本片是根据黎民伟追随孙中山先生数年所拍摄的珍贵影片史料素材编辑而成。纪录了1924年1月20日孙中山在中国共产党的帮助下改组国民党，以及国民党第一次代表大会的情况，这是一部文献价值很高的长纪录片。

Every time our annual international film fest hits town, I scan all the offerings, with special attention to Iranian productions. I have seen so many fascinating films from a country that, in recent years, has banned Hollywood and other films foreign to them, and yet their filmmakers, despite having to follow strict guidelines and risking censorship at every turn, produce some of the finest films in world cinema. 　　This documentary features interviews with several Iranian filmmakers, plus clips from a number of their best films. Among various aspects of Iranian film-making, they talk about how their reflective films differ from the Hollywood action variety, although there is such a role for Iranian film as well. What perhaps is really remarkable is how freely these producer/directors talk in a critical way about the censorship exercised in their country. The clever ways they get around it actually appear to challenge and enhance their creativity (as Duke Ellington once said, in describing how he had to compose his music to fit the talents and limitations of his band members, "It can be good to have limits"). Unusual scenarios between husbands and wives get around the rule that men and women, even when married, can't touch. Children are sometimes used to state in an allegorical or analogous fashion what could not be presented by adult characters. And the role of women is wondrously portrayed in these productions from a country that severely limits women's roles.

为实现环游世界的梦想，伊旺自罗马尼亚偷渡到了罗马，然而人在异乡、身无分文的他只得四处流浪。某日，伊旺偷跑到公厕里洗澡，却被清洁工米克雷发现并收留了他，伊旺因此住进了米克雷租来的小公寓里…… 　　伊旺和米克雷都很穷，但两人对未来却都有无穷的梦想。擅于烹饪的米克雷，渴望开一家餐馆；而只会修车的伊旺，则梦想买一台宾士车，风光返回罗马尼亚……他们于是约定：等赚到了钱，伊旺就载米克雷回家，两人并在有“全世界最美丽地方”美誉的多瑙河三角洲对岸，合开一家意大利餐馆“伊旺&米克雷”…… 　　然而世事难料，米克雷竟意外遭到裁员，生活更加潦倒，距离梦想似乎也越来越远了。幸运的伊旺则遇见一位女摄影师，她邀他远赴米兰，想力捧他为时尚男模……伊旺会离开和他患难与共、感情至深的米克雷吗？他们想一起在多瑙河畔开餐馆的梦想，最后能够实现吗？…… 　　《男色多瑙河》被誉为继《断背山》后最感人的同性恋爱情电影，片中狂放绝美又感人肺腑的剧情，曾在“鹿特丹影展”首映时引爆轰动，全场观众起立疯狂鼓掌竟长达15分钟，久久不歇！《男色多瑙河》之后也荣获了全球总计38项国际影展的争相邀展，并夺下了“巴塞罗那电影奖”最佳影片及“罗马尼亚影展”最佳男主角等多项大奖；最近则更荣获了“意大利奥斯卡”最佳男主角、最佳制片的双料大奖提名。 　　意大利影帝卢卡·里奥奈洛为演出《男色多瑙河》率先脱衣登场；而罗马尼亚舞蹈家爱德华·嘉毕亚首度参与电影演出，不但大胆露点演出激情床戏，更全裸上阵充当男模，牺牲到了极点！ 　　用论坛所提供的字幕嵌入，在此致谢！

为实现环游世界的梦想，伊旺自罗马尼亚偷渡到了罗马，然而人在异乡、身无分文的他只得四处流浪。某日，伊旺偷跑到公厕里洗澡，却被清洁工米克雷发现并收留了他，伊旺因此住进了米克雷租来的小公寓里…… 　　伊旺和米克雷都很穷，但两人对未来却都有无穷的梦想。擅于烹饪的米克雷，渴望开一家餐馆；而只会修车的伊旺，则梦想买一台宾士车，风光返回罗马尼亚……他们于是约定：等赚到了钱，伊旺就载米克雷回家，两人并在有“全世界最美丽地方”美誉的多瑙河三角洲对岸，合开一家意大利餐馆“伊旺&米克雷”…… 　　然而世事难料，米克雷竟意外遭到裁员，生活更加潦倒，距离梦想似乎也越来越远了。幸运的伊旺则遇见一位女摄影师，她邀他远赴米兰，想力捧他为时尚男模……伊旺会离开和他患难与共、感情至深的米克雷吗？他们想一起在多瑙河畔开餐馆的梦想，最后能够实现吗？…… 　　《男色多瑙河》被誉为继《断背山》后最感人的同性恋爱情电影，片中狂放绝美又感人肺腑的剧情，曾在“鹿特丹影展”首映时引爆轰动，全场观众起立疯狂鼓掌竟长达15分钟，久久不歇！《男色多瑙河》之后也荣获了全球总计38项国际影展的争相邀展，并夺下了“巴塞罗那电影奖”最佳影片及“罗马尼亚影展”最佳男主角等多项大奖；最近则更荣获了“意大利奥斯卡”最佳男主角、最佳制片的双料大奖提名。 　　意大利影帝卢卡·里奥奈洛为演出《男色多瑙河》率先脱衣登场；而罗马尼亚舞蹈家爱德华·嘉毕亚首度参与电影演出，不但大胆露点演出激情床戏，更全裸上阵充当男模，牺牲到了极点！ 　　用论坛所提供的字幕嵌入，在此致谢！

