IN SPITE OF GREAT ADVANCES IN FORMAL METHOD IN SOCIAL SCIENCE, MUCH OF THE UNDERSTANDING OF PERSISTING AND GENERAL RELATIONSHIPS DEPENDS UPON A GRASP THAT IS TOTALLY INDEPENDENT OF SOME FORMAL METHOD. IN ADVANCING SOCIAL SCIENCE, WE INVENT AND PRACTICE TECHNIQUE AND CULTIVATE A HUMANISTIC ART. (Robert Redfield)

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ADIVASI (Tribes of India) Ethnographic Films by SATHYA MOHAN PV

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Wednesday, December 19, 2007

Court bans mining in Indian mountain forests

Court bans mining in Indian mountain forests
By Debabrata Mohanty
Published: 24 November 2007

http://news.independent.co.uk/world/asia/article3191526.ece
India's Supreme Court has barred a British company from mining bauxite in forested hills in the east of the country that are home to some of the world's rarest animals, handing a victory to environmental activists and tribal people.
Vedanta Resources Plc had planned a £470m open-cast mining project that would rip through the plateau of the Niyamgiri mountain range in Orissa to feed an aluminium plant it has already built in the area.
But yesterday the court ruled: "Adherence to sustainable development is a constitutional requirement. We cannot risk handing over this important national asset to a company." Development had to proceed, "without compromising the needs of future generations".
There was a chance that the project could proceed in some form, however, after the court asked Vedanta's Indian arm, Sterlite Industries, to come back with a proposal on safeguarding the rights of local tribal people through a new investment firm. There was no comment from Vedanta on the ruling.
The hilly areas of the southern part of Orissa, one of the most underdeveloped regions of India, are bauxite-rich, and the British mining group's project in the Kalahandi district to produce one million tons of aluminium a year has been at the centre of a raging environmental controversy. The dense forests contain endangered animals, including the Bengal tiger, Asian elephants, giant squirrels, pangolins, four-horned antelopes and the very rare golden gecko.
The mountains, once considered for status as a wildlife sanctuary by the state government, is also home to about 8,000 Dongria Kondhs, one of India's most distinctive aboriginal peoples.
For Anil Agarwal, a 54-year-old former scrap metal dealer and now chief executive of Vedanta, mining the area is worth billions of pounds, owing to the booming export demand for aluminium, a major raw material in the global arms industry.
But opponents of the project warn it would open the floodgates of massive exploitation of Orissa's natural wealth.
"Niyamgiri is extremely rich in biodiversity and many rare species of flora and fauna have been recently discovered from there," the Indian environmentalist Biswajit Mohanty said. "Major rivers have their source on the slopes of these mountains, filtered through the bauxite, which has exceptional qualities for holding and channelling water."
The green campaigners claim 660 hectares (1,500 acres) of pristine forest with a level of biodiversity rare in south Asia would be destroyed, leading to the drying up of at least two rivers and the annihilation of several rare breeds of wildlife. Protests led to the arrest of scores of tribespeople who fear the refinery will spell their doom.
The court order drew mixed reactions from those opposed to Vedanta. Jubilant tribal people, armed with bows and arrows, rushed out of their houses in the Niyamgiri hills as reports of the order reached the region.
"The people of Kalahandi and tribals of Dongria Kondh community salute the verdict of the court," said Bhakta Charan Das, a former MP who is spearheading the anti-Vedanta campaign.
Voluntary groups that supported the protests were, however, cautious. "We are very apprehensive of this special purpose vehicle," said Babu Mathew, country director of ActionAid India, referring to the court's idea of a new company to take control of the project.
"There have been too many such arrangements that have failed in the past," he told Reute
rs.

Monday, December 17, 2007

Cosmic Music


Music is in our genes
"A study of 39 African cultures has shown that their genetics are closely linked to the songs they sing."

Musical Universe
"We live in a musical universe. Even the word itself is telling.uni-verse, meaning one song. Everything in creation is singing, and all of Earth's life forms can be identified by their frequencies."

