There are large paintings showing views of houses wherever you look. Each house is meticulously outlined; at first glance, they all look the same. Sometimes they keep their distance from each other, sometimes they seem to float in the void. Combined in ever new arrangements, these houses seem strangely unlocalised. With stencil and brush, Johannes Kloosterhuis is already working on the next painting. Each house has its own story, but perhaps the idea of privately owned homes is an outdated ideal, he muses aloud.
As he draws, Kloosterhuis thinks about different forms of living and housing. He himself prefers to look at the world from his window, enjoying the view of car park roofs, gardens and trees. His usually monochrome tableaux, though, have no horizon. Perhaps Kloosterhuis’s artistic vision are so fascinating because they develop an unfathomable life of their own. We get the chance to watch with the camera as they take shape, as a new miniature house, a new miniature fate emerges with every brushstroke.

Picture postcards, travel brochures and holiday photos are all this merrily caustic collage needs to portray moods and desires between the fall of the Berlin Wall and German reunification. In spring 1990, the first Interflug plane carrying GDR citizens touched down on Majorca. About the mediterranean colours of the island, the first-person narrator remarks in the voiceover: “We knew them from the postcards sent by our West German relatives. This was the West, this was West-West.” Ostensibly naïve, her recollections nonetheless develop an ironic undertone. However blue the sea shines in the photos, however loud the castanets play, the travel group with their East German money are never more than onlookers in this half-board paradise. Everything seems like an empty promise: the bursting oranges on the trees, the sumptuous breakfast buffet and the giant hotel pools.

Rose and Rolf in the still-young FRG. He, 13 years her senior, was in the Second World War. She, who wants to have many children, accepts his proposal and leaves school. Rose watches Super 8 home movies from the fifties, sixties and seventies with her granddaughter Annika Mayer, the director of “Home Sweet Home”: her two boys in short leather pants, a home with a manicured front garden, dad coming home from work, mom cooking soup with sausage links. Rose does not recognise herself in these ideal images of the German economic miracle. This pretty young woman is a stranger to her.

Annika begins to ask questions. Together with her grandmother, she starts to look for traces of domestic violence in the latter’s marriage, which is invisible in the films. But Rose’s open narratives gradually make her experiences tangible. What biographical abysses may lurk behind Rolf’s proud smile? Judiciously deployed slow motion effects dissect the apparent domestic happiness. Atonal and hyperrealistic sounds lie under the distorted soundtrack. The birds sing all too happily, the idyll suddenly seems deceptive.

The work of Berlin-based filmmaker and artist Jack Wolf is based primarily on investigative research into conflict and environmental issues as well as migration. He also operates in political and social epicentres using state-of-the-art technology and innovative hardware. In this short film he ties all these strands together succinctly and precisely. “I Don’t Think I’m Alone in This” was shot with a time-of-flight camera, which is used in 3D technology and designed to give machines, in the broadest sense, human perception. So visually everything is about data flow, numbers, and transformation. In terms of content, the fate of a young man who fled from Damascus to Beirut as a child ten years ago becomes palpable.
Speaking from the offscreen of a cramped room that is both safe haven and cage, Amjad Bahloul talks about the past. About how wonderful it was to meet all the people in the street, play football, interact with the real world, a blessing. A blessing in the cursed loneliness of a foreign country, as it turned out for Amjad, were Facebook, YouTube, and the like – his only means of social contact. “This lightens the burden,” he says. And now they could help him and other refugees find their way home, because the Syrian regime has fallen. He learned about it from a post …

When parents can no longer fulfil their duty of care, the children’s world often falls apart. Nothing stays as it was. Suddenly it is no longer mum or dad who are in charge but the youth welfare system. Daniel Abma followed a youth housing group in a rural area over several years, showing professional educators who want to give five boys between the ages of seven and fourteen what they need most urgently, day by day: security, orientation, a home.
The documentary focus is not on the children but on those who take the parents’ place. They sometimes remind us of Don Quixote tilting at the windmills, for there is a diffusion of responsibility between school, youth welfare services, and absent mothers and fathers. Words fail when adults do not keep appointments, when those in charge capitulate in the face of racist bullying and propose some “time out” – for the bullied boy – in a psychiatric facility. It would be easy to denounce these mechanisms, but that is not the point Daniel Abma wants to make. His observation, both emphatic and reserved, looks questioningly into the gaps in the system – with those who are in danger of falling through and those who try to fill them with affection. He makes us suspect that the answer is not to close all the system’s gaps. It is people who are there for other people and take responsibility.

