Indigenous

A video diary about Cuthand's efforts to undergo artificial insemination. Cuthand contemplates a desire to have children and its relation to preserving Indigenous culture.

2 Spirit Dreamcatcher Dot Com queers and indigenizes traditional dating site advertisements. Using a Butch NDN 'lavalife" lady (performed by director TJ Cuthand), 2 Spirit Dreamcatcher Dot Com seduces the viewer into 2 Spirit "snagging and shacking up" with suggestions of nearby pipeline protests to take your date to, and helpful elders who will matchmake you and tell off disrespectful suitors. It's the culturally appropriate website all single 2 Spirit people wish existed.

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Located on the Lofoten Islands in Northern Norway, Acoustic Ocean sets out to explore the sonic ecology of marine life. The scientist as an explorer and important mediator of the contemporary understanding of our planetary ecosystems is a central figure in this video. She makes her appearance in the person of a Sami (indigenous of northern Scandinavia) biologist-diver who is using all sorts of hydrophones, parabolic mics and recording devices. Her task is to sense the submarine space for acoustic and other biological forms of expression.

"Interested in the hidden corners of exoticism and a reinterpretation of history as an aesthetic challenge, Colombian resident in France, Laura Huertas Millán (Bogotá, 1983), presents in Aequador—in her own words—'a parallel present modified by virtual reality, an oneiric allegory, an uchronic dystopia.' With foundations on science fiction—uchronia as a source for an alternative history can actually be seen as a subgenre—, Aequador establishes parallelisms—in a complex and deliberately fragmented way—between the (virtual) relics and ruins of an ideal 3-D architecture embed

Anhedonia doesn't play to the back of the church. It shoots directly to the point with poetry and images that evoke controversy in one mind set and passion in another. Depression and suicide are met head on with Cuthand's honesty. Anhedonia shocks people into opening their eyes to the source of the illness in the Aboriginal community. Statistics, split images, words and flesh meld together making this short film long on compassion, screaming out for help and recognition of the mentally ill's dream of someday having a normal life.

“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

Cloudless Blue Egress of Summer is a two-channel synchronized video installation. A composite of the two channels presented side by side in one video is available from Video Data Bank for educational use only.

This is the invocation to the gods, the incense to the gods. A kinetic dance to the gods. Behold the hieratic nature of Tonatiuh (The Sun) and the ferocity of Tlaltecuhtli (Goddess of the Earth) raising her agitation from the white smoke of the burned Copalli, Mesoamerican aromatic resin, sacred resin that tears celluloid with smoke, white hair, on the dark background of the world.

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.

Six powerful native women gather up to celebrate a new beginning and the end of the world as we know it.

Featuring: Alanis Obomsawin, Nadia Myre, Swaneige Bertrand, Nahka Bertrand, Emilie Monnet, Caroline Monnet

This title is also available on the compilation What Was Always Yours and Never Lost.

In Danza Solar, Super8 archival footage of dancers is superimposed with 16mm views of the sun (suns). The film evokes a communal solar trance, both Andean and Mesoamerican. Part of a collection of works the collective considers "Shamanic Materialism," Danza Solar is a Mesoamerican spell unleashed.

A brief glimpse into the cycles of Coyolxauhqui, the moon goddess, whose cycles used to be a dance. A fast-paced jazz soundtrack accompanies the quick, darting movements of the moon.

After the screening of his film Wai'á rini, the power of dream in other Xavante villages, the people of Aldeia Nova from the São Marcos reservation asked Divino to make a film on the same ritual, the Wai'á ceremony. In this ceremony the young men are initiated into the spiritual world to develop their curative power. This is a new experience for Divino, as he has to shoot in a different village, but also find a way to try new tricks and to develop his editing skills.

Various languages.

Direction and photography: Divino Tserewahú

During a video workshop in the Kuikuro village in the Upper Xingu, Brazil, an eclipse takes place. Suddenly, everything changes. The animals take new forms. Blood falls from the sky like rain. The sound of the sacred flutes crosses the dark night. There is no time to lose. One must sing and dance. The world must be awakened. In this video, the Kuikuro video makers tell us what happened when the moon menstruated.

Direction: Takumã e Maricá Kuikuro

Photography: Takumã, Mariká, Amuneri, Asusu, Jairão e Maluki

Edition: Leonardo Sette

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.