Geophysicist Shares a Song of Earth's Polarity
"Engebretson has been legally blind all of his life, so he pays special attention to sound. He submits audio that is analogous to the history of Earth's magnetic field reversals."

Mozart Effect
"Molecular basis for Mozart effect revealed."

Thursday, November 29, 2007

Tales From The Jungle: Margaret Mead - Part 6 of 6

Tales From The Jungle: Margaret Mead - Part 5 of 6

Tales From The Jungle: Margaret Mead - Part 4 of 6

Tales From The Jungle: Margaret Mead - Part 3 of 6

Tales From The Jungle: Margaret Mead - Part 2 of 6

Tales From The Jungle: Margaret Mead - Part 1 of 6

Exploring the work of Margaret Mead, this film investigates the 12 months Mead spent with the Samoans in the Twenties.

Her resulting book, Coming Of Age In Samoa, had a huge impact on Western culture.

Mead believed cultures like the Samoans could teach people how to live in harmony. Her book depicts a society of free love -- devoid of jealousy and teenage turmoil.

But, decades later, her work was criticised as being tainted by her romantic views and strong belief in liberal values.

Tales From The Jungle examines whether Mead's study was merely misinterpretation and romantic wishful thinking.

Tales From The Jungle: Malinowski - Part 6 of 6

Tales From The Jungle: Malinowski - Part 5 of 6

Tales From The Jungle: Malinowski - Part 4 of 6

Tales From The Jungle: Malinowski - Part 3 of 6

Tales From The Jungle: Malinowski - Part 2 of 6

Tales From The Jungle: Malinowski - Part 1 of 6

This film examines the work of Bronislaw Malinowski, often revered as the founding father of modern anthropology.

Malinowski famously "went native", intending to live among the mysterious tribes of the Trobriand Islands in the Pacific Ocean for 12 months.

However, the outbreak of the First World War forced him to stay for four years and the resulting work he produced was seen as pioneering.

Some 25 years after his death, his newly-published diaries revealed that he actually reviled the islanders and dismissed them as backward savages.

The revelation rocked the reputation of both Malinowski and anthropology itself.

This film returns to the islands to explore Malinowski's story and its legacy.

First Contact (BBC4 Anthropology Season) - Part 6 of 6

First Contact (BBC4 Anthropology Season) - Part 5 of 6

First Contact (BBC4 Anthropology Season) - Part 4 of 6

First Contact (BBC4 Anthropology Season) - Part 3 of 6

First Contact (BBC4 Anthropology Season) - Part 2 of 6

First Contact (BBC4 Anthropology Season) - Part 1 of 6

Adventurous and high-paying tourists are being offered the chance to make "first contact" with some of the world's last remaining uncontacted tribes.

First contact with the outside world usually spells disaster for genuine uncontacted tribes.

Presented by Mark Anstice, an experienced expedition leader and author of a book also called First Contact, this film looks at the complex issues surrounding the ethics of first contact and meets the people involved.

Wednesday, November 28, 2007

Rain Forest Shaman

A shaman searches the rain forest of Paraguay for medicinal cures.

Thursday, November 22, 2007

UFO Haiti - Real ALIEN CORPSE recovered from UFO crash

This alien corpse was recovered from a downed UFO on August 2nd, 2007 and was leaked from a hi up top secret gov't source official...

Sunday, November 11, 2007

Rights of Indigenous People


Rights of Indigenous People
by Anup Shah
This page:
http://www.globalissues.org/HumanRights/indigenous/.
To print full details (expanded/alternative links, side notes, etc.) use the printer-friendly version:
http://www.globalissues.org/HumanRights/indigenous/?p=1

There are approximately 370 million indigenous people spanning 70 countries, worldwide. Historically they have often been dispossessed of their lands, or in the center of conflict for access to valuable resources because of where they live, or, in yet other cases, struggling to live the way they would like. Indeed, indigenous people are often amongst the most disadvantaged people in the world.

