Synopsis: 　　A group of cosmopolitan women passengers aboard the Trans-Siberian/Mongolian Railway are taken prisoner by Ulan Iga, a warrior princess. The rigors of the harsh desert landscape in summer test the prisoners' endurance, unlike Princess Ulan and her tribe, who are united with the physical environment by tradition and necessity. 　　Ottinger about her Film: 　　This is a film about different kinds of narration. In my films, there is never a singular plot. Nevertheless there is a story. The first part of the film is a trip through history on the Trans-Siberian Railroad, a grand old train on which people traveled from East to West and West to East for over a hundred years. I was fascinated by the story of this train. I found it a wonderful place to bring together people of all types. I focused here on four very different female characters who represent stories from different epochs. There is the elegant Lady Windermere who is an amateur ethnologist from late nineteenth century. She is what was called a "private scientist," a rich person devoted to a singular obsession of study, as in old English novels. Lady Windermere was inspired by the Victorian trends of this time and highly influenced by all the experiences in the colonies of the British Empire, to study the culture of Mongolian nomads. She is seen traveling in a salon wagon, her own sumptuous private train car. This signifies that she is from the time when the diplomatic corps, princes, and kings traveled on the Trans-Siberian Railroad as in a luxurious hotel. Then there is a beautiful young girl, Giovanni (later called Johanna), who is from our contemporary times today. She is an adventurer, traveling with a knapsack and a Walkman. At first she is in the third class carriage with soldiers and peasants who travel with their animals. Then she is invited to join Lady Windmere at her dinner table and in her private car. There is a German professor, Frau Muller-Vohwinkel, who travels with a Baedeker, the famous travel guide that she reads carefully, so that everything she sees has already been interpreted. And there is Fanny Ziegfield, a musical star from the nineteen thirties or forties of the great music halls. They are all on the train traveling in a linear path from West to East. Most of the travelers plan to go through Mongolia on the way to other destinations. Only Lady Windemere intends to remain in Mongolia, to continue her enthnographic studies. In addition to these characters, there is also a three woman entertainment troupe, the Kalinka Sisters. They are like a traveling Yiddish version of the Andrew Sisters. There is also a male character, Mickey Katz, who is a Yiddish tenor enroute to Harbin, China to meet up with its large Jewish community. While on the train he joins the other singers in presenting wonderful songs from music halls of the thirties and forties like those from New York's old Second Avenue. 　　The film is divided into three sections. In the first and last parts of the film, the action is on the train. These scenes were all shot in meticulously constructed sets made in the studio, even the glimpses of the passing outside landscape, as seen through the windows. I wanted the audience to truly see the artificiality of that construction. So, you catch a glimpse of a rip in the back wall of Lady Windemere's private car. But the rip is really a trompe l'oeil painting made by theatrical set painters. It signals this as an intentionally highly artificial presentation of the Western world. 　　In contrast, the central section of the film, when the train reaches Mongolia, was all shot on site, in the natural landscape. Here the train is stopped and the women travelers are kidnapped by a band of Mongolian tribeswomen, led by Princess Ulun Iga, who take them from the train to their seasonal encampment. Everything changes. In this nomadic landscape there is no linear path to follow. This goes also for the dramaturgy. The slow epic time of the Mongolians begins, with fairy tales, rhapsodic narration, and wonderful epopees--the old traditional songs in which they tell their whole history. It is an old dramaturgy as in Shakespeare--very simple, a skeleton that you fill with anything you wish. Like an epic, this is a space for the actualities, daily life, religious rituals, and so on of this largely female nomadic Mongol community. As relationships develop, we see various cultural confrontations between nomadic and settled cultures, between fiction and documentary, between the period costumes of the Europeans and the lavish traditional dress of the Princess and her retinue. 　　When I begin a new film, the inspiration, content, and style of the film comes from the place in which I start. Here it is Mongolia. I always like to change the point of view, to go around a theme looking at it from various perspectives and different points of view. This makes things more complex and a bit more difficult in a world where cinema is expected to be simply entertainment. Of course, I am not interested in this. Johanne d' Arc is an amusing film. But it is amusing on another level. It is a film about cultural misunderstandings, which can be quite funny. I have traveled a lot in other countries and learned a great deal about misunderstandings that I found highly interesting. It is important for me to talk about that. 　　The Critics: 　　"The whole film is a twin structure, cut through by doubles, repetitions, similarities and endless reflections. The images have a crease, established by the stories [...] In this way the Mongolian world casts a reflecting light on western customs and habits and cinema recommends itself as the instrument of investigation and the agent of old and new myths." -- Frieda Grafe, Suddeutsche Zeitung, April, 3rd,1989 　　"JOHANNA represents the fanciful attempt of a unique German filmmaker to explore the way extremely different cultures migrate and influence each other. The theme of the wanderer/outsider, carrier of diverse ideas, runs through all of Ulrike Ottinger's strikingly original films." -- Judy Stone, San Francisco Chronicle

