上世纪二十年代，正值时局动荡，天津城内租界林立，各方势力混杂。武行老馆长过世，独子沈岸（向佐饰）欲与大师兄齐铨（安志杰饰）比武较量以证自身，却不得不遵循父亲遗愿暂离武行。然武行即江湖，齐铨当了馆长却不守旧规意图肆意扩张，一时武行风云骤变，老行尊、码头混混渐次入局……“门前百米有不平事要管，管的多了就有了武行”。沈岸能否守住父亲创建武行的初衷？又能否保得住武行的门前百米？

故事发生在1920年，天津一武馆馆长过世，老馆长生前为了让儿子沈岸（向佐 饰）脱离武行，为其谋了一份银行的差事，决定让大弟子齐铨（安志杰 饰）接班。不料齐铨的种种新做法破了武行的规矩，引起骚乱。老一辈们请沈岸回来，意图用比武的方式逼齐铨退出武行。

“前门”既是天安门广场南侧那座城门楼，也可以指向东南延伸出去的那片地区。它同隔一条前门大街相对的大栅栏经过了类似的发展历程，但作为商业区的那部分早在解放以后就开始衰落。之后的几十年时间，基本把这里变成了一个单纯的生活社区。在2005年9月前门地区的拆迁改造工程展开之前，这里生活着大约8万人口。他们的构成相对大栅栏单纯，多数都是在胡同里生活了几代或半辈子的北京人。因为地处中心的优越位置，这片基础设施陈旧，人口密度高而且往往生活窘迫的社区正在经历一场不可避免的现代化改造。 　　《前门前》跟随这漫长的改造过程，不动声色地注视这种改变对于那些生活在这里的人们意味着什么。从一个现实到另一个现实，一个段落到另一个段落，它聚合不同的时刻和感性，见证的是态度，行动，拆毁，建设，离去以及坚守；它描述一种似乎是必然的倾覆和消失，不仅仅限于物质的；它并不夸张，但也试图如实传达这个过程里，掩抑的愤怒和不满，无奈和悲伤。它就象一幅拼图，描绘出了城市化进程里，一个老社区不能静止的肖像；其中折射出来的，是今日中国，一个重复了千遍的故事。 　　关于作者 　　Olivier Meys 1974年生于布鲁塞尔，2000年毕业于比利时 IAD艺术传播学院电影导演专业。毕业前他完成了一部剧情短片 《我行我路》，之后做过一些副导演工作。2001年之后，他制作了一些声音纪录片，包括反映中国河南艾滋病患者状况的《发高烧》（2001）；智利本土印第安人反对西班牙跨国公司抢占他们土地的《土地上的人们》；2004年，他再次来到中国，拍摄了一个三峡移民家庭的父子两代，2005年的纪录片《去不息》和声音作品《猴年》都来自于这次拍摄，之后他来到北京生活。2006年，他完成了第三部中国题材的声音纪录片《地下四季》，它们作为“身份：农民／工人”三部曲，使他获得2007年SCAM（多媒体作者协会）大奖 ;2008年，在一年半的工作之后，他完成了第二部纪录作品《前门前》，它参加了本年度法国真实电影节，亦获得SCAM的国际奖。 　　张亚璇，1973年生于河北。2000年毕业于北京师范大学艺术系。之后一直从事独立影像的评介和推广工作。作为影评人，长期为艺术杂志撰写独立电影专栏， 与人合著出版《一个人的影像》，《故乡三部曲——贾樟柯的电影》，也是《电影＋》系列丛书的作者之一；作为影展策划人，从2001年首届独立映像节开始，在国内外多个城市策划过多次影展，也参与了不同影像活动的组织，积极推进国内独立影像推广平台的构建。近年来开始介入到纪录片的制作，与Olivier Meys一起完成了《前门前》，也是《秉爱》的合作制片。

弗兰克、萨拉和他们的两个孩子最近搬进了他们在乡下梦想的房子。弗兰克被神秘的声音所困扰，有人从墙上撕下壁纸。他联系了一个捉鬼者艾伦。在进行实验时，艾伦被杀了，弗兰克必须亲自找出真相。阁楼上那神秘的房间有什么特别之处?

讲述了因遇到克隆人而被卷入令人震惊的事件中的刑警和为了生存而不得已互相展开对决的克隆人之间发生的故事，实力派演员郑在咏、金廷恩以及新人演员梁世宗确定出演。郑在咏在剧中饰演为了守护珍贵的东西而做出错误选择的老练刑警张得天，金廷恩饰演对成功野心勃勃的检察官崔朝惠，梁世宗则同时饰演失去记忆的嫌疑人“成俊”和给成俊扣上了莫须有罪名的克隆人“成勋”，令观众对这一追击惊悚题材期待不已。

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

在某户武士家庭，腿脚不便的庄司佐之助（仲代达矢 饰）白发苍苍。当年哥哥成为家族的当家者，而佐之助变成了尴尬的寄食者，头靠在哥哥门下度过了大半生的…

http://cinefreak.org/226825-parbaj-1961

After starting a new online series, Annie and two of her friends head to an abandoned building in Lyulin Mountain, believed to be inhabited by evil.