Jean Rouch

Belgian filmmaker Eric Pauwels' meditation on dream, travel and film.

The first film in Jean Rouch's filmography is not his first film at all. It was edited by a French news company, using images he had shot but organised into a very different sequence from his own. On top of that, it was accompanied by a colonialist commentary said by a sports reporter! As we watch, Jean Rouch ad-libs a new commentary more in keeping with his images, and so, in 1991, he finally finishes his first film! - Dominique Dubosc

A fortuitous meeting, late one afternoon, in the garden of the Tuileries, of one or two cameras, a tape recorder, and three cameramen/directors, Raymond Depardon, Jean Rouch, and Philippe Costantini.

Portrait of a rebel expat Estonian filmmaker Vladimir Karasjov-Orgusaar.

This distinctly personal journey into the artistic possibilities of independent film is not to be missed. Jonas Mekas, Jean-Pierre Gorin, Robert Kramer and many other visionaries and mavericks of the silver screen – as well as a book seller, a critic and a psychoanalyst – discuss what cinema has meant to them, what it is and what it could be and, implicitly, how it has changed over the 18 years in which this film was shot. Director Boris Lehman leads the charge, drawing in moments of absurdist humour and inventive camera work; he keeps things raw and spontaneous. His encounters with the now much-missed Jean Rouch and Stephen Dwoskin are particularly touching and stand testament to their personal playfulness and candour. An engaging, absorbing, epic odyssey of a movie.

No synopsis available yet.

Paris, summer 1960. Anthropologist and filmmaker Jean Rouch and sociologist and film critic Edgar Morin wander through the crowded streets asking passersby how they cope with life's misfortunes.

Three pioneers of documentary filmmaking – Joris Ivens, Henri Storck, and the man behind the camera, Jean Rouch – recall the early days of the documentary genre and speak about their creative methods and sources of inspiration. This lively discussion between the directors is shot in cinéma vérité style and spliced with footage from their older films.

Candid interviews of ordinary people on the meaning of happiness, an often amorphous and inarticulable notion that evokes more basic and fundamentally egalitarian ideals of self-betterment, prosperity, tolerance, economic opportunity, and freedom.

Based on a traditional folktale, this animated film follows the hero Sambagana, who must complete a succession of arduous trials in order to make a princess laugh and earn her consent to marriage. Combining drawn animation and stop-motion puppetry, the film retells the legend through a stylized, episodic quest narrative.

You're a provincial kid in Paris and suddenly you're the center of attention: Movie stars, famous directors and sexy women are doting on you because they all think you're the son of their long-dead legendary friend. You never knew your dad, but the facts of this famous guy's life suggest that he might have fathered you. Your mom tells you nothing. All the fuss makes you uncomfortable at first but soon you find it's rather fun to be the son of the famous Gascogne. And in the midst of it all you fall in love. It is, after all, springtime in Paris.

Cinématon is a 156-hour long experimental film by French director Gérard Courant. It was the longest film ever released until 2011. Composed over 36 years from 1978 until 2006, it consists of a series of over 2,821 silent vignettes (cinématons), each 3 minutes and 25 seconds long, of various celebrities, artists, journalists and friends of the director, each doing whatever they want for the allotted time. Subjects of the film include directors Barbet Schroeder, Nagisa Oshima, Volker Schlöndorff, Ken Loach, Benjamin Cuq, Youssef Chahine, Wim Wenders, Joseph Losey, Jean-Luc Godard, Samuel Fuller and Terry Gilliam, chess grandmaster Joël Lautier, and actors Roberto Benigni, Stéphane Audran, Julie Delpy and Lesley Chatterley. Gilliam is featured eating a 100-franc note, while Fuller smokes a cigar. Courant's favourite subject was a 7-month-old baby. The film was screened in its then-entirety in Avignon in November 2009 and was screened in Redondo Beach, CA on April 9, 2010.

A documentary film in which Fabrice Aragno assembles a range of footage from the archives of Radio Télévision Suisse, the Cinémathèque suisse and Cinéma en tête by Freddy Buache’s partner Marie-Magdeleine Brumagne.