Saturday, November 10, 2007

Going Tribal

Shiva Darsan

"Shiva Darsan" is as much a video poem, as it is an experimental ethnographic documentary on Hinduism, holy men, spirituality and transcendence. Shiva is the Hindu lord of procreation and death. Darsan is sacred perception. Darsan is as much to see, as it is to be seen by that of the worshipper and the deity, holy person or sacred place. It is as much the spiritual that yields to be grasped, known, touched and experienced, as it is the worshipper who is there to receive the divine.


This piece is also a personal reflection on the Shivaratri Festival at Pashupatinath Temple in Kathmandu, Nepal, the birthday celebration of Shiva at one of his most important pilgrimage sites in Asia and at the most sacred of Nepalese shrines. It is here that Shiva's birthday celebration is most spectacular with tens of thousands of Hindu pilgrims from throughout India and Nepal in attendance annually. Prior to entering Pashupatinath Temple, the pilgrims ritually purify themselves in the sacred Bagmati River. On the shores of the river, Brahman priests perform cremation ceremonies with the deceased's family members. While devotees of Shiva completely covered in cremation ash perform puja, or ritualized offerings to their lord.


"Shiva Darsan" is the first tape produced for "In Celebration of Life.... In Celebration of Death...", a series of experimental ethnographic tapes tapes shot during my fourteen month sabbatical abroad in Asia and the Mid-East while in intensive research and videotape production. This series reveals the religious, cultural and philosophical beliefs of indigenous people from various cultures by exploring their rituals, dance, music and daily activities that revolve around life and death. From birth to death, special rites and celebrations mark the important events of one's existence, assuring a symbiosis of body and soul with the divine. This deep relationship between the people and their gods are reaffirmed through daily activity. At times, the person symbolically becomes god, strengthening their own sense of sacredness and self-respect.

