Languages of the world

The 1960s in Indonesia were a period of dramatic political change and turmoil, with Suharto’s coup ousting Sukarno and leading to a violent anti-communist purge. Nana, a gentle, beautiful young woman, has been badly affected by the conflict. Her husband was kidnapped and taken into the forest. Although she managed to escape from the gang leader who wanted to force her to marry him, the incident cost her father his life and drove her into poverty. Several years later, she is living comfortably as the second wife of a rich Sundanese man, with a maid to help her adjust to her new environment. But Nana’s past re-emerges in her dreams. Kamila Andini’s elegant direction effectively adopts her protagonist’s point of view, integrating her trauma into the film’s narration. Played with subtlety by Happy Salma, the secretive Nana seems never quite certain about her husband’s death and her memories are, perhaps for her own good, not always complete. This ambiguity informs the film and, combined with lush cinematography and a deep sense of nostalgia, makes Nana an elegiac wonder. At its heart lies an unexpected female friendship that feels like a crucial lifeline among the sea of adversities caused by men’s brutality.

In the Bolivian highlands, an elderly Quechua couple has been living the same daily life for years. When an uncommonly long drought threatens their entire way of life, Virginio and his wife Sisa face the dilemma of resisting or being defeated by the environment and time itself.

On the final journey back from high in the Andes down to the Amazon jungle, the director remains haunted by the film she has just completed about the Huaorani Indians and the anthropologist Laura Rival. A farewell to this alien people, strange and unfathomable, but also to her own people who are no easier to understand – the white helpers, researchers, filmmakers… Destroyers?

On the Tibetan grasslands, Darje and Drolkar live a serene and ordinary life with their three sons and the grandfather. A condom sparks a series of embarrassment and dilemma, breaking the harmony of the family. What matters more in the circle of life and death, soul or reality?

Embrace of the Serpent tells the epic story of the first contact, encounter, approach, betrayal and, eventually, life-transcending friendship, between Karamakate, an Amazonian shaman, last survivor of his people, and two scientists that, over the course of 40 years, travel through the Amazon in search of a sacred plant that can heal them. Inspired by the journals of the first explorers of the Colombian Amazon, Theodor Koch-Grunberg and Richard Evans Schultes.

Mira, a young woman from Russia, comes to Dushanbe, the capital of Tajikistan, to visit her father, a player who often loses and finally even has to give away Mira to an old man. But Daler, a young player, falls in love with Mira and simply abducts her into his rather weird world. Daler is the boss of the local, thoroughly rotten aerial cableway. Its faded yellow cabins are suitable for every cargo: tourists as well as for hay, beer crates, stolen goods and even as a love-home for a clandestine rendez-vous. For Mira, Daler arranges a romantic picnic, floating between heaven and earth. And so begins the love story of Mira and Daler. When the movie ends (but not the love), Mira will have got to know a strange, sometimes exotic world. She will have seen a civil war. She will have accompanied her father to his death and Daler on the way to a new life.

In a traditional tribal society in the South Pacific, a young girl, Wawa, falls in love with her chief’s grandson, Dain. When an intertribal war escalates, Wawa is unknowingly betrothed as part of a peace deal. The young lovers run away, refusing her arranged fate. They must choose between their hearts and the future of the tribe, while the villagers must wrestle with preserving their traditional culture and adapting it to the increasing outside demands for individual freedom.

An absorbing portrait of the 18th-century Armenian poet Sayat-Nova which is brimming with metaphors and dreams. Parajanov created a melting pot based on the Armenian and Georgian cultural traditions with their rich religious symbolism and the expressive powers of cinema, the modernist folk art of the 20th century. This classic by Parajanov is not a dramatised portrait of the poet Arutyun Sayadyan, better known as Sayat-Nova (the King of Songs’), but an associative portrait full of metaphors and dreams, arabesques and still lifes. It is a film designed like an oriental tapestry: quirky and unpredictable in line and colour, but at the same time expressive of great aesthetic harmony. The Color of Pomegranates is also a statement about the Messianic role of the artist, in this case the filmmaker Parajanov, who regarded this film as his finest.

María, a 17-year-old Kaqchikel Maya, lives with her parents on a coffee plantation at the foot of an active volcano. She is set to be married to the farm’s foreman. But María longs to discover the world on the other side of the mountain, a place she cannot even imagine. And so she seduces a coffee-harvester who wants to escape to the USA. When this man leaves her behind, María discovers her own world and culture anew. Director Jayro Bustamante grew up in the region of the Kaqchikel Maya in Guatemala and returned there to make his film. He held workshops, asked people to tell stories from their own lives and examined the current living conditions of the Maya at close range. In doing so, he learnt about the special connection the women there have with the rituals of their mothers and grandmothers. The plot picks up the rhythm of a life defined by ancestral beliefs and traditions. An unfamiliar daily routine awaits the audience, far from the globalised world. IXCANUL is not a film about Indigenous culture but one that was developed from within it.

