Bouzareah

In 1964, Algeria, just two years after the end of the war of independence, found itself catapulted into new contradictions, a still rural territory which responded to the modernity brought by the revolution. Filmed during the winter of 1964-1965 by the young director Ennio Lorenzini, it is the first international Algerian production which paints a rare portrait in color of a multifaceted nation, far from the simplistic vision created by the press and the French army. Produced by Casbah Film, Les Mains Libres (initially titled Tronc De Figuier) bears witness to the stigmata of colonization and the future of free Algeria throughout the Algerian territory and reveals the richness of its landscapes and the diversity of its traditions . The documentary, using the aesthetics of militant cinema of the time, is made up of four scenes: Sea and Desert, The Struggle, The Earth, Freedom.

In Tamazight culture, "Twïza" symbolizes a gathering for sharing and mutual support. This is precisely what Thibault Dion's film explores – January 2019 – as five French climbers land at Constantine airport. While they initially thought they would simply be opening climbing routes in eastern Algeria, this group of climbers from Grenoble discovers much more. Their initial apprehension about exploring this isolated region, coupled with the warm welcome, good humor, and rich culture, transforms their journey into an unexpected human adventure. Fabulous landscapes, thrilling experiences, unforgettable moments, smiles – beyond borders, in the land of friendship and hospitality... Algeria.

Documentary about youth movement in a New York City high school in 1968 during a teachers strike..

In the 1980s, young people of North African descent born in France and a priest from the Lyon suburbs organized the "March of the Beurs." Launched on October 15, 1983, by seventeen people from the La Cayolle neighborhood in Marseille following a racist crime, the march concluded two months later—on December 3—on the streets of Paris, with 100,000 participants. This movement demanded equal rights. Was their cry heard?

Fayçal Hammoum recounts the 2014 presidential election through non-voting inhabitants of Algiers who, like him, are in their thirties. Be it Bilel, a grocer by default exposed to his customers’ political babbling, or the more politically-charged comments of Younes, a militant FM radio journalist opposed to President Bouteflika’s fourth term, the variety of conversational scenes in no way changes the determination not to vote for an old man who has been invisible for almost two years. The rappers Omar and Brahim are as bereft of hope and voter’s cards as the Tellek webradio DJ, since “the match is fixed”. Moving away from his focus on this subject to film their daily life, the filmmaker draws the portrait of a generation who, as Bilal says with poignant simplicity, “just wants to live

Filmed chronicle by mountain filmmaker Mario Fantin, of the 1964-1965 expedition of the Italian mountaineer Guido Monzino to the summits of Hoggar in the Algerian Sahara with the ascents of Garet el Djenoun, Tizouyag Nord, Saouinan and Iharen. The mountain ranges of the Hoggar desert turn out to be more complex and interesting than most mountaineers suspected at the time.

These are the first images shot in the ALN maquis, camera in hand, at the end of 1956 and in 1957. These war images taken in the Aurès-Nementchas are intended to be the basis of a dialogue between French and Algerians for peace in Algeria, by demonstrating the existence of an armed organization close to the people. Three versions of Algeria in Flames are produced: French, German and Arabic. From the end of the editing, the film circulates without any cuts throughout the world, except in France where the first screening takes place in the occupied Sorbonne in 1968. Certain images of the film have circulated and are found in films, in particular Algerian films. Because of the excitement caused by this film, he was forced to go into hiding for 25 months. After the declaration of independence, he founded the first Algerian Audiovisual Center.

In the heart of the Hoggar Mountains, Algerian and French climbers meet on the legendary walls of the central Sahara. More than just an ascent, Tissalatine tells the story of an encounter with oneself, with the land, and with history. The film also retraces Thomas Dulac's return, ten years later, to a site he helped to open up. Driven by the profound voice of singer Djam and the vision of director Hamza Mendil, Tissalatine unveils a living, vibrant Sahara, far removed from clichés, in a sweeping epic of adventure, brotherhood, and spiritual elevation.

Made just three years after the end of the French-Algerian War (1954-1962), Gillo Pontecorvo's The Battle Of Algiers instantly ignited discussions of this complex historical period. Using the film as a point of reference, this 2004 documentary attempts to reconstruct the Algerian experience of the battle for independence.

Who remembers Mohamed Zinet? In the eyes of French spectators who reserve his face and his frail silhouette, he is simply the “Arab actor” of French films of the 1970s, from Yves Boisset to Claude Lelouch. In Algeria, he's a completely different character... A child of the Casbah, he is the brilliant author of a film shot in the streets of Algiers in 1970, Tahya Ya Didou. Through this unique work, Zinet invents a new cinema, tells another story, shows the Algerians like never before. In the footsteps of his elder, in the alleys of the Casbah or on the port of Algiers, Mohammed Latrèche will retrace the story of Tahya Ya Didou and its director.

“La Zerda and the songs of oblivion” (1982) is one of only two films made by the Algerian novelist Assia Djebar, with “La Nouba des femmes du mont Chenoua” (1977). Powerful poetic essay based on archives, in which Assia Djebar – in collaboration with the poet Malek Alloula and the composer Ahmed Essyad – deconstructs the French colonial propaganda of the Pathé-Gaumont newsreels from 1912 to 1942, to reveal the signs of revolt among the subjugated North African population. Through the reassembly of these propaganda images, Djebar recovers the history of the Zerda ceremonies, suggesting that the power and mysticism of this tradition were obliterated and erased by the predatory voyeurism of the colonial gaze. This very gaze is thus subverted and a hidden tradition of resistance and struggle is revealed, against any exoticizing and orientalist temptation.