The setting and cast of characters seem like the prelude to an unusual fairy-tale. An elderly man, a hermit living in a remote cabin, is visited by a young woman, almost a girl, who can understand and imitate the language of birds. Deep in the forest, Jean and Mana record and catalogue the calls of the different species day by day, night by night. But then they hear the voice of an unknown animal and set out to find it.
The focus is on birdcalls and their classification. But instead of making the meticulous analysis of sound events look like a quirky hobby, the film inspires us to listen closely. The two scientists’ unperturbed curiosity is catching, and as we watch, we are gradually infected not just with their enthusiasm for their object of research but also with their childlike desire to discover a secret.
It is Alice’s 27th birthday today. She lives in her old room in her parents’ apartment. Her mother coddles her like a little child. Her kid brother gets on her nerves. The only space for self-realisation and living out her sexual desires is in her imagination, if at all. For economic reasons, she and many other young people are denied the chance to live an independent life in their own four walls. So Alice has to endure the confinement.
On the night of her birthday, she goes pub-crawling with a buddy and dances, free at last for a few moments, at a party on the roof of a high-rise. Looking at the nocturnal city and sobering up after all the exuberance, though, her dilemma re-surfaces again: Where is her private space where body and soul can unfold unobserved? Haunting, colourful, with a fantastic soundtrack and full of eroticism, the film describes the depressing situation of a whole generation.
The film opens with the wedding of Garik and Hasmik and ends with a decorated tree for their son’s first Christmas in the new house that his father built himself. Between these fixed points of middle-class family life, nothing is as heteronormative as this bracket and above all the political and religious mainstream in Armenia would lead one to expect.
Hasmik is a lawyer who fights for LGBTQIA+ rights, her husband appears in the media as drag performer Carabina, does sex work and makes his life in a queer-phobic environment the subject of an autobiographical theatre performance. The film, which evolved out of close friendship and is always one step behind the wild energy of Garik/Carabina, takes a precarious, raw, but also utopian-tinted look at current social struggles. The longing for normality, emancipation and responsibility find themselves exposed – sometimes powerless and unprotected – to violent defamation. TV images show the zeal behind the attempted construction of homosexual and trans persons as “Un-Armenian.” Meanwhile Carabina, in a moment of rest from plastering the house, trowel in hand, plays a song by Charles Aznavour, whose family came from Armenia – “What Makes a Man?”
The actor Hiam Abbass, who lives in France, is one of the greatest movie stars from the Middle East. She played leading roles in the award-winning films of Israeli director Eran Riklis, acted in Steven Spielberg’s “Munich” and recently in the U.S. hit series “Succession.” She served on the juries of the big Festivals in Cannes and Berlin, presented her own directing debut in Venice. But she is also a mother, daughter and sister in a large Palestinian family full of resourceful women. In this real role she steps in front of the camera in her daughter Lina Soualem’s work and travels back to her hometown of Deir Hanna in northern Israel – an Arab village in the Jewish state.
“Don’t open the gate to past sorrows,” the director quotes a kind of family dogma. It refers, among other things, to the family’s traumatic expulsion from Tiberias, the city on the Sea of Galilee, in the 1948 Palestine War. But with her confrontation of the family history, Soualem also opens gates to past joys and allegedly discarded identities. Between home videos, historical archive footage, photos and letters, Abbass is a touching and approachable screen presence as she returns to her roots. The long shadow of her origins also falls on a woman of the world.
In this animation-documentary hybrid, four older women reflect on their memories of the old times when they were young and relations between the sexes were completely different. Their many voices merge into one: Grandmother Vera speaks. She tells her story in precise detail, gives insight into the turbulence of her youth and shares memories of her intimate life. She speaks as a representative of Slovenian women in the first half of the 20th century and illustrates their status in the gender and social hierarchies of that era.
Running. Rapid breathing. A shot in the silence. The opening strikes the keynotes: caution, curiosity, thrills. A documentary film team spend 963 hours on the adventure playground of the video game DayZ. Online gamers explore the territory of a post-Soviet disaster province, permanently exposing themselves to the risk of being killed by hostile gamers. Despite their “press” badges, Guilhem, Ekiem and Quentin, as avatars, are subject to the same rules when they interview the gamers in their virtual world. The community is heterogenous: marauding gangs, cowboys with Samaritan ethics, curious wanderers.