We all know photos with painted-over or cut-out faces. The repeatedly inserted hand that works on family pictures with pens and other utensils seems like a refrain. The attempts at eradication are audible. They are a dissonance transferred to the body. Scratch, distort, remove. Usually a woman’s head.
Even if the narrator speaks in the third person, even if the hand may not be his hand, these could be his own experiences. The fragmentary descriptions revolve around a mother who beats and tortures her children. It is a childhood in permanent fear. How do you deal with the memories and scars in adulthood? Can the experience be put into words at all? Why do you feel strangely alienated from your siblings who suffered the same? David Kind’s essayistic approach to the trauma of violence is questioning. The doors of the title are opened with extreme caution.

A train rattles in the distance, a heron stalks through the water, children practice gymnastics on the promenade. A couple is on its way to the opposite bank, hopping from stone to stone. One of the stones is shaped like a turtle, symbolising wisdom. An elderly man sings beneath a concrete bridge, his voice echoing. Moving snapshots of the Kamogawa, the wild duck river in Kyoto, develop a captivating rhythm that is easy to get lost in. The men, women and children seem absorbed in their activities and themselves. Like the fisherman who is downright surprised by the fat fish on his line. Sometimes the camera also peeks into the houses behind the embankment. An elderly couple make fabrics with fancy patterns in a workshop, the regular clacking of their loom has a soothing quality. The images are full of cheerful serenity.

Three directors prepare a film about the chemical factory in the Cologne district of Kalk, on whose former grounds a shopping mall has been built. With some self-mockery they talk about their investigation and search for sources, their capitulation to the resistance of the material. Meanwhile, an archivist struggles with a mis-spooled 16mm film. Historical images splutter across the monitor of his analogue editing table. The silhouette of the factory with its towering chimneys is discernible. Site plans are shown, chemicals are blithely mixed. In an album, the filmmakers discover faded photos of female forced labourers. Suddenly, questions arise: Which stories are kept, which forgotten? Throwing away is part of his job, after all, the archivist explains in the finest Rhenish accent. What does this statement mean for the directing trio?

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.

What does it mean to live a nomadic life in Germany today? How do people see you when to keep moving is more important to you than possessions and social status? What are the prejudices faced by people who work outside the 40-hours-per-week regular job model and want to be fulfilled? To get some answers to these questions, Anna Friedrich walks part of the way with four women who prefer travelling to settling.
The journeywoman Magdalena loves the intensity of permanent new beginnings, but travelling also keeps her from working in her dream job as a qualified farmer. As an activist, Johanna lives in her refurbished van, which she has parked at various spots for years, and frequently takes part in political protests like forest occupations. Elwera, a former tightrope artist, and her granddaughter Ghislaine belong to the Yenish community who move from market to market, continuing a generations-old tradition. Director Anna Friedrich uses the conversations to shed light on her own longing for being on the road, but also for a critical reflection of the settled world in the eyes of these women. The potentials of a nomadic existence thus emerge – and how they are in danger of wasting away between settlement permits and garden fences. Stepping to the other side of the fence opens possibilities.

There was an eery silence after a fire had destroyed the Moria camp completely in September 2020. Not just locally, but in public discourse. The world did not seem particularly concerned with the inhumane conditions in other camps on Europe’s external borders or the countless pushbacks in the Mediterranean. Nor did the arrest of six adolescents who were accused of arson resonate in any audible way – though even a second glance at the circumstances of the investigation and the criminal proceedings revealed the actions of the Greek judiciary to be questionable. Not to mention the underlying refugee policy of the European Union.
Jennifer Mallmann dares to take this second glance with her film. At its centre is her correspondence with Hassan, one of the convicted youths, who tells her of his everyday life, his desires and fears from prison. Calm, precisely framed images document “normality” on the fringes of Fortress Europe. They show how strategical isolation and the ensuing structural exclusion work. If you want to know how our community of nations imagines its future you only need to look at the newly-built futuristic high-security camps, where new arrivals are treated like people who have committed serious crimes.

