以婚姻策划人和寿板店及入殓师为故事题材。欧萱和黄俊雄饰演寿板店员工和老板，专处理白事。郑斌辉和张振寰饰演喜饼店少东，刘芷绚饰演婚纱设计师，后来…

本剧讲述的是一个青年屌丝蜕变为金牌司仪的励志传奇故事。　　　常开歌是一个80后青年农民，人称“开哥”。见多识广的他立志要在家乡做一番…

转自微电影：http://www.vmovier.com/52855?from=index_new_title 　　西北山区，天价彩礼让无数农民家庭望婚兴叹。稀缺的女孩加剧了此现象的恶化，有价无市。而娶妻生子、传宗接代又是每个人不可绕行的必然。于是，被卖给父亲的母亲，最终决定再给自己儿子“买”个媳妇…… 　　本片是新片场创作人、中国传媒大学王丹导演作品。这部乡土题材的影片出自导演对家乡的特殊感情，以及期望反映自己对西部当下情状的关注。影片灵感源自近年来层出不穷的社会新闻。2015年央视《新闻调查》一期名为“陇东婚事”节目，用43分钟报道甘肃庆阳天价彩礼背后的故事。 　　当计划生育政策遭遇重男轻女的传统思想，多年来人工选择致使男女比例严重失调，辅以两性在城乡流动中的不同境遇，造成了如今的西北农村一众大龄男青年找不到媳妇的现象。由此催生的“天价彩礼”，一些山区年收入不足五千的农民家庭，结婚时彩礼高达二十多万。更令人咋舌的是：越穷的地方彩礼越高。 　　在阅读资料和调研过程中发现，面对这样的社会现象，当下的青年女性似乎处于集体失语的一面，面临过于物质的一切向钱看等各式指责的同时，从未拥有发言的权利。所有言论都以男性的角度出发，很少去关注事件另一位重要当事人的感受。看似因为“稀缺”更显“珍贵”的女性，在这个号称婚恋自由的时代，再一次沦为被“买卖”的对象。 　　在确定以女性角度入手后，秉承为女性发声的目的，从被迫作为买卖对象的女孩出发，意图展现她们在“天价彩礼”中的无奈和悲剧命运。但在剧本写作过程中发现这样的视角实际上规避了促成买卖婚姻的另一个重要因素，即女性自身。在众多妇女人口买卖案件中，解救的难度反而在于被卖女性自己，有了孩子、对现状的适应、逆来顺受里培养出的亲情……于是，放弃被救的终究是受害者自己。 　　如同在彩礼事件中，当年的“媳妇”如今是迫切想为儿子完成婚事的“婆婆”，同样作为女性，她们的所作所为比起男性有过之而无不及。因此，与其说我的故事里是对男权的抨击，在女性创作者的角度，我更愿意做成对女性的反思。因此，选择以故事中“母亲”视角出发，讲述在当地高额彩礼的社会大背景下，一位曾经被买卖的母亲最终决定给儿子买一个媳妇的故事。极端环境下人性的扭曲，当初的受害者变成了如今的推波助澜者，再一次命运的轮回。

This is not the end of the Cocteau story, of course, for as we have constantly witnessed, he is always oriented towards the future due to his undimmed faith in the creative act, and none more so than in the medium of film. Indeed, he was even more advanced in his preparations for death and the after-life of his work than originally thought. 　　Just a couple of months before his death, in August 1963, he made one last film: a 25-minute short entitled Jean Cocteau s’adresse à l’an 2000 (Cocteau addresses the year 2000). The film comprises one still and highly sober shot of Cocteau facing the camera head-on to address the youth of the future. Once recorded, this spoken message for the 21st century was wrapped up, sealed and posted on the understanding that it would be opened only in the year 2000 (as it turned out, it was discovered and exhumed a few years shy of that date). If in The Testament Cocteau portrays himself as a living anachronism, a lonesome classical modernist loitering in space-time in the same buckskin jacket and tie while lost in the spectral light of his memories, here he acknowledges explicitly the irony of his phantom-like state: by the time the viewer sees this image, he, J. C., our saviour Poet, will long be dead. 　　Temporality is typically skewed: speaking from both 1963 and 2000 Cocteau is at once nostalgic for the present that will have passed and prophetic about the future. There is thus both a documentary aspect and projective thrust to the film, another new configuration of ‘superior realism’ and fantasy enhanced by Cocteau’s seamless performance as himself and his now ‘immortal’ status as a member of the Académie Française. He reiterates some of his long-standing artistic themes and principles: death is a form of life; poetry is beyond time and a kind of superior mathematics; we are all a procession of others who inhabit us; errors are the true expression of an individual, and so on. The tone is at once speculative and uncompromising, as when Cocteau pours vitriolic scorn on the many awards bestowed upon him, which he calls ‘transcendent punishments’. He also revels in the fact that he can say now what he likes with absolute freedom and impunity since he will not be around to suffer the consequences. 　　The status of Jean Cocteau s’adresse à l’an 2000 remains ultimately unclear. Is it a new testament or confession, or a heroic demonstration of the need for human endurance, or a pure ‘farce of anti-gravitation’ as he puts it? Or everything at once? It is entirely characteristic of Cocteau to leave us hanging on this suspended paradox. What is certain, however, and what we have consistently seen, is that Cocteau’s life and body are his work, and his work in turn is always mysteriously alive. This is Cocteau’s final gift to his fellow human beings. Let us retain and celebrate the force of that gesture. He is resurrected before our eyes, ever-present, defiant and joyfully queer. 　　Jean Cocteau is dead, long live Cocteau! 　　(James S. Williams)