Interrupting the nightly news in an act of guerrilla television, Gómez-Peña returns to the persona of a Chicano-Aztec veejay—"The Mexican who talks back, the illegal Mexican performance artist with state of the art technology"—to elaborate the complications of American identity. This post-NAFTA Cyber Aztec pirate commandeers the television signal from his underground "Vato bunker", where virtual reality meets Aztec ritual. Gómez-Peña embodies the doubly radical Chicano performance artist, delivering radical ideas through a radical form of entertainment.

Interrupting the nightly news in an act of guerrilla television, Gómez-Peña returns to the persona of a Chicano-Aztec veejay—"The Mexican who talks back, the illegal Mexican performance artist with state of the art technology"—to elaborate the complications of American identity. This post-NAFTA Cyber Aztec pirate commandeers the television signal from his underground "Vato bunker", where virtual reality meets Aztec ritual. Gómez-Peña embodies the doubly radical Chicano performance artist, delivering radical ideas through a radical form of entertainment.

Interrupting the nightly news in an act of guerrilla television, Gómez-Peña returns to the persona of a Chicano-Aztec veejay—"The Mexican who talks back, the illegal Mexican performance artist with state of the art technology"—to elaborate the complications of American identity. This post-NAFTA Cyber Aztec pirate commandeers the television signal from his underground "Vato bunker", where virtual reality meets Aztec ritual. Gómez-Peña embodies the doubly radical Chicano performance artist, delivering radical ideas through a radical form of entertainment.

Extractions parallels resource extraction with the booming child apprehension industry. As the filmmaker reviews how these industries have affected her, she reflects on having her own eggs retrieved and frozen to make an Indigenous baby.

Told through recollections of youth, learning, lore, and departure, this is an imagined myth for the Xąwįska — or the Indian Pipe Plant — used by the Ho-Chunk to revive those who have fainted.

Told through recollections of youth, learning, lore, and departure, this is an imagined myth for the Xąwįska — or the Indian Pipe Plant — used by the Ho-Chunk to revive those who have fainted.

This video is a three-channel synchronized composite and is available for educational use only. The three-channel version has the same main body of images as the single channel version, with the loops and the space in between the segments of content offering durational breaks that provide an alternative cyclical way of engaging with story and myth.

Frances, a young Gay Indian (2 Spirit), played by Lacey Hill, is struggling with the aftermath of a gay basing. Through her friendship with her ex Jean, she gathers the strength to go out in public again. This video is a salute to the 70s and to Gay Indian movements which became 2Spirit/Indigiqueer communities.

Song performed by Lacy Hill.

Forest Law underlines the persistent fact that we are yet to learn to live otherwise in an age defined by the colossal consequences of a new socio-geological order we ourselves have created through irresponsible interactions with Earth’s systems.

Forest Mind is a video work that emerges from the artist’s longstanding interest in the human interaction with the natural world. In a series of recent art projects, she has shed light on the cosmology of Indigenous communities and their political struggle to keep their forests alive.

Over 6,000 gold prospectors invade the reserve of the Nambiquara of Sararé, and loggers raid the mahogany-rich forests, which are threatened by extinction. Pressure on the World Bank (with whom the government of Mato Grosso is negotiating a loan) could end prospecting, but the pillage of the forest continues.

In Portuguese with English subtitles.

Directed by Vincent Carelli, Maurizio Longobardi, and Virginia Valadão; edited by Tutu Nunes.

Over 6,000 gold prospectors invade the reserve of the Nambiquara of Sararé, and loggers raid the mahogany-rich forests, which are threatened by extinction. Pressure on the World Bank (with whom the government of Mato Grosso is negotiating a loan) could end prospecting, but the pillage of the forest continues.

In Portuguese with English subtitles.

Directed by Vincent Carelli, Maurizio Longobardi, and Virginia Valadão; edited by Tutu Nunes.

Over 6,000 gold prospectors invade the reserve of the Nambiquara of Sararé, and loggers raid the mahogany-rich forests, which are threatened by extinction. Pressure on the World Bank (with whom the government of Mato Grosso is negotiating a loan) could end prospecting, but the pillage of the forest continues.

In Portuguese with English subtitles.

Directed by Vincent Carelli, Maurizio Longobardi, and Virginia Valadão; edited by Tutu Nunes.

