

A ritual vase, the hampi, is placed in the center of the Musée de plein air de la République du Niger in Niamey, during a ritual ceremony featuring possession dances. With this film, Jean Rouch continues his ethnological and cinematographic study of Songhay ritual objects. He demonstrates that, in a particular context, the transfer of a hampi vase to a museum requires the organization of a ritual ceremony to obtain the gods' approval. At the time, however, reservations about filming a possession dance for the opening of a shrine in a museum made the move "questionable from a museological point of view".
1962-05-07
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Rites and operation of the circumcision of thirty Songhai children on the Niger. Material of this film has been used to make "Les Fils de l'Eau".
At dawn a nomad caravan descends on Aq Kupruk from the foothills of the Hindu Kush. In their camp, and in commerce with the townspeople, the Maldar reveal the mixture of faith and distrust that has kept nomads and sedentary people separate and interdependent over the centuries. The theme of the film focuses on political and religious beliefs. The film and accompanying instructor notes in this series embrace five different and complex units of analysis concerning how political change occurs; individual attitudes, ethnic identity, national loyalties, institutional affiliations, and ideological beliefs.
8.0In the Darhat valley in northern Mongolia, the horses of nomadic tribes are stolen by bandits who then sell them to Russian slaughterhouses. Shukhert, a brave horseman, relentlessly pursues them through the Mongolian taiga, bordering Siberia.
0.0The people of Unamenshipu (La Romaine), an Innu community in the Côte-Nord region of Quebec, are seen but not heard in this richly detailed documentary about the rituals surrounding an Innu caribou hunt. Released in 1960, it’s one of 13 titles in Au Pays de Neufve-France, a series of poetic documentary shorts about life along the St. Lawrence River. Off-camera narration, written by Pierre Perrault, frames the Innu participants through an ethnographic lens. Co-directed by René Bonnière and Perrault, a founding figure of Quebec’s direct cinema movement.
While no wrestling is actually depicted, Atilogivu: The Story of a Wrestling Match documents gymnastic dancing to drum and flute music of the Ibu people, east of the River Niger.
0.0AMIN portrays Qashqai musician Amin Aghaie, a young modern nomad and his family who despite facing steep financial, cultural and political obstacles are dedicated to their art and culture. Amin travels to remote towns and villages to record the music of the surviving masters whose numbers decline each year. His nomadic family are selling their meager belongings to help support their son's education in performance and ethnomusicology at Tchaikovsky's Conservatory in Kyiv, Ukraine, but it is not enough. Amin, desperate to finish his academic education, sells his violins one at a time just to pay for his tuition.
6.2This intimate ethnographic study of Voudoun dances and rituals was shot by Maya Deren during her years in Haiti (1947-1951); she never edited the footage, so this “finished” version was made by Teiji Ito and Cherel Ito after Deren’s death.
6.5Forest of Bliss is an unsparing yet redemptive account of the inevitable griefs, religious passions and frequent happinesses that punctuate daily life in Benares, India's most holy city. The film unfolds from one sunrise to the next without commentary, subtitles or dialogue. It is an attempt to give the viewer a wholly authentic, though greatly magnified and concentrated, sense of participation in the experiences examined by the film.
5.9Filmed in May 1971 in Niger, this short documentary records a possession ritual performed by the Simiri people in response to a locust invasion. The ceremony centers on the beating of the archaic drums Tourou and Bitti, used to invoke spirit forces through music, dance, and trance. Shot in a single continuous take, the film documents a concentrated moment of collective ritual practice, reflecting Jean Rouch’s first-person ethnographic approach and direct participation in the event.
10.0The Greek shadow puppetry began 130 years ago. A student of Greek shadow puppetry travels to China, where shadow puppetry began over 2000 years ago. There he follows Chinese shadow puppeteer master He Shihong in Wushan of China. Watching his performances and listening to him talk about his art and his career in it, many parallels are drawn and he expresses them by including his Greek shadow puppetry teacher in the film. This documentary is a cultural bridge between Greece and China through the art of shadow puppetry.
0.0Commemorative celebrations of the independence of the Republic of Niger filmed in December 1961 and 1962.
0.0This documentary offers an overview of French scientific research in Africa French scientific research in Africa: hydrology, botany, biology oil palm and coconut cultivation, industrial sea fishing and and urban planning. Film montage taking stock of scientific research research in Africa, mainly in the fields of hydrology hydrology, botany, biology and agriculture. The film is a compilation of extracts from several short films made by Jean Rouch in Mali, Niger and Côte d'Ivoire between 1962 and 1963: Abidjan, port de pêche, Le Mil, Le Cocotier and Le Palmier à l'huile. l'huile.
0.0In front of Jean Rouch's camera, Germaine Dieterlen recalls her ethnographic itinerary, at the Musée de l'Homme, in Mali and in the Paris of the 1930s.
0.0Germaine Dierterlen talks about Dogon mythology at a conference on the Bandiagara cliffs. The Songo canopy is a sacred site in Bandiagara. Its walls are covered with paintings depicting the different phases of creation. A little further on, in a cave near the village of Bongo, symposium participants are discussing the Tellem, the people who lived in the houses built into the cliffs before the arrival of the Dogon. The archaeological remains and migratory movements of these two peoples are discussed.
0.0In Sangha, through the window of her house, Germaine greets Djamgouno, her main informant. He then translates for her a conversation she has with a half-blind old man. She recounts her memories of a past party at which Amadigné worked with her as an informant. Later, in front of the cliff, Germaine, Djamgouno and Pangalé are sitting on rocks, and Germaine talks about the many caves that can be visited by climbing small spelunking ladders. Rouch intervenes during the interview, asking the protagonists about the settlement of the cliff by the Dogon, who learned from the Tellem how to climb the cliff. Rouch then asks about the Tellem's predecessors who lived there 2,400 years ago. Germaine admits the ignorance of researchers on the subject, and Rouch concludes by joking about the new task that now falls to Germaine Dieterlen.
0.0At a dusty crossroads in the desert city of Niamey, Niger, a crippled beggar is sitting in his wheelchair. He is Philippe Koudjina, who was once a successful photographer. In 1960s during the euphoria that followed independence, young people danced the twist and rock ‘n’ roll. Koudjina took snapshots and made a good living. Now, his negatives are decaying in a rusty cabinet. These snapshots now have artistic value. In Paris and New York, large sums are paid for photography like this. There is hope for Koudjina as two French connoisseurs are now trying to launch his work on the art circuit.
6.0David 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.
6.6Robert J. Flaherty’s follow-up to Nanook of the North shifts from the Arctic to the South Seas, portraying Samoan village life with a painterly eye. Blending ethnographic detail with a romanticized “Gauguin idyll,” the film celebrates daily rituals, communal traditions, and the passage into adulthood, suffused with what Flaherty called “pride of beauty, pride of strength.”