The subject of the film was the Hauka movement. The Hauka movement consisted of mimicry and dancing to become possessed by French Colonial administrators. The participants performed the same elaborate military ceremonies of their colonial occupiers, but in more of a trance than true recreation.

In 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.

An avant-garde political satire that takes place in a mythical country in South America. The dictator has been replaced by a look-alike revolutionary, and the dictator's wife has been replaced by a robot.

Malian filmmaker and New York University professor, Manthia Diawara critiques visual anthropology through the work of Jean Rouch.

An intimate window into one of the great movements in film history that brought about an evolution in the art of cinema. The documentary portrays the movement with insight on the lives and works of Jean-Luc Godard, François Truffaut and other principal players in the New Wave.

Inspired by the life of the french-born photographer and ethnographer, Pierre Verger, the movie follows his journey between Bahia, Brazil and Benin, Oriental Africa, showing places and people he met and his life study project: the Candomblé culture.

This short film was shot in 2002 during Bilan du Film Ethnographic for the purpose of introducing Jean Rouch to the audience at 2003 Taiwan International Ethnographic film festival. Unexpectedly, Jean Rouch passed away in 2004. In this film Jean Rouch talked about his new marriage, his anger towards the moving of the artifacts of the Mankind Museum, his anarchistic nature, his dreams and fantasies, etc.

A documentary cycle involving the Rarámuri or Tarahumara people of Northern Mexico. This film addresses rites of winter as well as peyote and bakaka rites. Its commentary, read by Raymonde Carasco and Jean Rouch, is drawn from texts by Antonin Artaud.

This film is a moving tribute to French filmmaker Jean Rouch. Pauwels, a former collaborator of Rouch, accompanies him on a trip to Japan. In this cinematic letter, which he himself calls “a journey into the memory”, Pauwels philosophises about the essence of cinema and, consequently, of life.

From the bridges of Porto to its estuary, two men are paying tribute to the elegant Douro River. Through Luís de Camões and Prince Henry the Navigator, through its Viking ships and dizzying bridges, the Douro is a great witness to the history and culture of Portugal. Jean Rouch and Manoel de Oliveira are walking alongside while reciting a poem written by de Oliveira himself. During their walk, they reflect upon documentary-making, the charm of the river, and what it represents to them.

Collective contribution to a history of cinema, this issue of the “Civilisations” collection also takes part in the genesis of Deux ou trois choses que je sais d'elle and La Chinoise

A fortuitous meeting, late one afternoon, in the garden of the Tuileries, of one or two cameras, a tape recorder, and three cameramen/directors, Raymond Depardon, Jean Rouch, and Philippe Costantini.

Collaborative experimental project on which three director made different films about the Swedish icebreaker "Frej".

Collaborative experimental project on which three director made different films about the Swedish icebreaker "Frej".

First part of the collaborative project "Brise-Glace" showing the diverse travels on the icebreaker "Frej". Directed by Jean Rouch.

First part of the collaborative project "Brise-Glace" showing the diverse travels on the icebreaker "Frej". Directed by Jean Rouch.

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.

"Mammy Water" is mother sea, source of food. Jean Rouch filmed this short documentary in the Gulf of Guinea, in Ghana, where is held a colorful festival, the Chama, in which the participants offer cassava, gin and tobacco to the spirits of water and sacrifice a white ox to thank them and express their gratitude and respect.

"Mammy Water" is mother sea, source of food. Jean Rouch filmed this short documentary in the Gulf of Guinea, in Ghana, where is held a colorful festival, the Chama, in which the participants offer cassava, gin and tobacco to the spirits of water and sacrifice a white ox to thank them and express their gratitude and respect.

"Mammy Water" is mother sea, source of food. Jean Rouch filmed this short documentary in the Gulf of Guinea, in Ghana, where is held a colorful festival, the Chama, in which the participants offer cassava, gin and tobacco to the spirits of water and sacrifice a white ox to thank them and express their gratitude and respect.

Beginning of the sextenary festival of the Sigui among the Dogon of the Bandiagara cliff in Mali. This first ceremony takes place at the village of Yougo Dogorou. The men, shaved and dressed in ritual clothes of the Sigui, enter the public square dancing the snake dance. They honor the terraces of the famous dead of the last sixty years and go to drink the sacramental millet beer.

