In her documentary experiment, Yulia Lokshina addresses the issue of how the institution of school is used by the Russian state to justify its aggressive expansionist actions, either by exterior military violence or by interior ideological violence and persecution of dissidents. The story revolves around a young Russian teacher who speaks out against the war in class shortly after the invasion of Ukraine. A pupil secretly records her statement and denounces her. Soon afterwards, the young woman finds herself the focus of official investigations. She flees to Germany and begins to work as a teacher again. Together with her Berlin class, she reconstructs her own case to understand why this betrayal happened and what consequences censorship and persecution have for the individual, but also for communities.
What is the connection between school and politics, what should it be? How does political oppression feel, and what forms of resistance are possible? These are the questions the children in Berlin-Moabit grapple with. In addition to observations of the class, the film uses archive material, found footage, documentary scenes, and 3D animations to make the situation in Russia, characterised by fear and surveillance, tangible and comprehensible here as well.

Using original sound and war images, this film documents the rise of the anti-war movement within the US military. Soldiers talk about their growing anger. We see them being drilled and indoctrinated – with the consequence that the atrocities they were later responsible for during the Vietnam War were justified by military obedience. The sometimes brutal montages show that both the Vietnamese people and the American soldiers were victims of a ruthless military machine whose true profiteers, the film argues, are the arms industry and military administration. It closes with an appeal of a member of the National Guard on domestic duty to his fellow soldiers to fraternise with the protesters they are meant to keep down.

Sardinia, 1940. The harmless term “horsing around” takes on a very serious and ultimately tragic meaning for 14-year-old Michele and his 11-year-old friend Ventura. When they learn that the peasants have sold their best horses for serious money to the state and thus to the military for the approaching war, the two boys take a decision that is as naïve as it is intuitive: They free the herd in a daring nighttime operation. Their happiness is short-lived. Betrayed by a villager, they are caught on the way home and Ventura is shot dead. A senseless death? Or a sign of special bravery, as the ambiguous Sardinian film title suggests?
Director Giovanni Columbu, a Sardinian himself, has dedicated his late animation debut to his grandmother who once told him the story. He took the liberty of adapting it with brushstrokes on paper, his style drawing primarily on the charms of historical painting schools, animation techniques and cinema genres. Columbu’s associative visual language, marked by shades of black, white, and grey, is animated by impulsive hatchings, countless dots, and generous elisions. The soundtrack, too, sets rather sparse nuances – subtle illustrations that draw on Sardinian cultural traditions while opening a space for universal metaphors.

In the evening of 9 February 2022, four young men sit around a table in Kyiv. The friends are discussing the situation: 120,000 Russian soldiers are stationed right at the Ukrainian border. What is going to happen? In “The Birds Are Silent”, director and cinematographer Leo Dzhyshyashvili captures an equally private and historical moment. What is striking is the clarity with which Andriy, Olexandr, Ivan and Sasha assess the consequences of the imminent attack: Potential decisions about their own future are mixed with concerns about relatives and the bewilderment at being thrown into a situation that provokes both helplessness and disgust. But there is a glimmer of hope – perhaps the imagined horror scenarios are nothing but a waste of energy? Cut. Some of the debaters have become soldiers; one has barricaded himself in the bathroom with a narrow mattress and a meal. Within eight minutes, Dzhyshyashvili has tied together a before and after that make you shudder.

The name of her village stands for a utopia that has shaped Noam Shuster Eliassi from childhood: Newe Shalom (Hebrew) or Wahat al-Salām (Arabic) roughly translates as “Oasis of Peace.” This small community of 300 people from Jewish and Arab families which was founded in 1969, located in Israel at the border with the West Bank, is a test of solidarity in practice. Thus, Noam, who is Jewish, and her Palestinian friend Ranin become ambassadors of mutual understanding even as children, for example when Hillary Clinton or Jane Fonda come to visit. They seem predestined for a career in the United Nations.
In her comedy show “Coexistence, My Ass!”, which director Amber Fares uses as a leitmotif, Shuster Eliassi strikes a harsher tone. Her career shift from diplomacy to political comedy – in English, Hebrew or Arabic, depending on the audience – shows her as a critic of the Netanyahu government, both before and after the Hamas terrorist attack on 7 October 2023. Her example also reflects the division in parts of the Israeli left: Shuster Eliassi’s deep pain of having lost loved ones herself is followed by anger about the Gaza war. What is humour able, what is it allowed to do in this situation? Perhaps help us mourn the suffering of two nations and, despite everything, not give up the utopia of peace.

On 4 September 1970, a group of Vietnam veterans set out on a long march from Morristown, New Jersey, to Valley Forge, Pennsylvania. Their goal: to convince the local population along the way of the injustice that has been going on in Vietnam for years. They did this not just with speeches by the wayside, but with shocking, unannounced and publicly performed re-enactments. Complete with uniforms and plastic machine guns, supported by extras, they thus draw attention to their own war crimes in Indochina. Both camera and tape recorder stay close to all this, capturing the reactions of passers-by and city residents. Solidarity on the one hand, vicious insults on the other. A deep divide runs through the “home front”.

