A blue wooden house at the edge of the forest, lonely, but not peaceful and quiet. This is where Lydia lives, a transgender ornithologist who presents herself in high heels and a pearl necklace one day, in cargo pants and functional wear the next. Director Sasha Kulak calls her film a documentary fairy tale, and the borders between reality and fiction are blurred indeed, because Lydia loves play, staging, the uncanny – and David Lynch.

Lydia has watched “Twin Peaks” more than thirty times, its characters and plots have long since spilled over into Shcherbinka, a small town south of Moscow. She claims to find bodies in the underbrush and even Lynch’s “Red Room” has been replicated under the roof of her house. Now she’s facing a new challenge: the creation of Lara, a lifelike silicone doll whose voice also guides us through Kulak’s cinematic tale. Lydia works hard at realising her dreams, but she is equally passionate about studying birds and the so-called Nezhulyas, shy eyeless creatures that are exceedingly cuddly and have tantric potential. “A Hawk as Big as a Horse” becomes a vehicle of Lydia’s visions, using three-dimensional animation and various cinematic techniques to open a portal to a very specific fantasy.

Over many years, the director’s father filmed his family life almost obsessively. His daughter’s birth, his son’s first steps, and always Valérie, the young mother. An impressive fund of material which their now grown-up daughter Faustine appropriates to tell quite a different story: that of a woman who sees her role as a mother and its demands take away her freedom step by step.

In the here and now, the director observes her parents in the big empty house in the country: her hyperactive father who is constantly tinkering with something, and her chain-smoking mother who sits at the kitchen table and whose sharp mind can only be surmised from her eyes. What happened? What happened to the energetic and independent young make-up artist? The one who admires witches and wants to take a trip around the world. The one who could easily earn her own living but still gives up her job. “The gaze is important”, the now 60-year-old Valérie tells her daughter once while applying make-up. Yes, the gaze is important. And with her film, director Faustine Cros counters the gaze directed at her mother over all those years with a new narrative.

A patient camera glides over the everyday objects: still lives on the wall, flowers in the vase, a swaying drop light. The sun enters the cosy home where Noëlla sits smoking at her laptop, playing Solitaire. The situation is hopeless. She’s going to lose against the computer once again. All the while her son-in-law, Pierre, is organising everything she needs, pragmatic and friendly: breakfast, the (last) doctor’s visit – and then the transfer.

Because Noëlla intends to die, and she is determined. Pierre conscientiously manages the paperwork and invites her loved ones to say goodbye. They bring photos and chat with the protagonist who is about to depart this life and who waves one last time before the doctor administers the deadly dose. Bye bye, that’s it. Dying can be so unexcited. This slowed-down, minute study of time very gradually acquires a completely different meaning from what one assumed at first. How one would love to see the onetakes from the beginning again. Félix Lamarche’s unpretentious observation evolves into a metaphor of life. Noëlla’s insistent head-on gaze from the screen into the viewers’ eyes will always be unforgettable.

Theo Montoya draws on casting outtakes, melancholy observations of daily life and decadent party impressions from his friends to create a morbid and yet tender portrait of a young, queer generation in Colombia. In a country marked by violence and repression they can hardly imagine their future, but maintain a close, almost loving relationship with death.

This was meant to be a fiction film: a ghost story in which the dead no longer find cemetery space and consequently coexist with the living, including having sexual relationships – which the state rigorously forbids and persecutes. A clandestine nocturnal subculture emerges where erotic desires for which daylight means annihilation can be acted out. A week after Montoya found his leading actor for the project, the latter died of a heroin overdose. More deaths among his friends follow. They are the ghosts haunting the film that was ultimately made. It retains its dystopian character, but the dangers it portrays are quite real: For these young people, they are part of everyday life in Medellín, which is still deep in the shadow of Pablo Escobar and where the search for pleasure and human warmth takes one through labyrinthine abysses.

What do the Algerian war of liberation and Yugoslavia have in common? Stevan Labudović. In 1959, Tito himself sent his favourite cinematographer to Algeria. The resistance against the French colonial rule needed the eyes of the world, and the experienced partisan Labudović helped open them: His images gave the lie to the propaganda of the occupiers and their Western allies. This is a portrait of the man, the mission and the age – as film, ideological and personal history.

