonymous archetype more than a specific locale. St.
The scales of the snake refract a trance and invocation. In the epicenter, the pyramids join Izcóatl's battle, the Obsidian Serpent propagates an exhortation: all the dances against the war.
This title is also available on the compilation What Was Always Yours and Never Lost.
“Drawing on the ancient Nahuatl concept of the animating soul or life force, Tonalli engages the ritualistic powers of the cinema, summoning fire, flowers, and many moons into a frenetic and mesmerizing in-camera collage. Here, amid thickly swirling images and textured abstractions, the gods of creation and fertility manifest, dissolving into iridescent colors and dense, corporeal rhythms.” NYFF59
Indians In Brazil is an educational series for Brazilian public schools that invites students to experience cultural diversity. Four teenagers are invited to discover a new world and participate in Indian daily life in two different communities. They show their emotions, curiosity and fears, and are surprised by their new friends.
Theo Cuthand and his mother Ruth Cuthand have a candid conversation about Theo's last hospitalization for Bipolar Disorder in 2007. While Theo only knew his manic episode from the inside, Ruth had to deal with caregiving decisions and trying to find help. While they reminisce they also have to reckon with the feelings of animosity that arose between them during these events.
Co-directed with Ruth Cuthand.
Pemp traces the 25-year struggle of the Parakatêjê (Gavião) to maintain autonomy in the face of huge development projects in the south of Pará. From the initial recovery of their lands in 1957 through dealings with FUNAI in the 1970s and the appropriation of Brazil nut monopolies to their current negotiations with the government, Pemp shows the Parakatêjê’s most precious project; the preservation of their ceremonies and songs. The Kokrenum, chief and keeper of the group’s traditions, uses video to transmit them to future generations.
Reclamation is a documentary-style imagining of a post-dystopian future in Canada after massive climate change, wars, pollution, and the after-effects of the large-scale colonial project which has now destroyed the land. When Indigenous people are left behind after a massive exodus by primarily privileged white settlers who have moved to Mars, the original inhabitants of the land cope by trying to restore and rehabilitate the beautiful planet they belong to.
An incomplete and imperfect portrait of reflections from Standing Rock. Cleo Keahna recounts his experiences entering, being at, and leaving the camp and the difficulties and the reluctance in looking back with a clear and critical eye. Terry Running Wild describes what his camp is like, and what he hopes it will become.
A short recruitment video for the public-secret society ‘New Red Order’, which simultaneously satirizes and sincerely engages with solidarity and the desire for Indigenous epistemologies.
Within the long cycle of initiation ceremonies of the Xavante People, the Wai’a celebration introduces young men to spiritual life and puts them in contact with supernatural forces. Filmmaker Divino Tserewahu speaks with his father (one of the leaders of this ritual) about what can be disclosed of this secret celebration of men, where the initiated go through many trials and tribulations.
Directed by Divino Tserewahú.
In Xavante with English subtitles.
Adam Khalil and Zack Khalil’s debut film re-imagines an Anishinaabe story, the Seven Fires Prophecy, which both predates and predicts first contact with Europeans. A kaleidoscopic experience blending documentary, narrative, and experimental forms, INAATE/SE/ explores how the prophecy resonates through the generations in their Indigenous community on the Michigan/Canadian border.
Four tales about cannibal monsters narrated and performed by the Waiãpi Indians. “We have made the video,” say the Waiãpi, “to teach people to be more careful with monsters they never heard about. Even a white man can be eaten as he goes into the forest.”
Directed by Vincent Carelli and Dominique Gallois.
Edited by Tutu Nunes.
In Waiãpi with English subtitles.
In this interview with Carl Bogner, Sky Hopinka (b. 1984) discusses his process of becoming a video artist and his personal approach to documenting Indigenous landscapes and cultures. Hopinka is a member of the Ho-Chunk Nation of Wisconsin, and he is also an educator in Chinuk Wawa, a language indigenous to the Lower Columbia River Basin. Hopinka’s practice involves experiments within the cinematic language of documentary.