Paris, summer 1960. Anthropologist and filmmaker Jean Rouch and sociologist and film critic Edgar Morin wander through the crowded streets asking passersby how they cope with life's misfortunes.

Jaguar, a kind of road movie on foot, tells of the journey of three friends, Damouré, Lam and Illo, on their way to the Gold Coast where they hope to make a fortune in order to return to their village in a few months.

Three pioneers of documentary filmmaking – Joris Ivens, Henri Storck, and the man behind the camera, Jean Rouch – recall the early days of the documentary genre and speak about their creative methods and sources of inspiration. This lively discussion between the directors is shot in cinéma vérité style and spliced with footage from their older films.

In 1972, the Dogon of the Bandiagara cliff in Mali celebrated the funeral of Anaï Dolo, head of the Bongo Masks Society, who died at the age of 122. On this occasion, the large Bongo mask, is erected and for twenty days, family members, elders, men from neighbouring villages purify the village.

Sakpata is one of the main deities of the "Vodoun" pantheon in Benin (Dahomey at the time of filming, in 1958). Initiation into the cult of the Vodoun gives rise to a long seclusion in a "convent" where young neophytes learn the sung dances specific to their divinity. The first part of the film shows the dance being performed to thank someone for a donation. The shot was made using a spring-loaded camera stopping after thirty seconds, while the sound recording on a tape recorder was continuous; the editing was done (for the first part only) not from the image but from the sound. The temporal architecture of the music is thus respected as well as that of the dance, linking several figures, and this in spite of the blacks replacing the missing images.

Six vignettes set in different sections of Paris, by six directors. St. Germain des Pres (Douchet), Gare du Nord (Rouch), Rue St. Denis (Pollet), and Montparnasse et Levallois (Godard) are stories of love, flirtation and prostitution; Place d'Etoile (Rohmer) concerns a haberdasher and his umbrella; and La Muette (Chabrol), a bourgeois family and earplugs.

Six vignettes set in different sections of Paris, by six directors. St. Germain des Pres (Douchet), Gare du Nord (Rouch), Rue St. Denis (Pollet), and Montparnasse et Levallois (Godard) are stories of love, flirtation and prostitution; Place d'Etoile (Rohmer) concerns a haberdasher and his umbrella; and La Muette (Chabrol), a bourgeois family and earplugs.

Winner of the prestigious Prix Louis Delluc in 1958, "Moi, un noir" marked Jean Rouch's break with traditional ethnography, and his embrace of the collaborative and improvisatory strategies he called "shared ethnography" and "ethnofiction". The film depicts an ordinary week in the lives of men and women from Niger who have migrated to Abidjan, Côte d'Ivoire for work.

Winner of the prestigious Prix Louis Delluc in 1958, "Moi, un noir" marked Jean Rouch's break with traditional ethnography, and his embrace of the collaborative and improvisatory strategies he called "shared ethnography" and "ethnofiction". The film depicts an ordinary week in the lives of men and women from Niger who have migrated to Abidjan, Côte d'Ivoire for work.

Winner of the prestigious Prix Louis Delluc in 1958, "Moi, un noir" marked Jean Rouch's break with traditional ethnography, and his embrace of the collaborative and improvisatory strategies he called "shared ethnography" and "ethnofiction". The film depicts an ordinary week in the lives of men and women from Niger who have migrated to Abidjan, Côte d'Ivoire for work.

Mariama and Damouré, two cousins, are in Venice looking for a relic—or fetish—lost a long time ago, as in one of Gentile Bellini’s famous paintings. Moving from the Grand Canal to the Niger River, the two mischievous cousins reveal to us that the relic is none other than the ritual ax of Dongo.

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".

In Jean Rouch's cinematic reinterpretation of Julius-Amédée Laou's theatrical work, a freshly appointed nurse steps into the chaotic world of a psychiatric ward. Tasked with nurturing the minds within, she forms a profound connection with a patient from Martinique who has been confined within the institution's walls for half a century. As their relationship deepens, the lines between reality and delusion blur, weaving a complex narrative of human connection and psychological intrigue.

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.