LIDF 2017
plus extra film screenings all year around
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Highway Rest Stop 

Isabelle Ingold | 2017 | France | 55

Special Mention

Braving the Waves
Mina Keshavarz | 2017 | Iran | 90


Mum, Me and the House
Marjolijn Prins | 2016 | Belgium | 38

Special Mentions

Persona. Primary Structures
Mikel Belascoain & Miguel Goñi Aguinaga | 2017 | Spain | 39

Callum Innes Exposed
Gautier Deblonde | 2017 | Scotland | 12


The LIDF now a BAFTA Recognised Festival Category A

The LIDF has been added to the BAFTA (British Academy of Film and Television Arts) Recognised Festival List Category A. Short films submitted to the LIDF can now qualify for the British Academy Film Awards.

Calais Children: A Case to Answer


Sue Clayton | 2017 | UK | 60 min

Screening and debte at the University of London In Paris, 19.00, 7th December 2017

9-11 rue de Constantine
75340 Paris

A new film and live campaign by Sue Clayton

As the Calais jungle was set to be razed in October 2016, there were over 1900 unaccompanied minors stranded there – many of whom had a legal case to enter the UK. Sue Clayton fought to get these children recognsied and their cases heard. But with the camp soon to go up in flames, could she do it in time? and what would happen to the children if not?

What happened next is a shameful indictment of the UK’s human rights record, as the young people suffered delays, denials and dismissal from the UK government, and were finally left abandoned in France with no support at all.

CALAIS CHILDREN: A CASE TO ANSWER follows the young people over the months since they left the Jungle. The film speak to Lord Dubs, the volunteer groups, and the lawyers with whom she is challenging the Home Office’s actions in the High Court.

A compelling film that follows the scandal of what happened to the almost 2,000 lone children who were in the Calais jungle as it burned  down last year/. Most of whom had a legal case to be in the UK. What went wrong? Where are they now? And, what can we do about it?

Call for Papers: Women and New Hollywood


Call for Papers: Women and New Hollywood

Maynooth University, Ireland, 29-30 May 2018

Recent decades have witnessed no shortage of critical or academic writing on the industrial upheaval and creative innovations of New Hollywood (1967-80). But as scholarship has shaped the era, it has done so around a very narrow set of concerns, the overriding one casting New Hollywood as an era of great directors, which, by default, has meant an era of “great men.”

Such a vision relies on the kind of identification of creativity with masculinity that Geneviève Sellier has discussed in relation to the French New Wave, and its construction has required a marginalisation, erasure even, of the creative labour of countless women practitioners.

In reality, the late ‘60s and ‘70s saw women begin to re-enter Hollywood production in numbers never before seen. While achieving nothing close to real parity, women nevertheless wrote, edited, designed, and produced many of the era’s most influential films. Most of these contributions have been, at best, paid lip service, but more often overlooked almost completely.

To submit individual papers or pre-constituted panels of three papers each. Send abstracts of no more than 300 words and brief biographies for each presenter (100 words). Pre-constituted panels should also include a brief rationale statement (250 words). In keeping with the spirit of the conference, it is requested that all-male panels are discouraged. Proposals should be submitted in one email to: by 20 December 2017.

40 years of Rocky: The Birth of a Classic.

Upcoming Documentary to look out for – 40 years of Rocky: The Birth of a Classic.

Some good movies fade away, unnoticed and without causing much of a grievance to anybody. This is something that could very well have happened to the instant-classic from 1976 – “Rocky”.

Sylvester Stallone, now one of the most recognisable persons in the world and an actor beloved by many, were not always the glamorous, well respected superstar he is today. As a struggling actor and screenplay-writer, he was trying to sell the screenplay to Rocky while also trying to sell his own dog because he couldn’t afford to feed it. Stallone had only $106 to his name when he got offered a staggering $350,000 for the rights. The amazing story could have ended here, and most for most people it would, but Stallone insisted that he would be acting the part of Rocky. Completely unknown at the time, that was not an easy sell. Today, we can all be happy that Stallone is a man who like to gamble, lest we might not have his extensive and excellent work in our lives.