Four Ikpeng children reply to a video-letter from the children of Sierra Maestra in Cuba, introducing their village, families, toys, celebrations, and ways of life with grace and lightheartedness. Curious to know about children from other cultures, they ask to continue the correspondence.

Direction and camera by Karané, Kumaré, and Natuyu Yuwipo Txicão; edited by Mari Corrê.

"i am very grateful that my 鬼鎮 (Ghosttown) series has shown internationally over the last couple years and is recognized by viewers, reviewers, critics, and curators as doing decolonizing work as a feminist project that queers and glitches the Western genre. 鬼鎮 (Ghosttown) questions the quintessentially American Western in the forms of experimental films and games that are made from glitches and noise, pushing boundaries of legibility and tipping over threshold states of stability.

Chief Pedro Mãmãindê (who directed the proceedings and the shoot itself) describes the necessity of strengthening the girls of his village by secluding them after their first menses. After several months, the village throws a party, with singing, feasting, and the ritual abduction of the girl by an allied village. When the Nambiquara of Mato Grosso see videotape of themselves performing this ritual, the excess of Western clothing makes them uncomfortable. The ritual is then re-enacted with traditional body painting and adornment.

Chief Pedro Mãmãindê (who directed the proceedings and the shoot itself) describes the necessity of strengthening the girls of his village by secluding them after their first menses. After several months, the village throws a party, with singing, feasting, and the ritual abduction of the girl by an allied village. When the Nambiquara of Mato Grosso see videotape of themselves performing this ritual, the excess of Western clothing makes them uncomfortable. The ritual is then re-enacted with traditional body painting and adornment.

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.

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.

Here You Are Before the Trees is a three-channel synchronized video installation. A composite of the three channels presented side by side in one video is available from Video Data Bank for educational use only.

Here You Are Before the Trees traverses Indigenous presence in the Hudson River Valley, Wisconsin, and the areas in-between. Each screen focuses on different homelands and their complex relationships with history, landscape, power and institutional means of oppression. 

Based on his ever-changing performance Indian Tails, this video features Luna sitting alone in his darkened room in front of the TV on Christmas Eve. As he sits, he calls friends, family and ex-lovers, excusing himself from all their celebrations. Luna tells us, "In the work there is a thin line between what is fictional and what is non-fiction, and what is real emotion and what is art. … There is a cultural element where I let (or seem to let) people in on American Indian cultures.

"On my mother’s side there are two lands I come from, separated by the Atlantic ocean, all those fathoms deep. The lands of my grandma and grandpa. I had been through the lands of my grandfather, that is where I still live. The now tamed prairies, missing their bison herds and fenced out into neat geometrical patterns. My grandma comes from a similarly colonized land, Scotland. Ruled by the British Commonwealth and forbidden to speak their language. . . I had never been to Scotland. And I wanted to see my Grandma’s traditional territory.

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.

An elegy to Diane Burns on the shapes of mortality and being, and the forms the transcendent spirit takes while descending upon landscapes of life and death. A place for new mythologies to syncopate with deterritorialized movement and song, reifying old routes of reincarnation. Where resignation gives hope for another opportunity, another form, for a return to the vicissitudes of the living and all their refractions.

“I’m from Oklahoma I ain’t got no one to call my own.
If you will be my honey, I will be your sugar pie way hi ya
way ya hi ya way ya hi yo.”

A myth illustrated on the stones of a waterfall, the reconstruction of a great communal hut, the attempt to recover objects kept for years in a museum in Manaus. In IAUARETÊ, Waterfall of the Jaguars the Tariano Indians, of the North-western Amazon, after decades of missionary catechism, decide to make a cultural record for future generations.

Direction: Vincent Carelli

Photography: Vincent Carelli and Altair Paixão

Editing: Joana Collier

Production: IPHAN / Vídeo nas Aldeias

A myth illustrated on the stones of a waterfall, the reconstruction of a great communal hut, the attempt to recover objects kept for years in a museum in Manaus. In IAUARETÊ, Waterfall of the Jaguars the Tariano Indians, of the North-western Amazon, after decades of missionary catechism, decide to make a cultural record for future generations.

