A SCHOLARLY BOOK REPOSITORY
Though relatively unsung in the English-speaking world, Jean Rouch (1917–2004) was a towering figure of ethnographic cinema. Over the course of a fifty-year career, he completed over one hundred films, both documentary and fiction, and exerted an influence far beyond academia. Exhaustively researched yet elegantly written, The Adventure of the Real is the first comprehensive analysis of his practical filmmaking methods.
Rouch developed these methods while conducting anthropological research in West Africa in the 1940s–1950s. His innovative use of unscripted improvisation by his subjects had a profound impact on the French New Wave, Paul Henley reveals, while his documentary work launched the genre of cinema-vérité. In addition to tracking Rouch’s pioneering career, Henley examines the technical strategies, aesthetic considerations, and ethical positions that contribute to Rouch’s cinematographic legacy. Featuring over one hundred and fifty images, The Adventure of the Real is an essential introduction to Rouch’s work.
A daring, deep investigation into ethnographic cinema that challenges standard ways of writing film history and breaks important new ground in understanding archives
Bad Film Histories is a vital work that unsettles the authority of the archive. Katherine Groo daringly takes readers to the margins of the film record, addressing the undertheorization of film history and offering a rigorous corrective. Taking ethnographic cinema as a crucial case study, Groo challenges standard ways of thinking and writing about film history and questions widespread assumptions about what film artifacts are and what makes them meaningful. Rather than filling holes, Groo endeavors to understand the imprecisions and absences that define film history and its archives.
Bad Film Histories draws on numerous works of ethnographic cinema, from Edward S. Curtis’s In the Land of the Head Hunters, to a Citroën-sponsored “croisière” across Africa, to the extensive archives of the Maison Lumière and the Musée Albert-Kahn, to dozens of expedition films from the 1910s and 1920s. The project is deeply grounded in poststructural approaches to history, and throughout Groo draws on these frameworks to offer innovative and accessible readings that explain ethnographic cinema’s destabilizing energies.
As Groo describes, ethnographic works are mostly untitled, unauthored, seemingly infinite in number, and largely unrestored even in their digital afterlives. Her examination of ethnographic cinema provides necessary new thought for both film scholars and those who are thrilled by cinema’s boundless possibilities. In so doing, she boldly reexamines what early ethnographic cinema is and how these films produce meaning, challenging the foundations of film history and prevailing approaches to the archive.
A brief account of Rouch's background, revealing the ethnographic foundations and intellectual assumptions underlying his fieldwork among the Songhay of Niger in the 1940s and 1950s, sets the stage for his emergence as a cinematic griot, a peripatetic bard who "recites" the story of a people through provocative imagery. Against this backdrop, Stoller considers Rouch's writings on Songhay history, myth, magic and possession, migration, and social change. By analyzing in depth some of Rouch's most important films and assessing Rouch's ethnography in terms of his own expertise in Songhay culture, Stoller demonstrates the inner connection between these two modes of representation.
Stoller, who has done more fieldwork among the Songhay than anyone other than Rouch himself, here gives the first full account of Rouch the griot, whose own story scintillates with important implications for anthropology, ethnography, African studies, and film.
From reviews of the first edition:
“Ethnographic Film can rightly be considered a film primer for anthropologists.”
—Choice
“This is an interesting and useful book about what it means to be ethnographic and how this might affect ethnographic filmmaking for the better. It obviously belongs in all departments of anthropology, and most ethnographic filmmakers will want to read it.”
—Ethnohistory
Even before Robert Flaherty released Nanook of the North in 1922, anthropologists were producing films about the lifeways of native peoples for a public audience, as well as for research and teaching. Ethnographic Film (1976) was one of the first books to provide a comprehensive introduction to this field of visual anthropology, and it quickly became the standard reference.
In this new edition, Karl G. Heider thoroughly updates Ethnographic Film to reflect developments in the field over the three decades since its publication, focusing on the work of four seminal filmmakers—Jean Rouch, John Marshall, Robert Gardner, and Timothy Asch. He begins with an introduction to ethnographic film and a history of the medium. He then considers many attributes of ethnographic film, including the crucial need to present "whole acts," "whole bodies," "whole interactions," and "whole people" to preserve the integrity of the cultural context. Heider also discusses numerous aspects of making ethnographic films, from ethics and finances to technical considerations such as film versus video and preserving the filmed record. He concludes with a look at using ethnographic film in teaching.
