Community of Parting traces a different approach to borders, translation, and artistic expression by invoking the ancient shamanic myth of the Abandoned Princess Bari and engaging female Korean shamanism as an ethics and aesthetics of memory and mutual recognition across time and space. 　　Rooted in oral storytelling and embodied by female shamans, the myth about Bari and her abandonment at birth for being born a girl has been mainly understood as a story of filial piety. However, Kaisen frames the myth as an initial story of gender transgression that transcends division logics but has the experience of othering and loss at its core. According to the myth, Bari regains the community’s acceptance after reviving the dead and is offered half the Kingdom. Yet, the heroine refuses to abide by human borders and chooses instead to become the goddess who mediates at the threshold of the living and the dead. This is what distinguishes the myth of the abandoned from other Korean myths about women. 　　Community of Parting derives from Kaisen’s extensive research into Korean shamanism since 2011 and her long-term engagement with communities effected by war and division. The piece is composed of imagery filmed in locations such as Jeju Island, the DMZ, South Korea, North Korea, Kazakhstan, Japan, China, the United States, and Germany. Combining shamanic ritual performances, nature -and cityscapes, archival material, aerial imagery, poetry, voiceover, and soundscapes, the piece is configured as a multi-scalar, non-linear, and layered montage loosely framed around Bari’s multiple deaths. 　　Both inter-subjective and deeply personal, Kaisen treats the myth of the abandoned as a gendered tale of migration, marginalization, and resilience told from a multi-vocal site. In the shamanic ritual the shaman abandons herself to mediate and gathers an assembly of the living, the dead, and multiple spirits witnesses. In a similar vein, a Community of Parting is formed in the piece around the shared sentiment of the abandoned: Ritual performances and chants by shaman Koh Sunahn, a survivor of the 1948 Jeju Massacre in South Korea constitutes a recurring rhythm and culminates in a ritual for the dead that involves the artist. The myth is also reflected in the poetry of Swedish poet Mara Lee and in the poetics of Kim Hyesoon from whose book ‘Woman, I Do Poetry’ the translated title Community of Parting derives. It further resonates in various narratives by South Korean, North Korean, and diasporic women who negotiate how gender bias along with colonialism, modernity, and war have resulted in radical ruptures while unfinished histories continue to linger. 　　Infused by the living, the dead, and those yet to come, Community of Parting is actualized through a process of dissolution, revival, and becoming. Informed by shamanic practice, properties integral to the filmic medium are employed to contest and diffuse spatiotemporal boundaries and hierarchies of knowledge and being. Doing so, Community of Parting proposes other ways of thinking and being with others, including the relationship to nature and other life-forms.

这是我跟随民间记忆计划返回我的村子拍摄的第四部“邹家村系列”片子。2013年初，我又回到村子，面对遍布村里的垃圾，我开始带着村里的孩子，尝试来改变村子的环境。我们一起捡垃圾，一场艰难顽固的搏斗在我们之间展开。面对垃圾越捡越多，困惑无奈情绪产生，内心犹如充满垃圾一样难以喘息，在村子现实面前无助、无力。95岁的沙奶奶和她49岁“脑子不正常”的儿子西柱的日常生活贯穿在片子中，孤独，等待着、活着。我陪伴在他们身边，感觉到母爱和温暖。这部片子是我再次抨击现实高墙，重新定位自己未来的一段艰难内心历程的印证。

A young, seemingly mute woman has been fixed to the wall of an apartment with a long metal chain. She is being kept as a slave in the home of taxi driver Phanishwar, where she sleeps on a table and cooks for him. Phanishwar is a fervent supporter of the right-wing extremist guru ‘Baba’ and spreads his hatred in the commentary sections of social networks. One day he meets a young woman, Rami, who has had to go underground in Goa after a secretly filmed sex video in which she appeared went viral on the internet. He becomes her driver, whilst secretly stalking her online. Indian director Q does not shy away from controversy, having already succeeded in inflaming passions with the dark tales in his feature film debut, Gandu. His stylishly shot revenge story Garbage revolves around two women who are exposed to different forms of oppression. Q initially takes time to develop the events, making some (queer) detours until eventually, things radically change. And when female martyrdom turns into retaliation, the director finds drastic images for the filmic deconstruction of (Indian) masculinity.

A young, seemingly mute woman has been fixed to the wall of an apartment with a long metal chain. She is being kept as a slave in the home of taxi driver Phanishwar, where she sleeps on a table and cooks for him. Phanishwar is a fervent supporter of the right-wing extremist guru ‘Baba’ and spreads his hatred in the commentary sections of social networks. One day he meets a young woman, Rami, who has had to go underground in Goa after a secretly filmed sex video in which she appeared went viral on the internet. He becomes her driver, whilst secretly stalking her online. Indian director Q does not shy away from controversy, having already succeeded in inflaming passions with the dark tales in his feature film debut, Gandu. His stylishly shot revenge story Garbage revolves around two women who are exposed to different forms of oppression. Q initially takes time to develop the events, making some (queer) detours until eventually, things radically change. And when female martyrdom turns into retaliation, the director finds drastic images for the filmic deconstruction of (Indian) masculinity.

