Les Maitres Fous is about the ceremony of a religious sect, the Hauka, which was widespread in West Africa from the 1920s to the 1950s. Hauka participants were usually rural migrants from Niger who came to cities such as Accra in Ghana (then Gold Coast), where they found work as laborers in the city's lumber yards, as stevedores at the docks, or in the mines. There were at least 30,000 practicing Hauka in Accra in 1954 when Jean Rouch was asked by a small group to film their annual ceremony During this ritual, which took place on a farm a few hours from the city, the Hauka entered trance and were possessed by various spirits associated with the Western colonial powers: the governorgeneral, the engineer, the doctor's wife, the wicked major, the corporal of the guard. 　　The roots of the Hauka lie in traditional possession cults common among the Songhay and Djerma peoples of the Niger River basin. Gifted men and women may enter trance and become possessed by any of a number of strong gods, such as Dongo, god of thunder and the sky.Supplicants consult the god through the trancing medium and receive advice about their problems, cures for diseases, comfort and support, or reprimands for their wrongdoings. Like these traditional possession cults, the Hauka sect co-existed with Islam and incorporated many Islamic saints and heroes into its rituals. Most of its adherents were Muslims. 　　Hauka first appeared in Niger, it is thought, in the person of a former soldier who participated in the savage battles of the second German offensive of World War I in 1917 and 1918, in which West African troops were decimated despite their spectacular performance. This soldier made the pilgrimage to Mecca and returned to Niger in the 1920s. In his village, in Rouch's account, he found the people "doing a traditional dance and the soldier was possessed, very violently possessed, and while possessed he said 'I am the avant-garde of the new gods who are coming from Malia [the Red Sea]. My name is Governor Malia and I am the first of the new gods who are coming and they are the gods of strength'." 　　The Hauka were quickly suppressed by the French authorities in Niger, with the support of traditional chiefs and priests who feared the popularity of the new movement and its challenge to established authority. But the Hauka cult spread, even within the jail walls, and by 1935 the British administration in Ghana again attempted to suppress it and to jail the cultists. Fires broke out in response throughout Accra, and eventually there was an agreement that Hauka priests would limit their ceremonies to certain places and to Saturdays and Sundays. This was still the case in 1954 when Rouch filmed Les Maitres Fous, which was banned by the colonial government in 1955. 　　The Hauka movement was a phenomenon of the colonial era. After the independence of Ghana in 1957, migration was controlled and many Hauka who had settled in Accra returned to Niger. Niger itself gained independence three years later, and the Hauka began to subside and to be absorbed into the traditional religious system. Dongo, for example, the old god of thunder, is now considered the father of the Hauka. As Rouch has pointed out, "there was no more colonial power and there never was a Hauka called Kwame N'krumah." The events filmed represent the end of the Hauka development. Today the film is shown in the villages of Ghana and in the Niger Cultural Center. 　　The imagery in Les Maitres Fous is powerful and often disturbing: possessed men with rolling eyes and foaming at the mouth, eating a sacrificed dog (in violation of taboo), burning their bodies with naming torches. Beyond the imagery, the themes are also powerful, and have had an impact in our own culture:Jean Genet's The Blacks was modeled upon the Hauka inversion in which blacks assume the role of masters, and Peter Brook's Marat/Sade was influenced by the theatricality and invented language of Hauka possession. Yet, as Rouch reminds us in an interview in Cineaste, possession for the Hauka cultists was not theater but reality. The significance of this reality is left ambiguous in the film, although Rouch's commentary suggests that the ritual provides a psychological release which enables the Hauka to be good workers and to endure a degrading situation with dignity. The unexplored relation of the Hauka movement to their colonial experience 1-S perhaps the most intriguing issue raised by this ceremony in which the oppressed become, for a day, the possessed and the powerful.

The film depicts the psychological journey of a young woman named Victoria. Since her childhood she has been sexually abused by her family. One day she decides to escape but the world is against her and she soon finds herself cast into an inferno of torture and punishment. This causes her unimaginable suffering but she also comes to understand the true meaning of her existence.

Bizzare, often perverse yarn about nurses in a metropolitan hospital who seduce then murder male patients.

The film depicts the psychological journey of a young woman named Victoria. Since her childhood she has been sexually abused by her family. One day she decides to escape but the world is against her and she soon finds herself cast into an inferno of torture and punishment. This causes her unimaginable suffering but she also comes to understand the true meaning of her existence.

