Kollwitzplatz, Prenzlauer Berg: Children are playing and climbing all over the monument to Käthe Kollwitz, frowning adults are watching them. What would Gustav Seitz, the creator of the sculpture, say? Christa Mühl has asked him but reveals his answer only when the adults have finally disappeared. Until then, she constructs explosive matter as light as a feather, set to Belgian cembalo jazz and with the perky montage style that characterises her early documentary work. After Karl-Eduard von Schnitzler himself had the most controversial scene cut, the film could be broadcast on television and triggered a lively discussion about the practical value of art.

In 1971, Karpo Godina, then 28 years old, took his camera on a trip through the flatlands of Vojvodina and shot an unusual road movie. Only fragments of that footage have survived to this day. Forty years later, another camera undertakes the same journey, retracing the paths of the young Godina and imagining his impressions of the lives of ordinary people in this rural region. A new unusual road movie emerges. It is about places, times and memories. It is also paying homage to Karpo Godina, whose work flourished during the so-called Black Wave period of Yugoslav cinema.

Two young girls are drifting in the water of a public swimming pool. The film adopts this drifting attitude as it follows them through nocturnal Montreal and their daily life. Sometimes the two speak English, sometimes Inuktitut. Kathy and Teresa come from a small Inuit settlement in northern Canada. They show each other smartphone pictures of seals and bears they killed themselves. They read about the special relationship between the Inuit and their sledge dogs, which has lost its importance today. Home assignments are done in a park – the scent of the trees reminds them a little of home. They close their eyes. With great tenderness, the camera captures the deep bond between the two best friends who share the same heritage and language. Kathy has written a moving song in Inuktitut. In simple, clear words, she sings of the feelings and yearnings of a young Indigenous woman.

Men are felling trees in the rain forest, barefoot, using chainsaws to cut through the huge trunks. They live in nature, off nature and against nature. Illegal wood selling seems to be their only chance to feed their families. At the same time, they are destroying – tree by tree – their own livelihood. This quiet observation ends with the arduous transport of the wood out of the forest. Anyone who thinks ahead knows that it will end up in our apartments, too, as a mahogany table or Bangkirai floor.

So many stones are lying around. They used to belong to something whole that was broken. A red-haired boy sets about sorting, joining and stacking them. Little by little, the countless chunks turn into many impressive towers. We follow the boy’s path as he makes one tower after the other shine again.

The first animated film by visual artist Fransix Tenda Lomba is a kind of parcours through Congo’s historical education systems – and an analysis of the ideological function of the institution of the school. Using impressive collages and an always ironic commentary, the film – tellingly produced in Belgium – confronts its Western audience with their own ignorance about the region, challenging both their aesthetic and political thinking.

An infrared dot pattern scans body shapes to supply system information for fascinating volume images. The space casts are virtual sculptures, mouldable, with unstable aggregate states. DJ Dixon’s “Transmoderna” performance is pulverized to the beats of Mëhill’s track “Through Withdrawals”: waves of millions of luminescent coloured microbodies against a black infinity.

Drawn entirely on paper, Zvonko Čoh has created a milestone of recent Slovenian animation history. A combination of figurative outline, surface and spatial development and a story feeding on associative elements and bordering the surreal. Classic cartoon heroes are replaced by their animated movement patterns and silhouettes.

Click, click, she virtually recreates a cluttered, narrow kitchen on her computer. Lady Di smiles with creased photo edges from the refrigerator, a half-opened chocolate bar lies on the table. The technical-looking, detailed digital reconstruction runs like a fingertip along remembered images, tracing their nicks. The images feed off a blurred video in which the grandparents and their kitchen-cum-living-room live on – a nostalgic place in the distant Ukraine of childhood.

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.

Russian-born director Aleksey Lapin travels back to his relatives’ home village near the Ukrainian border, where he himself used to spend every summer. The film crew introduce themselves at a specially organized musical event, claiming that they have come to cast a historical film that is to be set in the village. What follows is a charming, semi-fictional documentary by and with the village community.

The proposed film project is just a pretext, that’s obvious from the start. Nonetheless, the villagers are happy to take part. Inventively and with subtle irony, Lapin plays with the boundaries between documentary and fiction. Thus observed scenes unobtrusively merge into staged ones. He records marvellously absurdities, for example a tree being felled and laboriously put up somewhere else for the “shoot”, or broken-down cars fuelling the rumours of electromagnetism in the area. The cinematography in black and white is notable, full of references to classic Russian films, timeless and timely at the same time. Lapin’s feature-length debut is not only an affectionate local portrait with a sense for the absurd, but also a film about film: In a long dialogue by the river, two protagonists talk about cinema as an art form and how it is changing.

Director Nikola Spasić explains in an interview that in this film he was interested in the fluid boundaries between documentary and fiction, and that he found the perfect protagonist in Kristina: someone with an interesting personal story who can also act. And so she plays herself, Kristina, a transsexual sex worker in Serbia. She lives alone with her cat in a beautiful old house, collects antiques and practices ikebana on the terrace of her garden. She meets friends, visits a cloister, lives her religion, arranges a crucifix.

This idyll is regularly interrupted by the obtrusive ringtone of her work mobile. But the meeting with the client who appears at her door a short while later is well-orchestrated and no contradiction to Kristina’s elegant, graceful and serene existence, which she shapes according to her own ideas. All in all, these flawlessly framed and composed tableaus have an element of transcendence. But with his aesthetic directing, Spasić emphasises the incontrovertible freedom of this modern woman whom he captures in a portrait that is both intimate and daring.

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.

This 2D animation, reduced to clear shapes and colours, interweaves its narrative with the Slovenian carnival figure Kurent. In the evening, a boy on the threshold of becoming a teenager sneaks to the annual expulsion of winter. Wild masked figures romp there and ear-splitting cow bells ring out, and the next morning nothing is the same.

The Nepalese shaman Lil Bahadur and his granddaughter Hima have dedicated themselves to the revival of his native language, Kusunda. It’s about more than communication, namely identity, tradition and awareness of one’s own history. The interactive voice-control of this VR experience allows us to learn Kusunda ourselves. We learners become human archives of an all but lost indigenous language.

Inspired by ritual practices from different cultures, the VR experience addresses the loss of a sense of community and empathy, combining modern dance and VR technology to re-examine old rites and reveal their meaningful potential for future societies. The title of the work refers to what legend has it is an “enlightening” potion from ancient Greece.