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.

在中国珠江三角洲地区，有着相对形态完备的文化传统以及在各历史时期所遗留下来的各类文化表征。这片土地上所发生的故事，丰富而多元。今天的华南乡野间，依然有大量的文化人士辛勤耕耘。面对着传统和现代的冲突，保守和创新的抉择，他们存在于各种利益关系间，共谋或者博弈。 　　《乡村中的知识分子》所描述的就是这么一位现代乡村文化的自觉者，他秉持着自己对文化、历史的责任，思考政策和变革的逻辑，在乡野之间发生着强大而又坚韧的作用。正是因为有这样的人物存在，我们可以看到中国传统文化的根基，以及他们所面对的问题。 　　片中的主角“三哥”许钜泉,是一位在珠三角乡村中主持“红白”法事的“喃摩佬”。三哥本事了得，懂书法，会对联，同时操持着村中族中的大小事务，神诞节庆；他的文字——自撰的、抄写的、画符的、仪式性的、道士的、士大夫的、正经的、戏谑的，在庙里，在祠堂，在家里，在科仪书中，在族谱上——充满在乡村每一个角落，游移于多重世界之间，构成了一套整全的世界观，将村里的老老少少连结在一起。毫无疑问，三哥是乡村中的知识分子。 　　纪录片通过近十年的跟踪拍摄，记录三哥在乡村中的日常，记录乡村里的神诞节庆，记录乡间生活、民俗活动的浮浮沉沉。我们希望籍着今天的影像，共同探讨文化传统对历史及未来的意义和可能。

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

在这部纪录片里，大卫·马龙聚焦四位无与伦比的数学家：乔治·康托尔、路德维格・玻尔兹曼、哥德尔和阿兰·图灵。他们的天才光耀千古，他们的智慧深刻地影响了后世的我们。但是当同时代的人用尖刻的、猛烈的批评表达他们的反对意见时，它能产生一种悲剧性的结果，使他们精神错乱，最终都以自杀结束了自己的生命。 　　本片也与目前最著名的学者进行了对话。包括Greg Chaitin——纽约IBM TJ华生研究中心的数学家，以及罗杰·彭罗斯等人，他们仍在孜孜不倦地探寻世上到底是否有数学家不能弄明白的事。 　　《危险的知识》抓住了一些现实的深刻的问题，目前数学家仍在力图给出解答。请看一下下面的信息：这是一部完整的纪录片，只是因为技术原因才分为两部分。观看的时候要看完，而且请不要在看第一部分之前看第二部分。 　　1 of 2　上帝的信使 　　这部片子从乔治·康托尔开始讲起。他是一位伟大的数学家，创立的集合论已被尊为20世纪全部数学的基础。他认为自己是上帝的信使。因为他的老师利奥波德·克罗内克痛恨并敌视他以及他的理论，来自数学权威们的巨大精神压力终于摧垮了康托尔，结果康托尔精神失常，最终被疯狂所驱使，力图证明自己的无穷数理论。事实上，他的晚年是在精神病院度过的。 　　路德维格・玻尔兹曼力争证明原子和概率的存在，而奥斯特瓦尔德和马赫的强烈批评使他深感失望，导致了他最后的自杀。 　　2 of 2　谜团 　　哥德尔是爱因斯坦的一位性格内向的密友，一位智慧巨人。哥德尔定理粉碎了逻辑最终将使我们理解整个世界的梦想，同时也引发了许多富有挑战性的问题。他证明了形式数论（即算术逻辑）系统的「不完全性定理」：即使把初等数论形式化之后，在这个形式的演绎系统中也总可以找出一个合理的命题来，在该系统中既无法证明它为真，也无法证明它为假。哥德尔最终在一家疗养院绝食而死，因为他认为那些食物有毒。 　　阿兰·图灵，恩尼格玛密电码的破译者，计算机科学 “人工智能之父”，同性恋者。图灵为证明一些永远不能被证实的事情而死，外界的说法是服毒自杀，一代天才就这样走完了人生。（献给本文所有伟大而孤独的悲剧英灵。喵喵驴驴译，错误之处烦请各位达人指正，谢谢。部分资料来源于网络。） 　　In this one-off documentary, David Malone looks at four brilliant mathematicians - Georg Cantor, Ludwig Boltzmann, Kurt Gödel and Alan Turing - whose genius has profoundly affected us, but which tragically drove them insane and eventually led to them all committing suicide. 　　The film also talks to the latest in the line of thinkers who have continued to pursue the question of whether there are things that mathematics and the human mind cannot know. They include Greg Chaitin, mathematician at the IBM TJ Watson Research Center, New York, and Roger Penrose. 　　Dangerous Knowledge tackles some of the profound questions about the true nature of reality that mathematical thinkers are still trying to answer today. see notes below:1 documentary, only split for technical reasons. broadcast in 1, watch in 1, get both parts, don't start to watch pt2 before pt1. 　　1 of 2 God's messenger 　　The film begins with Georg Cantor, the great mathematician whose work proved to be the foundation for much of the 20th-century mathematics. He believed he was God's messenger and was eventually driven insane trying to prove his theories of infinity. 　　Ludwig Boltzmann's struggle to prove the existence of atoms and probability eventually drove him to suicide. 　　2 of 2 The Enigma 　　Kurt Gödel, the introverted confidant of Einstein, proved that there would always be problems which were outside human logic. His life ended in a sanatorium where he starved himself to death. 　　Finally, Alan Turing, the great Bletchley Park code breaker, father of computer science and homosexual, died trying to prove that some things are fundamentally unprovable. 　　转自VeryCD