守寡18年的杜如玉一心想将四个女儿嫁进“好”人家，为此，她咬紧牙关，顶着巨大的经济压力在京城买了一套宅子，好让女儿们都能有一桩“门（非）当（富）户（即）对（贵）”的姻缘。结果，金龟婿一个没来，莫名其妙的年轻人却接二连三地闯入她们的生活：懦弱的“武二代”路不平、愚蠢却嚣张的王府世子、不会察言观色但天性善良的四皇子和浑身正能量却一直在做坏事的李腾云，这些人杜如玉没有一个看得上的，但他们却与自己的女儿们越走越近了……

守寡18年的杜如玉一心想将四个女儿嫁进“好”人家，为此，她咬紧牙关，顶着巨大的经济压力在京城买了一套宅子，好让女儿们都能有一桩“门（非）当（富）户（即）对（贵）”的姻缘。 结果，金龟婿一个没来，莫名其妙的年轻人却接二连三地闯入她们的生活：懦弱的“武二代”路不平、 愚蠢却嚣张的王府世子、不会察言观色但天性善良的四皇子和浑身正能量却一直在做坏事的李腾云， 这些人杜如玉没有一个看得上的，但他们却与自己的女儿们越走越近了……

城市日益扩张、地产遍地开花的大环境下，马家祖屋的老住户们都住进了商品房。马伯夫妇却坚持住在老屋里面。地产商看中了老屋，欲征收改造成集民俗和餐饮一体的商业空间。马伯不愿意把祖上传下的基业交给别人。地产商软硬兼施，威逼利诱。马伯却不为所动。女儿马文文是传媒精英，为爸爸坚守传统文化的毅力感动，遂以客家文化为内容策划纪录片，并为老屋申请文化遗产保护。父女俩展开与地产商展开斗智斗勇的行动。

扬州城出了两桩让人津津乐道的婚事，一桩是城北杜家的小姐杜冰雁要嫁入林州首富齐府，一桩是城东武师的女儿李玉湖要嫁给圣宠正隆的将军。两家不仅同天嫁女，还为置办了相同的嫁衣和相同的花轿。可这泼天富贵和高门荣宠的背后却另有隐情，齐三公子病染沉疴，命不久矣，将军袁不屈杀人为业，毁城为功，还克死过两位正妻。两位小姐都在为各自的苦命暗自悲泣。出嫁那天，两支送亲队伍同时出城，途中突然大雨倾盆，两路人马涌到同一座仙女庙内避雨。两新娘在庙内因相同苦命惺惺相惜结拜为 姐妹。忽传强盗来袭消息，慌乱中，新娘竟上错了花轿。侠女入了宅院，同三少爷在嬉笑怒骂间将诡计阴谋全盘推翻；闺秀进了战场，与将军在刀光剑影中斗智斗勇虐得悍男俯首称臣。 　　于是，阴错阳差引出了两段曲折离奇，纵横交错的爱情故事，成全了两对情意绵绵的恩爱夫妻和幸福生活。

人物生活影像志。以“良缘、新生、传家、成长、收获、团聚”六大主题作为视角，通过不同视角下的人物故事，彼此独立但又紧密相连的生活日常，展现普通中国人的生活冷暖与离合悲欢，用纪录片的艺术张力，将不同年龄、不同圈层的观众凝聚在同一个故事时空下。

《人物生活影像志》以“良缘、新生、传家、成长、收获、团聚”六大主题为切入点，讲述不同视角下的人物故事。影片聚焦彼此独立又紧密相连的生活日常，展现普通中国人生活中的冷暖与悲欢离合。凭借纪录片的艺术张力，将不同年龄、不同圈层的观众汇聚于同一故事时空。