Completed: (c) 1994, Barbara Sykes-Dietze, Twelve minutes in length

Jean Rouch on the Future of Visual Anthropology

Monday, September 17, 2007

Visual Anthropology Resources

Dedicated to the presentation of artwork, photographs, video, and sound recordings, which reflect the history, culture of Native Americans in North America, and Central America.
An Anthropo Vision -
Contains images of tribal India by Sathya Mohan.
Arctic Circle's Museum of Art, -
Photography, and anthropology of the Arctic Circle. Contains virtual museum, natural resources, history, culture, social equity, environmental justice, and Arctic forum.
Australian Center for the Moving Image -
ACMI offers a range of exhibitions, screenings, education, production, and events. Contains collections, exhibitions, and program information.
Aztec Environmental Photography -
Photos by Leslie Plaza Johnson based on the examination of cultural constructions based on visual religious symbols. Offers works, photos, and links.
CASC-Visual Anthropology Online -
A resource for information about communicating anthropology to the public, and through science media.
Cine-Trance -
Reviews the work of Anya Bernstein. Features descriptions of her ethnographic documentaries, articles, and field notes.
Culturefocus -
Provides travel photos taken in Egypt, Syria, Jordan, India, Nepal, Guatemala, Mexico, Peru, and on safaris in Africa (Kenya, Tanzania, Botswana, Namibia). Includes pictures, culture, and history.
Edward S. Curtis's North American Indian -
Presented by the American Memory, Library of Congress. Contains digital reproductions of photogravures from portfolios of the North American Indian.
Ethnographic Portraits: The Crees of Northern Québec -
Photographic essay about the natives of the Mistissini Reserve, focusing on changes caused by hydroelectric development.
Exposing Yourself -
A paper by Jay Ruby that explores the relationships between reflexivity, anthropology, and film.
Fighters on the Farmfront Home -
An Online Exhibit from the Oregon State University archiving Oregon's Emergency Farm Labor Service 1943-1947.
Frontier Photographer: Edward S. Curtis -
Contains a gallery of Curtis' photography from the Smithsonian. Slide show format.
I.U.A.E.S. The International Union of Anthropological and Ethnological Sciences -
Offers history, executive board, organisation, newsletter, commissions, and race statement.
Nepal - Tibet : from Kathmandu to Lhassa and back -
Contains images by Jean-Francois Berthet of Nepal, and Tibet. Includes photos of Kathmandu, landscapes, Potala, monks, monastaries, statues, paintings, rain, people, and windows.
One World Photography -
Frontline Photojournalism Service covering photos specializing in war, human rights issues, politics, refugees, and development within Asia and Africa. Contains gallery, services available, links and contact information.
The Peoples of The World Foundation -
Provides education resource to the world's minority peoples by providing education, in words and pictures, about them.
Peter Langer - Associated Media Group -
Provides stock photography of ethnic groups from 120 different countries. Contains image library, services, print material, and event organization.
Photoethnography.com -
Sociocultural anthropologist Karen Nakamura offers a resource for photo-ethnographers. Contains gallery, techniques, equipment, courses, and links.
Richard Chalfen -
Features teaching, publications, on-going research on home media and Japanese culture conducted by Temple University and Boston Children’s Hospital.
1800s Nez Perce Photography -
Contains historical archive photography from Smithsonian Institution, Montana Historical Society, Nez Perce National Historic Park, Idaho Historical Society, and private collections.
SIGHTS Visual Anthropology Forum -
Collection of working papers from a workshop organized by the Centre for Cross-Cultural Research.
Society for Visual Antropology -
Provides a section of the American Anthropological Association, promoting the study of visual representation, and media. Contains publications, subscription, member's forum, links, and contact.
Structure and Meaning in Human Settlement -
An article written by Edmund Carpenter of a High Arctic settlement on Zhokov Island, Russian Siberia.
The Teaching of Visual Anthropology -
Jay Ruby and Richard Chalfen challenge the idea that film is art and science is an objective chronicler of reality in an article that discusses the difficulties experienced in the development of a truly anthropological cinema.
Triton Films -
An independent film production, and distribution company offering socio-cultural documentaries, ethnographic films, and experimental fiction films. Resource for documentary, anthropology, education, and research.
University of Adelaide Visual Anthropology Lybrary Guides -
Offers film and photographic catalogs, introductory texts, and web resources in anthropology. Provides resource services, anthropology news, and library tutorials.
Virtual Snow: Edmund Snow Carpenter -
Features information on Edmund Snow Carpenter. Includes a full digital publication of "Oh, What a Blow That Phantom Gave Me!" Also contains biographical and bibliographical information.
VISAN: Studio of Visual Anthropology, Tomsk -
Anthropology photos by Andrei Filtchenko in slideshow format.
Visual Anthropology Resources -
Links to web sites of interest to Visual Anthropology.
Visual Research Methods -
Marcus Banks describes methodology and issues of documentation in this article published in the journal Social Research Update in 1995.
Visualanthropology.net -
Provides a visual on-line resource containing scientific journals, news, courses, workshops, and links.
Web Archive in Visual Anthropology -
Features out-of-print and unpublished materials for teaching and research.
Working Images -
Contains abstracts from the conference exploring anthropology, and visual anthropology. Includes introduction, themes, photography, art exhibitions, and ethnographic films.