Direction: Vincent Carelli

Photography: Vincent Carelli and Altair Paixão

Editing: Joana Collier

Production: IPHAN / Vídeo nas Aldeias

It's the time of celebration and merriment in the Alto Xingu. The dry season is coming to an end. The smell of the damp earth is mixed with the sweet perfume of pequi. But it has not always been like that: if it had not been for a death, the pequi would possibly not exist. Linking the past to the present, Kuikuro filmmakers tell a tale of dangers and pleasures, of sex and betrayal, where men and women, hummingbirds and alligators build a shared world.

Direction: Takumã and Maricá Kuikuro

Photography: Takumã, Mariká, Amuneri, Asusu, Jairão and Maluki

A woman raises her voice and gives a painful and endless speech that with time becomes even more overwhelming, because her words are heartbreaking and permanent impressions in the collective memory, stabbing with words an old Mexican film, a celluloid that tears apart until its disappearance.

This title is also available on the compilation What Was Always Yours and Never Lost.

The Island Weights is a two-channel synchronized video installation. A composite of the two channels presented side by side in one video is available from Video Data Bank for educational use only.

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.

Logging and approximating a relationship between audio recordings of the artist and his father, and videos gathered of the landscapes they both separately traversed. The initial distance between the logger and the recordings, of recollections and of songs, new and traditional, narrows while the images become an expanding semblance of filial affect. Jáaji is a near translation for directly addressing a father in the Hočak language.

The Waiãpi videomaker Kasiripinã decides to show white people the documentation he did on his people in Amapo. He presents and comments on three celebrations that represent episodes of the myth-cycle of the creation of the universe. The theme of the Tamoko celebration is war, and it presents the death of a cannibal monster. In the second celebration, Pikyry, the dancers act out the spawning of fish. The last is the Turé, the dance of the flutes, in which the Waiãpi reenact the death of the tapir in honor of the creator, Janejar.

Directed by Kasiripinã Waiãpi.

The Waiãpi videomaker Kasiripinã decides to show white people the documentation he did on his people in Amapo. He presents and comments on three celebrations that represent episodes of the myth-cycle of the creation of the universe. The theme of the Tamoko celebration is war, and it presents the death of a cannibal monster. In the second celebration, Pikyry, the dancers act out the spawning of fish. The last is the Turé, the dance of the flutes, in which the Waiãpi reenact the death of the tapir in honor of the creator, Janejar.

Directed by Kasiripinã Waiãpi.

Produced at the San Francisco Art Institute, and featuring a few musical numbers, this jungle drama deals with a commercial corporation infiltrating the Amazon to sell beauty aids to the indigenous peoples. Witch doctor magic and political intrigue run rampant in this hot house environment, and men and women deal with the beast within and without.

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.

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.

Invited to speak at an Indigenous Revolutionary Meeting, the narrator describes an intimate encounter with an Evil Colonizing Queen which leads to Turtle Island's contraction of an invasive European flora.

This title is also available on the compilation What Was Always Yours and Never Lost.

The daily life of the Panará village during the peanut harvest, presented by a young teacher, a woman shaman and the village chief.

Direction and photography: Paturi and Komoi Panará

Editing: Leonardo Sette and Vincent Carelli

Production: Video in the Villages

An experimental documentary about resistance, balance and fame. Kings of the Sky follows tightrope artist Adil Hoxur as he and his troupe tour China’s Taklamakan desert amongst the Uyghurs, a Turkic Muslim people seeking religious and political autonomy.

Six Indians of different Waimiri and Atroari villages, located in the Amazon, document the day-to-day life of their relatives in the Cacau village. These images transport us to intimate scenes of their lifestyle and their intense relationship with nature.

Directed and photographed by Araduwá Waimiri, Iawusu Waimiri, Kabaha Waimiri, Sanapyty Atroari, Sawá Waimiri, and Wamé Atroari.

Edited by Leonardo Sette.

In Waimiri and Atroari with English subtitles.

The personal odyssey recorded in The Laughing Alligator combines methods of anthropological research with diaristic essay, mixing objective and subjective vision. Recorded while Downey and his family were living among the Yanomami people of Venezuela, this compelling series of anecdotes tracks his search for an indegenous cultural identity.

"We are happy. (Silence.) What do we do now, now that we are happy?"

