Mi hijo Ceferino Namuncurá

Rye, a photographer, and Chris, a political science student, are in their final year of college, and have lived together in the same house for three years. While their bond has grown increasingly stale since first moving in together, they’re tethered by a common history and lingering grief; they know the house and its traumas in ways none of its few rotating tenants ever can. Set in the politically charged recent past at Hampshire College - an alternative school without grades or majors - the film's protagonists struggle with the demands of communal living and the concentrated emotions that come with it, against a backdrop of mass protests, long winters, creative passions, and armchair philosophy.

AMIN portrays Qashqai musician Amin Aghaie, a young modern nomad and his family who despite facing steep financial, cultural and political obstacles are dedicated to their art and culture. Amin travels to remote towns and villages to record the music of the surviving masters whose numbers decline each year. His nomadic family are selling their meager belongings to help support their son's education in performance and ethnomusicology at Tchaikovsky's Conservatory in Kyiv, Ukraine, but it is not enough. Amin, desperate to finish his academic education, sells his violins one at a time just to pay for his tuition.

After his father dies, law student Adolfo (Jorge Marchand), returns to his native village in the South of Bolivia, where he falls in love with Claudina Silvia Arévalo, a beautiful chola girl nicknamed La Chaskañawi, which means "girl with big eyes" in Quechua. Falling under her spell, Adolfo forgets about his fiancee in the city, abandons his law studies, and succumbs to alcohol. Based on the 1947 novel La Chaskañawi.

In Cerro Bayo, a mountainous region of Patagonia on the Chilean border, a Kolla Indian falls in love with a girl from another village. His mother disapproves the relationship and hates the woman. When the girl becomes pregnant with his baby, he must travel to find better work, leaving her alone with the mother's wrath.

An intimate documentary about one family's endeavor to live as Ainu in today's Japan.

This intimate ethnographic study of Voudoun dances and rituals was shot by Maya Deren during her years in Haiti (1947-1951); she never edited the footage, so this “finished” version was made by Teiji Ito and Cherel Ito after Deren’s death.

Forest of Bliss is an unsparing yet redemptive account of the inevitable griefs, religious passions and frequent happinesses that punctuate daily life in Benares, India's most holy city. The film unfolds from one sunrise to the next without commentary, subtitles or dialogue. It is an attempt to give the viewer a wholly authentic, though greatly magnified and concentrated, sense of participation in the experiences examined by the film.

Robert J. Flaherty's South Seas follow-up to Nanook of the North is a Gauguin idyll moved by "pride of beauty... pride of strength."

The story of a poor girl who leaves her starving family and sheep for a more prosperous village. Her grandfather finds her and tries to convince her to return to her home.

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.

The title of this film translates literally as 'to put on a hori,' a hori being the Songhay term for ceremony of festival. Here it is used to refer to a ganandi, literally 'to make dance' This film concerns two women whom the zima [priest] had diagnosed some months before as being ill through possession by spirits. In the meantime, their families have gathered together the resources to pay for the musicians, dancers, and the priest himself to put on an initiation dance lasting seven days This is a film of documentation, simply recording various moments in the progress of the ceremony, without any form of explanation, neither in intertitle cards nor in voice-over. (Paul Henley, The Adventure of the Real)