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For decades, the countries of the African Sahel region have been targets of colonialism and exploitation by France and other Western powers. This documentary addresses the popular resistance and new paths of development forged by Burkina Faso, Niger, and Mali after experiencing civil and military uprisings in recent years. The film explores the popular resistance that sustains the revolution in the three Sahel countries and was made after extensive coverage of the ongoing social dynamics and geopolitical disputes.

How’s the Big Everything? Garba asks Nicole. For them, the “Big Everything” encompasses family, politics, History, daily life, the stars, small things, and time passing like the wind. By delving into their memories, at the time of Niger’s independence, we come face to face with the complexity of the present.

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".

This 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.

A seven-day initiation ceremony is documented in which two women undergo ritual healing following a diagnosis of spirit possession, presented without narration, intertitles, or explanatory commentary.

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".

At 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.

In February 1974, Pam Sambo Zima, the oldest of the priests of possession in Niamey, Niger, died at the age of seventy-plus years. In his backyard, the followers from the possession cult symbolically break the dead priest's ritual vases and cry for the deceased while dividing up the clothes of the divinities.

Filmed 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.

Niger is one of the poorest countries in the world and is also plagued by numerous terrorist organizations that repeatedly kidnap people. Accompanied by a military convoy, the travel group explores the country and the cultural traditions of two of the last nomadic tribes, the Woodabe and the Tuareg. From the capital Niamey in the southwest, the journey continues through the interior of the country to Iférouane, where the Nigerien tour guide provides information about the country and its people.

A portrait of Zomo, the second of Damouré Zika’s many children. Employed at the zoo of the National Museum of Niger in Niamey, he offers us a tour, showing us the animals he takes care of. Then, when the work is finished, he invites us to an impromptu concert by “Jeunesse Gawey,” the “popular music” orchestra he forms with his brothers and sisters, who sing and dance for us pretty songs about their lives, their family, and Nigerien youth.

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.

Lightning struck the hut of a Fulani shepherd near a village of settled fishermen, Ganghel, in Niger. A yenendi, a purification ceremony to obtain "water from the sky but not fire from the sky", is organized, with Sorko priests, ritual musicians and dancers, and the faithful from Niamey. The musicians call on Dongo, god of storms, and his brother Kirey, god of lightning. To the rhythm of the orchestra, a man goes into a trance, becoming Dongo's horse and at the same time the riding genie. Then a woman is possessed by Kirey. When the riding gods have mastered their horses, the gods visit the men. Dongo purifies the lightning-struck land and the oldest fisherman prepares the purification vessel, addressing Dongo.

Commemorative celebrations of the independence of the Republic of Niger filmed in December 1961 and 1962.