Writer
Huge bonfires are lit by Protestants in Northern Ireland on July 12 each year, as part of the celebrations of the 1690 Battle of the Boyne. They are made from wooden pallets, tires, and garbage. To the Protestants, they are symbols of identity affirmation; to the Catholics, they mean arrogance and humiliation.
Editor
Huge bonfires are lit by Protestants in Northern Ireland on July 12 each year, as part of the celebrations of the 1690 Battle of the Boyne. They are made from wooden pallets, tires, and garbage. To the Protestants, they are symbols of identity affirmation; to the Catholics, they mean arrogance and humiliation.
Director of Photography
Huge bonfires are lit by Protestants in Northern Ireland on July 12 each year, as part of the celebrations of the 1690 Battle of the Boyne. They are made from wooden pallets, tires, and garbage. To the Protestants, they are symbols of identity affirmation; to the Catholics, they mean arrogance and humiliation.
Director
Huge bonfires are lit by Protestants in Northern Ireland on July 12 each year, as part of the celebrations of the 1690 Battle of the Boyne. They are made from wooden pallets, tires, and garbage. To the Protestants, they are symbols of identity affirmation; to the Catholics, they mean arrogance and humiliation.
Editor
Three decades after the shuttering of the mining town of Schefferville, the Innu people, who moved in after the non-natives abandoned the town, are facing a new challenge: the iron mines are about to be reopened. Land, identity and legitimacy are central to the dialogue between peoples locked in parallel struggles, the Québécois and the First Nations.
Director of Photography
Three decades after the shuttering of the mining town of Schefferville, the Innu people, who moved in after the non-natives abandoned the town, are facing a new challenge: the iron mines are about to be reopened. Land, identity and legitimacy are central to the dialogue between peoples locked in parallel struggles, the Québécois and the First Nations.
Writer
Three decades after the shuttering of the mining town of Schefferville, the Innu people, who moved in after the non-natives abandoned the town, are facing a new challenge: the iron mines are about to be reopened. Land, identity and legitimacy are central to the dialogue between peoples locked in parallel struggles, the Québécois and the First Nations.
Director
Three decades after the shuttering of the mining town of Schefferville, the Innu people, who moved in after the non-natives abandoned the town, are facing a new challenge: the iron mines are about to be reopened. Land, identity and legitimacy are central to the dialogue between peoples locked in parallel struggles, the Québécois and the First Nations.
Director
Director
Director