Reality is never far away. The gamer “Feesh” is torn from her console during the interview because her IRL (in real life) child is crying. In the course of their conversation, “Iris” shoots her “toy”, a prisoner, before the eyes of the shocked documentary team – a conflict of documentary work opens up. “Knit’s Island” is a disturbing, melancholy to heartwarming tour of chance meetings and friendships of sleepless persons in the artificial world. Some avatars constantly twitch nervously and grotesquely because they act out darkest desires. Others “trick the game” and enter fascinating techno-psychedelic spheres. Game-playing and role-playing persona – sometimes they are one, sometimes two.
Quietly and discreetly, the French director Sarah Mallégol follows a group of thirty-something protagonists who survived the 1994 Rwanda genocide as children. They have no memory of the events – neither those whose fathers were murdered nor those whose parents were responsible. A confrontation begins: focused conversations between generations which, captured by a gentle camera, are meant to cautiously break the long silence – in order to be able to understand, process and mourn.
Sarah Mallégol herself grew up in Rwanda, before the genocide. She has no memories of her childhood either. But there are home movies shot on Super 8 that show carefree days in a still peaceful countryside – and her nanny from back then, Christine. She died in 1994, which is all the director knows. Her motivation for this filmic search is thus personal. But after the short introduction, she gives all the space to those who live in Rwanda today with the trauma that has spread over the country like a shroud. Grief is at the forefront and the film work contributes to a much-needed coming to terms – accompanied by chants and landscape shots added to the memories of the survivors that bear a different form of witness.
Breasts lifted, bottom tight, feathers smoothed. She is ready for her date. But her daughter clings and refuses to let her go to this as yet incomprehensible, repulsive ritual of desire. Very soon the fully-fledged adolescent will indulge in sexual lust herself … and experience disappointments. In the conflicted world of the two women, men evade partnership and fatherhood. The faithful bitch offers the only support.
As in her previous film, Carla Melo Gampert transfers her impressive but uncompromising analysis of family relationships to the lives of wading birds. Human traits show through in the anatomy, but the bird’s bodies including their feathers and sounds lend themselves perfectly to the apt exaggeration of emotions. Delicate strokes turn into cuttingly sharp movement lines of the animal characters, both in their erotically crude acts of love and their “hands-on” disputes. Soft splashes of watercolour glow incandescently in the heat of lust and warningly in the hopeless fury.
An old family secret is fermenting in the father’s winery in southwest France. The grandfather had been executed by the Résistance in 1944 because he had collaborated with the Nazis. For decades, no one talked about it, daily work continued, from cultivation to harvest, from the wine press to maturation, an eternal cycle. The daughter comes to visit with a camera and a microphone. She remixes the sounds of farming, asks questions, builds openings in the experimental interstices between image and sound for the father to come to himself. Maybe what was buried and ploughed under can be reflected today – if they succeed in breaking the cycle for a moment.
The father has answers. He knows the patriarchal system of agriculture, where neighbours are envious and unpleasant things are quickly interred so they will not be passed on to the children. And yet what was interred has not dissolved completely, over generations. Insects buzz over the soil, something underneath attracts them. A small frog is caught in the wine press with the grapes. And the filmmaker’s daughter looks for a new tune on the old family piano.
Wang Xilin does not enter the stage in a suite, as the title might suggest, but completely naked. He stretches and bends, appears to familiarise himself with his surroundings, does some vocal exercises, sits down at the piano. Wang Xilin is one of China’s most important composers of contemporary music, having written his first symphonies in his youth. Wang Bing gives the 86-year-old more than a little space. For his portrait, he presents him with the entire Théâtre des Bouffes du Nord in Paris.
This is where Wang Xilin reviews his life of torture and oppression, recapitulates the tribulations in communist China, reports knocked-out teeth and nightmares, suicides among intellectuals. His testimony is frequently underlaid, sometimes even drowned out by grandiose musical arrangements. When an orchestra thunders from offscreen, Wang Xilin’s body rears up – “Man in Black” is also an exorcistic oral history. The composer turns himself into his own instrument, into the medium of a violent epoch, sharing his emotions literally unveiled.