-- Samuel Beckett, Waiting for Godot

The “greca”, the meander, is the main symbol weaved in the textiles made by the Navarro sisters, from Santo Tomás Jalieza, México. A geometrical form of an endless braid of diamonds, the “greca” represents corn (an entity worshiped by the pre-hispanic civilisations of Mesoamerica). It stands for sustenance, but materialises as well the feminine power of producing abundance and fertility - the textiles displaying this ongoing motives could be read as invocations for life and growth.

The Templo Mayor was the center of the Aztecs' religious life in Tenochtitlán, a ceremonial building in the heart of Mesoamerica. A center of political battles of contemporary Mexico. A ritual of resistance.

"I’ve been raised with stories of the medicine men in my family. A bundle that was used successfully to heal people. Stories of bear spirits that took care of us. I don’t know about my Scottish side as much, but I did know some of the last names of my ancestors over there. The Sinclairs and the Forsyths. I fell down a Google rabbit hole one day when the Survey of Scottish Witchcraft came out. There was one case with a last name and a location close to my Great Grandmother’s hometown that made me pause. It was a white magic case, protecting cattle, and talking with fairies.

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.

Chief Waiwai recounts for his village the story of a trip he and a small entourage made to meet the Zo’é, a recently contacted group whom the Waiãpi “know” through video. Both groups speak Tupi dialects and share many cultural traditions, but the Zo’é are currently experiencing the phenomena of contact that the Waiãpi underwent 20 years ago. Waiãpi cameraman Kasiripinã illustrates the Waiwai’s account of the trip with video. The Zo’é afford their visitors the chance to re-encounter the way of life and wisdom of their ancestors.

Chief Waiwai recounts for his village the story of a trip he and a small entourage made to meet the Zo’é, a recently contacted group whom the Waiãpi “know” through video. Both groups speak Tupi dialects and share many cultural traditions, but the Zo’é are currently experiencing the phenomena of contact that the Waiãpi underwent 20 years ago. Waiãpi cameraman Kasiripinã illustrates the Waiwai’s account of the trip with video. The Zo’é afford their visitors the chance to re-encounter the way of life and wisdom of their ancestors.

This is the invocation to the ancestral god of the underworld, the ancient annihilator, which preserves the ritual inertia of the bones and stones.

"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.

Guided expertly by those who live on the land and driven by the pulse of the natural world, Mobilize takes us on an exhilarating journey from the far north to the urban south. Over every landscape, in all conditions, everyday life flows with strength, skill and extreme competence. Hands swiftly thread sinew through snowshoes. Axes expertly peel birch bark to make a canoe. A master paddler navigates icy white waters. In the city, Mohawk ironworkers stroll across steel girders, almost touching the sky, and a young woman asserts her place among the towers.

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.

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.

In the case of Carlos Motta’s career, the impetus has always been on, not adhering to particular medium or a particular style, but rather using media as it becomes appropriate tell a story that has heretofore been stifled by dominant power structures. The technical variability of his work is only matched by its potential to generate conversation and discourse in the arenas of sexuality, gender, democracy and colonialism – usually as a conflux of all four through historical excavation.

During a video workshop, the Ikpeng community decides to act out the myth of the origin of the tattooing ceremony. The mythical hero, Maragareum, dreams about the collective death of the villagers of his friend’s Eptxum’s village. Arriving in this village, he finds, in fact, that everyone is dead. As night falls, he hides in the hut, and observes and learns the Moyngo ceremony from the spirits of the dead.

Directed and photographed by Karané, Kumaré, and Natuyu Ikpeng; edited by Leonardo Sette.

In Ikpeng with English subtitles.

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.

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.

A daily chronicle of the Ashaninka community during the rainy season, recorded on video during a workshop in a village on the Amônia River in the state of Acre. The involvement of the filmmakers with the Ashaninka community makes the film go beyond a mere description of activities, reflecting the rhythm of the village and the humor of its inhabitants.

Direction and photography by Valdete, Isaac, and Tsirotsi Ashaninka, Llullu Manchineri, Maru Kaxinawá, Nelson Kulina, Fernando Katuquina, and André Kanamari; edited by Mari Corrêa.

In Ashaninka with English subtitles.

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.

A picture of the day-to-day life of Shomõtsi, an Ashaninka Indian living on the border of Brazil and Peru. Valdete, a teacher and one of the village video makers, highlights his hardheaded and witty uncle.

Directed by Valdete Pinhanta Ashaninka; edited by Mari Corrêa.

