The Nuer call themselves Naath. Only their immediate neighbors, the Dinka, Shilluk and Arabs, call them Nuer. Most foreigners, which includes those with whom the Nuer neither fought nor traded, are called Bar which means 'almost entirely cattleless'. Those foreigners who live even more remotely and include Europeans are called Jur which means 'entirely cattleless', a most unthinkable state indeed. 　　The people of Ciengach, where the film was made, are the Eastern Jikany, one of about a sixteen distinct tribes of Nuer. Twenty-five years ago E.E. Evans Pritchard estimated the total population of Nuer to be around a quarter of a million. Since then the number has undoubtedly dwindled considerably due to warfare, civil strife, sickness, drought and the general abandonment of traditional lifeways. 　　However, those who still called themselves Naath did so with an extraordinarily vivid image of themselves as superior people living a superior life. Furthermore, it was impossible not to see that their lives were inextricably tied to their herds. Ciengach is a perfected plan for co-posperity of cows and humans. 　　It cannot be said that filming the Nuer was an easy task, but visually it was always absorbing. They were seldom resentful as was the rule with the Islamicized Afar in the Danakil Desert to the Northeast. On the contrary, the Nuer had a real, even exaggerated, sense of their importance. They considered themselves handsome and displayed their elegance with pride. 　　Nuer existence has, consistent with life led on a flood plain, an almost tidal rhythm due largely to the movement of cattle into and out of the villages. At almost precisely 10:30 in the morning cows and bulls began to groan, stand up and in other ways indicate that the time had come for them to be released and on their way to graze. Within moments the entire herd was sounding a unified complaint. Men and boys then slipped the tethers from their necks and the flow of cattle began. Five more minutes and the village was virtually silent. The herd had receded toward the river and to whatever grass the younger men could find. So the days passed into twilights of returning herds and men and the nights were filled with stars and an almost intoxicating 'bucolia.'

This three part French TV serial for children (alternate versions exist as a feature, Manoel's Destinies, and a 4 part Portuguese TV serial, Adventure in Madeira) is the favourite of many devotees of Raúl Ruiz. This is because it ties the enchantment and mystery of Lewis Carroll, Carlo Collodi and the Brothers Grimm to the filmmaker's experiments with narrative strategies and what he calls the pentaludic model of storytelling (where characters are thrown dice-like into combinations and situations governed by the play of Chance and Destiny). 　　But this film for children is among his most complex works, hard to grasp in its totality. Often it can seem an arbitrary collection of free-associational images and words, bordering on nonsense. But attentive viewers will have the strong sense that there is method behind this near-madness. Otherwise, it could never produce the intense emotions it so clearly offers. Ruiz's obsessions from film to film bind the fragments together – within a single work and across projects – and the emotion comes from the totally unexpected forking taken within a well-worn territorial map. 　　Part One presents us with three possible worlds. In each world, seven year-old Manoel has a different response to an entreaty from the outside world. Fittingly, in this film in which nothing coincides, the three parts of the story do not coincide with the three-episode structure (the trinity-form recurs frequently in Ruiz). In this case, past, present and future – the unholy trinity or Time en soi – is the film's very protagonist, variously called 'long ago' (Part One), 'now' (Part Two), and 'future' (Part Three). At the outset, this gives the story an apparent order before digressions take it over. 　　Part Two (the status of which is at first confusing since it begins after the three mini-narratives of the first Part and before the end of Episode One) is entitled 'The Picnic of Dreams'. Whilst vaguely 'keeping to the storyline', it veers off in many different directions, where the thematic coupling ordinary/special replaces the familiar/unknown dualism of Part One. (Each Part is guided by a thematic 'dominant', a pair of notions that tend to exchange their meanings as it progresses.) 　　Part Three (beginning in Episode Two), entitled 'The Little Chess-Champion', hands the (until now) off-screen voice-over narration to Manoel himself. He promises to tell his own story, but adds that it's 'a story that I made up in my distant childhood and that happens in the future'. The tone is less Baroque, more Gothic, as Ruiz explores the 'wonders of the night'. The filmmaker's obsession in this section concerns perception and the deciphering of secret signs and codes.

Part of a series of opera shorts by different directors. Herzog combines O Soave Fanciulla ("Oh you vision of beauty" from Puccini's La Boheme) with images of harsh life in Africa.

愛新覚羅浩が自らの生涯をつづって大反響を呼んだ同名の”涙のベストセラー”を映画化した、愛と感動の物語。 　　監督・原作・脚本・主演のいずれもが女性で、日本における”女性映画”の決定版といえる。

Khalil is a rootless young man who lives on the edge of town, where the industrial estates merge into the river and the marshes. Khalil gets by as best he can and spends his time with an old poacher, who shares a house on the riverbank with a brother who he hasn't spoken to in years. On the banks of the marshes, the tides mark the time for love and heartbreak, friendship and revenge.

阿云是生活在海南陵水县新村港渔排上的疍家人，如往常一样，她陪着孙子度过了愉快的周末。然而，随着海南自贸港的建立，她生活了大半辈子的渔排将被拆除，面对儿子与好友的劝说，搬与不搬的困境又再一次的摆在了她面前……

历史主义的恢复，史诗意识的张扬，在多元的民族矛盾、政治斗争和军事较量中，展示人物大喜大悲的命运。

纪录片《努尔哈赤》是高国栋工作室历时三年精心创作的一部大型历史纪录片。该片以大气精美的画面、丰富生动的镜头语言、跌宕起伏的故事，展示了一代枭雄努尔哈赤金戈铁马、血雨腥风的人生历程。2010年11月该片先后在央视《探索·发现》以及我台北方频道播出并取得良好反响。在2010全球华人纪录片网络盛典活动中该片获得了网上观众的热烈观看以及专业评审的高度评价，最终荣获优秀纪录片大奖。

亚伊米塔通过与斯文建立关系，实现了她母亲的梦想。斯文是一位年长得多的挪威人，他承诺会把她从古巴艰苦的生活中拯救出来。然而，当亚伊米塔意识到斯文并不像他表面上看起来那么理想时，幻想开始破灭了。