In a bid to reach a better life, hundreds of Moroccan kids sneak into Melilla, a Spanish enclave in the north of Morocco. This is the story of Said, a deaf Moroccan boy stuck in this Spanish portion of Africa, awed by a false sense of prosperity, tries to jump into one of the many boats that will take him to the peninsula and eventually to the fulfillment of his European dream.

Moi, un Noir. Reloaded, is a tribute to Jean Rouch and provides a free update / re-interpretation of Moi, un Noir, the film the French anthropologist made in 1957. While the original film was satisfying the eager curiosity of the western gaze about otherness from the safe distance of a film, Reloaded minimizes cultural differences and avoids the exotic. Under these assumptions, the film plunges into the daily lives of the characters, into their thoughts and reflections on their experiences as black, Muslim and immigrant subjects.

Interview with Marcello Tarì.

Chronicles of the journey of refugees through Hungary, Croatia, and Serbia September 2015. Migration flows have been part of human experience throughout history. In 2014, almost 55 million people were forced to leave their homes in the face of war, persecution, and human rights violations: the highest figure since the end of World War II (1). According to the 2015 CEAR Report (2), 22,500 people have lost their lives in the Mediterranean during the migration process over the past fifteen years. These statistics are interpreted through biased and ethno-centric analyses that construct migrants as a potentially dangerous “other”. In The Walls of Europe we talk to different actors involved in the border zone between Serbia and Croatia, in the biggest human exodus that Europe has seen for decades. An exodus that reveals the dark side of the big NGOs and of the security and military forces of receiving countries, and the racism and xenophobia of Europe's governments.

A French government report explaining the reasons why it was impossible to accept Algeria’s independence.

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.