Fast-forward 40 years and here we are today. Rocky is considered a classic; Stallone is considered one of the most iconic personalities in Hollywood. With many sequels, some considered much worse than others, Rocky truly laid the base to something amazing. Striking the very heart of people all around the world with its first instalment, it is now time to find out more about the story behind the Cinderella-like story.

Little is known so far about this 60-minute, upcoming documentary which is currently in post-production. What we do know is that Sylvester Stallone and John G. Avildsen are going to narrate behind-the-scene footage from when the film was being made. It’s safe to speculate that this will be an emotion filled homage to the film, and most likely to the man behind it.

It is clear that Rocky is still rooted within Stallone’s heart, as, even though 40 years have passed, the latest installment was just a couple years ago, in 2015. Although not reaching the epic level of passion that was clearly visible in the first movie, Creed still sat well with the audience. With a budget of $35.0M it has managed to gross close to $110.0M. Still, it is not as impressive as the original movies budget at about $1.M, which grossed close to $120.0M, in the 1970s.

Although current information on the documentary is scarce, one thing is for certain; Rocky and Stallone will take us an emotional rollercoaster in a mix of nostalgia, amazement and hope, and we should all settle in for the ride.

Paris Opening

A huge thanks to all involved in our successful launch at the historic Mac-Mahon a stone’s throw from the Arc du Triomphe.

Thank to Lisa and David for the pre-film poetry readings. I look forward to more meetings and collaborations. Thanks to Matthew, the director or ‘Flaneurs’, thanks to Bruno who runs the Mac-Mahon, and thanks above all to Manon for being tireless and indefatigable.

For our next Paris screening we are moving up the hill to Montmartre, to another famous venue, Studio 28. To screen ‘Lumiere’ directed and narrated by Thierry Fremaux, director of the Cannes film festival.

‘My Best’ – interview with Luigi Maria Perotti


Could you tell me a little about yourself so that we could have a clearer idea of you and your background in film?

I grew up in Italy and I live between Rome and London. I could have been a lawyer but thank God I became a journalist first, then an artist and now I feel very proud to define myself a documentary filmmaker. I admit, I’m a lazy person and the first time I had a camera in my hand, my thought was: “Wow, this is much easier then writing!”. My first work was Factory, a TV series about Art, but the film that changed my life is “The Infamous and his Brother”. Now, among my projects, I work as TV reporter. This job gives me the chance to travel all around the world and to find stories to tell in my films.

Many people will think that this is a film about George Best, the footballer. And although it is not a film about George Best directly, he is present throughout by his absence. Not only his historical absence from his son and wife, his retreats into alcohol, but by the very real physical absence caused by his early death. All of this supplies the melancholic backdrop agains which Calum’s search takes place. Were you conscious of all the films made about George Best and did you have to work hard to avoid certain cliches?

There have been so many documentaries about George Best that there was absolutely no need for another biography. I was sure of that from the beginning. George’s life has been explored in every possible way and I wanted to film something contemporary. 

In one of our first meetings, Calum told me that when he was younger he had no idea of what his surname meant. He grew up in Malibù and he had to explain to all his friends that his charming father (that visited him sometimes), even if he looked like it, wasn’t an actor. He told me that he was proud of the football George did, he watched all the videos, but in the particular moment of life he was in at that time it was not enough. He needed to find more depth in the relationship with his father. George had a special aura. He could see it through the people that loved him, but he never had access to it.

So, what was it that drew you to this father and son story?

I had a charismatic Californian guy, Calum, ready to start a journey to discover the dark side of a British icon. I’m a massive football fan and, of course, I knew George, before I knew Calum. George was more then a footballer, his irony and his taste for beauty transformed him into an iconic figure. I knew his sentences more then his goals. In particular the one that everybody remembers: “I spent a lot of money on girls, booze and fast cars, the rest I squandered”. In general, it makes all people laugh. I asked myself what Calum thought about it and I understood then what could be the direction of the film. This film had to be the story of a son searching for a father. 

Were you inspired by any precedents?

The title of the project is inspired by another documentary, that was also about a father-son relationship: “My architect”, by Nathaniel Kahn. Nathaniel, son of the great architect Luis Kahn, tries to find the father, that he had never known, by looking at his father’s architectural masterpieces. 