Dr. Combs left Los Angeles to go work in the office of a private practice in a small rural town. It isn't long before the patients back in LA seemed normal to every dirty and crazy person in town that shows up at the doctors' office. Although, no matter how bad any of them may seem to Dr. Combs, none of them can compare to Charity Betencourt. A woman who shows up every two weeks with a new problem each time, which is often the result of her willing to perform surgery on herself before going to the good doctor

“不想工作！” 　　在这样的想法下不断努力，靠着不劳而获的收入成为了“上流家里蹲”的二之宫锦司。正在他打算到死为止都要这样懒惰地生活下去时，出于某种原因突然穿越到异世界。那里是一个“迷宫就是职场”的超级黑心企业。 　　优雅的生活突然改变，每天都要在曾经被称作“地下城”的地方不断劳动，过着流血流汗又流泪的日子。恶劣的工作环境、长时间的劳动、低薪。更过分的是上司的职权骚扰、洗脑、榨取人力价值。天天过着被各种瞧不起的“社畜”生活。 　　哪怕这样锦司也没有放弃。为了要夺回最强的家里蹲生活，有时就要不择手段、有时还要用一些阴谋诡计来让自己成功暴富…… 　　这就是，唯我独尊又善用邪门歪道的青年不屈不挠奋斗的故事。“异世界迷宫”ד黑心企业”的社畜幻想故事，开幕。

「不想工作！」 在这样的想法下不断努力，靠着不劳而获的收入成为了「上流家里蹲」的二之宫锦司。 正在他打算到死为止都要这样懒惰地生活下去时……出于某种原因突然穿越到异世界！ 那里是一个「迷宫就是职场」的超级黑心企业。 优雅的生活突然改变，每天都要在曾经被称作「地下城」的地方不断劳动， 过着流血流汗又流泪的日子。 恶劣的工作环境、长时间的劳动、低薪。 更过分的是上司的职权骚扰、洗脑、榨取人力价值。 天天过着被各种瞧不起的「社畜」生活。 哪怕这样锦司也没有放弃！为了要夺回最强的家里蹲生活， 有时就要不择手段、有时还要用一些阴谋诡计来让自己成功暴富……！？ 这就是，唯我独尊又善用邪门歪道的青年不屈不挠奋斗的故事。 「异世界迷宫」×「黑心企业」的社畜幻想物语，开幕！

在坂下引发的骚动之后过了一年的某个夏日。雄二在为了升进的考核调查中，前往市谷的JB之处。在与她的面谈中，追求自己成长经历的雄二，开始了追寻记忆之旅。由于意外事故而去世的最爱的姐姐。如同追随她一般踏上旅途的双亲。收养了天涯孤独的他的最糟糕的男人。自幼年时到现在，自己所邂逅的，并一同度日的人物们的记忆，雄二淡然地诉说着这些。造就了“风见雄二”这一人格之物究竟是什么呢。这一谜题的答案，如今即将揭开。

在坂下引发的骚动之后过了一年的某个夏日。雄二在为了升进的考核调查中，前往市谷的JB之处。在与她的面谈中，追求自己成长经历的雄二，开始了追寻记忆之旅。由于意外事故而去世的最爱的姐姐。如同追随她一般踏上旅途的双亲。收养了天涯孤独的他的最糟糕的男人。自幼年时到现在，自己所邂逅的，并一同度日的人物们的记忆，雄二淡然地诉说着这些。造就了“风见雄二”这一人格之物究竟是什么呢。这一谜题的答案，如今即将揭开。

時は昭和17年。横浜・本牧の運河際に建つ福寿楼は、ひときわ目立つ洋館の遊郭である。この館は、血の匂いに満ちていた――。二人の少女がこの遊郭に売られてきて間もなく、次々と怪奇な殺人事件が発生した。謎につつまれたこの花園に何が起ころうとしているのか。犯人は誰か？その動機は？妖しくも華麗な花園が今、恐怖の迷宮となった。 　　第32回江戸川乱歩賞を受賞した山崎洋子の同名小説を映画化。「花いちもんめ。」でコンビを組んだ伊藤俊也監督と松田寛夫の脚本により、スリルとサスペンスとエロスに満ちた本格ミステリーがショッキングな映像美とともに描き出されていく。キャストは、主演の島田陽子をはじめ、工藤夕貴、野村真美、黒木瞳、江波杏子といった豪華多彩な女優陣に加え、内田裕也、名高達郎、伊武雅刀ら個性派男優陣が顔を揃えている。