A cyborg of a film, the work is a living interaction of computer graphics and nature. Shaped in real time by weather patterns, the film’s rhythm and sequencing is tied with planetary data from over forty locations around the world. In the spirit of geomantic practice, this truly magical experience is about listening and reacting to Earth’s stories.

In the 1970s, the free spirits of the Clara Mosch artist group from Karl-Marx-Stadt declared the GDR a happening zone. A poetic film portrait about the power of art.

The train ride is deadly boring. The landscape rushes past as a buzzing surrealist kaleidoscope of colours and Ariel and Paul pass the time by drawing their worst nightmares for each other. For Paul it is his mother swimming towards him on the open sea to drag him underwater, for Ariel it is the confrontation with a psychotic woman in the bathtub. What starts out as a game turns uncanny when fellow traveller Gilda joins them – and begins to tell them that the eeriest thing ever happened to her. She hypnotised her demented husband in his sleep. The one who answered her had been none other than God. An indignant God, a disgruntled God and finally a downright angry God, for she had absolutely refused to stop asking her sleeping husband: “Why do we exist?”
With an incredibly precise sense for the moment when the profane suddenly develops the potential for horror, Jocelyn Charles takes us on a magnificent psycho-trip. The director leaves it to the audience to determine whether to watch the 2D animation as spot-on genre entertainment or whether to take in the undertones: the hubris of humans who constantly play God and want to solve every mystery, for example. A hubris that does not remain without consequences.

How are art and social reality connected? How can art respond to the horrors that happen in this world every day? At what point does art become political, at what point corrupted by the market? Leon Golub (1922–2004) works on huge canvases in his New York studio, uses press photos as models, distils gestures from them, applies paint, removes it, scrapes free what was hidden. The process has a violent side – like the martial motifs of his works. They show shootings, tortures or grotesque figures that enjoy their inhuman acts. These are motifs usually unearthed by investigative journalism in times of war. Now they are hung in an exhibition room supposedly free from the banal – and shock the viewer.

“Do not attempt to reason with this movie. It is raving mad and makes no sense at all.” Aria Covamonas places this announcement right at the start of this wild cutout animation ride through Chinese and Western history (of philosophy) – and keeps their word. Countless figures appear in seemingly arbitrary order who, with no discernible common thread, condemn to death, argue or flirt – but do it in the most absurd and funny way. At one point, for example, Plato appears, who must be bathed by the elephants because he spent too much time in his cave. But Mao, Mickey Mouse, Nietzsche and Lacan also make appearances. They are all taken from the public domain, as are the Chinese dialogues which issue from their mouths, edited by rhythm; the English subtitles have nothing to do with them.
According to Covamonas, any interpretation is possible – and welcome. Nonetheless, themes begin to emerge: The arbitrary use of violence that characterises every authoritarian regime is lampooned, and so is the absurdity of every canon. But Covamonas, too, is influenced by it: A visual homage to Dadaistic collage art à la Hannah Höch, an acoustic reference to the noise of early sound films, this exuberant treasure-trove of sampled global culture can be thoroughly enjoyed and invites us to discover references while drifting through it.