How did you first connect with Calum and how did you strike up the trust that is clearly there in the film?

I remember very well how it started. I was in Rome, talking with my friend, the filmmaker Cristina Rajola. A few days before I had presented my documentary film “La via di mio padre” at the Roma film festival. This film is the story of a daughter that decided to meet the terrorist who killed the father she never met. Cristina told me that I should continue to work along that path and I should meet Calum. She knew him because her best friend is married to Erin, Calum’s agent, one of the characters of the documentary. The week after I was in London and I met Erin and Calum at the Botanist in Sloane Square. We built a real friendship from that moment.

What was the process of filming like? The camera in the film is very intimate and at the same time quite unobserved.

At the beginning, we started shooting just to have footage for a short trailer. To support the pitch for the project. Now I can say that it did not work as we expected, but while were waiting for finance we didn’t stop meeting and filming what was happening. He forgot I was the man with the camera and everything came naturally. It was the first time I worked without a crew, but it really helped me to understand my role. 

We live in a time where we can high quality recording about what happens around us for the first time, without being invasive. I have interviewed many people in my life: politicians, gangsters, terrorists, movie stars, sportsmen and a lot of normal people. I could see how their face chanced in the moment when the red light turned on. When we decide a precise moment to start recording, we create an invisible barrier that divides how we are and how we would like to be. In the social media age, people are getting used to be on camera. Even a smartphone can film at better quality then the equipment used when I started working. This age opens new perspectives, new stories to tell, impossible before.

So I understood that it was the only way for the film I wanted to make.

The issue of celebrity is clearly central to the film. Calum of course has just come out of the Celebrity Big Brother House. Does this celebrity hinder the universality of the film or make it more acute?

Celebrity is a critical component of the story. Most of the problems my characters deal with are generated by their celebrity. To be famous has negative sides. Something that George and Calum have in common is that everything they do ends up in the tabloids. It’s public and people love to talk about what they do. This element influences their actions, and most of the facts we told in the documentary.

The other key theme is one of masculinity and ideas of masculinity. Football is a macho sport yet it has been observed that there was a gentleness and femininity about George Best, a vulnerability, that he seems to share with his son. Do you feel that the corrosive effects of the need to conform to ideas of masculinity is one of the darker themes?

George was slave of the image he created but he did not conform at any previous idea of masculinity. He was the blue eyed boy that could make everything possible, the man that never says no to fun. Most people would like to be like him. For example, the guys I met that tattooed his face or his sentences on their body, would like to live his life, but they probably do it just a few Friday nights. He was entrapped in a character everyday of his life. People knew he had alcohol problems but everybody that had the chance to meet him offered him a drink. Because to drink a pint with George Best was something to tell to your friends. He didn’t want to confirm to some masculinity concept, he liked people and he simply never learned how to say no without disappointing them.

Addiction is clearly also at the heart of this film. The absence of George Best was caused by alcohol. Yet, it also seems that the absence of something for George Best led to what seems very like depression. Sir Matt Busy, George Best’s manager at Manchester United said that he thought George would commit suicide. Depression and alcohol are often linked. While making this film were you aware of the theories that suggest a genetic link when it comes to depression? And, if so was this film a sort of protracted therapy for Calum, a process of self-development?

I was very happy when I read Calum in the Sun, saying that doing this documentary was therapeutic for him. I discovered it when googling my name (yes, I do it sometimes). We never spoke about it, but I appreciated it a lot. It gives sense to all the process. Calum moved to London to stay close to his father, but when George died he was 24 years old. He was alone, with nothing. He had to deal with his demons, to find a direction.

I think that his book, “Second Best” has been the first step. He really loved George and to put on those pages all the negativity he has been through, was important. To make this film was the next step, the one he needed to find a self-definition.

Finally, documentary film is often talked about as an agent of social change. However, it can also operate at the personal level, be an extremely intimate, an almost invasive activity. It requires an openness and generosity on both sides of the camera. It is a dialogue that can have some resemblance to the relationship within therapy. Do you think that the process of film, of ‘Art’, the taking part in this process can have unexpected benefits in this direction?