For three years, until the Democratic Republic of Algeria was proclaimed, Labudović put himself and his camera at the service of the people fighting for independence. Mila Turajlić found the newsreel footage shot at the time in the Filmske Novosti archive in Belgrade, got in touch with the aged pensioner and followed his trail. From a wealth of archive material, diary entries by and interviews with Labudović, with contemporary witnesses from Yugoslavia, Algeria and New York, where the young Maghreb state, like many other former colonies, struggled for admission to the United Nations, she distils the promising origins of an alliance that stood at the beginning of the Non-Aligned Movement, which was to oppose the dichotomy of the superpowers. Thus the bow to her compatriot also gains global political topicality.

When the time “when St. Joseph came” is mentioned in this film, it doesn’t refer to a religious phenomenon, but to the most popular product of TML Holy Crafts Incorporated. In the factory on the Philippines, the country with the third-largest Catholic population in the world, the employees manufacture statues of saints under exploitative conditions. Joseph Mangat portrays this place with a focus on the workers, including some from the LGBTQI community.

In the first scene, a plaster bust is uncovered layer by layer. This image could also serve to describe the approach of “Divine Factory”: From the shop to the workshop, from the entrepreneur to the simple worker, from the production to the uses made of the religious articles, this film reveals the social and economic facets of this institution. The Filipino director not only observes precisely how people work and trade there, he also involves the participants in frank conversations about love, wages and living conditions. The employees’ profit-oriented payment model reveals how economical and religious ideas interlock. The success of the company in the city of Antipolo near Manila, desirable for all, thus appears as nothing short of a divine blessing.

Valentyna and her bed-ridden mother live on a small farm surrounded by the evergreen, lush flora of the rain forest. The works and thoughts of the poet and the artist, though, are filled with the landscapes of their old home, Ukraine. Memories of snow and birch trees, thistles and orchids, vegetable gardens and their animal residents come to life in Tamara’s poems and Valentyna’s drawings.

Life flows quietly in the small house in the middle of nowhere. Valentyna takes care of the few animals, milks the cows, makes cheese, cares for her mother. The photos on the chest of drawers, the allusions to the Chernobyl disaster only hint at why the two left Ukraine a long time ago. But what they left behind still lives in exile. One wonders whether she, the celebrated poet, still remembers her writings? Mother and daughter are as gentle with each other as the film’s gaze on the two women, their animals and surroundings. Without a trace of nostalgia, cinematographer Mariano Maximovicz’s images let us see not only the beauty of the landscapes we live in but also of those that live on in our minds.

For his monumental study of displacement, Nikolaus Geyrhalter has travelled across continents, mapping a new kind of landscape that has become detached from geographical or climatic conditions under palm trees, on mountains, at rivers, in the snow. Washed up, blown in, piled up, caught or left somewhere – where once the forces of nature were at work, garbage now dominates the shape of things. It has even brought forth a new social type: the relocator.

As in all his films, Nikolaus Geyrhalter operates the camera himself. It stands still, often for minutes, as if it couldn’t believe what presents itself: plastic webs seemingly grown together with the scrawny branches on embankments, decaying newspapers and cocoa powder packaging in the excavated soil of a potato field in Switzerland, beaches seamed at the waterline by a carpet of Styrofoam and plastic containers. In equally delicately composed images, the filmmaker focuses on the machines and people who work away at these garbage landscapes. They excavate and compact, collect and sort, sweep and rake, move one thing this way and the other that way with grapplers or hands. Well-formed and without comment, the inner workings of a self-sustaining system are revealed in which a process of alienation is underway that causes problem and solution to drift apart.

When director Mickaël Bandela was six months old, his biological mother Gisèle, who lived in France, handed him over to his foster mother Marie-Thérèse, who cared for him for almost twenty years. Though he stayed in touch with Gisèle, visits were always irregular. Now Mickaël is 35 and about to found his own family. It could be the perfect moment to include Gisèle into his life as a grandmother. But she decides to return to her old Congolese home.

Mickaël tries to understand – the woman who gave birth to him, the woman he grew up with and himself. His autobiographical film turns into a fragmented search for the traces of memories of his own becoming. Some sequences show moments of extreme disorientation. A loss of balance while revolving around oneself, as one might assume? No, that’s precisely what does not happen to Mickaël Bandela. His work, which counteracts the lack of archive material with visual ingenuity and an idiosyncratic rhythm, is full of empathy. Not only does he shine a light on growing up unprivileged in the French province, he also allows us to understand the actions of both his “mamans” and reveals backgrounds. In addition, he achieves an elaborate analysis of (un)interchangeability: that of every individual, even the often sacrosanct-seeming figure of the mother.

