A masterwork of Sri Lankan cinema, this moving saga of family and class conflict was made by Lester James Peries, his country’s foremost filmmaker and a director much admired by India’s Satyajit Ray. 　　Gamperaliya is regarded as a cornerstone of Sri Lankan cinema, launching upon its release in 1964 ‘a revolution, not only in the way films were made, but also in the content,’ according to producer Anton Wickramasinghe. 　　Peries sought an alternative to the Bollywood-influenced melodramas that dominated Sri Lanka’s commercial cinema, writing stories that looked at the staple issues of melodrama in a more nuanced way. 　　The film, adapted from a novel by Martin Wickramasinghe, focuses on Piyal, a teacher and member of the new rising middle class, who falls in love with the daughter of his village’s leading aristocratic clan; the girl’s parents insist upon a marriage to a stuffed shirt of her own class, one that shifting social forces are already rendering obsolete. 　　Gamperaliya is filmed in an elegant and uncoercive narrative style that has been compared to Satyajit Ray’s Apu Trilogy; its aesthetic choices also have a moral dimension: at every level, this is a movie about the importance of setting aside illusion and exaggeration and seeing things as they are.

讲述了人类饮食习惯的改变过程，食物大批量生产所带来的一系列后果，以及肥胖与瘦弱的根源是什么，其中，一定有你想象不到的结论。

叙利亚影史上最著名也是最具争议性的一部纪录片，由毫不妥协的叙利亚导演Omar Amiralay拍摄，也是他的代表作。影片被禁至今，奥马尔流亡海外直到30年后才得以回国拍摄他的第二部作品。本片获1976年柏林国际影展新电影论坛Otto Dibelius奖。 　　The first documentary to present an unabashed critique of the impact of the Syrian government's agricultural and land reforms, Everyday Life in a Syrian Village delivers a powerful jab at the state's conceit of redressing social and economic inequities. Interviews with farmers, health workers and a police officer contrast the peasants' regard for the state with the mindset of state representatives toward those peasants. Sa'adallah Wannus, a prominent Syrian playwright and essayist collaborated with documentary pioneer Amiralay on the project. The film remains banned in Syria. The original print has been restored and digitized very recently, and subtitled in English especially for this program. 　　Director Omar Amiralay was born in Damascus in 1944 to the son of a high-ranking officer in the Ottoman military and a Lebanese mother, Omar Amiralay headed to Paris in 1965 to pursue studies in drama and theater at the Théatre des Nations. Gradually he began to lean towards cinema and enrolled at the Institut des Hautes Etudes Cinematographiques, or IDHEC (now known as FEMIS) in 1967. He was deeply suspicious of fiction cinema, and after a year at the institute began to question whether film was really his vocation. When the 1968 student revolt erupted, Amiralay joined the hordes of protestors, and began to film. His fate was sealed; he never returned to the IDHEC and instead began to make documentary films. 　　He returned to Damascus eager to instigate a new documentary cinema. His best-known documentary film, conceived with Sa'adallah Wannus, one of Syria's most celebrated modernist playwrights and essayists, was radically different. Titled al-Hayat al-Yaomiyyah fi Qarya Suriyya (Everyday Life in a Syrian Village, 1974) it was a scathing critique of the government's failure to provide basic amenities to the poor. The film, produced by the General Organization for Cinema, was banned and remains so to this day. 　　From very early on, Amiralay's films earned a number of awards worldwide, beginning with Leipzig (1971) for Film-Essay on the Euphrates Dam. His cinema has become canon for generations of documentary filmmakers in the Arab world. The most recent edition of the Cinema du Reel festival at Paris' Centre Pompidou dedicated an hommage to his work in March 2006.

叙利亚影史上最著名也是最具争议性的一部纪录片，由毫不妥协的叙利亚导演Omar Amiralay拍摄，也是他的代表作。影片被禁至今，奥马尔流亡海外直到30年后才得以回国拍摄他的第二部作品。本片获1976年柏林国际影展新电影论坛Otto Dibelius奖。 　　The first documentary to present an unabashed critique of the impact of the Syrian government's agricultural and land reforms, Everyday Life in a Syrian Village delivers a powerful jab at the state's conceit of redressing social and economic inequities. Interviews with farmers, health workers and a police officer contrast the peasants' regard for the state with the mindset of state representatives toward those peasants. Sa'adallah Wannus, a prominent Syrian playwright and essayist collaborated with documentary pioneer Amiralay on the project. The film remains banned in Syria. The original print has been restored and digitized very recently, and subtitled in English especially for this program. 　　Director Omar Amiralay was born in Damascus in 1944 to the son of a high-ranking officer in the Ottoman military and a Lebanese mother, Omar Amiralay headed to Paris in 1965 to pursue studies in drama and theater at the Théatre des Nations. Gradually he began to lean towards cinema and enrolled at the Institut des Hautes Etudes Cinematographiques, or IDHEC (now known as FEMIS) in 1967. He was deeply suspicious of fiction cinema, and after a year at the institute began to question whether film was really his vocation. When the 1968 student revolt erupted, Amiralay joined the hordes of protestors, and began to film. His fate was sealed; he never returned to the IDHEC and instead began to make documentary films. 　　He returned to Damascus eager to instigate a new documentary cinema. His best-known documentary film, conceived with Sa'adallah Wannus, one of Syria's most celebrated modernist playwrights and essayists, was radically different. Titled al-Hayat al-Yaomiyyah fi Qarya Suriyya (Everyday Life in a Syrian Village, 1974) it was a scathing critique of the government's failure to provide basic amenities to the poor. The film, produced by the General Organization for Cinema, was banned and remains so to this day. 　　From very early on, Amiralay's films earned a number of awards worldwide, beginning with Leipzig (1971) for Film-Essay on the Euphrates Dam. His cinema has become canon for generations of documentary filmmakers in the Arab world. The most recent edition of the Cinema du Reel festival at Paris' Centre Pompidou dedicated an hommage to his work in March 2006.