【垃圾】是一齣發生在一個香港老社區的迷你「公路電影」。 　　「社區 」(Community) 是一個奇怪的詞，它不像「家庭」般溫暖，但對一些人來說，像故事中的角色，他們並沒有一個模範的家，然而在這個晚上，他們「有著」彼此。 　　七十多歲的笑姨，在家中再次受到兒子無情無理的恐嚇虐待。忍養一生，她決定把一早就應拎掉的梳化推出家外，獨自步行到垃圾站。在夜半的街角，笑姨碰上認識了卅多年的老街坊堂哥。 　　這一個夜，二人行行停停，推著破舊沉重的梳化，走過夜靜的老街、便利店、公園、天橋底、垃圾站......；路上遇見不同的人、物、以及孤獨的風景......。這段路，看出二人與家人的問題，也看到了那血濃於水的羈絆；老朋友的相助，給悲傷的笑姨帶來了點點溫暖和生氣；可是，殘忍的現實卻仍舊荒涼重復。 　　隨着燈光、場景、聲音、剪接，觀眾彷如置身其中，和兩個主角一起在炎熱的夜空中，在香港的老社區遊走。透過溫婉溫和的視角，感受他們的疲憊、失望、關注、擔憂、無奈與及「放下」......。 　　老和死之間，還隔著一段人生。

16mm胶片拍摄。姐姐前来告知自己多年未见的弟弟关于母亲的丧事，家庭中积压多年的情绪在暗中发泄出来。

腕っ節が強く地元では向かうところ敵なしの青年・本堂ケント（ELLY）は勢いで上京するも何もかもが順調に進まず、さらにもめ事を起こしたことで仕事先からも追われてしまう。地元に戻った彼は、高校時代に付き合っていた女性が、夫の借金によってトラブルに巻き込まれていることを知る。夫の行方を捜しに東京に戻ったケントは闇金に殴り込みをかけるが、そこは元暴走族が仕切る地下組織に関わる店だった。

1978年，澎湖西吉嶼遷村後成為無人島，王船儀式依然深植集體記憶，象徵對亡魂的安息與不捨。儀式中，遺體安置於王船，漂向大海，隱喻靈魂歸返與生命輪迴。黑水溝流域船難歷史賦予此儀式深刻的精神意涵。影片無旁白、無字幕，透過畫面與聲音重現儀式，並結合3D掃描與電腦動畫，探索海洋文化的情感與歷史脈絡。

1978年，澎湖西吉嶼遷村後成為無人島，王船儀式依然深植集體記憶，象徵對亡魂的安息與不捨。儀式中，遺體安置於王船，漂向大海，隱喻靈魂歸返與生命輪迴。黑水溝流域船難歷史賦予此儀式深刻的精神意涵。影片無旁白、無字幕，透過畫面與聲音重現儀式，並結合3D掃描與電腦動畫，探索海洋文化的情感與歷史脈絡。

Que mangeons-nous réellement en avalant un cordon bleu industriel ? Ce documentaire met la main à la pâte pour déconstruire les pratiques souvent douteuses de l’industrie agroalimentaire. 　　Toujours plus abondante et moins chère, la nourriture industrielle a envahi nos assiettes, avec des incidences sur la santé de plus en plus fortes : jamais l'obésité et le diabète n'ont été aussi répandus. Et jamais les étiquettes n'ont été aussi compliquées à déchiffrer. Pour percer les secrets du secteur agroalimentaire, Maud Gangler et Martin Blanchard sont eux-mêmes devenus… des industriels. Avec l’aide d’un laboratoire alimentaire spécialisé en recherche et développement, ils se lancent dans la production d'un plat populaire : le cordon bleu. Un projet offensif qui leur permet de comprendre de l’intérieur les rouages de l’ultratransformé, où la fabrication d’un produit en apparence simple tient de l’assemblage complexe. Pourquoi, alors que l’escalope panée cuisinée à la maison ne nécessite que cinq ingrédients, en faut-il ici une trentaine ? La viande du cordon bleu mérite-t-elle encore son nom ? Peut-on appeler fromage cette pâte fondante obtenue à grand renfort d'additifs ? L'emballage lui-même est-il nocif pour la santé ? 　　Riche et digeste 　　En partant d’un produit emblématique comme le mal nommé cordon bleu, puis en élargissant l'enquête, ce documentaire détricote les fils cachés d’un système ultraconcurrentiel. Se jouant des frontières, l’industrie agroalimentaire se révèle diaboliquement novatrice, usant de technologies toujours en avance sur les réglementations et d’astuces marketing rodées, ou s’aidant de puissants lobbies pour servir ses intérêts. Les autorités nationales et européennes s'avouent techniquement débordées et peinent à contrôler les substances toxiques qu'elles ont commencé par autoriser. Pourtant, l'espoir d’un changement qualitatif est impulsé par la société civile : sous la pression des consommateurs et d’applications de notation alimentaire comme Yuka, certains industriels cherchent à mieux faire pour bénéficier d’un "clean label" auquel s’attache le grand public. Réduction du nombre d'ingrédients, abandon d’additifs, choix de protéines végétales : une démarche vertueuse qui tourne parfois au casse-tête, quand elle n'aboutit pas à un effet inverse, avec des plats végans à la qualité sanitaire douteuse. Au menu de cette enquête riche mais remarquablement digeste, experts, nutritionnistes, docteurs en sciences des aliments ou consultants en "transformation positive" éclairent une question devenue cruciale : que mange-t-on aujourd'hui ?