Synopsis: 　　A group of cosmopolitan women passengers aboard the Trans-Siberian/Mongolian Railway are taken prisoner by Ulan Iga, a warrior princess. The rigors of the harsh desert landscape in summer test the prisoners' endurance, unlike Princess Ulan and her tribe, who are united with the physical environment by tradition and necessity. 　　Ottinger about her Film: 　　This is a film about different kinds of narration. In my films, there is never a singular plot. Nevertheless there is a story. The first part of the film is a trip through history on the Trans-Siberian Railroad, a grand old train on which people traveled from East to West and West to East for over a hundred years. I was fascinated by the story of this train. I found it a wonderful place to bring together people of all types. I focused here on four very different female characters who represent stories from different epochs. There is the elegant Lady Windermere who is an amateur ethnologist from late nineteenth century. She is what was called a "private scientist," a rich person devoted to a singular obsession of study, as in old English novels. Lady Windermere was inspired by the Victorian trends of this time and highly influenced by all the experiences in the colonies of the British Empire, to study the culture of Mongolian nomads. She is seen traveling in a salon wagon, her own sumptuous private train car. This signifies that she is from the time when the diplomatic corps, princes, and kings traveled on the Trans-Siberian Railroad as in a luxurious hotel. Then there is a beautiful young girl, Giovanni (later called Johanna), who is from our contemporary times today. She is an adventurer, traveling with a knapsack and a Walkman. At first she is in the third class carriage with soldiers and peasants who travel with their animals. Then she is invited to join Lady Windmere at her dinner table and in her private car. There is a German professor, Frau Muller-Vohwinkel, who travels with a Baedeker, the famous travel guide that she reads carefully, so that everything she sees has already been interpreted. And there is Fanny Ziegfield, a musical star from the nineteen thirties or forties of the great music halls. They are all on the train traveling in a linear path from West to East. Most of the travelers plan to go through Mongolia on the way to other destinations. Only Lady Windemere intends to remain in Mongolia, to continue her enthnographic studies. In addition to these characters, there is also a three woman entertainment troupe, the Kalinka Sisters. They are like a traveling Yiddish version of the Andrew Sisters. There is also a male character, Mickey Katz, who is a Yiddish tenor enroute to Harbin, China to meet up with its large Jewish community. While on the train he joins the other singers in presenting wonderful songs from music halls of the thirties and forties like those from New York's old Second Avenue. 　　The film is divided into three sections. In the first and last parts of the film, the action is on the train. These scenes were all shot in meticulously constructed sets made in the studio, even the glimpses of the passing outside landscape, as seen through the windows. I wanted the audience to truly see the artificiality of that construction. So, you catch a glimpse of a rip in the back wall of Lady Windemere's private car. But the rip is really a trompe l'oeil painting made by theatrical set painters. It signals this as an intentionally highly artificial presentation of the Western world. 　　In contrast, the central section of the film, when the train reaches Mongolia, was all shot on site, in the natural landscape. Here the train is stopped and the women travelers are kidnapped by a band of Mongolian tribeswomen, led by Princess Ulun Iga, who take them from the train to their seasonal encampment. Everything changes. In this nomadic landscape there is no linear path to follow. This goes also for the dramaturgy. The slow epic time of the Mongolians begins, with fairy tales, rhapsodic narration, and wonderful epopees--the old traditional songs in which they tell their whole history. It is an old dramaturgy as in Shakespeare--very simple, a skeleton that you fill with anything you wish. Like an epic, this is a space for the actualities, daily life, religious rituals, and so on of this largely female nomadic Mongol community. As relationships develop, we see various cultural confrontations between nomadic and settled cultures, between fiction and documentary, between the period costumes of the Europeans and the lavish traditional dress of the Princess and her retinue. 　　When I begin a new film, the inspiration, content, and style of the film comes from the place in which I start. Here it is Mongolia. I always like to change the point of view, to go around a theme looking at it from various perspectives and different points of view. This makes things more complex and a bit more difficult in a world where cinema is expected to be simply entertainment. Of course, I am not interested in this. Johanne d' Arc is an amusing film. But it is amusing on another level. It is a film about cultural misunderstandings, which can be quite funny. I have traveled a lot in other countries and learned a great deal about misunderstandings that I found highly interesting. It is important for me to talk about that. 　　The Critics: 　　"The whole film is a twin structure, cut through by doubles, repetitions, similarities and endless reflections. The images have a crease, established by the stories [...] In this way the Mongolian world casts a reflecting light on western customs and habits and cinema recommends itself as the instrument of investigation and the agent of old and new myths." -- Frieda Grafe, Suddeutsche Zeitung, April, 3rd,1989 　　"JOHANNA represents the fanciful attempt of a unique German filmmaker to explore the way extremely different cultures migrate and influence each other. The theme of the wanderer/outsider, carrier of diverse ideas, runs through all of Ulrike Ottinger's strikingly original films." -- Judy Stone, San Francisco Chronicle

A fearless warrior and ruthless conqueror, Genghis Khan’s epic rise and the Mongolian Empire’s incredible expansion are brought to thrilling life in this six-part series. Drawing on a new translation of “The Secret History of the Mongols,” the series reveals stunning insights into the life and many battles of the legendary ruler known widely as Genghis Khan.

