David MacDougall

Follow Arnav, a six year old Southern Indian boy, as he explores his environment.

A shelter for children on the outskirts of Delhi provides food and accommodation for 350 boys. Some are orphans, others have been abandoned, still others have run away from home. About half are held under a court order, having been picked up from the streets for petty crimes. Living at the institution for several months, the filmmaker explores its routines and the varied experiences of several boys. Despite the harshness of their lives, many show remarkable strength of character, knowledge, and resilience. One day 181 child labourers arrived, placing additional strain on the building's deteriorating facilities. The institution does what it can, but is it enough?

A shelter for children on the outskirts of Delhi provides food and accommodation for 350 boys. Some are orphans, others have been abandoned, still others have run away from home. About half are held under a court order, having been picked up from the streets for petty crimes. Living at the institution for several months, the filmmaker explores its routines and the varied experiences of several boys. Despite the harshness of their lives, many show remarkable strength of character, knowledge, and resilience. One day 181 child labourers arrived, placing additional strain on the building's deteriorating facilities. The institution does what it can, but is it enough?

A shelter for children on the outskirts of Delhi provides food and accommodation for 350 boys. Some are orphans, others have been abandoned, still others have run away from home. About half are held under a court order, having been picked up from the streets for petty crimes. Living at the institution for several months, the filmmaker explores its routines and the varied experiences of several boys. Despite the harshness of their lives, many show remarkable strength of character, knowledge, and resilience. One day 181 child labourers arrived, placing additional strain on the building's deteriorating facilities. The institution does what it can, but is it enough?

A shelter for children on the outskirts of Delhi provides food and accommodation for 350 boys. Some are orphans, others have been abandoned, still others have run away from home. About half are held under a court order, having been picked up from the streets for petty crimes. Living at the institution for several months, the filmmaker explores its routines and the varied experiences of several boys. Despite the harshness of their lives, many show remarkable strength of character, knowledge, and resilience. One day 181 child labourers arrived, placing additional strain on the building's deteriorating facilities. The institution does what it can, but is it enough?

In this fifth and final film in the Doon School quintet, MacDougall focuses on the life of one student whom he discovers at the school. The film was made in parallel with 'The New Boys' and intersects with it at several points. However, instead of looking at the group, it explores the thoughts and feelings of Abhishek, a 12-year-old from Nepal, during his first days and weeks as a Doon student. This is at once the story of the encounter between a filmmaker and his subject and a glimpse of the mind of a child at “the age of reason”. This is the most intimate and interactive film of the series.

The social dynamics of the group is the focus of this study of life in Foot House, one of Doon School’s dormitories for new boys. It begins a few days before the boys appear and shows them arriving, struggling with their trunks and suitcases. It then follows them for the next two months of their lives in the house. The film provides a comparison to the group viewed in With Morning Hearts, for these boys appear more divided and class-conscious. Within the group there is a range of personalities and backgrounds—some are natural leaders, some subject to teasing and bullying, some argumentative, some peace-makers. An important feature of the film is the inclusion of conversations among the boys about the causes of aggression and warfare, homesickness, restaurant food, and how to speak to a ghost.

This third film in the Doon School quintet follows the main protagonist of 'With Morning Hearts' into the next phase of his life in Jaipur House, one of the five main houses of the school. There he plays hockey, sings, studies, and struggles to settle into the House. He must keep up with his classmates, contend with the authority of older boys, and try to find a way to make his mark. He finds it in gymnastics, for which he has an aptitude.

This film continues MacDougall's long-term study of an elite boys' boarding school in northern India. It focuses on a group of twelve-year-olds during their first year in one of the 'houses' for new boys. The film concerns their attachment to the house, but, more importantly, their attachment to one another in a communal life. It follows, in particular, the experiences of one boy and several of his close associates, from their initial homesickness, to their life as member of the group, to their separation from the house at the end of the year.

An extraordinarily insightful and intimate exploration of the social and cultural landscape of India's most elite boys' boarding school. In following the boys' daily routines and dramas, the film also affords us a rare glimpse at processes of postcolonial Indian identity formation.

This documentary focuses on the vanishing lifestyle of a family of rural residents of the island of Sardinia. For many generations, they have been goatherds in the mountains, and it was a respected and acceptable occupation. Now tourism and the lure of other occupations deeply affects the younger generation, and soon there may be no goatherds left.