In Ashaninka with English subtitles.

A remarkable work about the struggle of the Waiãpi tribe, an indigenous people of Brazil, to combat the encroachment of prospectors on their land. Using performative storytelling as well as documentary footage, the tape builds a history of the many negotiations and public performances that the Waiãpi engaged in with the Brazilian government to demarcate and preserve some of their land, and to regain control of their resources.

Directed by Vincent Carelli and Dominique Gallois.

In Waiãpi with English subtitles.

A remarkable work about the struggle of the Waiãpi tribe, an indigenous people of Brazil, to combat the encroachment of prospectors on their land. Using performative storytelling as well as documentary footage, the tape builds a history of the many negotiations and public performances that the Waiãpi engaged in with the Brazilian government to demarcate and preserve some of their land, and to regain control of their resources.

Directed by Vincent Carelli and Dominique Gallois.

In Waiãpi 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.

Directed by artist and filmmaker Tiffany Sia, The Sojourn imagines a restless landscape film in Taiwan. Visiting scenic locations shot by King Hu, the short experiments with the road movie genre and its intersection with the martial arts epic. Sia meets actor Shih Chun, who played the protagonist in Hu’s Dragon Inn, Touch of Zen and other wuxia films, as he guides the quest to re-encounter the iconic landscapes where Dragon Inn was shot. He counsels on the perfect conditions of mist and weather.

Beginning with the arrival by canoe of a TV and VCR in their village, The Spirit of TV documents the Waiãpi people’s first encounter with TV images of themselves and others. They view a tape from their chief’s first trip to Brasilia to speak to the government, news broadcasts, and videos of other Brazilian native peoples, and record a session directed by Chief Waiwai for villages in his territory.

Beginning with the arrival by canoe of a TV and VCR in their village, The Spirit of TV documents the Waiãpi people’s first encounter with TV images of themselves and others. They view a tape from their chief’s first trip to Brasilia to speak to the government, news broadcasts, and videos of other Brazilian native peoples, and record a session directed by Chief Waiwai for villages in his territory.

Moments of resistance are collapsed and woven together; from documentation of the Indigenous led occupation of Alcatraz, to the reclamation of Cahokia and the repatriation of the ancestors, to one’s reflections on their body as they exist in the world today, these are gestures that meditate on the carceral inception and nature of the reservation system, and where sovereignty and belligerence intersect and diverge.

Sound by Courtney Asztalos
Music by Room Thirteen

Commissioned by the San Jose Museum of Art and the Institute of Arts and Sciences at UC Santa Cruz.

Divino explains how he got introduced to video. “Filming is my profession; that’s what I was born to do... not for the work with the axe. I wasn’t born to plant. I already said this to my wife.” Today, Divino dominates the language of video and its filming and editing techniques. He also talks about working in partnership with his community.

Directed by Divino Tserewahu; edited by Tutu Nunes.

In Portuguese with English subtitles.

Contemplating mixed race identity in Canada, Cuthand presents us with images of blood ties and land ties for indigenous people, and questions the use of the words "white passing" and "light skinned." As a light skinned indigenous, Cuthand reiterates that racism and discrimination still happen for him, just in different ways. Community belonging is contrasted with the difference experiences he has from his darker skinned family. Ultimately, a video with more questions than answers, it situates the artist's body in historical trauma and ongoing colonial survival.

These are the dancing bodies in an agitated rapture: prelude to trance, invocation of the gods, consecration of intermittence. Here our point of view sparkles under the spell and trance of things gathered, fallen, yielding, pluvial, Mesoamerican wind, goddess breath, breeze of sticks. percussive woods.

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.

This video retells and disorders an important of a pre-Columbian Native American city directly across the Mississippi River from modern St. Louis, Missouri: a location that is visited, preserved, and endlessly repeated via prescribed routes and prerecorded narratives. Rather than strive for originality, my intention is to work with found audio so as to displace these repetitions.

Producer/ Director: Sabine Gruffat
"A personal guided tour of the largest prehistoric city North of Mexico.” - Anonymous

“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

Video is introduced to the Enauênê Nauê Indians, a group still isolated in the North of Mato Grosso. An outgoing group, they respond with a surprising high-spirited performance that includes a good measure of clowning around and a re-enactment of an attack they suffered at the hands of their neighbors, the Cinta-Larga, not long ago. After growing accustomed to watching movies on video, they decide to produce their own.