Getting Interviews to Tell the Story

Getting Interviews to Tell the Story
Alice Apley and David Tamés use the interview as content in Remembering John Marshall, screening with three of Marshall's shorts this month at the Plymouth Independent Film Festival.
By Hermine Muskat
In Remembering John Marshall, Alice Apley and David Tamés create an intimate portrait of John Marshall, the ethnographic filmmaker from Belmont, Massachusetts who spent 50 years filming the everyday lives of the people in Bushmanland, Namibia. Their approach to the formal interview exemplifies how this device can simultaneously advance character development and storytelling. They introduce several living witnesses to Marshall’s life -- wife, sister, colleagues and students. And because of their use of the form, the characters feel immediately familiar and their presence lasts long after the film ends. NEFilm asked Apley and Tamés to discuss the importance of the documentary interview.
Hermine Muskat: Why do you think the interview film has gotten a bad rap?
David Tamés: Because a lot of cinéma vérité and observational film purists immediately dismiss interviews, especially formal interviews, and feel it’s not the way to make a documentary film. I don’t think it’s quite that black and white. There’s sufficient room for variety and, of course, there’s the critical difference between a good interview and a bad one. If there’s a good relationship between the interviewer and interviewee, if people appear authentic... it can be extremely interesting to hear their words. Especially if they are bearing witness to someone who’s no longer alive. Their memories become the vehicle to tell a cinematic story, and it is up to us to create the climate and then to ask the right questions so that they can do that effectively.
Alice Apley: In the film, we use the interviewee material as narration, but it is more than that. We come to understand Marshall through the impact he had on others. It is only through your social relations that you have meaning and value in society.
HM: What was your intent in the introduction to the film where we hear the interviewee’s voices before we actually see them?
Tamés: One of the challenges is to quickly establish how to read the film. What it is about and what to expect from it. We wanted people to know within the first 60 seconds that this is an homage to John Marshall through the eyes and voices of those who truly know him. So, we simultaneously hear their words as we view images of him and his films. Because it is a short film, this format set the tone for the film’s direction in an efficient way.
HM: How did you prepare yourselves for these interviews?
Tamés: The film required a great deal of research. Fortunately, a lot of that had already been done since Alice did extensive graduate work on representations of the bushmen in Africa. And, this involved watching almost all of John’s films. So, her research for our film began a decade before we started production. For a film like ours, much of the work is the research.
Apley: Having that depth of knowledge was critical in establishing my credibility as a trustworthy ally when we interviewed John’s family and colleagues. We were able to cut through a lot of the complexity of John’s work, the situation of the Ju’/hoansi and details about southern Africa, and stay focused on the topic -- which really was the person behind this remarkable body of film work and activism.
HM: How did you select your subjects?
Apley: We looked for people intimately connected to John, people who could go beyond the historical facts of his life, and provide insight into his character and complexities. We knew we could only achieve a rich portrait by speaking to people who illustrated the very different roles he played for others -- brother, colleague, mentor, etc. We also tried to select people whose voices were compelling and appealing and who we felt were direct and emotionally present. I think we succeeded. So much so that we did not feel the need for any background music to create or augment mood. In fact, we think it’s better without it.
HM: How did you prepare them their participation?
Tamés: People understood, once they got to know us, that we sincerely wanted to create a fair and accurate picture of John rather than a sticky, sweet remembrance piece. We were very frank with them and told them that we wanted to present John in all of his complexity.
HM: After you selected interviewees, can you describe the process?
Apley: Generally, I did a telephone pre-interview one week beforehand. These could last for an hour and a half or more. My intention was to get a broad sense of how they saw John. I asked very open-ended questions and just let them guide me to what they felt was most compelling about him. I developed questions for the on-camera interviews from these telephone discussions since they had already shown me which topics and lines of questioning it would be most productive to pursue. I approached everyone with a curiosity that spoke to my fascination with John and especially his motivations. In order to do this, I was asking for their help. So, I drew them in as necessary collaborators.
HM: What were some of the questions you ask to elicit the complicated feelings many of them expressed?