The relationship between who is in front of the camera and who is behind it is very complex. It’s a strange alchemy where everyone follows their own direction, to achieve, sometime, different results in the same film. Honestly it is not the first time that people I have worked with have described their film-experience in a similar way. Sometime I think, we need an excuse to deal with our demons. Probably filmmakers do the same, using the lives they tell, to investigate a part of themselves. I don’t know if we call it therapy, but sometimes it works this way.

Call for Poems

LIF/LIDF/Spoken Word Paris

The screening of ‘Flâneurs’ on the 3rd March which begins the LIDF Paris collaboration will be a literary-visual event.

Alberto Rigettini and Rim Battal from Spoken Word Paris will open proceedings with pre-film readings in the bar area. There will then be an opportunity for others to read their poems.

We would like to invite anyone to come forward with a poem about Paris that deals with themes of Flanerie, parenthood, Bohemian life upgrades, the two cities overlapping each other: the imagined Paris and the real one, alienation, loss. Poems can be in English or French, but, do need to be no more than 40 lines.

There is only a very limited amount of time. So, if you wish to read your poem please send it in advance to and we will let you know if we can find a slot. Nevertheless, we will publish a selection of poems on-line.

We look forward to reading your poems!

‘Flâneurs’ trailer:…

Website Designer

The LIDF is looking for a young web-designer, English/French bi-lingual to assist with web-site redesign and on-going management of. If interested please contact Meetings possible London 27th Feb to 2 March; Paris 3rd to 6th March.

Flâneurs – Interview


Interview with director Matthew Lancit

Where are you from and how did you end up in Paris?

I grew up in Toronto, Canada. I lived in New York for a few years, before quitting my job in advertising to bum around Europe until I had squandered away most of my savings. There, I met a French girl and followed her to Cameroon, where I made my first feature-length documentary Funeral Season. Soon after that, Blandine and I decided to settle down in Paris.  

How did you first experience this new city of Paris?

When I arrived in Paris I had no working papers and my French was limited to the names of the fruits and vegetables – maybe a few animals. The time between creative projects was dragging and the line between idleness and depression became more and more vague. I had few friends and nothing to do with my days. When the few French friends I had learned how I passed my days – reading in the park, going to the movies, walking around different neighbourhoods – their response was: “You are a real flâneur!” When I looked up the word online, I could not find a suitable English translation, so my curiousity grew and the question what is a flâneur? became interchangeable with the question: who am I?

Was it already underscored by ideas of flâneurism? Did you know Baudelaire etc?

Well, most of Paris is a museum, and the flâneur is kind of a relic of the past. So, yes, I was aware of Baudelaire as a kind of archetype, but I’m not sure how much of his poetry I had actually read. After doing a lot of research on flâneurs in Paris at the end of the 19th Century, I was fortunate enough to receive a grant from the Canada Council of the Arts to make this documentary. But I was also in the process of becoming a new father at the time, and I questioned whether I could sustain this flâneur lifestyle while assuming a responsible father-figure role. It seemed that society would not allow it. And it occurred to me that the figure of the flâneur has become increasingly pushed to the margins of our speed and work driven society. So, I became curious to see if there were other people like me on the streets of Paris and if the flâneur is something still relevant today.

If, so what do you believe the flâneur is?

I hope that the film can better answer that question than I can.

What insights can the flâneur bring?

I’m not so sure that a flâneur should concern himself with bringing any big insights to the world. I think it was Apollinaire who defined the flâneur as someone who walks with no particular destination in mind. I don’t want to make people think anything; I just want to stop and give people pause. Then they can decide if something is good or bad, ugly or beautiful, but the important thing for me is to open up a moment of reflection. As for the destination, I trust that people will recognize it once they arrive.

Is the flâneur an insider or outsider?

