“Radical Imagination (Carnivals of Resistance)” is the second part of the “Entre sueños” (Between Waking and Sleeping) series. It deals with the “Global carnival against capital”, an action staged by the Reclaim the Streets movement in London on June 18, 1999, which brought urban commercial life to a standstill. The City of London, a world financial centre and a major hub of international capital, was paralysed, and the protest developed into an epicentre of a political current that reappropriated the idea of the carnival as a tool that points to new approaches of the occupation and formation of public space in recent anti-globalization movements.
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MOVE first emerged in Philadelphia (USA) in the early seventies. This documentary traces the most important events in the history of the organisation during the seventies and eighties, when MOVE was at the centre of brutal repression that ended with the majority of its members killed or in jail. Eight of them remain in prison to this day. “The work of MOVE is the revolution. MOVE works to stop industry from poisoning the air, the water, the soil, and put an end to the enslavement of life - people, animals, any form of life... The revolution begins with the individual. It begins when a person commits to doing the right thing. You cannot turn somebody into a revolutionary by making them shout slogans or wield arms. The revolution cannot be imposed on others, it must awaken within each person. Somebody may talk about the revolution, but if they still worship money or take drugs or abuse their partner, they are obviously not committed to doing the right thing. Revolution is not a philosophy, it is an action".
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This film shows and condemns the contradictions of a society that encourages sexual consumption on one hand, while on the other it victimises and criminalises sex workers on the street, and attempts to make them invisible.
UntitledOn the first of November 1954, “Bloody All Saints Day” exploded in a series of attacks throughout Algeria carried out by what would later become the National Liberation Front. It was the start of the Algerian war. The first film made about this conflict became the first indispensable documentary about the Algerian war. It includes unforgettable testimonies and archives to that allow us to “dare to look at the truth head on". In the rigorous search for historical truth, the authors committed themselves to understanding the different parts of the conflicts, such as the "pieds-noirs", the career soldiers, the Harkis, the Fellaghas, the civil population... Yves Couriere, writer and journalist, has followed all the major stages of the Algerian drama, on the field, between 1958 and 1963. Before making this film, from 1967 to 1971, he published a four-volume history, the first, of the Algerian war.
UntitledA documentary that tells us about the low-intensity war in Chiapas and its main strategy, paramilitarization, which has had serious effects on community life, particularly in communities that resist through building autonomy. The case of Roberto Barrios is an example of both processes, the indigenous struggle for survival through communal work, and the logic of violence and destruction of the social fabric.
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In global capitalism, the movement of bodies through borders takes the form of an asymmetrical dualism. One side of the border acts as a retaining wall, a knife that cuts territories, bodies, and genders. It is not driven to block access to the central zones of capital, but to bureaucratically manage the legality of the migratory flow, forking it into being and non-being. The other side of the border adopts a flexible interface, expanding endlessly in the space of the “other”, while preserving the impermeability of knowledge and identities. The border has ceased to be a peripheral space, it becomes centre. Its implosion is expressed in a whole range of institutions, security devices, and parallel agencies that inhabit our cities, forming an expanding inner border. The logic of the border is now spreading to all systems of political and cognitive power. In this sense, we can speak of borders as laboratories for a new totalitarian system. Proclamations that were once the domain of openly racist sectarian groups are now being absorbed into governmental and media discourse. Colonialism is also a state of the soul, based on alterity in constant opposition. Always an “other” to criticise, occupy, conquer... never loving contemplation or dialogue for the transformation of being... being without borders.