Rwanda, 1973: high up in the mountains, at the source of the Nile, a black statue of the Virgin Mary watches over a Catholic boarding school for girls. Here, during days filled with classes, mass and practical work, the daughters of politicians, officers and businessmen are educated to one day become productive members of the country’s elite. Whether Hutu or Tutsi, the girls share their curiosity, dreams and joie de vivre. However, the social dynamics and increasing conflicts that characterise the school microcosm mirror the ravages wrought by the colonial order. Deeply symbolic images hint at the genocidal violence that would later engulf the entire country in 1994.

Nanook and Sedna are the last members of their ethnic group and live in a yurt on the snow-covered fields in the far north. Spring arrives earlier than usual, ice fishing is less productive than it used to be and airplanes make their way in the sky. Sedna also notices that Nanook is beginning to forget things. In beautiful pictures Milko Lazarov tells this calm story in gentle reference to the great pioneer of the documentary film Robert J. Flaherty with his Nanook of the North.

In this newly restored Bolivian classic, a man remembers his life while on a journey which will help him expiate his sins and which will result in his death. The focus on the story is on a man who has betrayed everyone he knows. He is planning to perform an ancient ritual dance which will end with his life being taken. He journeys from where he was living back to the village where most of the people he wronged still live. As he journeys, carrying his distinctive dance costume, his story is told in flashbacks. Once he gets there, he gets involved in the affairs of the villagers once more.

In Colobane, people expect the return of Linguère Ramatou, a former local girl now rumored to be richer than the World Bank. But her generosity has its conditions: she offers a check of ten billion for the death of Dramaan Drameh who refused to admit that he was the father of her child 30 years ago. "Life made made me a whore, now I'm turning the world into a brothel" she tells the citizens of Colobane.

Félicité is a proud and independent woman who works as a singer in a bar in Kinshasa. Whenever she goes on stage, she appears to leave the world and her everyday worries behind. Her audiences are quickly infected by the rhythm of her music and her powerful, melancholy melodies. But then one day Félicité’s son has a terrible accident. Whilst he is in hospital she desperately tries to raise the money needed for his operation. A breathless tour through the impoverished streets and the wealthier districts of the Congolese capital ensues. One of the bar’s regulars is a man named Tabu who has been known to get carried away in every sense of the term. Tabu offers to help Félicité. Reluctantly, she accepts. After his spell in hospital, Félicité’s son has a hard time picking up his old life, but it is lady’s man Tabu of all people who manages to coax him out of his shell. Félicité’s sparsely furnished flat with its permanently defunct fridge becomes a mini utopia in a country that holds no hope for most of its population. The trio forms an eccentric community thrown together by fate, each of whom is free to go their separate ways together.

Unemployed Vijay is the youngest in his family consisting of his widowed mom, and two brothers. His passion is poetry - frowned upon by his brothers - who want him to find gainful employment instead. Vijay's poems are quite radical in which he laments about the poor, the destitute, and the arrogance of the rich after the departure of the British from India. His efforts to get them published are in vain. He takes to drinking, gets in trouble with the law, is disowned by his brothers, ends up at a brothel and befriends a prostitute named Gulabo. Gulabo is sympathetic, listens to him as he pours his heart out, and decides to assist Vijay. Watch what happens when Gulabo approaches some of her affluent clientèle to assist Vijay and try and get his work published, without revealing that they are written by an alcoholic, disheveled, homeless man. (imdb)

Lamb is a drama about 9 year-old Ephraim and his constant companion sheep, Chuni, in the vast volcanic canyon land of Ethiopia. Ephraim’s affection for Chuni deepened after he lost his mother to famine the year before. Consequently, his beloved father sends him and Chuni faraway from their drought-stricken homeland to live with his distant relatives in a greener part of the country. Ephraim soon finds himself to be a homesick outcast who is always getting into trouble. When his uncle orders him to slaughter the sheep for the upcoming holiday feast, Ephraim devises a devious scheme to save Chuni and return to his homeland.

