“Words are the only instruments I have”, says Aslı Erdoğan in this powerful audiovisual collage. The writer, physicist and human rights activist who lives in exile in Berlin writes against the disappearance and loss of her own language. As a former political prisoner in Turkey, she knows only too well what autocratic violence and oppression intend: to silence people.

In this sense, this filmic portrait sets itself vociferously against the silence. Words flicker between fragments of the history of protest in Turkey. Working with text, photography and archive material, the film embarks on a vibrant visual and acoustic journey through places and times that shaped Aslı Erdoğan’s homeless life. Taking inspiration from her autobiographical collection of prose, “Requiem for a Lost City”, individual history becomes collective. A many-voiced choir reminds us that language is the thing that nonetheless holds everything together.

This detailed and sober look at the issue of nuclear power begins where Germany is currently standing: with shutting it off. It’s precisely because the film is anything but alarmist that the alarming aspect of the situation becomes clear. The nuclear nightmare is not over; a safe final nuclear waste repository is not in sight. And yet, boosted by the coal phase-out, many people seem to see “clean” nuclear energy as an option again. The terror of climate change trumps the terror of the nuclear worst case scenario. A zero sum game.

Carsten Rau succeeds masterfully in calmly probing the heated controversy. He talks to people who live with and off nuclear power. Engineer, scientist or innkeeper, he very deliberately frames them all with the same mixture of seriousness and nonchalance. The story is told without dramatisation, but with stunningly “beautiful” images that make the fascination with this technology quite comprehensible. When hip French nuclear engineers finally try to join the front line of climate protesters, we realise how false the talk of an “unavoidable option” is and always has been. The portrait of a society emerges that walked into a blind alley with open eyes and is slowly coming to realise that with every step it takes it is moving further away from the exit.

In the mythology of the Kikuyu community the Mugumo, the Kenyan fig tree, represents transformation and rebirth. This multiplayer VR experience invites us to witness a sacred ritual: Dancing around the Mugumo can turn a man into a woman and a woman into a man. We follow Waicici, a genderless person, in the quest for the most honest version of themselves.

Intended as a documentation of Polish artist and theatre-maker Tadeusz Kantor’s “informal painting”, Mieczysław Waśkowski’s film develops a hectic experimental life of its own. The gestural application of paint is staged on changing spatial levels by means of glass plates, camera movements and lighting, making not the painter but the abstract form-finding the movie star.

At first glance, Brett Allen Smith’s memory worlds seem slightly otherworldly but peaceful. There is a little pug – curious, bouncy and, most importantly, alive, a harmless explorer of lawns and living rooms. At the same time, the director is driven by an inner fracture, an irritation to be illuminated by means of phone conversations with family members: How real are the memories that had such a tremendous impact on him? Like the hill towering in front of Smith’s inner eye under which two dogs lie buried. And there are sunflowers, imposing plants that are impossible to pick for his five-year old’s hands because their roots have bored so deeply into the soil.

Today the director is a father and dog owner himself – there are shots of a baby and a pug – and his thought construct, maybe even something that shaped his identity, is blurring. The phone calls with his sisters lead nowhere. On the visual level, “Au Revoir, Pugs” plays with images, animation and nostalgic effects, while melodies can be heard from far away, sweet and melancholy but also a little uncanny. A compact work of less than ten minutes, a soft-toed sneaky jolt.

Anyone interned in the Nazi Jewish transit and collection camp Westerbork in the occupied Netherlands faced death: The trains left to Auschwitz from here, to Sobibór. In 1944, the camp commander ordered the prisoner and cameraman Rudolf Breslauer, who was murdered shortly afterwards, to film the camp, presumably as visual evidence of his own “work performance”. Harun Farocki, West German doyen of essayistic image criticism, used the surviving silent material to compose an equally silent sequence analysis commented only in title cards. It is surgery on the hidden narrative, not open heart surgery.

The history of communism as the story of its crises: The two authors Ralph Giordano and Hans-Ulrich Barth take up various uprisings and protests to demonstrate the discrepancy between the claim to power and the reality in “socialist imperialism.” A more nuanced light is shed on individual uprisings, while at the same time feeding into stereotypical Cold War images of the enemy.

A poetic journey based on an Iranian children’s book. A boy and a girl are far apart and miss each other. He wants to go to her by ship, but the autumn storm upsets everything. The dove doesn’t wait until spring and helps the boy and girl find each other. The horse also tries to reunite the two.

