Many people probably know Chris Marker’s story of a time trip from a dystopian future back to the present, in which the hero experiences a traumatic event again, only through Terry Gilliam’s extroverted remake “12 Monkeys”. The original, Marker’s experimental science fiction classic “La Jetée”, however, was groundbreaking rather because of its minimalist narrative form: The 28-minute black and white photo novel with a single moving shot has made film history.
Dominique Cabrera now takes a very personal approach to putting the influential work in a historical context: The year of its creation, 1962, was also the year when Algeria gained independence from French colonial rule and hundreds of thousands of French people with roots in Algeria, the so-called Pieds-noirs, left their homeland to enter exile via Orly airport. In France, a new, uncertain existence awaited them – including Cabrera’s family. Six decades later, her cousin, who happened to be present on the pier of Paris-Orly when Marker took photos for his film, is convinced that he recognises himself in the fifth shot of “La Jetée”. This is the prelude to one of the most thrilling and at the same time loving time trips one can imagine – and the beginning of a detective and cinephile research with ever more astonishing twists.

The filmmaker’s grandmother moved into this house in 1971. When Rolande Ségalini died, everything remained as it was during her lifetime. But what to do with all the accumulated things? As her granddaughter Céline begins to film this material legacy, she realises that her grandmother has remained an enigma to her to this day. Room by room, she inventories, classes, counts, sorts the possessions retrieved from wardrobes, drawers, cabinets and boxes and arranges the objects into new still lives. It is an attempt to understand the deceased woman better and find out more about her. Step by step, the heiress discovers various connections to France’s colonial history.
The film unfurls the facets of a discreet relationship with one’s origin – searching, questioning, interpreting, at the same time investigating the construction and external perception of identity, the practice of passing. The things of a life, displayed like the findings of an archaeological dig, are laid out ready to be analysed. They express a desire: to be recognised as a white Frenchwoman.

In 1937, Dominican dictator Rafael Leónidas Trujillo ordered the murder of the Haitian population of the Dominican Republic. Tens of thousands were brutally killed. A language test made the difference between life and death: The Creole-speaking Haitians who could not pronounce the Spanish word “perejil” had to die, which is why this genocide went down in history under the innocuous name of “Parsley Massacre.” Until today, the region is marked by deep traumatisation, racism and classism, which are linked to the colonialist past of this two-state island.
Haitian filmmaker Pierre Michel Jean approaches this rarely examined subject with great delicacy and succeeds in creating a history lesson that combines different historiographies – from factual research to problematic narrative constructions through to the haunting testimonies of the last survivors – in a kind of montage of knowledge. At the same time, his documentary addresses the complexity of collective guilt and the important question of who can and should say “mea culpa” today, more than eighty years later. A performance workshop organised by theatre director Daphné Ménard, which brings together artists from both states, and the memories of the elderly Henry Noncent form the heart of this filmic monument whose empathy makes it compelling.

An Athenian filmmaker is struggling with insomnia and seeks help from a tarot reader. She says that when she does manage to sleep, her dreams are strange, she dreams of her childhood apartment, where everyone has turned to stone. Yet such surreal thoughts hardly sound outlandish given the current state of Greece: petrified monuments to past glories as far as the eye can see, even as any sort of movement in the present has slowed to a standstill. She sets out to understand this curious paradox, dipping into literature, fiction and documentary to do so, disparate elements given unity by playfulness, political sensibility and shimmering celluloid.
Conversations with locals on the streets of the Greek capital about the nature of statues; the 1944 manifesto by poet Yorgos Makris that proposed blowing up the Parthenon and the groupuscule that now seeks to complete his work; the story of the political prisoners forced to rebuild the same monument in miniature; a rogue Caryatid now discovering love. Such times are hard to make sense of, whether in Greece or beyond, and perhaps there is only one way to proceed, to move forward, to live: everything bit by bit. “When will we gather the world together piece by piece?”