“The individual is not an autonomous, solitary object but a thing of uncertain extent, with ambiguous boundaries. So too is matter, which loses much of its allure the moment it is reduced to an object, shorn of its viscosity, pressure and density. Both subject and matter resist their reduction into objects. Everything is interconnected and intertwined.”
— Kengo Kuma
Tlecáxitl is the sacred furnace where the new fire begins. This is the place where the sun, the moon and fire coincide in their cosmic dance to unleash vital irradiation. Part of Tonalli.
Indians In Brazil is an educational series for Brazilian public schools that invites students to experience cultural diversity. Four teenagers are invited to discover a new world and participate in Indian daily life in two different communities. They show their emotions, curiosity and fears, and are surprised by their new friends.
Medicine Bundle is about a bundle that was used in my family to heal my Great Great Grandfather from a smallpox epidemic and a life threatening wound from a gatling gun used against him during the Battle Of Cutknife Hill in 1885. The bundle was again used in 1918 when my Grandfather contracted the Spanish Flu as a baby. It was buried in an unmarked grave to protect it from grave robbers, but the spirit within the bundle has continued to protect our family from more modern psychological effects of colonization like depression.
Morayngava: the “design of things.” Yngiru: the box of the spirits, the films, just like xaman dreams. This is how the Asurini define video, which has just arrived in their village. After discovering that it is possible to store their images, the old men lament that they never stored images of their ancestors and decided to register the initiation of a xaman, a tradition threatened by new times.
Directed by Virginia Valadão and Regina Müller.
In Assurini with English subtitles.
Charles Simonds (b.1945) majored in art at the University of California at Berkeley. There he discovered an area of clay pits that had once provided the raw material for some of Manhattan's older buildings. He literally immersed himself in the subject, burying himself in a pool of wet clay to get a feel for the material. Simonds's sculptures are enchanting architectural minatures. Most are landforms with small chambers and towers; some are abstract organic shapes. Carefully built brick by tiny brick, Simonds's sculptures engage the child in everyone.
Coyolxauhqui recasts the mythical dismemberment of the Aztec Moon goddess Coyolxauhqui by her brother Huitzilopochtli, the deity of war, the Sun and human sacrifice. The film is a poem of perception, one that unveils how contemporary Mexican femicide is linked to a patriarchal history with roots in deeper cultural constructs.
Half tongue-in-cheek absurdism and half deadly earnest, Culture Capture: Terminal Adddition continues New Red Order’s ongoing project of “culture capture,” recruiting viewers to participate in a program of practical strategies to counter the “salvage mindset,” which sets aside Indigenous culture and sovereignty by consigning it to the past.
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In this video, drawing from Bob Dylan's song Just Like Tom Thumb's Blues, layers of experiences circling loss and longing are overlaid between images of landscapes and movement. In the song, a stranger's listlessness and exhaustion are woven through and around Juarez, Mexico, and so too are these stories woven around original discontent and uncertainty as they move through an uneasy negotiation with the strangeness of the American pioneer spirit.
Commissioned by Brianna Matzke for The Response Project, 2018.
Give it Back: Stage Theory’s point of departure is the détournement of Panorama of the Monumental Grandeur of the Mississippi Valley (1850), a 9 foot tall, 348 foot long proto-cinematic moving panorama commissioned by and based on the contemporaneous notes and drawings of 19th century amateur archaeologist and glorified grave robber Montroville W. Dickeson — who spent 12 years of his life traveling the Mississippi River and digging up Indigenous burial mounds.
Four tales about cannibal monsters narrated and performed by the Waiãpi Indians. “We have made the video,” say the Waiãpi, “to teach people to be more careful with monsters they never heard about. Even a white man can be eaten as he goes into the forest.”
Directed by Vincent Carelli and Dominique Gallois.
Edited by Tutu Nunes.
In Waiãpi with English subtitles.
