The urban and social structure of neighbourhoods in the medina is one of vast intricacy and complexity, being organized around a series of vital establishments for the everyday life of their inhabitants, such as the hammam or public baths, the bakery, schools and the foundouk, or caravanserai. Communal bakeries provide the heating for the public baths or hammam, fully active establishments that are very important for the cohesion of the city's social fabric. Foundouks are establishments where visiting merchants traditionally stayed and stored their products overnight. Most have now lost their original function and are adapted for other uses, such as dwellings or workshops.

L'escriptor Jordi Esteva torna a Costa d'Ivori per a esbrinar sobre l'esperit de la pantera que es va manifestar durant el rodatge del seu anterior documental "Retorn al país de les ànimes" sobre les creences ancestrals i els fenòmens de tràngol i possessió. En la pel·lícula, rodada en blanc i negre, amb el ritme d'una "road movie", l'escriptor assistirà de nou a una cerimònia de tràngol en la qual un komian serà posseït per l'esperit de la pantera i emprendrà la cerca de l'altra komian, en tota la Costa d'Ivori, posseïda pel mateix esperit poderós. El periple li portarà a la veïna Ghana a la recerca dels únics percussionistes que poden invocar a l'esperit de la pantera amb els seus ritmes.

Anonymous guide. Fes el Bali, the old medina of Fez founded in 809 by Idris II, is still completely contained within city walls. The gates (Bab Bou Jeloud, Bab Fteuh, Bab Er Rsif, Bab Guissa...) therefore retain all their social and symbolic value, associated with the different activities of the city and its inhabitants.

Fez is the Moroccan city with the liveliest tradition of artisans. Far from being "just a job", the activity of the artisan reflects a whole conception of the world and a way of experiencing time and giving it meaning. This native wisdom is passed down from parents to children, from the maalem, the master, to the apprentice.

Fez is one of the North African cities to have had most madrassas, of great architectural beauty. Madrassas, former Koran schools and now open for visits as public monuments, formerly provided one of the functions that raised Fez to the height of its splendour: the study of Islamic tradition and the body of laws and regulations governing social life. They were also the home of the students. Madrassas: Bu Inaniyya (1350), al-Attarin (1323), Seffarin (1280), al-Sahri (1321).

The markets of Fez, accessible from the main streets of the medina, are mostly situated very near the entrances to the city and reflect the vitality of an economic microsystem associated with the basic needs of the medina and its immediate rural surroundings.