The Chinese make everything and the Malagasy fix everything. The people of Madagascar pride themselves on producing things out of nothing: tires transformed into shoes, oil lamps made out of light bulbs, wheelbarrows fashioned from scrap metal. You see ingenuity, not underdevelopment, in their practices. A return to a conservationist lifestyle that encourages recycling, fraternity and self-reliance is entirely of the moment and makes perfect sense in the midst of a global economic crisis. Will the world pay attention? Filmmaker Nantenaina Lova venerates the family business, the clever artisan, the resourceful craftsman and those who possess the ability to create using everyday objects. The Malagasy Way is a poetic, proverb-packed lesson in creativity and resistance that offers fresh logic on how to live. By cultivating lifes treasuressharing, ancestral knowledge, a good soul and the sweetness in bitternessthe Malagasy hope to teach the Western superpowers a thing or two.

Nabat and her husband Iskender, an old and sick ex-forestry worker, live in a small isolated house far from the village. War has been raging for some time and their son has been killed at the front. Their sole means of survival is the sale of milk from their only cow that Nabat takes to the village every couple of days. As the shadow of war envelopes the region the village is slowly deserted by its inhabitants. Following Iskender’s death Nabat has to survive in a now abandoned village under the regard of a she-wolf.

An ageing father waits, in vain, at the bus stop for his son Raghu, a student at the University of Trivandrum, who is supposed to be coming home for the holidays. The elderly Chakyar’s eager happiness slowly turns to disappointment and then anxiety. After several days with no news of Raghu, his family learn that the police have arrested him for singing revolutionary songs at the university’s annual fête. Chakyar goes to the capital, hoping to find support from the Minister of Internal Affairs, and is soon joined by his daughter, who does not, however, share his optimism. When it becomes clear that Raghu cannot escape a jail sentence, the old man gradually loses his reason … In Piravi, Shaji N. Karun denounces not only the corruption that exists within the establishment, but also focuses on the impotence of the individual in the face of an oppressive system. By keeping Raghu off-screen, the director conveys a sense of absence and uncertainty with a rare intensity.

A man from Kathmandu and his wife have been trying unsuccessfully to have a child. The man travels to the mountains of eastern Nepal to seek help from a miracle healer. The healer indeed has a magic potion for him but tells the man he must get back to his wife within thirty-six hours for the medicine to work. The bus that winds its way through the narrow streets, hills and valleys of Nepal is full of people who all need to be somewhere else in a hurry - to meet an internet chat lover, bring someone some money for medicine, or to visit their parents. But the travellers are obliged to stop again and again on account of general strikes, traffic jams, breakdowns and angry villagers. Some of these obstacles are overcome by the passengers themselves, who get to know each other during the trip - they even dress up as a wedding party in order to be allowed to keep moving. Meanwhile, at home, everything has changed ... Deepak Rauniyar’s first feature-length drama is a road movie that is full of surprises and passion; it is also an unflinching portrayal of life in Nepal today.

A key film of Africa in restored version! In this epic drama drawing on Bambara culture, which echoes mythic legends in an invented tale, a hero undergoes ordeals that allow him to renovate a decaying society. A young man must penetrate the secrets of the Komo cult (a real caste of specialist knowledge among the Bambara), whose members have abused their spiritual powers. Niamankoro suffers his father's wrath as he travels throughout the Bambara empire and Dogon and Peul societies.

Fatimetu is born to a Sahrawi family in a Saharan refugee camp in Algeria and later sent to live with foster parents in Spain. After the death of her mother she returns to the camp. She has been absent for sixteen years. Her brother now expects her to stay and look after her sister Hayat, who has difficulty walking. Fatimetu, who unlike the other women can drive a car, finds work transporting animals, meat and bread from one administrative district to another. In time, the Sahrawi people become accustomed to the woman who tears about the desert without a hijab in her beaten up jeep. But Fatimetu is torn between life in the desert and her memories of her family and friends in Spain. The Sahrawi are a Moorish ethnic group in Algeria that is still waiting for the referendum that will define their status under international law. Told in concentrated, poetic images, Pedro Pérez Rosado’s film does not only give us the story of two reunited sisters or the clash of two different cultures; he also allows his Saharan protagonists to describe in their own words their political and social predicament.

In 2015, after Hassan Fazili’s documentary Peace aired on Afghan national television, the Taliban assassinated the film’s main subject and put a price on Hassan’s head. Hassan looked at his wife and his daughters, and he knew they had to flee their home. Over the course of their multi-year saga in search of safety, the family grasped onto the only means they had to assert control over their situation: their camera-phones. Midnight Traveler is a gripping vérité story made by a family on the run. Their unique access and artistic vision provide an intimate portrait of a loving family and the myriad fellow travelers they meet on their odyssey.