Corine Shawi’s father spends four years in hospitals and rehabilitation facilities in Beirut because of sudden paralysis – a time in which the state of emergency becomes routine and filming becomes a strategy: in search of the right balance of closeness and distance, in search of one’s own position in the structure. Shawi sets herself the task of documenting, putting herself in the picture, keeping the family together and at the same time recording movements and changes.

Family life shifts to the sickrooms. The radio plays, the mother smokes countless cigarettes on the balcony, her eyes and fingers graze figures of saints, she attends Holy Mass in the various facilities and shares her worries about an adult son with her husband and daughter. They argue, laugh and sometimes dance around the sickbed. Between the family capsule and drifting through the city – Beirut, night, cemeteries, sensualities –, the filmmaker inserts interview sequences with her siblings, staged on the backseat of a moving car. Attempts to cope and to draw borders, loneliness in company. Brief moments when wishes and projections of mobility are experimentally translated into virtual space – a gauging of possibilities. A touching description of a status quo and a testimony to resignation and renewal.

For thirty years, Sofía Brockenshire’s father travelled the world as an official of the Canadian Immigration Service, his family always by his side. Diaries and other contemporary documents show the numerous relocations, the destinations in South Korea, India, in South and Central American countries. The result is a detailed mosaic of memories and audiovisual snippets that tries to take not only the civil servant’s perspective, but also that of his wife and children.

When asked where they originally came from, the Brockenshire kids answer cleverly: from the suitcases. Because they travel with them year after year, always prepared to have to leave a place they just moved to. The life of the family is determined by the Canadian authorities, they seem to have practically no say in the matter. Neil Brockenshire’s views on his professional career are ambivalent: full of gratitude and certain to have helped people, but also thoughtful and occasionally resentful. In her film, Sofía Brockenshire re-assembles what was scattered across the globe over the decades: photos, thoughts, desires. “The Dependents” is a personal portrait and something of a reflection about the existence as a professional expat in a world that has no borders for some and nothing but obstacles for others.

On an uninhabited island off the Mexican Pacific coast, members of the army do their uneventful duty. The film watches drills and everyday routines, but mainly the breaks which they spend playing board games in the shade of trees, in hammocks, swimming, flying kites or doing karaoke. The peaceful environment, however, does not hide the violent reality of their country which they are always confronted with, even out here.

In this paradisiacal seeming island landscape, the life marked by gang wars which these young men and women escape for an indeterminate time is visible only in metaphorical images, for example when the calm ocean surges up or when an octopus caught at the beach is slaughtered with bare hands. But in the conversations, the self-descriptions of the military men and women, everything revolves around the reality they grew up in: the brief moment that determines which side you’re on, the constant game of hide-and-seek, kin liability, the cruel consequences of wrong decisions. In her first feature-length documentary film, which is carried by the tension between the visible and the invisible, Mariana Flores Villalba wisely chose not to show the event but its effect.

The semi-autobiographical account of a European plantation manager on Sumatra during Dutch colonial rule becomes a starting point for reflections on the structure of the plantation itself. An essay about local tobacco and rubber cultivation, the construction of skin colour as a social category and the "tropic fever” which rises slowly but inexorably, edited from archive material dating from 1890 to 1930.

Very few films have made use of the extensive material shot by the colonists in the Dutch East Indies, now Indonesia. Those who took up the task, like “Mother Dao” or recently “They Call Me Babu”, did so from a Dutch perspective. “Tropic Fever” is the first feature-length film from Indonesia that appropriates that stock, using photos, documentary silent film footage, home movies and feature films as well as development plans from the archives of the former colonial power, along with the report of a Hungarian who managed a plantation on Sumatra in the 1920s. Mahardika Yudha, Robin Hartanto Honggare and Perdana Roswaldy impressively demonstrate how forests and swamps turned into rigidly organised agricultural areas and how the plantation and its structure became the foundation of the colonial project as such. Suddenly the assumption that “tropic fever” arises from the heat seems doubtful.