A beach reminds us of Fati’s recent past. She came to Italy by sea, without papers, pregnant for the fifth time. Longing for her children, she returned to Ghana six months later – without her husband. The people around her can’t understand this decision. “You’ve created a mess,” a friend says. “How do I tell people?” a sister asks. But Fati wants to provide for her family, even though she still has to liberate three of her children from the custody of her in-laws.

Numerous recent documentaries have been dedicated to the experiences of people who arrive in the EU and get caught in the degrading conditions of asylum politics, but this work by Ghanaian director Fatimah Dadzie offers a change of perspective. In Fati’s hometown, Europe is considered a paradise – and what fool would voluntarily run away from there? The decision has lost the returnee all prestige. Her social exclusion is shown here by relatives as talking heads, directly in front of the camera. But when the film overlays everyday images of care work or street hawking with Fati’s voiceover, it gives a voice to its steadfast protagonist.

Art is in the eye of the beholder, they say. Shelly Silver’s beholders range in age from seven to nineteen years. They focus their attention on artworks in the Leipzig Museum of Fine Arts. Their spontaneous interpretations of the works allow for resonances: both, the paintings as well as their young reviewers, reveal different things about themselves, depending on the point of view.

“Shit that I’m not a boy”, a teenager exclaims as she stands in front of the painting of a rich young man who lived centuries before her, perhaps in the Netherlands. Because boys are allowed much more, she says. Playing basketball outside, for example. Shelly Silver’s hypothesis is as simple as it is fruitful: The outside perspective will always lead back to one’s own perspective. The director’s questions and suggestions are not revealed. But she picks out details of the paintings to substantiate and illustrate statements – or put them up for discussion again. Silver’s finesse lies in the montage. Meanwhile, the timeline of the exploration runs from the past to the present, from the pierced feet of Jesus Christ via a reclining naked nymph by Lucas Cranach the Elder to the more recent photography of the Swedish artist Arvida Byström.

The Russian travelling circus “Joy” promises joy to the outside world – and not just in name. Behind the scenes the tone is rather harsh, unless there’s a party going on: life is dominated by jealousies, small and bigger cruelties. In a debut film full of wit and tragedy, Daria Slyusarenko portrays great artistic dreams in a small tent and four people who, each in their own way, cope with life in the circus.

Their permanent tour takes them through small towns where only a few kids are still enthusiastic about snakes, parrots and clown acts. Otherwise the tiers remain mostly empty. The tent is run-down, the animals are tired, “Joy” has seen better days. The nomadic life isn’t easy for the artists either: putting the tent up and down, in pouring rain and stormy weather, the only retreat is the mobile home and money is tight at every turn. The show still goes on, without artistic compromises. When Yana turns up, after many years of working in Europe, and becomes clown Valeriy’s new partner, enthusiasm spreads. While the two rehearse ambitiously, the animal dressage couple struggles to keep up the status quo and the stars of the ring together. A portrait of bittersweet circus life that comes amazingly close to its characters.

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.

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.

The director makes an attempt to locate herself, because historical erosions in society and politics have led to an identity crisis for Cléo Cohen, a young Frenchwoman. Is she Arab? Jewish? She struggles for clarification, aided by her grandparents, who all emigrated from the Maghreb to France as Jews. The questioning is playful, but determined. Cléo awakens memories, confronts, muses in the bathtub.

Cléo wants to find out from her grandmother Flavie whether she’s “sedje”, able to marry. Flavie reacts evasively. Her sister would definitely be, Flavie thinks, and Cléo, too, knows roughly how to go about things. But she doesn’t seem entirely convinced. Cléo Cohen is in the middle of a process of discovery. Her grandparents play a role in this. While some came to France as Algerian Jews, others relocated from the neighbouring country of Tunisia, also as Jews. Cléo is confused. Denise’s native tongue, for example, is Arabic, she knows Arabic cuisine, but she’s not an Arab? Cléo talks to everyone, shoulders her way briskly but warmly into the past. She reads the writings of Albert Memmi, who grew up in Tunis as the son of Jewish parents under French colonial rule; she listens to Philippe Katerine’s song “Juifs arabes”. She travels to Tunisia.

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.

Silence reigns in the Berlin flat, but the film, whose complex montage encompasses the disintegration of Syria and life in exile, leaves no doubt that things are different in director Diana El Jeiroudi’s mind. Archival footage, loose portraits of confidants and an intimate perspective that explores her own position and her way of coping with trauma add up to a multi-layered document.