Both. The flâneur is simultaneously a part of the crowd and apart from the crowd. Baudelaire explains that the flâneur follows the movements of the crowd like a bird follows the currents of the air, or a fish moving in water. We all need to sometimes immerse ourselves in a humanity bath, so that element of the flâneur is very much ‘inside’. But it’s increasingly difficult to find a crowd. And when you do, people are rushing to and from work, with their eyes and fingers entrapped by devices luring them toward the virtual world. Being aware of this, the flâneur pauses to look around and consider this phenomenon, which ultimately places him ‘outside’ of it. But then he wants to get back ‘inside’, but by his terms. He seeks interactions with passers-by; he marvels at obstacles along the path; he makes the street into his own home. And so, he slows down the pace of the crowd, and we have no patience for that in our work driven, modern society. So we push him back to the side. The more he wants to get ‘inside’ the further he finds himself ‘outside’. Even today, when he can’t really get away with refusing to work, the flâneur is always borrowing the world’s uniforms and uncomfortable in all of them.

For Walter Benjamin the flâneur heralded an incisive analysis of modernity, an investigator of the city, but also a sign of the alienation of the city and of capitalism. As such the flâneur is also a symbol of resistance, an antibiotic in the bloodstream of the alienated city. Do you feel that flâneurism can only ever be a private act, an isolated subjectivity, or can it be part of a wider social movement?

I think that the two are intertwined. Historically, the flâneur has been a pivotal influence on many social movements that came after: the surrealists used to wander around forgotten parts of the city in the daytime and through the Buttes Chaumont Park on the outskirts of Paris at night; the psychogeography of the situationists and the practice of the derive sometimes extended a flânerie for days on end and into a space beyond a walker’s accepted limits; even today, there are countless groups of urban explorers, urban artists, and urban developers attempting to convince us to rethink the city. But I believe that which differentiates the flâneur from the badaud is always personal. What you put into an experience and what you get out of an experience is always going to be your own, but hopefully it will have a positive contribution to the world around you. 

Before I began shooting this film, I went to an exhibit on Walter Benjamin at the Musée d’Art et d’Histoire du Judaïsme to further research his writings on the flâneur and Paris at the end of the 19th Century. But it was a little notebook that grabbed my attention instead. On this notebook he had marked the phonetic development of his son. This was about a week before my daughter was born, and I promised to keep a similar notebook tracing her own development. About four pages in, I quit. But I picked up my camera and began to make this film instead. And it was only when I found myself slowly pushing her stroller down the street with a camera braced to my shoulder that my search for the flâneur entered the present.   

Your film is interesting not only because of the encounters within it but also because of its sense of duration. It appears that you found an internal coherence and matched subject and form. Do you feel that this sense of duration is in itself a message?

I don’t know if it’s a message, but the slow pace of the film is certainly intentional, and very much against the grain of most of the films we’re exposed to today. It was important for me and my editor that the film be its proper flânerie. Ideally, I suppose that I’d like for people to come out of the film feeling like they’ve just experienced a flânerie for themselves. It’s okay with me if your mind wanders at times while watching this film. I don’t need you to be gripped every couple of minutes by some piece of action or dramatic revelation. On the contrary, I’d prefer audiences to step off their tenterhooks; to lean back and take a moment to breath; to feel free to drift around in their own thoughts for a bit. That’s what I do when I’m with a good book or in front of a painting I like. The challenge was making the film light enough that people would want to come back into it, and that the feeling of coming in and out of the film would be seamless enough that an audience wouldn’t be bored by the slowness of the film. Many people come out of the film telling me that they appreciated it because it reminded them of when they used to have the time to flâner. Others tell me that they are not at all flâneurs, but that they appreciated the opportunity to have entered my world and that they now feel they understand me better. I don’t know if audiences return to their flâneries or decide to begin flâning after watching the film, but this film opens up the possibilities.  

How difficult was it for you to adapt to a new city, a new life? Were you a natural flâneur or was flâning forced upon you?

Firstly, I’ve noticed that Parisians tend to be bored by their city, and when you’re a foreigner you look at things with a sort of enchanted gaze. But it’s not the same as being a tourist because, without a return ticket home, you’re set adrift into a world of uncertainty. If you want to, you might just get lost. I think this goes back to what I was saying before about coming to Paris without mastering the French language and not really having the necessary papers in order to find a job. But most unemployed people don’t feel the will to spend their time flâning. That’s not to say it’s impossible. We must acknowledge the social conditions that make things like leisure and beauty possible without designated them to the privileged few. It takes more than circumstances to make someone a flâneur, and I have always maintained that essence precedes existence.