Perth has broken off contact with Poon. What’s left are images showing the two men’s sex life. Perth was Poon’s twenty years younger cinematographer. His images, as impressive as they are intimate, contain the beginning and end of a relationship which Thunska Pansittivorakul confronts again for “Avalon”. A painful look back that raises existential questions and is immediately affecting.

“In Thailand, sex is considered shameful, sinful, disgusting, and not to be spoken of in public. Sex is a personal and private mystery, revealed only to those who engage in it together”, Thunska Pansittivorakul comments his film in which he liberally subverts precisely this taboo. It shows not only two men who meet and unite in explicit poses – Adolf Hitler and King Rama VII, too, show up at a Berlin airport, the tender serenade of a Thai prince (said to be an expression of his unrequited love for a foreign princess) enters into a dialogue with the exuberant electronic compositions of the Thai musician Space360. And time and again the planes denoting distance and leave-taking fly by on the horizon. “You used to like my cock more. Don’t you remember?”

In this cinematic conjuring, Ante Zlatko Stolica remembers childhood fears triggered by a deaf woman in his grandmother’s village. The ghost of Janja, an allusion to the Slavic fairy tale character of Baba Yaga, haunts his dreams, lurks in dark places and joins forces with other horror characters. Still lifes, horror films and a gloomy soundscape evoke the unease that still disturbs the director, even after Janja’s death.

Between coming and going time feels leaden – a half-life in the light and dark contrasts of a linocut. The narrating voice’s mother cares for seniors in their homes for five euros an hour. At their bedsides the ticking clock counts down the working day, caught between the frightening sounds of the heavy breathing that comes with impending death and the roar of promises made by television. The dying are mother’s livelihood.

Tree sitting is an important part of climate activism. The “occupation” of Dannenröder Forst in 2019 was meant to prevent its clearance for a highway. The people holding out in the airy heights of their tree houses were dependent on support and supplies from the ground. This help came from locals who would never have dreamed of being part of a resistance movement before. David Klammer’s film shows how brand-new alliances are formed in the face of environmental and climate destruction while realising how powerless words are. These alliances could last – even if the trees, like those in the “Danni”, fall victim to the chainsaws in the end.

The film opens with the wedding of Garik and Hasmik and ends with a decorated tree for their son’s first Christmas in the new house that his father built himself. Between these fixed points of middle-class family life, nothing is as heteronormative as this bracket and above all the political and religious mainstream in Armenia would lead one to expect.

Hasmik is a lawyer who fights for LGBTQIA+ rights, her husband appears in the media as drag performer Carabina, does sex work and makes his life in a queer-phobic environment the subject of an autobiographical theatre performance. The film, which evolved out of close friendship and is always one step behind the wild energy of Garik/Carabina, takes a precarious, raw, but also utopian-tinted look at current social struggles. The longing for normality, emancipation and responsibility find themselves exposed – sometimes powerless and unprotected – to violent defamation. TV images show the zeal behind the attempted construction of homosexual and trans persons as “Un-Armenian.” Meanwhile Carabina, in a moment of rest from plastering the house, trowel in hand, plays a song by Charles Aznavour, whose family came from Armenia – “What Makes a Man?”

A quote by the Soviet futurist Vladimir Mayakovsky about Lenin frames the plot of this film: A dead man who is “more alive than the living” today. On a tour through the Union of Soviet Republics, the film team meet friends “in the full sense of the word” without mentioning their names: encounters with people in the Soviet Union in 1970.

A green lawn like an unused carpet, encircled by a neat forest edge, in the background the steaming cooling towers of a coal power station – impressionistic camera images from Lusatia. They summarise in one pan how a used-up utilitarian landscape is trying to recultivate itself. Can ancient identity and language be re-discovered amid this strange artificiality? The director travelled through this region in search of her origins. She was born here, in Lusatia. This is her home and that of the smallest of all Slavic peoples: the Sorbs.

She thinks about the assimilation of this cultural and linguistic community with the indigenous people, about its history of oppression in the various German systems, about a region caught up in structural change and the identity-shaping power of words – even if one has to learn them anew first. She meets a German Anna who becomes a Sorbian Hanka. She encounters people dedicated to preserving the traditions. The younger folks especially see their Sorbian-ness as a commitment to a community spirit, if not – like the artist, Hella – as an alternative way of life. Accompanied by old and new Sorbian sounds, along the filmmaker’s offscreen reflections, the many-voiced portrait of a nation within the nation emerges who reclaims its culture out of the local museums back into its everyday life.