Directed and photographed by Vincent Carelli.

In Enauenê-Nauê with English subtitles.

Video is introduced to the Enauênê Nauê Indians, a group still isolated in the North of Mato Grosso. An outgoing group, they respond with a surprising high-spirited performance that includes a good measure of clowning around and a re-enactment of an attack they suffered at the hands of their neighbors, the Cinta-Larga, not long ago. After growing accustomed to watching movies on video, they decide to produce their own.

Directed and photographed by Vincent Carelli.

In Enauenê-Nauê with English subtitles.

An overview of the Video in the Villages Project, this documentary shows how four different Amazonian native groups (Nambiquara, Gavião, Tikina, and Kaiapó) have embraced video and incorporated it in the service of their projects for political and ethnic affirmation.

Directed and photographed by Vincent Carelli.

An overview of the Video in the Villages Project, this documentary shows how four different Amazonian native groups (Nambiquara, Gavião, Tikina, and Kaiapó) have embraced video and incorporated it in the service of their projects for political and ethnic affirmation.

Directed and photographed by Vincent Carelli.

Video in the Villages presents its recent progress, its indigenous workshops for training and production. Founded in 1987, the project began with the introduction of video to indigenous communities that produced documentaries for their own purposes. In 1995, the opening of a space on educational TV in Cuiabá led to “Indigenous Program.” Since 1997, Video in the Villages has invested in the formation of the first generation of indigenous documentary filmmakers through national and regional workshops.

Directed by Mari Corrêa and Vincent Carelli; edited by Mari Corrêa.

Video in the Villages presents its recent progress, its indigenous workshops for training and production. Founded in 1987, the project began with the introduction of video to indigenous communities that produced documentaries for their own purposes. In 1995, the opening of a space on educational TV in Cuiabá led to “Indigenous Program.” Since 1997, Video in the Villages has invested in the formation of the first generation of indigenous documentary filmmakers through national and regional workshops.

Directed by Mari Corrêa and Vincent Carelli; edited by Mari Corrêa.

An urgent reflection on indigenous sovereignty, the undead violence of museum archives, and postmortem justice through the case of the "Kennewick Man," a prehistoric Paleo-American man whose remains were found in Kennewick, Washington, in 1996.

Directors: Adam Khalil, Zack Khalil, Jackson Polys

Director Of Photography: Samuli Haavisto

Producers: Mariana Silva, Pedro Neves Marques

Co Editors: Zack Khalil, Adam Khalil

Commissioned By: inhabitants, Contour Biennale 8, Natasha Ginawala

Executive Producer: Steve Holmgren

An urgent reflection on indigenous sovereignty, the undead violence of museum archives, and postmortem justice through the case of the "Kennewick Man," a prehistoric Paleo-American man whose remains were found in Kennewick, Washington, in 1996.

Directors: Adam Khalil, Zack Khalil, Jackson Polys

Director Of Photography: Samuli Haavisto

Producers: Mariana Silva, Pedro Neves Marques

Co Editors: Zack Khalil, Adam Khalil

Commissioned By: inhabitants, Contour Biennale 8, Natasha Ginawala

Executive Producer: Steve Holmgren

An urgent reflection on indigenous sovereignty, the undead violence of museum archives, and postmortem justice through the case of the "Kennewick Man," a prehistoric Paleo-American man whose remains were found in Kennewick, Washington, in 1996.

Directors: Adam Khalil, Zack Khalil, Jackson Polys

Director Of Photography: Samuli Haavisto

Producers: Mariana Silva, Pedro Neves Marques

Co Editors: Zack Khalil, Adam Khalil

Commissioned By: inhabitants, Contour Biennale 8, Natasha Ginawala

Executive Producer: Steve Holmgren

An Unangam Tunuu elder describes cliffs and summits, drifting birds, and deserted shores. A group of students and teachers play and invent games revitalizing their language. A visitor wanders in a quixotic chronicling of earthly and supernal terrain. These visions offer glimpses of an island in the center of the Bering Sea.

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.

Among the Xavante of Mato Grosso, the Wai’a is an important stage in a male initiation ritual that happens once every 15 years. Wai’a: The Secret of Men documents the ceremonies that prepare young men for contact with supernatural forces. The young people of the village directed the filming and assisted with the editing to make a record for the next generation.