Pietramezzana，在路坎白云岩的一个偏僻的村庄，很可能会消失。它的居民，由火山多米尼加国领导不放弃，相信一个工厂的开幕可能是解决他们所有的麻烦，他们希望确保该项目是成功的…

改编自タイム凉介的漫画《70岁的初产》《70岁的梦》。65岁的老人朝一（小日向文世饰演）退休后回到家，却被70岁的妻子夕子（竹下景子饰演）告知自己怀孕了。朝一难以接受这个事实，两个人去了妇产科确诊发现夕子确实怀孕了。一辈子没有孩子的夕子想把这个孩子生下来，虽然她干劲十足，但是超高龄生孩子风险很大……

作为国内首档经济地理纪录片，《地标70年》在全国范围内甄选了12个地标，勾勒出了12张城市产业版图。从人文、历史进程和经济地理三个维度，以多元的视角、细腻的笔触生动讲述了地标背后一个个鲜明而饱满的人物故事，尽可能客观生动的复原出中国70年来的集体记忆、经济现象、文化变迁，纵向梳理了中国社会变迁、经济发展的时代历程，以此观察中国经济未来的机遇与挑战。

《难产的社头》是一部基于深厚实地调研的人类学民族志影片。作者吴乔副研究员在云南元江河谷花腰傣地区进行了超过一年半的田野工作，学会了花腰傣语言，记录了整个社区的谱系，用参与观察和深入访谈的方式获取第一手素材，对这个族群的文化有了系统而深入的把握。影片以一个情节完整的故事为线索，从一个少数民族社区的日常生活折射出城镇化、现代化、经济市场化之下农村社会的深刻变化。 　　Each Floral-belt Dai village has a male “Commune-head” who take charge of annual collective ceremonies as “Village Sacrifice” and “Vill age Exorcism”. These are purification rituals and fete for the village’s god “Buzhaoshe”. Besides, there’s a “Village’s Chief Witch” who’s responsible for communication with the god through trance. This man and woman compose the traditional hierarchy of a Dai village. The Commune-head is picked out through a God election ritual. Every adult man of the village offers a clothes and a bowl of rice to the ritual. A presider weighs all candidates’ clothes with a steelyard. With rice putting in or out the clothes, he makes all clothes balanced. Then he prays to the god Buzhaoshe, and weighs the clothes again. This time some clothes turn heavier. The heaviest one enables its owner to be the new Commune-head. This is an old custom of the Dai people which lasts thousands years. But this year we witnessed an unprecedented challenge in the Areca Village. Through the ritual of several days, all chosen ones refused to become Commune-head desperately. The ritual could not be fulfilled in a panic. Villagers disputed over the situation. Powers conflict in this gambling. In the following days, villagers provided four solutions. Among which emerges the tension between tradition and new culture, folk belief and government agents. Days later, Areca Village held a full member gathering, in which villagers made their decision through “voice voting”. Two months later, in the Reelecting of the Village Committee, the old mayor of the village was voted out. A year later, the new mayor made nice to conciliate the tradition power. New balance was established over odds. This becomes the epilogue of this documentary.

This animal fiction is “all about rebels (enacted by real rats) and police (enacted by real cats). After long suffering under the cats, the rats break out of prison and escape to Canada. There they take up organic gardening, with no DDT in the grass.” Jonas Mekas.

通过两位女性1960年代到1970年代的生活，Varda构筑了一部女性主义的历史。故事描述了两位迥异的妇女15年的关系。她们都体会到了西蒙娜·波伏娃的那句名言：“女人并非生来就是女人，她们是后来变成女人的。” 　　Pauline城市中的中产阶级女孩。与其家庭的传统保守大相径庭，她17岁时离家立志要做个歌手。Suzanne年纪稍大些，是个农村姑娘，她的情人自杀了。她独自带着两个私生子，第三个也快要出生了。尽管两个女性没有多少共同之处，她们却仍然相处融洽。 　　后来她们被迫分开了。Suzanne去了法国南部，建立了一个家庭计划中心。Pauline则组织了一个女性的吟游乐队，以她们的歌曲促使人们觉醒。多年以后，Pauline和Suzanne在一个争取堕胎权利的集会上又相遇了。她们重新回到从前。