Russell provides detailed analyses of more than thirty-five films and videos from the 1890s to the 1990s and discusses a wide range of film and videomakers, including Georges Méliès, Maya Deren, Peter Kubelka, Ray Birdwhistell, Jean Rouch, Su Friedrich, Bill Viola, Kidlat Tahimik, Margaret Mead, Tracey Moffatt, and Chantal Akerman. Arguing that video enables us to see film differently—not as a vanishing culture but as bodies inscripted in technology, Russell maps the slow fade from modernism to postmodern practices. Combining cultural critique with aesthetic analysis, she explores the dynamics of historical interruption, recovery, and reevaluation. As disciplinary boundaries dissolve, Russell contends, ethnography is a means of renewing the avant-gardism of “experimental” film, of mobilizing its play with language and form for historical ends. “Ethnography” likewise becomes an expansive term in which culture is represented from many different and fragmented perspectives.
Original in both its choice of subject and its theoretical and methodological
approaches, Experimental Ethnography will appeal to visual anthropologists, as well as film scholars interested in experimental and documentary practices.
Loizos begins by reviewing works of John Marshall and Timothy Asch in the 1950s and moves through those of Jean Rouch, Robert Gardner, and many more recent filmmakers. He reveals a steady course of innovations along four dimensions: production technology, subject matter, strategies of argument, and ethnographic authentication. His analyses of individual films address questions of realism, authenticity, genre, authorial and subjective voice, and representation of the films' creators as well as their subjects.
Innovation in Ethnographic Film, as a systematic and iluminating review of developments in ethnographic film, will be an important resource for the growing number of anthropologists and other scholars who use such films as tools for research and teaching.
The book begins with analyses of key filmmakers (Robert Flaherty, Robert Garner, and Tim Asch) who have striven to generate profound statements about human behavior on film. Ruby then discusses the idea of research film, Eric Michaels and indigenous media, the ethics of representation, the nature of ethnography, anthropological knowledge, and film and lays the groundwork for a critical approach to the field that borrows selectively from film, communication, media, and cultural studies. Witty and original, yet intensely theoretical, this collection is a major contribution to the field of visual anthropology.
The practice of morality and the formation of identity among an indigenous Latin American culture are framed in a pioneering ethnography of sight that attempts to reverse the trend of anthropological fieldwork and theory overshadowing one another.
In this vital and richly detailed work, methodology and theory are treated as complementary partners as the author explores the dynamic Mayan customs of the Q'eqchi' people living in the cultural crossroads of Livingston, Guatemala. Here, Q'eqchi', Ladino, and Garifuna (Caribbean-coast Afro-Indians) societies interact among themselves and with others ranging from government officials to capitalists to contemporary tourists.
The fieldwork explores the politics of sight and incorporates a video camera operated by multiple people—the author and the Q'eqchi' people themselves—to watch unobtrusively the traditions, rituals, and everyday actions that exemplify the long-standing moral concepts guiding the Q'eqchi' in their relationships and tribulations. Sharing the camera lens, as well as the lens of ethnographic authority, allows the author to slip into the world of the Q'eqchi' and capture their moral, social, political, economic, and spiritual constructs shaped by history, ancestry, external forces, and time itself.
A comprehensive history of the Q'eqchi' illustrates how these former plantation laborers migrated to lands far from their Mayan ancestral homes to co-exist as one of several competing cultures, and what impact this had on maintaining continuity in their identities, moral codes of conduct, and perception of the changing outside world.
With the innovative use of visual methods and theories, the author's reflexive, sensory-oriented ethnographic approach makes this a study that itself becomes a reflection of the complex set of social structures embodied in its subject.
In films as seemingly dissimilar as Nanook of the North, King Kong, and research footage of West Africans from an 1895 Paris ethnographic exposition, Rony exposes a shared fascination with—and anxiety over—race. She shows how photographic “realism” contributed to popular and scientific notions of evolution, race, and civilization, and how, in turn, anthropology understood and critiqued its own use of photographic technology. Looking beyond negative Western images of the Other, Rony considers performance strategies that disrupt these images—for example, the use of open resistance, recontextualization, and parody in the films of Katherine Dunham and Zora Neale Hurston, or the performances of Josephine Baker. She also draws on the work of contemporary artists such as Lorna Simpson and Victor Masayesva Jr., and writers such as Frantz Fanon and James Baldwin, who unveil the language of racialization in ethnographic cinema.
Elegantly written and richly illustrated, innovative in theory and original in method, The Third Eye is a remarkable interdisciplinary contribution to critical thought in film studies, anthropology, cultural studies, art history, postcolonial studies, and women’s studies.
The origins of this collection lie in visual anthropology. Although the field has greatly expanded and diversified, many of the key debates continue to be focused around the textual concerns of the mainstream discipline. In seeking to establish a more genuinely visual anthropology, the editors have sought to forge links with other kinds of image-based projects. Ethnography is the shared space of practice. Understood not as a specialized method but as cultural critique, the book explores new collaborative possibilities linked to image-based work.
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