五年前，沈砚礼与林予希因误会而分开，五年后重逢，被迫签订契约假扮夫妻，明明彼此相爱，却总是用谎言来掩饰真心，唯有真心，悄悄诉与星星听。

五年前，沈砚礼与林予希因误会而分开，五年后重逢，被迫签订契约假扮夫妻，明明彼此相爱，却总是用谎言来掩饰真心，唯有真心，悄悄诉与星星听。

Rodrigo, a film director, intends to make a film about the Conquest in a remote village in the Bolivian altiplano. Initially receptive to the idea, the Indian community living there reacts violently when some local wildlife is destroyed. Para recibir el canto de los pájaros is a little more subtle in its portrayal of cultural conflict than Sanjinés's earlier film, Yawar Mallku — where violence is seen as the only legitimate response to western cultural domination — for it not only shows that not all that is western is bad, but it even highlights negative elements within Andean culture. Most important for this discussion, Para recibir el canto de los pájaros plays with the film-within-a-film convention inherited from Hollywood, but it sometimes tricks the spectator making him unsure as to whether a scene is part of the film or part of the everyday reality of a film crew from La Paz in the Andes. Underlying the scene in which the producer, Pedro Barrón, emerges from the pit in which he has been trapped, and sees his Conquistador double walk nonchalantly past him, is the crucial notion of self-consciousness. Pedro realizes that his role as film producer in the late twentieth century is a re-enactment of 'his' role as Conquistador in the early sixteenth century. The spectator is drawn into this playing-off of two time-continuums, and in effect achieves a double-consciousness in which he can see Aymara culture from within and also from without. 　　A heavy-handed allegory by a veteran Bolivian film-maker about the racism endemic in his country and the more universal inability to learn from history. It opens with masked conquistadors (the harquebus angels) lined against the Andean altiplano skyline, as a mainly mestizo film crew track up the hill like Aguirre's invading army in Herzog's Wrath of God. Thus begins a series of broad parallels, culminating in a siege, whereby the crew, assailed by the Indian community (who have refused to be in their historical movie), almost resort to the use of the ancient harquebuses in their possession. The song of the title refers to the birds of the Indians' annual music festival: the crew shoot them for sport. Beautiful scenery.

中国的西北部腾格里沙漠南缘，62岁的老年、57岁的老朱在这里打工。他们在沙漠里种树！撒草、压草、挖沙、种苗……这种中国人自己发明的办法，在有的区域，树苗存活率竟然可达85%。几十年不懈的努力，中国北方沙尘暴的天数明显减少了。每天起早贪黑，老朱说“他们为了大自然，我们不过是为了挣两个钱”。2023年春季的植树季，我们和他们朝夕相处了十多天。从早到晚，听他们聊天，看他们扯皮……

Rodrigo, a film director, intends to make a film about the Conquest in a remote village in the Bolivian altiplano. Initially receptive to the idea, the Indian community living there reacts violently when some local wildlife is destroyed. Para recibir el canto de los pájaros is a little more subtle in its portrayal of cultural conflict than Sanjinés's earlier film, Yawar Mallku — where violence is seen as the only legitimate response to western cultural domination — for it not only shows that not all that is western is bad, but it even highlights negative elements within Andean culture. Most important for this discussion, Para recibir el canto de los pájaros plays with the film-within-a-film convention inherited from Hollywood, but it sometimes tricks the spectator making him unsure as to whether a scene is part of the film or part of the everyday reality of a film crew from La Paz in the Andes. Underlying the scene in which the producer, Pedro Barrón, emerges from the pit in which he has been trapped, and sees his Conquistador double walk nonchalantly past him, is the crucial notion of self-consciousness. Pedro realizes that his role as film producer in the late twentieth century is a re-enactment of 'his' role as Conquistador in the early sixteenth century. The spectator is drawn into this playing-off of two time-continuums, and in effect achieves a double-consciousness in which he can see Aymara culture from within and also from without. 　　A heavy-handed allegory by a veteran Bolivian film-maker about the racism endemic in his country and the more universal inability to learn from history. It opens with masked conquistadors (the harquebus angels) lined against the Andean altiplano skyline, as a mainly mestizo film crew track up the hill like Aguirre's invading army in Herzog's Wrath of God. Thus begins a series of broad parallels, culminating in a siege, whereby the crew, assailed by the Indian community (who have refused to be in their historical movie), almost resort to the use of the ancient harquebuses in their possession. The song of the title refers to the birds of the Indians' annual music festival: the crew shoot them for sport. Beautiful scenery.

中国的西北部腾格里沙漠南缘，62岁的老年、57岁的老朱在这里打工。他们在沙漠里种树！撒草、压草、挖沙、种苗……这种中国人自己发明的办法，在有的区域，树苗存活率竟然可达85%。几十年不懈的努力，中国北方沙尘暴的天数明显减少了。每天起早贪黑，老朱说“他们为了大自然，我们不过是为了挣两个钱”。2023年春季的植树季，我们和他们朝夕相处了十多天。从早到晚，听他们聊天，看他们扯皮……

马克斯（乔什·哈洛威 Josh Holloway 饰）拥有着并不清白的过去，曾经，他因为犯下了杀人之罪而遭到了审判，如今，这份罪孽拖累着马克斯，让他陷入了生活的窘境之中无法自拔。尽管马克斯决心要洗心革面重新做人，但很快他便发现，如果没有钱，一切都是泡影，如何弄到钱成为了马克斯目前需要解决的最大问题。 　　一次偶然中，一位有名富翁的的儿子吸引了马克斯的注意，和几个损友一番商量，马克斯一伙人绑架了这个名叫大卫（布雷克·沃道夫 Blake Woodruff 饰）的男孩。绑匪们将男孩带到了一个废弃的营地里，此时他们并不知道的是，充满了恐惧和危险的未来正在等待着将他们吞噬。

马克斯（乔什·哈洛威 Josh Holloway 饰）拥有着并不清白的过去，曾经，他因为犯下了杀人之罪而遭到了审判，如今，这份罪孽拖累着马克斯，让他陷入了生活的窘境之中无法自拔。尽管马克斯决心要洗心革面重新做人，但很快他便发现，如果没有钱，一切都是泡影，如何弄到钱成为了马克斯目前需要解决的最大问题。 　　一次偶然中，一位有名富翁的的儿子吸引了马克斯的注意，和几个损友一番商量，马克斯一伙人绑架了这个名叫大卫（布雷克·沃道夫 Blake Woodruff 饰）的男孩。绑匪们将男孩带到了一个废弃的营地里，此时他们并不知道的是，充满了恐惧和危险的未来正在等待着将他们吞噬。

‘The land where I come from, where grandmother claimed she could see ghosts, is now forgotten, though my body remembers.’ 　　In this deeply personal piece, Tianhui Wu uncovers forgotten memories through sleep talking, exploring the tension between her body’s recollections and her mind’s amnesia. Using family archives and her own body as tools, the film delves into her trauma, revealing a broader conflict between individual identity and the unspoken violence within family and state.