The end of real-socialist oppression, doomed love and tacit double morals unfold in colourful felt-pen images and clear lines. Leipzig, 1989. The city still belongs to the blue shirts of the Free German Youth, there is still talk of a flourishing country in festive speeches. Locked away in a mental hospital for belonging to the Leipzig punk scene and abused as “belonging to an enemy faction” that undermines the GDR from within: Margarethe can stand it. Ultimately, however, the lack of briquettes and the cold water in the communal shower make the young woman dream of being close to her boyfriend Heinrich. While the protests in the streets are growing, Heinrich and his band play church-organised punk concerts that hint at the prospect of freedom. But Stasi spies are more present than ever – until the newly gained freedom to travel scatters them to the winds along with the lights of the fireworks.
If there is one person Matthew Lancit can’t get out of his mind, it is his uncle Harvey. Dark rings around his eyes, pale, blind, his legs amputated. Like Harvey, the filmmaker also suffers from diabetes. He has the disease under control, but one question is always nagging at him: How much longer? His long-term (self-)observation reliably revolves around fears of infirmity and mutilation. He translates the feared body horror into film, stages himself as a zombie, vampire, a desolate figure. Lancit playfully anticipates his potential decline, serving up a whole arsenal of effects which – as video recordings prove – go back to his youth. It is not for nothing that the “dead” in the title is also reminiscent of “dad.” Because “Play Dead!” also negotiates his own role as a father.
Lancit deeply involves his family in his fantasies, letting them become demons and lurch through the living room together. The documentation of his own diabetes also allows us a look at a modern Paris family life with two small children and a partner who usually plays along sympathetically with her husband’s carryings-on. Lancit’s approach deliberately transgresses borders, opens body, soul and front door. The result is a humorous and occasionally disturbing self-testimony.
Every year on 15 August, Paul, his family and friends have a picnic on the island of Callot, which can be reached via a causeway at low tide. Summer holidays, carefree beach games – awesome! This time, however, they are surprised by the flood, because Paul’s father accidentally packed last year’s tide calendar. Now they are forced to spend the night on the island.
For a year, over all four seasons, Stéphane Manchematin and Serge Steyer keep returning to the Vosges where Suzanne lives. By now she looks back on more than nine decades of life, an old lady who stoically clings to the self-sufficiency of the house where she was born. The place lacks all comfort, neither electricity nor water supply help with cooking or heating. Nonetheless, Suzanne wants for nothing: When the indoor temperature drops to single digits in winter, she simply takes a hot-water bottle to bed and adds another layer of blankets. In the bathroom, water reliably flows from a groove, and if the light hits the surrounding glass carafes, it soon dances through the room.
Manchematin and Steyer know how to stage everyday procedures and conditions alertly and sensitively – their film’s meanderings are as casual as they are focused. And Suzanne, too, becomes more and more approachable. After a very short time, one develops a sense of her habits, registers with amusement her eternal twirling of the telephone cord, or discovers a quite assertive person behind the wheel. All this happens without romanticisation or kitsch. Instead, the observation is characterised by abundant laconic wisdom.
András and his daughter Zsófia enjoy a relaxed Sunday in their stately city mansion, just before the collapse of the Austro-Hungarian monarchy. But soon the silence in the house is disturbed by an escaped pig, closely followed by an unexpected visit: András’ brother, his large family and lots of luggage barge in through the front door. Running children and garrulous relatives bring noise and bedlam to all floors. Art objects are handled without permission, furniture is moved, objects fall to the ground. The visitors have brought chaos. Zsófia’s father and the maid try in vain to restore calm and order. Though András and his brother get closer to each other, the old house is not up to the changed circumstances. A leaking water pipe heralds a finale that at least makes them all stand still together.
Following in the footsteps of the Hamburg film director Hans Schomburgk who travelled through the German colony of Togo from Lomé to the north with his companion and actress Meg Gehrts in 1913, Jürgen Ellinghaus screens the footage shot then at its locations in modern-day Togo. Schomburgk’s affirmative images show slave labour, humiliation and the arrogance of the colonial power. The material is contrasted by Gehrts’ romanticising diary entries and other colonial reports which often testify to a horrifying coldness.
The screenings of this material, which has never been shown in Togo before, prompt the audiences to reflect on tradition, stereotypes, the “white gaze.” In the villages, the colonial images conjure up memories of handed down stories. In the metropolis of Lomé, young film enthusiasts deplore that these images were kept from them until today and discuss in which contexts they should be screened. But “Togoland Projections” not only shows how much these painful documents and texts are needed in contemporary Togo, because they are part of the country’s history. The film also demonstrates that they are needed in Germany so we can take responsibility for our suppressed history and face our own racism – past and present.