“Evil has a very loud and terrifying sound,” El Jeiroudi already noted as a child. Growing up in a country marked by surveillance and military parades has left its mark. In “Republic of Silence”, she looks for a way to come to terms with it, condensing old material, some of which shot in Syria, with a written monologue and stories of persons who also chose exile in the course of the civil war. The result is a complex filmic space that reveals the political and social disintegration of a nation. El Jeiroudi increasingly concentrates on showing a present outside Syria, life in emigration. Passing her husband's  nocturnal teeth grinding, birthday parties and disruptions in the international film festival scene, a life between tension and new beginnings becomes apparent.

Romanas, his parents Aivaras and Diana and their little dog live in a cramped place in the Lithuanian harbour town of Klaipėda. Linas Mikuta takes an unprejudiced look at a loving family structure where dreams are interpreted, worries are shared and news negotiated over cigarettes and cake, while at the same time the narrative of a timeless childhood summer full of headstands by the side of the road, somersaults on the beach and afternoons in box houses unfolds.

With his friends Romanas roams through ruins, neighbourhoods and along the coast. The eight-year-old conquers his own worlds, lives in his own time. The result is a portrait of a wealth of relationships and resilience at a precarious place that’s completely of the moment. Everyday rituals, care and community are captured in humorous, warm tableaus and light-drenched exterior shots. This film knows about the great love in small things. It knows about pop songs that hit you right in the heart, about tears you are not left alone with, and that playing with the waves between the green sea and the white sand means all the world.

Numerous films deal with the American Civil War, which raged between the northern Union States and the southern Confederate States from 1861 to 1865. One general who rose to become a war icon and the 18th president of the United States was Ulysses S. Grant. Director Jim Finn uses board games to reconstruct the battles and documents a divided nation full of rebellious factions.

“Bloody Pond” or “The Flaming Forest” are the names given to places below the Mason-Dixon Line where many cruel and confusing clashes took place within a few years. Today only cemeteries, memorial plaques, wax museums and obelisks bear witness to episodes of the war that was to be of such vital importance for the shape of the USA today. Jim Finn’s 16mm shots are a detailed inspection of various stations to which he adds macabre anecdotes and trenchant descriptions. Statesmen, ideologists and warlords haunt the forests, ruins and riverbanks here – like the incidences of light which make the footage light up time and again. There is beauty in these images, in the trickling synthesizer melodies, too, or in the stop motion animations of complicated board games. This beauty has little in common with the dark underpinning of this conflict: deep-seated racism and an adamant belief in the right to own slaves.

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.

Chivas DeVinck works his way up from the soil to the stars to find out what constitutes Nevada outside of Las Vegas. Milieus, places and people are intertwined in a collage. The magnetic core of the whole is the subterranean water from which everything seems to grow and for which everyone strives. What looks like an arid desert landscape or a sleepy little town from afar, turns out on closer inspection to be an atmospheric representation of the rural U.S.

Just before the COVID pandemic brought the whole world to a standstill, DeVinck captures the curious, the mundane and the harrowing in White Pine County in eastern Nevada. There are well-nigh endless community meetings about dog-keeping issues, and farmers who talk to their Peruvian shepherds in appalling Spanglish. There are droning radio shows nobody may listen to anyway, and special church services for sex workers. But people are also preoccupied with explosive political issues: the distribution of water supplies in the arid region, the thirty-year dispute over the construction of a water pipeline to Las Vegas, the continuing discrimination against the indigenous people. Resonating in all this is the myth of the US concept of freedom, manifesting itself in gun possession, the idea of every man for himself and an unwavering faith in the healing powers of capitalism.

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.

A poet’s life ends and a film begins to carry on her legacy, prosaically at first. When Juana Bignozzi dies in 2015, the intellectual property rights to her work pass to the young author Mercedes Halfon – as the aged lady had decreed. But Mercedes also inherits a refrigerator and a lot of junk that must be cleared out of the orphaned apartment in Buenos Aires. Together with young filmmakers, she transforms the duty into a poetically fulfilling project.

The result is not only an unusual but actually a non-portrait of a poet – and perhaps not even a result. Rather, it is a continuously growing equation of superimposed faces, texts and images that refuses to simply work out. They look at each other as if in rear-view mirrors: Juana Bignozzi, who speaks to the young from her writings full of humble reverence, and her young female admirers who, reading, filming and browsing through Bignozzi’s legacy, feel almost embarrassed by these declarations of love. What confidence the deceased had in them! What tremendous expectations she had of those whose mother or grandmother she could have been! Their own poetic achievements seem too half-hearted to Mercedes and Laura to ever live up to such advance praise. But even as they doubt, they are already deep into it.