The story of a woman who searches through the country for her husband, a resistant, while the war for independence is raging. She finds him at last and saves his life. When peace finally arrives, they have to learn how to be together again and start living in a destroyed land.

Ngando and Ndomé are in love. Ngando wishes to marry Ndomé but her family reminds him that the traditional dowry must be settled. Unfortunately, Ngando is poor and unable to fulfil the tradition. Ndomé is pregnant and bears his child. According to the village tradition, she must take a husband, at least one who can afford to pay the dowry. The villagers decide that Ndomé should marry Ngando’s uncle, who has already three sterile wives. In despair, the young man kidnaps his daughter upon the day of the traditional feast. An African Romeo and Juliet story.

LIYANA is a story born in the imaginations of five orphaned children in the Kingdom of Swaziland. The film follows the children, Zweli, Sibusiso, Phumlani, Mkhuleko, and Nomcebo, as they collaborate to tell the original tale of Liyana, a fictional character whose early life bears remarkable similarities to their own. The world that the children imagine for Liyana is brought to life in an innovative style of animated artwork. This hybrid film weaves documentary scenes together with the animated adventure. LIYANA is executive produced by British-Zimbabwean actress, Thandie Newton, with artwork from rising Nigerian talent, Shofela Coker. Under the guidance of acclaimed South African storyteller, Gcina Mhlophe, the children transform their darkest memories and brightest dreams into fuel for their fairytale. After an idyllic early childhood, Liyana’s world is shattered when her father contracts HIV and both of her parents die. Inspired by a recent real-life robbery, the children decide that there will be a frightening attack at Liyana’s family homestead. In the aftermath of this terrible night, the girl and her trusty sidekick, the family bull, embark on a dangerous, beautiful, and often humorous quest into the wilderness. Hunger, wild animals, and treacherous terrain stand between Liyana and an uncertain fate. As our young storytellers move their fictional character forward through trial and temptation, we periodically return to intimate documentary scenes of the children’s lives in Swaziland - nightly rituals, herding cattle, and a trip to a local clinic for an HIV test. The children’s creative journey is echoed throughout the film by allegorical scenes of the group hiking down a steep ravine in search of a mysterious river. These intertwining narrative strands work together to draw connections between Liyana and the children. As the real and imagined worlds begin to converge the children must choose what kind of story they will tell - in fiction, and in their own lives.

The origins of the Colombian drug trade, through the epic story of an indigenous Wayúu family that becomes involved in the booming business of selling marijuana to American youth in the 1970s. When greed, passion and honour collide, a fratricidal war breaks out that will put their lives, their culture and their ancestral traditions at stake. «A film of both gangsters and spirits. A family film, an ensemble story of strong, intuitive, resilient and powerful women, who wait at home for unconscious, impulsive, fearful men, as they talk, they negotiate, they run around. Intuition vs reason, innocence vs vengeance, word vs honour. All in telling the great tragedy that would curse us forever. The great taboo that we are not allowed to discuss. Told, for once, in an intimate, personal way. Our own way. That soft breeze that seemed to come to refresh, and became the ravaging storm that showed us the true face of capitalism, its purest form. Our Jayeechi, our birdsong.» Cristina Gallego/Ciro Guerra

A rough, atmospheric drama about the construction of masculinity in South Africa's Bible Belt. South Africa, Free State region, isolated stronghold to the Afrikaans white ethnic minority culture. In this conservative farming territory obsessed with strength and masculinity, Janno is different, secretive, emotionally frail. One day his mother, fiercely religious, brings home Pieter, a hardened street orphan she wants to save, and asks Janno to make this stranger into his brother. The two boys start a fight for power, heritage and parental love.

Director Shawkat Amin Korki uses a new method to tell the story of the tragedy of war. Inside a beat up stadium in Kirkuk, Iraq, lives many refugees trying to escape Sadam Hussein’s administration. Asu lives with his younger brother who has lost his legs from a landmine. Next door lives Hilin, who has not been able to express her feelings. One of the only sources of happiness for these people who live amid fear of poverty and bombings is soccer. Asu gathers together the Kurdish, Arabs and Turkish in order to hold a soccer match. Although they are of different races, they become close neighbors. The beat up stadium in the film plays just as important a role as the plot itself. It is a living space, a playing space, and also a place to teach children. It is literally a small society. In addition, this sad and peculiar image of space plays a large role in creating a more dramatic tragedy.

