Liivo Niglas

The Vumba Hills in central Mozambique, close to the Zimbabwe border, are the kingdom of Mambo (Chief) Chirara. The Mambo’s leading position is acknowledged by the government, and in addition to being the region's most important spiritual leader, the Mambo has the right to hold court cases that deal with minor crimes, problems involving spirits and domestic affairs. He is assisted by several subchiefs and ritual leaders. In the northernmost corner of the Mambo’s kingdom, Mbuya Gondo, an over 70-years-old woman, is a spiritual medium. She often holds ceremonies at a well-known rock drawing site. Mambo Chirara is not pleased with the old lady's activities. In his opinion, Mbuya Gondo acts too independently and demands too much money for carrying out the ceremonies. In the film, gender issues and local politics are brought to the surface as we follow these two leaders during a period of preparing for and performing the annual rainmaking rituals.

Linguist Indrek Park has been working with Native American languages for over ten years. The film sees him recording the language of the Mandan tribe, who live in the prairies of North Dakota, on the banks of the Missouri River. The job involves a lot of responsibility, and he is running out of time – his language guide, the 84-year-old Edwin Benson, is the last native speaker of Mandan.

Linguist Indrek Park has been working with Native American languages for over ten years. The film sees him recording the language of the Mandan tribe, who live in the prairies of North Dakota, on the banks of the Missouri River. The job involves a lot of responsibility, and he is running out of time – his language guide, the 84-year-old Edwin Benson, is the last native speaker of Mandan.

Linguist Indrek Park has been working with Native American languages for over ten years. The film sees him recording the language of the Mandan tribe, who live in the prairies of North Dakota, on the banks of the Missouri River. The job involves a lot of responsibility, and he is running out of time – his language guide, the 84-year-old Edwin Benson, is the last native speaker of Mandan.

"The Land of Love" is a documentary film about reindeer, oil, politics and poetry. It tells a story about Yuri Vella, a Forest Nenets reindeer herder and poet who lives in the taiga of Western Siberia, and who tries to prove that one person can stand against the great power that is destroying the environment of the native people.

Itelmen Stories is a poignant tale of the social and personal significance of a language that is near the end of its existence as an orally transmitted means of communication. The film presents both the speaking of the Itelmen language, as it exists today and the meaning of using it in the past and the present. The action in the film revolves around an ancestrally used practice of hunting sable by net. Set in rural Kamchatka in the Russian Far East, where fewer than 20 speakers of Itelmen remain, the film goes beyond its original aim to recapture a language and a hunting practice that are remembered but no longer in use. Two hunters encounter the wild environs and villages of Kamchatka as a history laden homeland and memories, nostalgia, resignation and hope echo throughout the film.

Itelmen Stories is a poignant tale of the social and personal significance of a language that is near the end of its existence as an orally transmitted means of communication. The film presents both the speaking of the Itelmen language, as it exists today and the meaning of using it in the past and the present. The action in the film revolves around an ancestrally used practice of hunting sable by net. Set in rural Kamchatka in the Russian Far East, where fewer than 20 speakers of Itelmen remain, the film goes beyond its original aim to recapture a language and a hunting practice that are remembered but no longer in use. Two hunters encounter the wild environs and villages of Kamchatka as a history laden homeland and memories, nostalgia, resignation and hope echo throughout the film.

Itelmen Stories is a poignant tale of the social and personal significance of a language that is near the end of its existence as an orally transmitted means of communication. The film presents both the speaking of the Itelmen language, as it exists today and the meaning of using it in the past and the present. The action in the film revolves around an ancestrally used practice of hunting sable by net. Set in rural Kamchatka in the Russian Far East, where fewer than 20 speakers of Itelmen remain, the film goes beyond its original aim to recapture a language and a hunting practice that are remembered but no longer in use. Two hunters encounter the wild environs and villages of Kamchatka as a history laden homeland and memories, nostalgia, resignation and hope echo throughout the film.

Itelmen Stories is a poignant tale of the social and personal significance of a language that is near the end of its existence as an orally transmitted means of communication. The film presents both the speaking of the Itelmen language, as it exists today and the meaning of using it in the past and the present. The action in the film revolves around an ancestrally used practice of hunting sable by net. Set in rural Kamchatka in the Russian Far East, where fewer than 20 speakers of Itelmen remain, the film goes beyond its original aim to recapture a language and a hunting practice that are remembered but no longer in use. Two hunters encounter the wild environs and villages of Kamchatka as a history laden homeland and memories, nostalgia, resignation and hope echo throughout the film.

Itelmen Stories is a poignant tale of the social and personal significance of a language that is near the end of its existence as an orally transmitted means of communication. The film presents both the speaking of the Itelmen language, as it exists today and the meaning of using it in the past and the present. The action in the film revolves around an ancestrally used practice of hunting sable by net. Set in rural Kamchatka in the Russian Far East, where fewer than 20 speakers of Itelmen remain, the film goes beyond its original aim to recapture a language and a hunting practice that are remembered but no longer in use. Two hunters encounter the wild environs and villages of Kamchatka as a history laden homeland and memories, nostalgia, resignation and hope echo throughout the film.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.

"Ritual reversals" or "rituals of rebellion" are concepts used for mock rituals performed in Southern and Eastern Africa. During fertility rituals, like rain ceremonies, women in their songs and dances demonstrate obscene behaviour while they behave like men. These are secret performances open strictly for elderly men and women. Still, we were invited to record the rain making ceremony in the land of Chief Chassuka, Manika Province in Mozambique, in order to document the ritual for the younger generations. These rituals are a fading tradition probably due to the special character of the songs and dances.