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How can we screen trauma? This question might lead the perception of documentary films about atrocities in the 20th and 21st centuries, like S21 THE KHMER ROUGE KILLING MACHINE (Rithy Panh, CAMB/FR 2003) about Cambodia, THE LOOK OF SILENCE (Joshua Oppenheimer, ID/DK 2014) about Indonesia or DAS RADIKAL BÖSE (Stefan Ruzowitzky, AT 2013) about Nazi-Europe. A concern that may emerge as we watch films on atrocities is whether these artistic representations perhaps guide the public away from what “really happened”. There certainly is a huge gap between, on the one hand, the immediate experience of the event that lies behind the interpretative screening and, on the other hand, watching the director’s material while neither being a part nor ever having been part of the event. Yet often filmic representations are not intended to show what happened; instead they present case studies to be explored in the present. Often the films contain an inherent critique of genocidal violence and present humanistic perspectives on obedience. Mostly, these films underline the humanity of the victims, seeking to give names, faces and biographies so that they are much more than just numbers. What appears on the screen therefore challenges the audience with a moral question: what would you do?
Documentary films --- Documentary films --- History and criticism. --- History and criticism.
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How can we screen trauma? This question might lead the perception of documentary films about atrocities in the 20th and 21st centuries, like S21 THE KHMER ROUGE KILLING MACHINE (Rithy Panh, CAMB/FR 2003) about Cambodia, THE LOOK OF SILENCE (Joshua Oppenheimer, ID/DK 2014) about Indonesia or DAS RADIKAL BÖSE (Stefan Ruzowitzky, AT 2013) about Nazi-Europe. A concern that may emerge as we watch films on atrocities is whether these artistic representations perhaps guide the public away from what “really happened”. There certainly is a huge gap between, on the one hand, the immediate experience of the event that lies behind the interpretative screening and, on the other hand, watching the director’s material while neither being a part nor ever having been part of the event. Yet often filmic representations are not intended to show what happened; instead they present case studies to be explored in the present. Often the films contain an inherent critique of genocidal violence and present humanistic perspectives on obedience. Mostly, these films underline the humanity of the victims, seeking to give names, faces and biographies so that they are much more than just numbers. What appears on the screen therefore challenges the audience with a moral question: what would you do?
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How can we screen trauma? This question might lead the perception of documentary films about atrocities in the 20th and 21st centuries, like S21 THE KHMER ROUGE KILLING MACHINE (Rithy Panh, CAMB/FR 2003) about Cambodia, THE LOOK OF SILENCE (Joshua Oppenheimer, ID/DK 2014) about Indonesia or DAS RADIKAL BÖSE (Stefan Ruzowitzky, AT 2013) about Nazi-Europe. A concern that may emerge as we watch films on atrocities is whether these artistic representations perhaps guide the public away from what “really happened”. There certainly is a huge gap between, on the one hand, the immediate experience of the event that lies behind the interpretative screening and, on the other hand, watching the director’s material while neither being a part nor ever having been part of the event. Yet often filmic representations are not intended to show what happened; instead they present case studies to be explored in the present. Often the films contain an inherent critique of genocidal violence and present humanistic perspectives on obedience. Mostly, these films underline the humanity of the victims, seeking to give names, faces and biographies so that they are much more than just numbers. What appears on the screen therefore challenges the audience with a moral question: what would you do?
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For some time, neoliberalism has defined the content and aesthetic of documentary films. The classic open, ‘searching’ documentary film is now very rare. It has been superseded by formatted, closed documentaries that follow the rules of advertising, propaganda or feature films. It’s about arousing emotions and encouraging identification with the heroes of the story. For the past twenty years, festivals, film sponsors and TV companies have been demanding and promoting feel-good films in conformity to the market. There’s little desire for films that offer grey shades, scepticism, complexity, distance from the subject, films that are thought-provoking and challenging. Through the example of "Franco’s Settlers", this book explores the difficulties encountered by filmmakers who resist this neoliberal standard format. It also considers the subject of the film, how Spain has not yet undergone a process of coming to terms with the civil war, Franco‘s dictatorship and their legacies.
Documentary films --- Documentary films --- Documentary films --- Documentaires --- Documentaires --- Documentaires --- History and criticism --- Production and direction --- Authorship --- Histoire et critique --- Production et réalisation --- Art d'écrire
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Motion picture music --- Documentary films --- History and criticism.
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Il y eut d'abord les liens que le cinéma tisse avec la société de son temps. Marc Ferro en a traité dans Cinéma et histoire (Folio Histoire n° 55).Il y a, désormais, les rapports que les historiens entretiennent avec le film, en tant qu'objet d'analyse mais aussi en tant que mode d'écriture. Pour mieux donner à percevoir, par la fiction et la compression du temps, ce qu'ils ne peuvent écrire dans un livre, certains historiens ont fait le choix de passer à la réalisation. Plus généralement, l'historien est devenu un conseiller, ce qui conduit à expliciter l'évolution du statut de son expertise. Qu'il se définisse, au cœur de l'Histoire, comme œuvre ou document d'archives, du Jour le plus long (1962) à Dunkirk (2017), le film est assurément une mise en récit, au même titre que le discours de l'historien. Mais il crée également des formes spécifiques de figuration de l'histoire. C'est, à partir d'analyses de films et de documentaires historiques ou de fiction comme de leur propre expérience cinématographique, ce que montrent Christian Delage et Vincent Guigueno dans cet ouvrage pionnier, devenu un classique.
Documentary films --- Motion pictures and history. --- History and criticism.
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This groundbreaking edited collection is the first major study to explore the intersection between cognitive theory and documentary film studies, focusing on a variety of formats, such as first-person, wildlife, animated and slow TV documentary, as well as docudrama and web videos. Documentaries play an increasingly significant role in informing our cognitive and emotional understanding of today’s mass-mediated society, and this collection seeks to illuminate their production, exhibition, and reception. Taking an interdisciplinary approach, the essays draw on the latest research in film studies, the neurosciences, cultural studies, cognitive psychology, social psychology, and the philosophy of mind. With a foreword by documentary studies pioneer Bill Nichols and contributions from both theorists and practitioners, this volume firmly demonstrates that cognitive theory represents a valuable tool not only for film scholars but also for filmmakers and practice-led researchers.
Cognitive psychology --- Film --- Documentary films --- Motion picture audiences --- Cognition --- History and criticism --- Psychological aspects --- Psychology --- History and criticism. --- Psychological aspects. --- Documentary films - History and criticism --- Documentary films - Psychological aspects --- Motion picture audiences - Psychology --- Motion pictures. --- Documentary films. --- Motion pictures --- Film Theory. --- Documentary. --- Film and TV Production. --- Production and direction.
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