Renowned ethnographic filmmakers David and Judith MacDougall explore the many meanings of photography in this profound and penetrating documentary. The film focuses on the photographers of Mussoorie, a hill station in the Himalayan foothills of northern India whose fame has attracted tourists since the 19th century. Through a rich mixture of scenes that includes the photographers at work, their clients, and both old and new photographs, this extraordinary film examines photography as art and as social artifact — a medium of reality, fantasy, memory, and desire.

Renowned ethnographic filmmakers David and Judith MacDougall explore the many meanings of photography in this profound and penetrating documentary. The film focuses on the photographers of Mussoorie, a hill station in the Himalayan foothills of northern India whose fame has attracted tourists since the 19th century. Through a rich mixture of scenes that includes the photographers at work, their clients, and both old and new photographs, this extraordinary film examines photography as art and as social artifact — a medium of reality, fantasy, memory, and desire.

An extraordinary personal journey into the experience of being black in a powerful white society. "Link-up Diary" is a film about the consequences of New South Wales long term practice of taking Aboriginal children away from their parents and raising them in "white" environments. In following the reunification, after many years, of several families in Sydney, during one week of 1986, the filmmaker adopts a diary format which does not attempt to disguise awareness of the camera's presence. This awareness becomes part of the film's subject.

An extraordinary personal journey into the experience of being black in a powerful white society. "Link-up Diary" is a film about the consequences of New South Wales long term practice of taking Aboriginal children away from their parents and raising them in "white" environments. In following the reunification, after many years, of several families in Sydney, during one week of 1986, the filmmaker adopts a diary format which does not attempt to disguise awareness of the camera's presence. This awareness becomes part of the film's subject.

The story of an Aboriginal stockman, Sunny Bancroft, and his family at Collum Collum and their growing enthusiasm for "picnic races" on bush tracks in New South Wales.

David and Judith MacDougall are exploring the marriage rituals and roles of Turkana women in this ethnographic documentary. The film's biggest part is taken up by talks between the Turkana people. As one of the first ethnographic documentaries "A Wife Among Wives" subtitles these talks so that the viewer can get a better and probably more personal understanding of the life of the Turkana.

David and Judith MacDougall are exploring the marriage rituals and roles of Turkana women in this ethnographic documentary. The film's biggest part is taken up by talks between the Turkana people. As one of the first ethnographic documentaries "A Wife Among Wives" subtitles these talks so that the viewer can get a better and probably more personal understanding of the life of the Turkana.

David and Judith MacDougall are exploring the marriage rituals and roles of Turkana women in this ethnographic documentary. The film's biggest part is taken up by talks between the Turkana people. As one of the first ethnographic documentaries "A Wife Among Wives" subtitles these talks so that the viewer can get a better and probably more personal understanding of the life of the Turkana.

In this, the second film in renowned ethnographic filmmakers David and Judith MacDougall's classic Turkana Conversations Trilogy, one of Lorang's daughters, Akai, is going to marry one of his friends and age-mates, Kongu. Because of the close ties between the two men everything should go smoothly, but the pressures within the two families are such that the wedding negotiations over the bridewealth become increasingly tense. Arranging the number and type of animals to be given as bridewealth demands an intricate balance between psychology and economics: Kongu must offer enough animals to please Lorang and his relatives, but not so many that he appears weak or foolish, or depletes his own family's herds. Negotiations drag on for several days, then threaten to break down altogether. The outcome depends not only on traditional patterns of behavior, but also on the influence exerted by Lorang's wives and the manner in which Lorang chooses to resolve the dilemma that confronts him.

In this, the second film in renowned ethnographic filmmakers David and Judith MacDougall's classic Turkana Conversations Trilogy, one of Lorang's daughters, Akai, is going to marry one of his friends and age-mates, Kongu. Because of the close ties between the two men everything should go smoothly, but the pressures within the two families are such that the wedding negotiations over the bridewealth become increasingly tense. Arranging the number and type of animals to be given as bridewealth demands an intricate balance between psychology and economics: Kongu must offer enough animals to please Lorang and his relatives, but not so many that he appears weak or foolish, or depletes his own family's herds. Negotiations drag on for several days, then threaten to break down altogether. The outcome depends not only on traditional patterns of behavior, but also on the influence exerted by Lorang's wives and the manner in which Lorang chooses to resolve the dilemma that confronts him.