This experimental Filipino movie is far from a total success, but at least its in-your-face strangeness will make it somewhat interesting for those interested in seeing films of a different sort. The start is akin to a test of endurance for cinephiles, as the camera stands still showing nothing but a couple sleeping in the floor of a hut for the first 15 minutes (I'm not making this up, I looked at my watch). Eventually, the woman, who is unable to sleep, wakes up the man at her side, telling him to tell her a story so she can sleep. He complies with a rambling monologue about the suffering of the Filipino people. The film then moves on to the better second part, where fake footage in the style of silent movies is shown. This shows life in the Philippines supposedly during the end of the colonial period through a series of vignettes. These vignettes are mildly humorous (one shows a number of children looking at an eclipse with gaping mouths). Eventually, something akin to a story comes out of the movie, as revolutionaries meet to plan rebellion from Spanish rule. It's hard to compare this movie with other films, though its fetishism of silent movies recalls the work of Guy Maddin. I found it also reminiscent of a better movie, "Moeder Dao" in which real documentary footage of colonial life in Indonesia was shown.

This experimental Filipino movie is far from a total success, but at least its in-your-face strangeness will make it somewhat interesting for those interested in seeing films of a different sort. The start is akin to a test of endurance for cinephiles, as the camera stands still showing nothing but a couple sleeping in the floor of a hut for the first 15 minutes (I'm not making this up, I looked at my watch). Eventually, the woman, who is unable to sleep, wakes up the man at her side, telling him to tell her a story so she can sleep. He complies with a rambling monologue about the suffering of the Filipino people. The film then moves on to the better second part, where fake footage in the style of silent movies is shown. This shows life in the Philippines supposedly during the end of the colonial period through a series of vignettes. These vignettes are mildly humorous (one shows a number of children looking at an eclipse with gaping mouths). Eventually, something akin to a story comes out of the movie, as revolutionaries meet to plan rebellion from Spanish rule. It's hard to compare this movie with other films, though its fetishism of silent movies recalls the work of Guy Maddin. I found it also reminiscent of a better movie, "Moeder Dao" in which real documentary footage of colonial life in Indonesia was shown.

情色小说作家Cox对她正在创作的最新小说进行了深入研究。

改编自卡夫卡未完成的长篇小说《美国》，但其关注的并非真实的美国，更像是没有详细年代的关于美国的寓言。卡尔•罗斯曼由于丑闻而接受其舅舅的邀请搬去美国，然而他无法摆脱欧洲大陆旧式习惯，更糟的是，欧洲的阶级结构无法让他通过自己的双手谋生。这一电影版关注资本主义社会创造的残酷而变幻莫测的阶级关系。同时忠于原著而未添加影片的结局。施特劳布夫妇风格的一贯操作与卡夫卡氛围的完美结合：中景固定机位，面无表情的演员，人物肢体和语言刻意僵硬，强调侧面特写，镜头推进及平移刻意突兀。由此我们可以寻求到改编卡夫卡作品的带实验性的可能。

改编自卡夫卡未完成的长篇小说《美国》，但其关注的并非真实的美国，更像是没有详细年代的关于美国的寓言。卡尔•罗斯曼由于丑闻而接受其舅舅的邀请搬去美国，然而他无法摆脱欧洲大陆旧式习惯，更糟的是，欧洲的阶级结构无法让他通过自己的双手谋生。这一电影版关注资本主义社会创造的残酷而变幻莫测的阶级关系。同时忠于原著而未添加影片的结局。施特劳布夫妇风格的一贯操作与卡夫卡氛围的完美结合：中景固定机位，面无表情的演员，人物肢体和语言刻意僵硬，强调侧面特写，镜头推进及平移刻意突兀。由此我们可以寻求到改编卡夫卡作品的带实验性的可能。

Melvyn Bragg explores the relationship, from 1911 to 2011, between class and culture.