The stereotypical idea of pregnancy is a challenge for persons who do not define themselves as female only. This auto-theoretical essay explores the future of the family and non-binary reproduction scenarios in which all bodies can become pregnant. We travel into the womb of a posthuman and follow speculations about the de-feminisation of childbearing.

Cinema turned 100. With his homage Heinrich Sabl went one short step further back into the prehistory of cinematography for a run-up. Individual images are set in motion in a praxinoscope, invented by Émile Reynaud in 1877. A pedestrian seizes this illusion as an occasion to walk out of the magic cylinder through scenes from international film history.

The four people introduced by Aren Malakyan and Vahagn Khachatryan in their debut feature-length film embody the contrasting faces of Armenia today. Some of them are making plans for the future that might even be realised, others strive for seemingly unattainable ideals. What unites them all is the dream of a self-determined life – a near-impossibility in a country where the government tries to control everything and everyone.

Melania, in her mid-sixties, works as a lift operator in a Yerevan hospital and longs for a late career as a cosmonaut. In a way, she seems to be an anachronistic remnant of the Soviet age. The deep country, still ruled by ancient traditions and ideas of happiness, is represented by the farmer Karen, who is looking for the best of all possible wives. And Amasia and Sona own the night over the roofs of the capital. They are part of a new generation ready to fight for a future in which some liberties can be obtained despite a suffocating patriarchy. Occasionally amused, but never judgmental, the two filmmakers watch their native country dream.

“Boo” – the name is as unusual as the sound is special. The avant-garde composer Harry Partch invented instruments for micro-sounds and completely new musical experiences. The musician and instrument maker Thomas Meixner dedicated two years of his life, marked by family and health losses, to rebuilding 75 of these sound-generators for a concert tour. The film portrays a monomaniac who fiercely avoids social life but with great sensitivity makes material sing.

Grandma Berta’s beloved “Zollhaus” is on the verge of ruin. She has dedicated her whole life to this inn and farm. Now her granddaughter Monika, the filmmaker’s sister, is to take over the heavily indebted family farm in the Upper Palatinate. What makes Monika decide to give up her previous plans and move to the countryside to live with her grandmother? The director decides to follow her sister for one year during this apparent labour of Sisyphus.

Monika puts all her energy into the ailing farm and is constantly confronted with its history: Grandma Berta’s schnitzel was legendary. But only the jukebox is left of the merry evenings in a packed inn. Berta had to bury her husband, two of her sons and a grandson. She is not a woman of tender words and unsparingly direct, which soon leads to conflict. The director at first watches her indefatigable sister in stunned disbelief. But gradually she understands that Monika has found a new dream in the “Zollhaus”. This enables her to offer an intimate insight into the chronicle of a family. The film confronts us with the universal question when it is the right time to live one’s dreams and how quickly this time may pass.

The cycle of domestic violence: tension, escalation, remorse, and then all over again. The woman in Izabela Plucińska’s film shares the fate of many sufferers: She can’t manage to break out. The metaphorical dumbbells she would have to lift to do it weigh 98 kilograms – like the man who does this to her. All she can do is dissolve, disappear and breathe silently into her individual parts. The animations keep erasing themselves, but painful marks are left behind.

In Siculiana, a small Sicilian town full of flaking facades, religiosity is lived out as a matter of course. And of course the figure of Jesus Christ worshipped here is black, and always has been. However, some people cannot get used to their dark-skinned neighbours in the refugee camp. The camera accompanies locals and stranded people along their paths, which often lead to the church, but not necessarily together, and draws a kind of map of the city in black-on-black contrasts.

It’s become quiet in Siculiana, a local says. He’s not referring to the loud demonstrations against the Villa Sikania, now converted into a refugee reception camp. And certainly not to the colourful flurry of activity that grips the city every year as the faithful prepare for the feast of the Finding of the Cross. That’s when they hang up the “Benvenuti” sign. But who exactly is welcomed here? The pomp and circumstance of the festivities are at the centre of this filmic portrait of a community in which the alleged common ground is disintegrating into voice and skin tones: between the black people from abroad and the black man on the cross who – according to an elderly lady – was forced to “darken” himself in order to incorporate human sins. Between an aging city stylised to the point of becoming scenery and God’s newly arrived children who promise a future and who could bring new life into the alleys.

The account of a journey through an imaginary city, filmed along China’s new trade routes. Like the fictionalized Marco Polo from Italo Calvino’s “Invisible Cities”, the traveller in this film talks of worlds that resemble familiar places but follow their own, sometimes seemingly incredible rules. The observations condense into a meditation about the nature of cities and the transformation of the concept of globalization.

