Building a Sense of Nationalism Through Third Cinema
Building a sense of Nationalism Through Third Cinema
It is more than just merely plausible that Third cinema can be used as a vehicle to build a sense of nationalism for Barbadians and the wider Caribbean. Fed on a steady diet of commercial cinema from the developed world, former colonies have acquired the taste for such. This is evident in the numbers that attend the Cinemas to watch blockbusters of their favorite stars while the local productions are left with the scrapes of the viewership fraternity who are either sake holders or those which have some academic interest in the area.
Third cinema is often confused with Third world cinema because of the origins and locations of the cache of films, which have the aesthetic composition, required for classification that have influenced filmmakers from Africa, Latin America and the Caribbean mainly. (Dodge) However even with this coincidental occurrence of being the third movement of cinema after the Hollywood commercial cinema (first cinema) and the European art films (second cinema) this third movement has focused on, and used, Third world issues to create a particular aesthetic. Had this cinema been classified earlier or later it would possibly have broken the somewhat ambiguous situation, which currently occurs where the name is concerned. Eisenstein claimed that all films were political but not in the same way. This assertion forms the basis of the concept of Third Cinema. This type of cinema describes a film practice and criticism, which is best, suited in addressing the inequalities of political systems. (Wayne, 1) Wayne further states that this cinema that has its roots in the 1960s and 1970s gained even further attention with academia after Teshome Grabriel’s book Third Cinema in the Third World. Clarifying the ambiguous concept by finally indicating that Third Cinema is not defined by geography but by social politics.
Kwame Nkrumah first coined the term neocolonialism and suggested that is it a
It is more than just merely plausible that Third cinema can be used as a vehicle to build a sense of nationalism for Barbadians and the wider Caribbean. Fed on a steady diet of commercial cinema from the developed world, former colonies have acquired the taste for such. This is evident in the numbers that attend the Cinemas to watch blockbusters of their favorite stars while the local productions are left with the scrapes of the viewership fraternity who are either sake holders or those which have some academic interest in the area.
Third cinema is often confused with Third world cinema because of the origins and locations of the cache of films, which have the aesthetic composition, required for classification that have influenced filmmakers from Africa, Latin America and the Caribbean mainly. (Dodge) However even with this coincidental occurrence of being the third movement of cinema after the Hollywood commercial cinema (first cinema) and the European art films (second cinema) this third movement has focused on, and used, Third world issues to create a particular aesthetic. Had this cinema been classified earlier or later it would possibly have broken the somewhat ambiguous situation, which currently occurs where the name is concerned. Eisenstein claimed that all films were political but not in the same way. This assertion forms the basis of the concept of Third Cinema. This type of cinema describes a film practice and criticism, which is best, suited in addressing the inequalities of political systems. (Wayne, 1) Wayne further states that this cinema that has its roots in the 1960s and 1970s gained even further attention with academia after Teshome Grabriel’s book Third Cinema in the Third World. Clarifying the ambiguous concept by finally indicating that Third Cinema is not defined by geography but by social politics.
Kwame Nkrumah first coined the term neocolonialism and suggested that is it a