洪荒时期，黄帝、炎帝、蚩尤三大部落争取天下。炎帝部落老首领之子炽因不满父亲将首领之位传于身世不明的炎而发动叛乱。炎帝平息了叛乱后，炽下落不明。…

加濑夫妇表面和谐，实则关系破裂，早没了当初的感情。某天，丈夫真治（松田龙平 饰）突然失踪，又在数日后回到家中。令身为妻子的鸣海（长泽雅美 饰）倍感诧异的是，真治仿佛变了一个人似的，表现得尤其亲切和善。真治对失踪期间发生的一切三缄其口，他好像什么也没发生过一样，每日照常外出散步。在此期间，加濑夫妇所在的城市某户人家发生离奇杀人案，现场留下了不少诡异离奇的疑点。记者樱井（长谷川博己 饰）对此展开调查，这一过程中他遇到了姓天野（高杉真宙 饰）的神秘年轻人。经过一番努力，樱井和天野找到了案件的突破口——女高中生立花玲（恒松佑里 饰）。当他们与女孩越来越近时，发现了一系列难以置信的可怕真相。另一方面，鸣海在散步时对真治问了一些问题，谁知对方竟然回答自己是为侵略地球而来。真治怪异的举止虽然让人费解，但鸣海却发现自己再度对丈夫燃起了爱火。而不知从何时起，城市内不安定的元素开始增多，世界濒临崩溃的边缘。在此危机时刻，渺小的人类该作何选择？

加濑夫妇表面和谐，实则关系破裂，早没了当初的感情。某天，丈夫真治（松田龙平 饰）突然失踪，又在数日后回到家中。令身为妻子的鸣海（长泽雅美 饰）倍感诧异的是，真治仿佛变了一个人似的，表现得尤其亲切和善。真治对失踪期间发生的一切三缄其口，他好像什么也没发生过一样，每日照常外出散步。在此期间，加濑夫妇所在的城市某户人家发生离奇杀人案，现场留下了不少诡异离奇的疑点。记者樱井（长谷川博己 饰）对此展开调查，这一过程中他遇到了姓天野（高杉真宙 饰）的神秘年轻人。经过一番努力，樱井和天野找到了案件的突破口——女高中生立花玲（恒松佑里 饰）。当他们与女孩越来越近时，发现了一系列难以置信的可怕真相。另一方面，鸣海在散步时对真治问了一些问题，谁知对方竟然回答自己是为侵略地球而来。真治怪异的举止虽然让人费解，但鸣海却发现自己再度对丈夫燃起了爱火。而不知从何时起，城市内不安定的元素开始增多，世界濒临崩溃的边缘。在此危机时刻，渺小的人类该作何选择？

自古以来，人类与海洋的渊源就颇为深厚，人类之所以能够进步和发展，也和海洋有着不可否认的关系。然而，在海洋资源被大力开采的同时，严重的污染也随之而来，越来越频繁的海洋灾害让人类吃了不小的苦头。乌贼娘（金元寿子 配音）是海里的忠实居民，看着生存的家园被破坏，忍无可忍的她决定给人类一个小小的教训。 　　初涉陆地的乌贼娘还有些不太习惯，顶着一副可爱迷糊的萝莉外形，还未教训人类，自己就先失手打破了海之家的墙壁。无奈之下，乌贼娘只得留在海之家做打工妹来偿还墙壁修补的债务。在海之家，乌贼娘认识了个性好强的相泽荣子（藤村歩 配音），温柔可人的相泽千鹤（田中理惠 配音），活泼好动的相泽武（大谷美贵 配音）。对于乌贼娘来说，虽然惩戒人类的大计尚未成功，但是就这样和朋友们快乐的在一起，好像也是一种不错的选择。

故事以一个生活在海底的乌贼娘对于人类污染大海的行为无法忍受，而挺身出海决定要教训一下人类为展开的轻松事。虽然目的是征服人类，但却因为缺乏常识而被各种各样的新事物吓到，继而沦为了在一个不起眼的沙滩小店“海之家柠檬”打工的店员的事。

麦可．摩尔(Michael Moore)是美国最具影响力的导演之一，这次他要「侵占」他国，在比美国福利优渥的领土上插旗示威，藉此展开一场奇特又讽刺的文化之旅。曾拍摄《罗杰与我》、《华氏911》，多次创下美国纪录片票房最高纪录的导演麦可．摩尔最新话题之作。 　　本纪录片已获芝加哥、汉普顿国际电影节观众票选奖，有望角逐第88届奥斯卡金像奖纪录片提名。