Sicily!

My films are like that: in a room, but looking out onto an open sky. [...] I can’t really say it except to repeat that Bresson note, ‘that without a thing changing, everything is different.’ The film exists. The fiction is set up, and we believe in it. The justness of the agreement leads us to believe it, because everything plays equally at being a sign. That’s the arrangement of the elements. It’s an act of faith. La vallée close is just this: elements treated above all as if in a documentary that, without being changed, portray the story and reveal between them the elements of fiction. But above all seen as they are, insignificant. And then in the relations they set up, they can satisfy our desire for a story. -- Rousseau

A young man, recently arrived in New York from Europe, becomes swept up in a series of events that are beyond his knowledge or control.

Inspired by a letter by Friedrich Engels and a 1974 account of two militant Marxist writers who had been imprisoned by the Nasser regime, Straub-Huillet filmed this film in France and Egypt during 1980. They reflect on Egypt’s history of peasant struggle and liberation from Western colonization, and link it to class tensions in France shortly before the Revolution of 1789, quoting texts by Engels as well as the pioneering nonfiction film Workers Leaving the Lumière Factory (1895).

About the history of the French region of Lorraine, called Lothringen in German.

This film is at once a self-portrait and an homage to Jean-Marie Straub, Farocki's role model and former teacher at the Film Academy.

The life and music of Johann Sebastian Bach as presented by his wife, Anna.

A visit to the Louvre in Paris commentated by an actor reading Cézanne.

Set in contemporary Rome, the film shows through a series of encounters with “ancient” Romans, how the economic and political manipulation by ancient Roman society led to Caesar’s dictatorship. - British Film Institute

Based on a rarely performed Schoenberg opera from 1929, From Today Until Tomorrow explores one night in a marriage. A husband and wife return from a party where she has flirted with another man while he has cast an appraising eye toward one of her acquaintances. Each dreams, briefly, of leaving the marriage for the excitement and mystery of a new lover.

In Italy, immediately subsequent to the war, a group of people who lost all they possessed during the conflict, settle in a village in ruins. They intend to restore the city from the rubble and re-start life, in imitation of the women of Messina who rebuilt their city, destroyed as it was by an earthquake. Oscillating between respect and suspicion, co-existence between group members is tense. Things become complicated when an envoy from the government arrives to say that nothing there belongs to them. The film is a free adaptation of fragments of the novella ‘The Women of Messina’, by Sicilian writer Elio Vittorini.

A fearless Antigone, refusing to allow the dishonored body of her murdered brother Polynices to be devoured by vultures and dogs, defies the Thebian tyrant Creon by burying him.

A familiar Biblical tale transformed into a cinematic opera of seemingly endless possibility. In expressive, melodic tones, the fraternal pair debate God’s true message and intent for His creations, a conflict that leads their followers towards chaos and sin. Set almost entirely within a Roman amphitheater whose history lends every precise line-reading and gesture, every startling camera move and cut, a totalizing force.

The film is a sort of presentation of Franco Fortini's book 'I Cani del Sinai'. Fortini, an Italian Jew, reads excerpts from the book about his alienation from Judaism and from the social relations around him, the rise of Fascism in Italy, the anti-Arab attitude of European culture. The images, mostly a series of Italian landscape shots, provide a backdrop that highlights the meaning of the text. - Fabrizio Sabidussi

Film adaptation by Straub and Huillet of Hölderlin’s 1798 tragedy on the symbolic death of Empedocles, the legislator in Ancient Greece.

The child Ernesto doesn't want to go to school any more because, as he says, all he is taught there is things he doesn't know.

Two segments. The first one arranges six stories from Cesare Pavese’s «Dialoghi con Leucò», taken from classical mythology. The second segment is taken from Pavese’s novel «La luna e i falò»: after World War II the emigrant «The Bastard» comes back to his village in the Langhe (northern Italy) to find out that everyone he knew has died, and that the war has deeply changed relationships between people.