The foreign visitor’s voice sounds muffled, as if it were coming out of the cave whose interior views open the film. Time and again, the eye returns there – but the fluorescent rock faces soon turn into the sparkle of distant galaxies, the narrow confines of the cave indistinguishable from the vastness of space. It is a symbol of the decoupling of sign and meaning, of “real” and “false”, of sensual impressions and their positive geographical allocation that pervades the film: Daft Punk perform in front of a Chinese shopping mall; the Eiffel Tower stands first in a housing estate, then, folded up to a fraction of its size, in view of Big Ben and Tower Bridge.

Kyustendil, a city in the Bulgarian mountains, was hit hard by Covid. The local hospital is probably a reasonably representative microcosm of how the medical staff dealt with the worst consequences of the pandemic. Ten years after his debut “Sofia’s Last Ambulance” (DOK Leipzig 2012), Ilian Metev returns with another film about a national health system that opposes the virus with gallows humour and individual commitment.

Metev himself was stuck in London during the shooting, monitoring from afar as co-director Teneva and her colleague Chertov collected the material and edited it alone. The focus is on the hospital staff. And if there is one main protagonist among the countless members of the cast, it’s Dr. Popov. Warm-hearted and always ready with a quip, we even often see him without a mask – the other employees are usually hidden behind protective gear. They all share a tough sense of humour to get them through the days and nights. The logistical challenges of such a film project also crop up: The people with the cameras are frequently mentioned and addressed. In this emergency community of patients, doctors and film crew they seem to be always ready to joke. But death, up in the intensive care unit, is very close.

She first appeared on stage at the age of eleven with the legendary Krautrock band “Embryo”. Her father, Christian Burchard, founded the band in 1969 and led it until 2016. Today – in her mid-thirties – Marja Burchard is the bandleader in this project, which has become a kind of family for her. But what seems so simple and organic is far from self-evident in an extremely male-dominated sphere, as Rebecca Zehr shows in her precisely observed and designed film.

This strictly and yet lightly composed melange mixes archival footage, psychedelic animation sequences and everyday observations of the normal life of a female musician between organisation and inspiration. With the visual level restricted to black and white and thus deliberately restrained, all the more attention is focused at the sound. The – who wonders? – outstanding score never takes the music for granted but works robustly with our perception. It’s the lucid, calm images and the narrative that is always anchored in the here and now that let this film stay incredibly haptic despite its concentration on our sense of hearing. Rebecca Zehr is not interested in portraying a musical legend, but in showing us what it could look and feel like to not only make music but live in it.

Who is the clever mind behind “AIVA”, the absolutely incredible AI novelty that everyone talks about and wants to have? An avatar with a female voice, unfolding in two dimensions like a pattern, praises their successful multi-million-pound project. Answers are not provided, just another ghastly feedback loop of artificiality.

Maya Steinberg is a secular Israeli. Her father, however, had a late religious awakening. He will not appear in her film. Instead, the young director approaches his faith and her lack of understanding for it through a visit to the gravesite of rabbi Shimon bar Yochai in Galilee, where she spends a few weeks, observing believers, Orthodox and ultra-Orthodox, and wondering: Is there a place here for women? And can there be a place for queer women?

A day at the zoo, the orangutan sits in his cage and dreams of his life in the jungle when a girl comes by and brightens his dull afternoon. Her father doesn’t notice anything because he is on his mobile and laptop all the time to do important business. So important that the orangutan has to intervene, and a chain of event changes everything.

AIVA is an artist, animated by algorithms. But above all she is the soberingly limited male tech vision of what more diversity in the arts could look like. In her paintings AIVA prefers the vertical, to some acclaim. A naive and cliché-ridden “art documentary” lets us participate in her work. Precisely observed, with sparse gestures and trenchant wit, Veneta Androva reflects a current status quo in her computer-animated future fiction.

AIVA is an artist animated by algorithms. But first and foremost, she is the tech vision of male IT commitment to more diversity in the arts. Which is why AIVA prefers the “portrait” format in her paintings. An “art documentary” lets us share her creative process and fulfils every stereotype at hand. With unerring wit, Veneta Androva mirrors actual conditions in her computer animated science fiction.

In rural Ethiopia the staff of a health centre are fighting maternal mortality. They tirelessly appeal to women to give birth in the clinic. But reservations are strong, and so are the practical obstacles. How are heavily pregnant women supposed to arrive in time when the ambulance comes hours later or not at all? Against medical advice, Hulu Ager decides to give birth at home, assisted by a traditional midwife.

With palpable familiarity, the film crew captures moments of intimate communion between Hulu Ager, the midwives and other women. On the margins of the central conflict, the many challenges they face in a patriarchal society emerge. The debates are most lively under the hood dryer at the hairdresser’s: She doesn’t enjoy sex because of her circumcision, the medical professional Welela reports. “Sometimes you have to prepare yourself for sex,” another customer advises. Sometimes it helps to get drunk. But the perky hairdresser is sure: Bad sex is grounds for divorce. The women share their desires and woes with each other, experience solidarity and gather courage for small and great acts of departure and resistance. Men are relegated to the role of extras, if at all.