About Aborigines and Australian politics. On 13 March 1978 the Queensland Government announced its intention to take over management of the Aurukun Aboriginal Reserve from the Uniting Church. The people of Aurukun complained bitterly, believing that the Church was more sympathetic to their aims and fearing that the State was merely seeking easier access to the rich bauxite deposits on their Reserve. When the Federal Government took the side of the Aborigines the stage was set for national confrontation. Shows the situation at Aurukun during those crucial three weeks.

About Aborigines and Australian politics. On 13 March 1978 the Queensland Government announced its intention to take over management of the Aurukun Aboriginal Reserve from the Uniting Church. The people of Aurukun complained bitterly, believing that the Church was more sympathetic to their aims and fearing that the State was merely seeking easier access to the rich bauxite deposits on their Reserve. When the Federal Government took the side of the Aborigines the stage was set for national confrontation. Shows the situation at Aurukun during those crucial three weeks.

At the request of a dying Tiwi man and his family on Melville Island, this film was made of the pukumani (bereavement) ceremony to follow his death. The film observes the family through the long period of preparation for the ceremony, following age-old traditions. Dancing and face-painting are rehearsed, to the family’s satisfaction, and because “things should be right for this film”. For the two days of ceremony, the community moves to Carslake Beach where a smoking ritual is held to protect the participants from spirits. The cemetery poles are erected, traditional dances are performed along with personal dances by family members. Facial and body decoration is elaborate and spectacular. After saying a final farewell to the old man, the community and the family leave the Beach and return to the village where routine life resumes.

At the request of a dying Tiwi man and his family on Melville Island, this film was made of the pukumani (bereavement) ceremony to follow his death. The film observes the family through the long period of preparation for the ceremony, following age-old traditions. Dancing and face-painting are rehearsed, to the family’s satisfaction, and because “things should be right for this film”. For the two days of ceremony, the community moves to Carslake Beach where a smoking ritual is held to protect the participants from spirits. The cemetery poles are erected, traditional dances are performed along with personal dances by family members. Facial and body decoration is elaborate and spectacular. After saying a final farewell to the old man, the community and the family leave the Beach and return to the village where routine life resumes.

An ethnographic study of a Turkana family filmed in north western Kenya in the early 1970's.

In the midst of a traditional herding territory, a growing town and a new road encroach upon a once-isolated desert people. The complexities brought about by this modernization are shown as two fathers and their sons confront difficult choices between old ways and new.

Harambee is a traditional Swahili chant meaning heave-ho or pull together the slogan for a united Kenya. Harambee Day or Independence Day is celebrated in this small town in North Kenya with political speeches and an auction at the native school. The film shows how North Kenya- isolated for years- tries to adapt to the new concept of nationhood. Government officials from South Kenya are appointed as ambassadors to spread the idea of national unity to a people unaccustomed to it.

Traditionally confined to the roles of life-givers, nurturers and homemakers, Boran women of Kenya are slowly realizing the importance of education and the difference it can make in their lives. They attach great importance to the traditional role of women in a herding society and perform dawn to dusk tasks with little deviation from customary ways. Remarkable though is the obvious independence they demonstrate in performing tasks which normally would fall under the male domain, like building their own houses. The film is principally observational with occasional segments in which the women speak directly to the camera.

This film demonstrates the time-honored solutions to the problems associated with the Boran's dependence on cattle for living. Direct government intervention and the indirect impact of modernization are forcing the old patterns to change. The film depicts herding practices, movement patterns, watering strategies, and the lifestyle of the herdsmen. The film has special currency for issues in rural development and agricultural, environmental, and human adaption.

At Jie cattle camps in Uganda men often gather under a special tree to make leather and wooden goods and talk, relax, and sleep. This brilliant ethnographic documentary by renowned filmmakers David and Judith MacDougall captures one particularly riveting discussion one afternoon under the men's tree. The conversation on this particular afternoon becomes a kind of reverse ethnography, centering on the European's most noticeable possession, the motor vehicle. This is a uniquely delicate and intimate film, filled with the humor of the Jie and, implicitly, the ironic wit of the filmmakers.