Pregnancy, birthing and parental care are strongly charged social roles. The partly absurd public discourse about them – reinforced by hyper-positive media images and stereotypes – makes natural concerns feel less and less natural. Evolutionary necessities have been turned into ciphers whose collective emotional over-forming leaves next to no space for personal experience. In this phase of life, self-awareness and external perception often diverge substantially. There is usually little room, neither for fears and doubts nor for any other emotion, outside the generally prescribed bliss. Prenatal stages of development seem pre-defined, standardised, tried and tested. Little can be done “right”, much “wrong”. Every decision for or against a pre-natal optimisation measure counts. Nothing is left to chance.
But what if chance strikes anyway? When the ultrasound diagnosis yields a painful result? How does obstetrics, obsessed with detail, handle deviations from “the plan”, how does it deal with the fact that statistically one in six pregnancies ends in miscarriage? Filmmaker and editor Irem Schwarz’s found footage collage is a haunting combination of terribly omnipresent cliché imagery that addresses these relevant questions in a voice that is more than just her own.

A brief historical summary to begin with: The Lagos International Trade Fair centre was built in the mid-1970s, intended to serve as a marketplace for the non-aligned states. Archival footage and inserts alternate abruptly. While the news images of the time are rather propagandistic in tone, the inserts supply the sober facts.

Some fifty years later, vast tracts of the exhibition halls are under water – an ideal place for ferns and other humidity-loving plants. The initially static camera begins to move. Young craftsmen have converted one tract of the giant complex into workshops: they hammer, carpenter, repair bicycles, prepare meals. There is also a lot of activity outside the rambling site with its artificial lake; people are still trading; everyone is busy with something. A woman’s voice remembers bygone days while two young men ride a bicycle through an empty exhibition hall. A building may have lost its original purpose, but new and independent life has moved in. An open, trans-historic space in the making.

From a distance, the glass greenhouse looks like a spaceship which could have landed decades or only minutes ago. In any case, the Botanical Garden in Berlin seems to belong to another era. A group of young people are exploring, feeling plants, trees, and the building according to their very own criteria. Are they aliens? Are they imitating the expeditions of German explorers from the colonial period?

The commentary muses on the history of the place: at the end of the 19th century, work began on the construction of the new greenhouses of the Botanical Garden in Dahlem to bring the world to one garden. This idea formulated a claim of omnipotence, too. In the rambling park, the camera comes across the naturalistic statue of a semi-nude man sowing seeds. It was created by the sculptor Hermann Joachim Pagels, who was very successful under the Nazis. The deeper the film penetrates the thickets of this garden, the more traces of imperial and colonialist thinking come to light. But the Botanical Garden is also a utopian place. What if this greenhouse-spaceship were to take off to distant spheres again? Could the plants guarantee the survival of our species on other planets? But perhaps they have a different plan, a life of their own?

In recent years, the number of diagnoses of attention-deficit hyperactivity disorder has skyrocketed. What are the reasons? Does a society geared towards efficiency use the label ADHS to weed out anyone who does not fit its frames? What are the consequences of the fact that medication treatment has become almost ubiquitous? Could Ritalin and the like have become the doping of the performance society?

In their very personal documentary, Gitti Grüter, diagnosed with ADHS since puberty, sets out to find answers. Grüter talks to five women who have been officially diagnosed with this disorder about lack of concentration, impulsive behaviour, overstimulation, relationship problems, depression and insomnia. The open conversations gradually reveal how hard life can be for women with ADHS, because social stereotypes of femininity often prevent or delay the right diagnosis. Through the calculated use of filmic means, Grüter manages to convey to the audience a sense of the permanent and overpowering inner and outer chaos. Skilfully and with a generous dose of irony, they focus on how people suffering from ADHS are stigmatised – and not least on the role of gender stereotypes in this process. The conclusion is surprising and encouraging.

The winters in the Siberian taiga may be long, but at least Moscow is far away. In the early 1990s, a religious community lead by former traffic cop Sergei Torop settled in the endless landscape at the foot of the eastern Sayan Mountains. After a religious revival he calls himself Vissarion, wears flowing robes, long hair and acts as the Son of God on earth. Misty-coloured portraits on which “the Teacher” gazes obliviously into the distance hang in the homes of his followers. Together they have created the model town of “Abode of Dawn”, also called “Sun City” by the locals, to build a new society.
Director Kristina Shtubert travelled to Siberia five times between 2013 and 2022. Her gaze is observational, less concerned with the search of faith and meaning than with the question whether the Sun City dwellers are happier here than in their discarded lives. And what would their alternatives be? More and more, the long-term observation turns into a post-Soviet narrative of a faded-out state. Meanwhile, the militarisation of the country progresses. Moscow is coming closer.