Sandro is a forty-something teacher and still lives with his parents, who constantly meddle in his private life. He shows little interest in the blind dates his friend Iva pressures him to go on. On an outing to the Black Sea, he falls in love with the hairdresser Manana. When her husband Tengo is released from jail early, Sandro’s predicament takes on absurd dimensions. He gets caught up in wild family disputes and feels compelled to move Natia, pregnant with Tengo’s child, into his parents’ home. Wrong conclusions and misunderstandings are the driving force of this melancholy comedy, in which everyone meddles with everything but no one really listens, which only leads to yet further confusion. When in doubt, they all argue together with true ferocity, the situation invariably ending in intense outbursts. Levan Koguashvili’s second feature is thus in keeping with the best traditions of Georgian cinema. The narrative tone stays calm, as the events come thick and fast. Unsentimental, with various ellipses and allusions, and shot with wonderful colour compositions and an incredible feel for space, architecture and cityscapes, the film ultimately attains extraordinary profundity.

A naked woman is found murdered in the Mongolian steppe. Overnight, a young and inexperienced policeman has to secure the crime scene. Since he is not familiar with the dangers on site, a local herder is sent to guard him and the body. This resolute woman in her mid-thirties knows how to handle a rifle – and how to scare away wolves. She lights a fire against the cold. Alcohol also helps them to stay warm. At her instigation, the two get closer to each other. The next morning, they will go their separate ways. At the centre of this film is a tenacious woman in the uninhabited expanse of the steppe. This otherwise self-sufficient herder, known to everyone as ‘dinosaur’, only tolerates her caring neighbour when there is a problem with her herd. Anything that goes beyond that, she brusquely rejects. As for herself and her future, she has her very own plan, one which is related to the lonely landscape and its myths.

Jesmark, a Maltese fisherman, contends with a newfound leak in his wooden LUZZU boat. Barely getting by, he sees his livelihood—and a family tradition from generations before him—imperiled by diminishing harvests, a ruthless fishing industry, and a stagnating ecosystem. Desperate to provide for his wife and their newborn son, whose growth impediment requires treatment, Jesmark gradually slips into an illicit black-market fishing operation.

Timbuktu is silent, the doors closed, the streets empty. No more music, no tea, no cigarettes, no bright colors, no laughs. The women have become shadows. The religious fundamentalists are spreading terror in the region. In the dunes, away from the chaos, Kidane enjoys a quiet life with his wife Satima, his daughter Toya and Issan, his little shepherd. But his peace is short-lived. After accidentally killing Amadou, a fisherman who stroke down his favorite cow, Kidane must face the law of the new foreign rulers determined to defeat an open and tolerant Islam. Against the humiliations and acts of brutality performed by these complex men, Timbuktu tells the story of the silent struggle of the people, the fight for life of little Issan, and the uncertain future of the children.

Amongst the pythonic mountains of landlocked Lesotho, an 80 year old widow winds up her earthly affairs, makes arrangements for her burial and prepares to die. But when her village is threatened with forced resettlement due to the construction of a reservoir, she finds a new will to live and ignites a collective spirit of defiance within her community. In the final dramatic moments of her life, Mantoa’s legend is forged and made eternal.

In 1930s Lapland, the 14-year-old indigenous Sámi girl, Elle Marja, leaves the wild ancestral grounds and the family's reindeer camp to attend a remote draconian boarding school along with her younger sister, Njenna. However--as the bright rural student pursues a denied education and an opportunity, desirous of integrating herself into the modern Swedish society--a painful visit by a team of anthropologists paired by a traumatic experience will be the harsh reminders of an ever-present brutal prejudice and a deep-seated racism. Uppsala promises a bright future in the bustling metropolis, but to pass as a regular Swedish teenager, Elle Marja will have to make a greater sacrifice than just changing her name. But, can an outcast sever ties and renounce his proud lineage so easily?

Facing the consequences of a violent uprooting, Mateo Sobode Chiqueno has been recording stories, songs, and testimonies of his Ayoreo people since the seventies. In an attempt to preserve fragments of a disappearing culture, Mateo walks across communities in the arid and desolate Paraguayan Chaco region, and registers on cassettes the experiences of other Ayoreo who, like him, were born in the vast forest, free and nomadic, without any contact with white civilization, until religious missionaries forced them to abandon their ancestral territory, their means of subsistence, their beliefs and their home.

Peru, at the height of the political crisis of the 1980’s. Georgina is a young woman from the Andes whose newborn daughter is stolen at a fake health clinic. Her desperate search for the child leads her to the headquarters of a major newspaper, where she meets Pedro Campos, a lonely journalist who takes on the investigation. Based on a true story.