At Jie cattle camps in Uganda men often gather under a special tree to make leather and wooden goods and talk, relax, and sleep. This brilliant ethnographic documentary by renowned filmmakers David and Judith MacDougall captures one particularly riveting discussion one afternoon under the men's tree. The conversation on this particular afternoon becomes a kind of reverse ethnography, centering on the European's most noticeable possession, the motor vehicle. This is a uniquely delicate and intimate film, filled with the humor of the Jie and, implicitly, the ironic wit of the filmmakers.

TO LIVE WITH HERDS is a film about the Jie, a predominantly pastoral people of northeastern Uganda. Following a period of relative isolation under the British Protectorate government, the Jie are now under increasing pressure to exchange their traditional culture and subsistence economy for a cash economy and participation in a modern nation-state. The film examines this predicament in the light of Jie values. The question is not whether change is avoidable, but whether forms of change can be found that extend rather than attack the foundations of Jie life. Winner of the Grand Prix 'Venezia Genti' at the 1972 Venice Film Festival. Note: the subtitles are in English, the spoken language is Karamojong.

TO LIVE WITH HERDS is a film about the Jie, a predominantly pastoral people of northeastern Uganda. Following a period of relative isolation under the British Protectorate government, the Jie are now under increasing pressure to exchange their traditional culture and subsistence economy for a cash economy and participation in a modern nation-state. The film examines this predicament in the light of Jie values. The question is not whether change is avoidable, but whether forms of change can be found that extend rather than attack the foundations of Jie life. Winner of the Grand Prix 'Venezia Genti' at the 1972 Venice Film Festival. Note: the subtitles are in English, the spoken language is Karamojong.

TO LIVE WITH HERDS is a film about the Jie, a predominantly pastoral people of northeastern Uganda. Following a period of relative isolation under the British Protectorate government, the Jie are now under increasing pressure to exchange their traditional culture and subsistence economy for a cash economy and participation in a modern nation-state. The film examines this predicament in the light of Jie values. The question is not whether change is avoidable, but whether forms of change can be found that extend rather than attack the foundations of Jie life. Winner of the Grand Prix 'Venezia Genti' at the 1972 Venice Film Festival. Note: the subtitles are in English, the spoken language is Karamojong.

This classic ethnographic documentary, by the renowned filmmaking team of David and Judith MacDougall, explores the nomadic life of the Jie of Uganda. During the dry season the Jie leave their homesteads in large numbers and take their cattle to temporary camps (nawi) in western Karamoja District, where water and grass are more abundant.

This classic ethnographic documentary, by the renowned filmmaking team of David and Judith MacDougall, explores the nomadic life of the Jie of Uganda. During the dry season the Jie leave their homesteads in large numbers and take their cattle to temporary camps (nawi) in western Karamoja District, where water and grass are more abundant.

6-18-67 is a short quasi-documentary film by George Lucas regarding the making of the Columbia film “Mackenna's Gold”. This non-story, non-character visual tone poem is made up of nature imagery, time-lapse photography, and the subtle sounds of the Arizona desert.

Gordon Smith, head of the Collum Collum Aboriginal Co-operative which operates a cattle station in northern New South Wales, and Sunny Bancroft, the station manager, are negotiating with the Aboriginal Development Corporation in Canberra for a loan. Finance is needed to stock the property with breeding cattle so that the station can become financially independent.

This observational documentary follows an episode in the routine life on Collum Collum cattle-station in northern New South Wales. But, as the filmmaker notes, it's a story that could have occurred anywhere.

Narrated by the linguist and anthropologist Peter Sutton, this documentary observes his work with a family in far north Queensland, outside Aurukun, to map their hereditary "clan country". The aim of the older members of the family is partly to protect their land and prove their attachment to it, for purposes of dealing with the government and industry, and also to demarcate the country from claims by other Aboriginal groups.

Without narration, and without identification of individual speakers, the film provides an invaluable record of two events which occurred in the final week of January 1977, and which marked "a turning point in legal recognition of Aboriginal rights to land".

Constructed as a series of vignettes of station life, the film focuses particularly on the relationship between Sunny Bancroft, the station manager, and a 16-year-old trainee, Shane Gordon. The episodes are linked by Sunny's reflections on learning the hard way from experience, and from the lessons taught him by his father.