Directed by Virginia Valadão.

In Xavante with English subtitles.

Among the Xavante of Mato Grosso, the Wai’a is an important stage in a male initiation ritual that happens once every 15 years. Wai’a: The Secret of Men documents the ceremonies that prepare young men for contact with supernatural forces. The young people of the village directed the filming and assisted with the editing to make a record for the next generation.

Directed by Virginia Valadão.

In Xavante with English subtitles.

A documentary about the initiation ritual for young Xavante Indians, created during a training workshop for the Video in the Villages project. Invited by Divino from the Sangradouro village, one Suyú and four Xavantes Indians film together for the first time. While filming the ritual, various members of the village explain the significance of the complex ceremony’s elements.

Directed and photographed by Bartolomeu Patira, Caimi Waiassé, Divino Tserewahú, Jorge Protodi, Whinti Suyá; edited by Tutu Nunes.

In Xavante with English subtitles.

Wawa peeks at the anxieties and difficulties of communication through the interactions between speakers of an endangered Indigenous language, each from differing cultural backgrounds and generations. By transforming the chronology of the language, it weaves the past and present into a single entity and confronts various modes of conversation, translation, identity, and history. 

This tape documents a cultural exchange between the Parakatêjê (Gavião) of Pará and their “relatives,” the Krahô of Tocantins. Kokrenum, the charismatic chief of the Parakatêjê, organizes a visit to the Krahô, who speak the same language and maintain their traditions. The 50 young Parakatêjê he brings along participate in a ceremony consisting of singing, body painting, and preparations for the long, strenuous relay race through the savannah. The following year, the Parakatêjê return the invitation and the Krahô travel to Kokrenum’s village.

This tape documents a cultural exchange between the Parakatêjê (Gavião) of Pará and their “relatives,” the Krahô of Tocantins. Kokrenum, the charismatic chief of the Parakatêjê, organizes a visit to the Krahô, who speak the same language and maintain their traditions. The 50 young Parakatêjê he brings along participate in a ceremony consisting of singing, body painting, and preparations for the long, strenuous relay race through the savannah. The following year, the Parakatêjê return the invitation and the Krahô travel to Kokrenum’s village.

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. Part Two of the series, When God Visits the Village, sees the teenagers invited to visit the Kaiowá people in South Mato Grosso. Expecting something similar to the Krahô village they had earlier visited, they are at first shocked.

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. Part Two of the series, When God Visits the Village, sees the teenagers invited to visit the Kaiowá people in South Mato Grosso. Expecting something similar to the Krahô village they had earlier visited, they are at first shocked.

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.

The daily life of the Hunikui village of Sâo Joaquim, on the river Jordâo in the state of Acre. Augustinho, village shaman and patriarch, and his wife and father-in-law, remember the fetters of the rubber plantations and celebrate a new era. Now, with their land demarcated, they can once again teach their traditions to their children and grandchildren.

Direction: Zezinho Yube

Photography: Zezinho Yube, Zé Mateus Itsairu, Vanessa Ayani, Fernando Siã, Josias Mana, Tadeu Siã

Editing: Mari Corrêa, Pedro Portella and Vincent Carelli

This is a rhythmic invocation of the ancestral fire, in which dazzling flames reanimate bones and natural elements. This is the shining of color.

A four-part documentary, Yãkwá shows the most important ritual of the Enauênê-Nauê Indians (Brazil). For seven months every year, the spirits are venerated with offerings of food, song, and dance so that they will protect the community. In The World Outside the Rock, the Yaõkwá festivities open with the Enauênê-Nauê preparing for the big fish-catch by making salt, canoes, and fish traps. In Dataware’s Revenge, groups of men leave the villages for two months and build dams on forest waterways to catch fish as they return from spawning.

A four-part documentary, Yãkwá shows the most important ritual of the Enauênê-Nauê Indians (Brazil). For seven months every year, the spirits are venerated with offerings of food, song, and dance so that they will protect the community. In The World Outside the Rock, the Yaõkwá festivities open with the Enauênê-Nauê preparing for the big fish-catch by making salt, canoes, and fish traps. In Dataware’s Revenge, groups of men leave the villages for two months and build dams on forest waterways to catch fish as they return from spawning.