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。

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.

长期在外的军人赛回到家乡参加女儿的婚礼。婚礼上欢快的场面让他想起了当年的自己：那时他刚刚12岁，新娘图伊特18岁。图伊特是小妾的女儿，没有什么文化，赛对这个父母硬塞给他的妻子厌恶至极。尽管图伊特竭尽全力想要得到丈夫的爱，但这场带有包办性质的婚姻从一开始就注定是场失败。为了逃避图伊特，赛参了军，并且爱上了另一个女孩，最终选择了离开家乡。 多年以后，在女儿的婚礼上，再一次站在赛身旁的图伊特，泪如泉涌。

Moshe Ivgy is Yutz, a frustrated poet past his prime, who with his aging bohemian friends frequent Café Braun run by Leah a sympathetic mother figure who has kept the place going for over 30 years. The café was once a home to artists and intellectuals, now it is a haven for oddballs and outcasts including: a violent Arab painter fresh out of an insane asylum, an alcoholic mama’s boy who stutters, a macho heartbroken musician and an outcast Belgian immigrant photographer. The landlord puts the squeeze on Leah and threatens to demolish the building. Through a bizarre chain of events, Yutz and his friends band together to save the café and in turn save themselves. An off beat comedy about people struggling to maintain their sanity in an insane reality

Moshe Ivgy is Yutz, a frustrated poet past his prime, who with his aging bohemian friends frequent Café Braun run by Leah a sympathetic mother figure who has kept the place going for over 30 years. The café was once a home to artists and intellectuals, now it is a haven for oddballs and outcasts including: a violent Arab painter fresh out of an insane asylum, an alcoholic mama’s boy who stutters, a macho heartbroken musician and an outcast Belgian immigrant photographer. The landlord puts the squeeze on Leah and threatens to demolish the building. Through a bizarre chain of events, Yutz and his friends band together to save the café and in turn save themselves. An off beat comedy about people struggling to maintain their sanity in an insane reality

一部关于戏园子在时代变迁背景下的大变迁。

都知道尹奉吉义士却对与他同行的李华林知之甚少，都知道有个临时政府却对其管理内务的郑靖和并不熟悉，虽然这些人有点陌生，她们却是实际存在的女性独立运动人士，她们对独立的贡献不算突出，因为路线不同，所以她们一直被我们遗忘着，本影片记述了她们的故事。@www.aixiaoju.com

《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.

这是一部向意大利电影大师安东尼奥尼致敬的纪录片。1972年，年近60的米开朗基罗"安东尼奥尼（1912年9月29日—2007年7月30日）以其特有的理性和“日常的方式”纪录了《中国》。然而，这部纪录片却引发了一场中意外交事件和在中国持续了一年多的大规模的全国性批判运动。如今，纪录片《中国已远——安东尼奥尼与中国》不仅为我们留下了大师晚年的影像，同时也将当今的中国与32年前的中国穿插对应，为大师、也为我们留下了一份生命面貌流转的记忆。晚年的安东尼奥尼，专心于绘画，他的画与中国传统的山水画有着莫名的相似。大师说：“对于中国，我尊重，然后热爱。”在当下，世界急速发展着，许多值得珍视的东西慢慢变得不重要了，大师也逐渐淡出了人们的视线。然而，依然有一些人栖息在大师曾为他们营造的梦境里，久久不愿离去。当大师通过一部纪录片向我们走近的时候，《中国》却离我们越来越远。