How We Built Britain was a series of six television documentaries produced by the BBC in 2007 and repeated in 2008. The series was written and presented by broadcaster David Dimbleby. In the series Dimbleby visited some of Britain's great historic buildings and examined their impact on Britain's architectural and social history. 　　The series was a follow-up to Dimbleby's 2005 BBC One series, A Picture of Britain, which celebrated British and Irish paintings, poetry, music, and landscapes.

How We Built Britain was a series of six television documentaries produced by the BBC in 2007 and repeated in 2008. The series was written and presented by broadcaster David Dimbleby. In the series Dimbleby visited some of Britain's great historic buildings and examined their impact on Britain's architectural and social history. 　　The series was a follow-up to Dimbleby's 2005 BBC One series, A Picture of Britain, which celebrated British and Irish paintings, poetry, music, and landscapes.

马楚成之后还会开发“攻略”系列，下部是《美洲攻略》

马楚成之后还会开发“攻略”系列，下部是《美洲攻略》

Ancient Worlds is about people and places, politics and economics, art and war, trade and technology, but above all it’s the story of the painful birth and difficult growth of a radical idea first tried and tested some six thousand years ago, and which we are still struggling with today; civilisation. Civilisation has not come easily; it’s something we’ve had to fight hard to achieve, and even harder to maintain, and the greatest threats to it have come from our own talents for destruction. But when we’ve managed to get it right, the benefits have been enormous. 　　When we talk about the ancient world we tend to think of rare and exotic artefacts or the monumental remains of epic architecture; but these are just the empty shells that got left behind when the tide of history turned! The living creatures, the civilisations, that once inhabited these shells were rarely if ever static or stately; they were dynamic, chaotic, and always threatening to spin out of control, because civilisation is based on an improbable idea; that strangers can live and work together in dense urban settings, forging new allegiances that replace the natural ties of family, clan or tribe. It’s an idea we’re still coming to terms with today, but one of the best ways to understand the challenges that are involved is to look at how our ancestors tackled them the first time around. 　　From ancient Iraq to Imperial Rome, Ancient Worlds examines how our ancestors struggled with the levers of religion and politics, art and culture, war and diplomacy, technology and trade in order to keep the complex machinery of their civilisations turning over. Their insights and blind-spots, their breakthroughs and dead ends, their triumphs and disasters are the milestones on the long and winding road that leads directly from their ancient to our modern world.

Ancient Worlds is about people and places, politics and economics, art and war, trade and technology, but above all it’s the story of the painful birth and difficult growth of a radical idea first tried and tested some six thousand years ago, and which we are still struggling with today; civilisation. Civilisation has not come easily; it’s something we’ve had to fight hard to achieve, and even harder to maintain, and the greatest threats to it have come from our own talents for destruction. But when we’ve managed to get it right, the benefits have been enormous. 　　When we talk about the ancient world we tend to think of rare and exotic artefacts or the monumental remains of epic architecture; but these are just the empty shells that got left behind when the tide of history turned! The living creatures, the civilisations, that once inhabited these shells were rarely if ever static or stately; they were dynamic, chaotic, and always threatening to spin out of control, because civilisation is based on an improbable idea; that strangers can live and work together in dense urban settings, forging new allegiances that replace the natural ties of family, clan or tribe. It’s an idea we’re still coming to terms with today, but one of the best ways to understand the challenges that are involved is to look at how our ancestors tackled them the first time around. 　　From ancient Iraq to Imperial Rome, Ancient Worlds examines how our ancestors struggled with the levers of religion and politics, art and culture, war and diplomacy, technology and trade in order to keep the complex machinery of their civilisations turning over. Their insights and blind-spots, their breakthroughs and dead ends, their triumphs and disasters are the milestones on the long and winding road that leads directly from their ancient to our modern world.

纪录片将带您深入探索美洲大陆——地球上唯一横跨南北两极的广袤陆地。影片将全景展现美洲令人叹为观止的自然奇观、鲜为人知的生态奥秘与脆弱的生命网络，讲述那些不为人知的野生动物传奇，引发全球亿万观众的深刻共鸣。

