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23 MARCH 2014

O Menino e o Mundo (The Boy and the World, 2013)

"'O menino e o mundo' é o segundo longa–metragem de animação de Alê Abreu, paulistano de 42 anos, também diretor de 'Garoto Cósmico' e autor/ilustrados de livros infantis. Para espectadores habituados a animações cada vez mais sofisticadas, aceleradas e dependentes de efeitos especiais, em um primeiro momento o filme pode causar estranheza por sua linguagem simples e econômica, ou por sua cadência tranquila, na contracorrente do mercado. Além disso, ele é atravessado por uma melancolia incomum no gênero, fazendo do olhar de uma criança veículo para uma inquietante crítica social–e confrontando o espectador com o desafio de pensar sobre aquilo que vê, coisa incomum no gênero."

(Luciano Trigo, 19/01/14)

Sofrendo com a falta do pai, um menino deixa sua aldeia e descobre um mundo fantástico dominado por máquinas–bichos e estranhos seres alienígenas. Uma inusitada animação com várias técnicas artísticas que retrata as questões do mundo moderno através do olhar de uma criança.

Suffering from the absence of a father, a boy leaves his village and discovers a fantasy world dominated by machines, animals and strange aliens. An unusual animation with various artistic techniques that portrays the issues of the modern world through the eyes of a child.



20132D animation • Adriana Barbosa • Ale Abreu • alone in the wildernessboyBrazilchildrens book illustrationcolourfulcritical commentarydrawing • eyes of a child • fatherfilm • Gustavo Kurlat • hand-drawn animationhand-generated illustrationshand-painted stop motion animationhand-painted styleillustrationillustrative stylemodern world • Nana Vasconcelos • O Menino e o Mundo (2013) • quest • Ruben Feffer • social critique • The Boy and the World (2013) • villagervisual spectacleyoung children


Simon Perkins
23 MAY 2010

The Tailenders: missionary activity and global capitalism

"The Tailenders explores the connections between missionary activity and global capitalism. The Tailenders examines a missionary organization's use of ultra–low–tech audio devices to evangelize indigenous communities facing crises caused by global economic forces.

Joy Ridderhoff founded Gospel Recordings in 1939 in Los Angeles. She remembered how crowds had gathered around gramophones in the Honduran villages where she had worked as a missionary, and decided that rather than compete with this medium, she would use it to preach. The organization that she founded has now produced audio recordings of Bible stories in over 5,000 languages, and aims to record in every language on earth. They distribute these recordings along with hand–wind players in regions with limited access to electricity and media. The Bible stories played by the missionaries are sometimes the first encounter community members have had with recorded sound, and, even more frequently, the first time they have heard their own language recorded. Gospel Recordings calls their target audience 'the Tailenders' because they are the last to be reached by global evangelism.

The missionaries target communities in crisis because they have found that displaced and desperate people are especially receptive to the evangelical recordings. When uprooted from one's home, as in the case of Mexican migrant workers, the sound of one's own language is a comfort. And the audio players are appealing media gadgets. Audiences who might not otherwise be interested in the missionaries' message will listen to the recordings. The Tailenders focuses on how the media objects and messages introduced by the missionaries play a role in larger socioeconomic transformations, such as the move away from subsistence economies toward cash economies based on agricultural and industrial labor.

The film raises questions about how people who receive the recordings understand them. Gospel Recording's project is premised on a belief in the transparency of language to transmit a divinely inspired message. But because the missionaries don't speak the languages, they must enlist bilingual native speakers as translators. There is ample opportunity for mistakes, selectivity, and resistance in the translation. The film explores how meaning changes as it crosses language and culture."

(Adele Horne)






19392006accessible design • Adele Horne • Biblecapitalismcardboard • cardboard record player • Cardtalk • Cardtalk player • Christiancommunities in crisiscommunitycultural insensitivitycultural signalsdisplacementdocumentaryeconomyemotive manipulationethics • evangelism • first encounter • First Nationsgadget • Global Recordings Network • globalisation • Gospel Recordings • gramophone • GRN • hand operated device • hand-wound • HondurasideologyIndiaIndigenousIndigenous communities • Joy Ridderhoff • languagelow-tech • media objects • Mexicomigrant workersmissionary • proselytisation • recordingreligionresponsibilitysocial changesocio-economicsociologySolomon Islandstechnology • The Tailenders (2005) • transformationultra-low-techvillagervoice


Simon Perkins
09 AUGUST 2009

Prisoners of a White God: Akha culture under attack

"This documentary explicitly reveals under cover work of missionary agencies and individuals in the destruction of an ethnic group, the Akha people of South East Asia. It is a picture of evil cloaked in righteousness. Evangelical missionaries come with the Good News of the Gospel, and aid for the poverty stricken mountain people. The reality is division, destruction of family core groups, human rights violations, displacement, forced relocation, theft of land, cultural genocide, racism and power of a majority people group over the indigenous group.
[Tomáš] Ryška does an excellent job presenting the contrast of hypocrisy and wealth of the missionary, aid, food and clothing, the underworld of child trafficking versus the appearance of cleanliness and holiness, worship done the 'right' way, versus the 'pagan way.' He contrasts land theft, greed for the rich mountain resources, good business versus God's service. He uncovers the fear of eternal punishment versus the joys of heaven, fear of death threats for those who dare expose evil that dwells in the fundamentalist Christian missionary centres, corruption versus holiness, forced relocation, illness, depression, malaria, and prison camps in the lowlands for the unfortunate mountain people. It is colonization all over again."
(Akha Heritage Foundation)


2008aid • Akha • autonomyChristiancommunitycorruptioncultural heritage • disempowerment • documentaryethicsethnicity • ethnocide • exploitationfaithFirst NationsfundamentalismglobalisationimperialismIndigenousIndigenous communitiesLaos • missionaries • missionarypagan • Prisoners of a White God • religionsocial changeSouth-East AsiaspiritualityThailand • Tomas Ryska • traditiontraffickingtransformationvillager


Simon Perkins

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