Apley: We always began by asking people how they met John, how they got to know him or their first impressions. These responses guided our subsequent questioning. We asked everyone how they would characterize him and “What will you miss most about him?” All of our questions were guided by things we knew were specific to their relationship. For instance, what stood out for Karma Foley was her trip to Nyae Nyae with John, and for both Karma and Sandeep Ray, it was what it was like to work with John in the editing room. One of the hardest things is to get someone to describe someone else’s character. So, we asked people to imagine and then comment on situations with John -- What was he like as a brother? What was he like at a party? As a boss? Around the campfire in southern Africa? Sometimes if we knew someone had a particular view of John, one that was important for our story, we would try to evoke this by asking a question that was provocative or contradictory, and provide the room for them to clarify or disagree. Usually this had to do with our attempt to uncover more about what motivated him.
HM: Do you see the interview as supporting the content of the film or as another aspect of content that ought to be a seamless component of it?
Apley: On most television documentaries, interviewers support the narration. In our film, the idea was that since the audience can’t meet John directly, and in fact, neither David nor I knew him very well, that we can get to know him through these people that were close to him. So in that sense, the interviews were the content. For us, the challenge was providing the contextual information about John’s life, his family, his evolution as a filmmaker, and his turn toward activism, so that viewers would have a baseline of information from which to appreciate the subjective remembrances of the man.
HM: Did anything unforeseen happen during the interviews?
Apley: Yes. Some things we honestly didn’t know beforehand. For instance, I did not know about how John decided to include himself in A Kalahari Family. The story Cynthia Close tells of his resistance to that fascinated me, because the choice to do so is so significant in terms of the final film. But Cynthia’s story is also interesting because it says so much about how he saw his role as a filmmaker, and that he saw the films being about the Ju’/hoansi, while the involvement of his family was secondary. And also, while his body of film is remarkable for constantly evolving, it’s interesting to note that in this one case, while it has become very popular to include a first person perspective, Marshall was quite reticent to do so. Ultimately I thought the issue of him deciding to include himself in his most recent work offered a nice intersection of his personal life and the chronology of his films.
Also, we were pleasantly surprised that we got more stories than we expected. For example, Sandeep’s description of John when he was his teacher at Hampshire and their later relationship in the editing room are fundamental to establishing our sense of who John Marshall was and thus are critical to the success of the film. This ties in with the extent to which the stories and the emotions of the interviewees crystallized further during the on-camera interviews.
HM: What is one of the biggest challenges to effective interviewing?
Tamés: To get people to paint pictures rather than describe abstractions by telling physical stories. Aristotle said, “Character is revealed through action.” So, people could tell us that John was complicated but that’s too abstract. What we needed were specific instances to describe that. When Sandeep says, “So, he pulled me aside and he said ‘Listen Buddy, when you make a good film’” ...we can actually see as well as feel the action and those are the kind of things you want to evoke. Things that people can actually visualize. So the challenge is to get people to talk and tell stories in visual terms. It boils down to encouraging and coaching your interviewees to become storytellers. Some people are just natural at it. Others need a bit more direction. There were two interviews where the interviewees simply didn’t tell stories. They were very interesting and we learned a lot from them but they didn’t tell stories and because they didn’t, they ended up on the cutting room floor.
HM: To sum it up, what makes for a good and meaningful interview?
Tamés: It’s an interview that paints a picture rather than simply relaying facts that makes for a good interview. A lot revolves around your relationship with the interviewee and there are different types of relationships for different kinds of films. For ours, we wanted the perspectives to be personal and intimate, so building rapport and trust was critical before they could talk about a man they loved and cared about deeply. Before anyone makes that kind of investment, they need to feel safe.
After that, much of it rests in the preparation you do. By the time our interviewees spoke on camera, there has been an extensive pre-interview, and while we were setting up for each interview, there was plenty of time for each interviewee to acclimate and get to know the crew. Then, when the interview begins, it’s as if the conversation has been ongoing and everything but the interviewer and the interviewee recedes into the background.
Stories often get better as we retell them, therefore, previous preparation need not detract from their immediacy. I call it the purposeful construction of spontaneity in documentary filmmaking.
Remembering John Marshall screens at the Plymouth Independent Film Festival on July 20th as part of a special program that includes three short films by John Marshall and Q & A session with Alice Apley and David Tamés.