Sarajevo–Rimini. This route once took ten-year-old Mirela to safety from the Bosnian War in 1992, when she was evacuated to Italy by a United Nations convoy along with a group of other orphans. Their stay was to be temporary, but no one came to pick her up. So Mirela began a new life on the Adriatic coast. As an adult, she returns to her homeland in search of a mother whom she last saw as a four-year-old, a journey accompanied by many questions: Why was she among the few who were sent to exile? Would it have been better to have stayed in Sarajevo, free of guilt? Mirela finds no clear answers. But from the traces she gathers and the threads that cross in her life, “Dom” weaves a sensitive meditation about identity and belonging.

Helsinki by night. A car driving through rain-soaked streets, hardly a soul in sight. Jani Peltonen uses an old camera test to repurpose the Kaurismäki-like shots for an apocalyptic scenario: The radius of the drive roughly corresponds to the area that would be affected by the shockwave of a nuclear bomb explosion. In a way, Peltonen, who works with split screens in “Equal Dust”, breaks up and rearranges the space-time-continuum. Because the street images are overlaid by the narrative of the pan-European commando exercise “Able Archer 83”, with which NATO simulated a nuclear war in November 1983. An action that not only prompted the Soviet Union to station real warheads in East Germany – the Finnish music scene, too, processed the smouldering fear in hauntingly pathetic contributions to the Eurovision Song Contest. Singer Kojo, for example, warned against closing one’s eyes – and was promptly punished with zero points. “Equal Dust” is a journey back in time to the Cold War and anticipated end of the world, but no less a document of expressive hairdos and a hurtful song competition.

We don’t see where they are at first, we just hear one of the two men speaking in voice-over, in Hebrew, the Israeli who can’t sleep while his Palestinian boyfriend tosses and turns beside him in bed, plagued by nightmares, everything is more heightened by night. As the speaker makes clear, they’re at home in Paris, their dog nestled between them. But his account only touches on that in passing, it’s more about trying to make sense of the political situation back home: a war, an ongoing catastrophe so terrible it’s impossible to truly describe. Maybe any such attempt is futile, but what else can one do?
The speaker’s turn of phrase is formidable, his words spiral and turn around on themselves, talking of horrors, protests, discrimination, but also of family, intimacy, the memory of joy. The images fold back on themselves as well, shuttling through the dark apartment but also leaving it for the world outside, metro stations, indeterminate landscapes, streets in snow. They also work with the contrast between light and dark, although darkness mostly dominates, too. Yet there is still talk of waking up in the morning, of new dawns, however intangible or impossible to reach, and the images of the bed by daylight and the man waking up in it carry infinite tenderness. What else is left to hold on to than that?

In life, people do things they are proud of, and others they are not proud of – but it is impossible not to be proud of having participated in the Spanish Civil War (1936–1939), even if the Spanish Republic and its alliance of International Brigades lost. This is one of the American veterans whose war memories – bitter, but marked by self-respect – are honoured by this film. The Abraham Lincoln Brigade consisted of US volunteers who fought against Spanish and German fascism and for democracy under adverse conditions and without party affiliations until 1939, while the US government pursued a strict and ultimately fatal policy of appeasement. A refreshingly undogmatic document with a wealth of fresh archive material.

A piece of land awaits Déni Oumar Pitsaev in the Pankisi Gorge, a Chechen enclave in the Georgian part of the Caucasus. His mother bought it for him, hoping to bring her son, who was socialised in Western Europe, back to his Chechen roots. When he arrives, he realises that the gift comes with strings attached: Relatives and friends from the neighbourhood constantly ask when the 40-year-old Déni with his receding hair intends to start a family. When he counters with his own vision – building a treehouse for adults ten metres from the ground, a childhood dream – he triggers complex debates about the relationship between the individual and society and what historical conditions it is subject to: The region is deeply scarred by the effects of the Chechen War, the wounds extending even to his estranged relationship with his father. In all this, Pitsaev’s manner of confrontation is always extremely delicate, never turning into an attack. With expert curiosity, he approaches a world that is both completely alien and home to him.

The film opens with an image of the statue of Frenchman Marquis de Lafayette who fought on the side of the rebels in the American War of Independence (1775–1783), to which is added a diffuse soundscape in which one can distinguish the extremely slowed down noise of helicopter rotors. “The music of America today is the helicopter in Vietnam. That’s ‘musique concrète’,” de Antonio explained in 1969. By recalling a time when the so-called New World was a British colony itself, the US invasion of Vietnam is put in the context of a long history of liberation whose contemporary heroe is the Vietnamese people. “In the Year of the Pig” remains one of the most unusual and illuminating films about this war and others that followed.