本片为第一部探讨西藏医学的纪录片。穿越北蒙古到北印度，纪录藏族治疗师如何治疗病人，到府问诊，彼此交换古老药草秘方的种种细节，企图探讨西藏医学所蕴含独特的佛学哲理与其独到药草疗效。并且辅以纪录对照在以色列及瑞士针对西藏医学所做的相关研究来测试西藏医学的疗效及其所使用的药草药物的可信度。

A microchip engineer explains something both familiar and unknown, but what exactly? His voice is soothing and distant in equal measure. As we go deeper inside a factory, the object is revealed: a smart contact lens. Though only a prototype for now, this lens corrects vision, displays a screen, and analyzes tears. Are we in Belgium, where the narrator is? Or Taiwan, where the factory is. In this fusion of prototype and place, what does it mean to create knowledge from tears? Or is knowledge ‘in tears’; grieving as it reproduces itself in a factory where the labor is half-automated and the end-user asleep.

无数的几何圆锥体汹涌而来。在暗棕色空旷的空间里，一位老者正焦急不安地坐在长椅上。他好像在等人，时不时地看表；又像是想马上离开，躲避即将发生的一切。突然间，从远方如千军万马呼啸而过的几何圆锥体，抢走了老人的帽子。 　　这部不足两分钟的超现实主义实验动画短片，是导演埃兰·希勒尔大学二年级的作品。埃兰一人自编自导制作完成了此片，短片的绘画灵感来自演艺界的吉恩·迈克尔。埃兰毕业于以色列国家艺术学院——比撒列艺术学院。学院融合中东和欧洲民族风格的艺术氛围，深深地影响了埃兰，在他的作品中皆有体现。

Gaspard, a teenager from the suburbs of Lisbon, falls into the hands of the Ogre, a man who has made a pact with the Devil. The Ogre uses the boy to attract tourists, whom he transforms into animals and then kills. Gaspard escapes with a donkey and a dog that he has grown fond of, and in an enchanted manor, he meets the spirit of Queen D. Maria I.

Gaspard, a teenager from the suburbs of Lisbon, falls into the hands of the Ogre, a man who has made a pact with the Devil. The Ogre uses the boy to attract tourists, whom he transforms into animals and then kills. Gaspard escapes with a donkey and a dog that he has grown fond of, and in an enchanted manor, he meets the spirit of Queen D. Maria I.