Three young men from the Savannah of Niger leave their homeland to seek wealth and adventure on the coast and in the cities of Ghana. This film is the story of their travels, their encounters along the way, their experiences in Accra and Kumasi, and, after three months, their return to their families and friends at home. The film is part documentary, part fiction, and part reflective commentary. There was no portable sound synchronized equipment in the early 1950s when Jaguar was shot. Instead, Rouch had the main characters (his friends and "accomplices") improvise a narrative while they viewed the film, which was itself improvized along the way. The resulting soundtrack consists of remembered dialogue, of joking and exclamations, of questions and explanations about the action on the screen. 　　 　　Short-term, rural migration to the cities is common to much of contemporary Africa. Here we meet Lam the herdsman, Illo the fisherman and Damoure, their unsettled but literate friend. The three trek for more than a month south through Dahomey to Ghana, crossing the land of the Somba people (whose nudity shocks them), eating coconuts "more delicious than cheese," and delighting in the ocean with its waves and starfish. Eventually they part ways. Damoure and Illo go to Accra and Lam to Kumasi, where they find jobs as dockworker, foreman for a lumberman, and cattleherder for a city butcher. Having made their separate journeys, they meet again in Kumasi with a fourth friend, and set up an open-air stall, Petit a Petit, in which they hawk everything from alarm clocks to pictures of Queen Elizabeth. 　　 　　Financially successful but homesick, the friends decide to leave the excitement, turmoil and bewildering complexity of the city to return home to Niger before the rains. Lam rejoins his herd, enriched with a new umbrella and a lance; Illo, "magician of the river," catches a hippo and distributes everything he has brought from his journey to his family; and Damoure admires anew the beauty of Niger women. 　　 　　Yet although life in the village resumes as usual, Illo, Lam and Damoure have been "jaguars" in the city: sophisticated "keen young men" with fancy hairdos, cigarettes, sunglasses, money, and knowledge of the urban world. The film raises, but does not answer, questions about the meaning of this experience and the transformations it may entail in the lives of the returned youths. Jaguar, Thomas Beidelman has written, "does succeed in catch ing the flavor of what it must be like to pass to and from a modern city and a rural village in Africa . . . jaguar could be an eloquent document on the process of social change." 　　 　　The flavor, it might be added, is very gay. Rouch has pointed out that jaguar does not attempt to reveal the misery and pain of the annual migration, or the boredom of village life in the dry season (eight months of the year) when young men, no longer warriors as in the past, have nothing to do. Few men, in actuality, become "jaguars" in the carefree style of Damoure, Lam, and Illo. For most, the city is a struggle. Yet jaguar is nonetheless a vivid portrayal of the ideal of migration, a fantasy imparted through the improvised actions and spirited commentary of the characters. In this film Rouch has developed a form one might call "ethnographic fantasy," with an authenticity and reality as important, although quite different, from that of Rouch's own monograph on rural migration to Accra.

Three young men from the Savannah of Niger leave their homeland to seek wealth and adventure on the coast and in the cities of Ghana. This film is the story of their travels, their encounters along the way, their experiences in Accra and Kumasi, and, after three months, their return to their families and friends at home. The film is part documentary, part fiction, and part reflective commentary. There was no portable sound synchronized equipment in the early 1950s when Jaguar was shot. Instead, Rouch had the main characters (his friends and "accomplices") improvise a narrative while they viewed the film, which was itself improvized along the way. The resulting soundtrack consists of remembered dialogue, of joking and exclamations, of questions and explanations about the action on the screen. 　　 　　Short-term, rural migration to the cities is common to much of contemporary Africa. Here we meet Lam the herdsman, Illo the fisherman and Damoure, their unsettled but literate friend. The three trek for more than a month south through Dahomey to Ghana, crossing the land of the Somba people (whose nudity shocks them), eating coconuts "more delicious than cheese," and delighting in the ocean with its waves and starfish. Eventually they part ways. Damoure and Illo go to Accra and Lam to Kumasi, where they find jobs as dockworker, foreman for a lumberman, and cattleherder for a city butcher. Having made their separate journeys, they meet again in Kumasi with a fourth friend, and set up an open-air stall, Petit a Petit, in which they hawk everything from alarm clocks to pictures of Queen Elizabeth. 　　 　　Financially successful but homesick, the friends decide to leave the excitement, turmoil and bewildering complexity of the city to return home to Niger before the rains. Lam rejoins his herd, enriched with a new umbrella and a lance; Illo, "magician of the river," catches a hippo and distributes everything he has brought from his journey to his family; and Damoure admires anew the beauty of Niger women. 　　 　　Yet although life in the village resumes as usual, Illo, Lam and Damoure have been "jaguars" in the city: sophisticated "keen young men" with fancy hairdos, cigarettes, sunglasses, money, and knowledge of the urban world. The film raises, but does not answer, questions about the meaning of this experience and the transformations it may entail in the lives of the returned youths. Jaguar, Thomas Beidelman has written, "does succeed in catch ing the flavor of what it must be like to pass to and from a modern city and a rural village in Africa . . . jaguar could be an eloquent document on the process of social change." 　　 　　The flavor, it might be added, is very gay. Rouch has pointed out that jaguar does not attempt to reveal the misery and pain of the annual migration, or the boredom of village life in the dry season (eight months of the year) when young men, no longer warriors as in the past, have nothing to do. Few men, in actuality, become "jaguars" in the carefree style of Damoure, Lam, and Illo. For most, the city is a struggle. Yet jaguar is nonetheless a vivid portrayal of the ideal of migration, a fantasy imparted through the improvised actions and spirited commentary of the characters. In this film Rouch has developed a form one might call "ethnographic fantasy," with an authenticity and reality as important, although quite different, from that of Rouch's own monograph on rural migration to Accra.

《美洲夜降临》拍摄于巴西利亚的一家动物园，那是该市数百种获救物种的栖息之地。在一个阴郁沉重的情境中，巨型食蚁兽、鬃狼、猫头鹰、木狐、水豚和狞獾与生物学家、兽医、看护人员和生态警察相遇。在濒临灭绝的情况下，对物种保护的挑战的认知被编织成一个复杂交织的议题。在这个迭代中，影片在诗歌、档案、短篇小说和对话中展开。在这个镜中幻象里，我们既看到又被看到。影片提出了这样一个问题，谁是真正的俘虏？