Visit www.plyfilmfest.org/.

JOHN KENNEDY MARSHALL: The best documentarian you never heard of


JOHN KENNEDY MARSHALL: The best documentarian you never heard of
By CLARA LONG The Patriot Ledger
John Kennedy Marshall, an early documentary filmmaker who is admired by anthropologists for his single-minded focus on Kalahari Bushmen, is the subject of a brief retrospective presented at this year’s film festival.

Co-director and film professor David Tamés always hoped to convince Marshall, who lived in Belmont, to visit his filmmaking classes.

But Marshall died in 2005 at age 73 after spending five decades filming the everyday lives and struggles of the Nyae Nyae in Bushmanland, Namibia.

Tamés and his wife, Alice Apley, set out to find Marshall in the memories of those he touched. Along the way, they produced a 16-minute ‘‘short’’ film, ‘‘Remembering John Marshall.’’

‘‘The film fills the gap of getting to know him better by interviewing people who worked with him,’’ Tamés said.

Born in Cambridge, Marshall studied anthropology at Harvard and spent his life between Massachusetts and the Namibian desert. In his later years, he became an activist helping the tribes he filmed fight for the right to water and land.

Marshall’s name, Tamés said, does not roll off the tongues of film buffs reciting the documentary pantheon, but it should.
‘‘He’s virtually unknown even among filmmakers,’’ Tamés said.

To those who know his work, Marshall is noted for his patient camera work and meticulously edited sequences. Marshall advanced the cinema verité style of filmmaking, which aspired to extreme naturalism.

‘‘He never made it a point to go to festivals,’’ said Tamés of Marshall. ‘‘He never really called a lot of attention to his work as a filmmaker.’’But Apley and Tamés said Marshall’s films go beyond anthropological studies.
‘‘When I first watched John Marshall’s ... observational film about a Ju’/hoansi trance dance ... I wanted to reach out and wipe the sweat off the dancers’ brows,’’ Apley wrote in a recent article in the online magazine New England Film.

Tames said the PIFF was the only film festival that agreed to show ‘‘Marshall’’ the way he wanted: on a bill with some of Marshall’s own shorts so the audience could gain a better perspective of his subject.

‘‘I also love that the film festival has the ‘Made in Massachusetts’ focus,’’ Tames added. ‘‘It’s easy for a festival to just program a bunch of popular movies, but this is a great place to see unique films in good formats.’’

Saturday, September 15, 2007

Chinese Visual Anthropology


A common introduction to anthropology is through ethnographic film. Readers may well be familiar with television series such as Disappearing World and Under the Sun. These films are made by anthropologists or professional filmmakers and show life in non-European societies. They are valuable in revealing a more rounded representation of the issues that anthropologists normally investigate particularly with respect to ritual, music, dance and other areas where a purely written description cannot convey the richness of the experience. Teachers of anthropology have also found film to be valuable for conveying a sense of the work that anthropologists actually do in the field.
However, visual anthropology is much more than ethnographic film. It encompasses a much wider study of visual systems. Most anthropologists produce visual representations in the course of their work (often photographs, but also videos, maps, drawings and diagrams) and all societies make visible aspects of their social life and their cultural understandings. Visual anthropology is concerned with understanding the production and consumption of all these forms. Visual anthropology clearly overlaps with the anthropology.
Marcus Banks (University of Oxford)

Yunnan ethnic group visual anthropology images/photo gallery
Focs on ethnic groups in Yunnan of China. Provide traditional cultural images, local arts photos and rural landscape gallery.www.anthrop.net/ - 19k - Cached - Similar pages - Note this

Visual Anthropology - Google Directory


Google Directory - Science > Social Sciences > Anthropology ...
University of Adelaide Visual Anthropology Lybrary Guides ... Links to web sites of interest to Visual Anthropology. ...www.google.com/Top/Science/Social_Sciences/Anthropology/Cultural_Anthropology/Visual_Anthropology/ - 32k - Cached - Similar pages - Note this

Visual Anthropology In Encyclopedia


Visual Anthropology in Encyclopedia of Cultural Anthropology
1996 Visual Anthropology. In Encyclopedia of Cultural Anthropology, David Levinson and Melvin Ember, editors. New York: Henry Holt and Company, vol. ...astro.temple.edu/~ruby/ruby/cultanthro.html - 34k - Cached - Similar pages - Note this