Pylon

This documentary started as part of a photography project about the indigenous Ainu population in northern Japan, portraying people from tightly knit communities. They feel deeply connected by their culture and tradition. With gorgeous pictures, the directors explore how different generations of Ainu reflect on their identity after centuries of oppression.

A film by Louis Aimé Augustin Le Prince, shot in late October 1888, showing pedestrians and carriages crossing Leeds Bridge.

The Fall of Womenland is a fascinating documentary on the unique sexual culture of the Mosuo people — a small minority situated in the southwest of China — and one of the last remaining matriarchal societies in the world. Without a formal marriage contract, the Mosuo traditionally build relationships based on free love and sexual satisfaction (‘walking marriages'). But can the sexual liberty and power of the Mosuo women survive as modern Chinese society slowly encroaches their ancestral land? The film explores the present reality for the Mosuo people as well as the dangers that threaten their inherited way of life.

This documentary presents a before-and-after picture of people in a large-scale public housing project in Toronto. Due to a housing shortage, they were forced to live in squalid, dingy flats and ramshackle dwellings on a crowded street in Regent Park North; now they have access to new, modern housing developments designed to offer them privacy, light and space.

Through one woman's experience as an adopted person and also as a mother who relinquished her child in 1971, this documentary highlights the many complex issues associated with adoption.

In the Darhat valley in northern Mongolia, the horses of nomadic tribes are stolen by bandits who then sell them to Russian slaughterhouses. Shukhert, a brave horseman, relentlessly pursues them through the Mongolian taiga, bordering Siberia.

Steve, a 25-year-old Black man from the Paris suburbs, seeks to escape the violence of his immediate surroundings by training to become an actor at one of France’s most prestigious drama schools. But soon he discovers that the theater world is only interested in having him inhabit “Black” roles.

In the summer of 1967, a hippie group called The Diggers - led by the cool and charismatic 23-year old David DePoe - wanted to turn the street where they resided, Yorkville Avenue in Toronto, into a car-free zone. Fed up with the noise and fumes from cars, DePoe staged a 3-day sit in where the Diggers peacefully occupied the street to petition the Toronto City Council to get what they wanted. To their surprise, the police were ordered to remove them by force by the city officials who wanted to keep the street open as a necessary traffic artery. After being released from jail, DePoe and his group were invited by the fiercely conservative and patronizing Allan Lamport, a member of the Board of Control and former Mayor of the city to a meeting at City Hall to present their case. The climactic battle unfolded there between Lamport and DePoe, who was representing the Canadian Youth Council.

In the 1980s, Algeria experienced a tumultuous social context which reached its peak during the riots of October 88. This wave of protest, with youth as its figurehead, echoed the texts of raï singers. Thirst for freedom, misery of life and the aspirations of youth are among the main themes of their works which will inspire an entire generation. More than music, raï celebrates the Arabic language and becomes a vector of Algerian culture, thus providing the cultural weapons of emerging Algerian nationalism With Cheb Khaled, Cheb Mami and Chaba Fadela as leaders of the movement, raï is also a way of telling and reflecting the essence of Algeria in these difficult times. While the threat weighs on artists in Algeria, their exile allows raï to be exported internationally and thus, to bring the colors of Algeria to life throughout the world.

The people of Unamenshipu (La Romaine), an Innu community in the Côte-Nord region of Quebec, are seen but not heard in this richly detailed documentary about the rituals surrounding an Innu caribou hunt. Released in 1960, it’s one of 13 titles in Au Pays de Neufve-France, a series of poetic documentary shorts about life along the St. Lawrence River. Off-camera narration, written by Pierre Perrault, frames the Innu participants through an ethnographic lens. Co-directed by René Bonnière and Perrault, a founding figure of Quebec’s direct cinema movement.

Remember the culture clash in THE GODS MUST BE CRAZY? This time it's real. One of the most ancient cultures on our planet is undergoing a major change. The Ju/Hoansi Bushmen in Namibia are not allowed to hunt anymore and need to converge with our so called “civilized” lifestyle. For the first time the Ju/Hoansi Bushmen travel through the Kalahari and then right into the heart of Europe. What starts as a look at their fascinating culture becomes an even more fascinating look at our Western lifestyle. A warm and humorous reflection of our habits through the eyes of people who are about to give up their million year old traditions.

Moving picture of London's Trafalgar Square traffic, filmed with a kinesigraph.

Documentary focusing on the thrash metal band Kreator but also exploring the economic and social situation of Essen at the time.

"I often say sociology is a martial art, a means of self-defence. Basically, you use it to defend yourself, without having the right to use it for unfair attacks." (Pierre Bourdieu) The world has witnesses who speak out loud what others keep to themselves. They are neither gurus, nor masters, but those who consider that the city and the world can be thought out. The sociologist, Pierre Bourdieu is one such witness." Over a three- year period, Pierre Carles' camera followed him through different situations: a short conversation with Günter Grass, a lively conference with the inhabitants of a working-class suburb, his relations with his students and colleagues and his plea that sociology be part of the life of the city. His thinking has a sort of familiarity, which means it is always within our reach. It is the thinking of a French intellectual who has chosen to think his times.

Estonia's first ethnographic film. Made by Johannes Pääsuke in 1913 on his expedition to Setomaa, the South-Eastern region in Estonia.

Arguing that advertising not only sells things, but also ideas about the world, media scholar Sut Jhally offers a blistering analysis of commercial culture's inability to let go of reactionary gender representations. Jhally's starting point is the breakthrough work of the late sociologist Erving Goffman, whose 1959 book The Presentation of the Self in Everyday Life prefigured the growing field of performance studies. Jhally applies Goffman's analysis of the body in print advertising to hundreds of print ads today, uncovering an astonishing pattern of regressive and destructive gender codes. By looking beyond advertising as a medium that simply sells products, and beyond analyses of gender that tend to focus on either biology or objectification, The Codes of Gender offers important insights into the social construction of masculinity and femininity, the relationship between gender and power, and the everyday performance of cultural norms.

The young goat herders from the cliff of Bandiagara practice on the stone drums of their ancestors. An ethnomusicological film experiment describing the subtle plays of the right and left hand of Dogon drummers.

A collage of daily life in Aq Kupruk builds from the single voice that calls the townspeople to prayer, the brisk exchange of the baazar, communal labor in the fields, and the uninhibited sports and entertainment of rural Afghans. The theme of the film focuses on rural society. The film and accompaning instructor notes explore concepts of development, modernization, environmental equilibrium, and especially change, identifying change agents, and analyzing barries and stimulants to change.

A ritual vase, the hampi, is placed in the center of the Musée de plein air de la République du Niger in Niamey, during a ritual ceremony featuring possession dances. With this film, Jean Rouch continues his ethnological and cinematographic study of Songhay ritual objects. He demonstrates that, in a particular context, the transfer of a hampi vase to a museum requires the organization of a ritual ceremony to obtain the gods' approval. At the time, however, reservations about filming a possession dance for the opening of a shrine in a museum made the move "questionable from a museological point of view".

Adam Pearson - who has neurofibromatosis type 1 - is on a mission to explore disability hate crime: to find out why it goes under-reported, under-recorded and under people's radar.