Moovie 影牛
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达盖尔街风情
由同位导演 阿涅斯·瓦尔达 执导，叙事风格与艺术造诣一脉相承
讲述了新浪潮教母阿涅斯·瓦尔达又一动人的纪录长片，Daguerréotypes原指法国画家达盖尔于1839年发明的“达盖尔银版摄影术“（此后世界上诞生了第一台可携式木箱照相机）,而达格雷街则是瓦尔达在巴黎居住的街道·她由靠近自己家门的“蓝蓟花“杂货店出发，将视觉范围渐渐地扩大到整条街上的商铺以及在其中辛勤工作的人们，并以一名在街上表演的话痨魔术师为梭，将整部电影以一种奇妙的方式——魔术师的絮絮叨叨成为商铺顾客与店员，店主行为动作的良好注解——串联起来。
图鲁巴
剧情内核高度相关，共同探讨了关于 家庭 的深刻主题
Kidlat Tahimik的第二部电影《Turumba》(Kidlat Kulog Productions, 1983)提供了一个虚拟教科书，展示了资本渗透到一个传统村庄，以及市场和金钱关系对集体关系的转变。这一过程的象征是，现金关系对影片名称所指定的宗教仪式的影响，并开启了制片公司为市场带来的变化。在这个节日里，在现代社会中作为文化和宗教而被分离的事物还没有被分离，那些美丽的游客——图伦巴的西方公众——仍然可以在摄影机的介入媒介及其游记语言的背后，遥望和重建。因此，在这里已经可以列举出在Mababangong Bangungot(1977)将更雄心勃勃地部署和发展的正式因素。一种次要的象征主义，标志着这种和合作选择的合作，包括承认和炫耀地突出西方观众和一般旅行见闻的不真实性。在这里，手工艺品是一种媒介，它永远不会改变，而且已经不可挽回地改变得面目无睹。一位德国旅游女商人喜欢节日里使用的一些装饰品，并订购了更多。家庭然后村庄本身必须招募逐渐大规模生产这些物品,最终破坏村庄的周期性或仪式的时间,防止浪费更多的组织者在节日的源对象的问题放在第一位。罗米和他的儿子卡杜(霍默·阿比阿德[Homer Abiad]饰)被送去了欧洲，参加了1972年的慕尼黑奥运会，第三世界在第三世界即将受到第一世界的猛烈冲击的时候参观了第一世界，这与基德拉特的美学是一致的。
切·格瓦拉传：阿根廷人
剧情内核高度相关，共同探讨了关于 人性、情感 的深刻主题
1952年，古巴独裁者巴蒂斯塔上台，他所率领的政府在国内实行高压统治，对国外则推行亲美政策。切•格瓦拉（Benicio Del Toro本尼西奥•德尔•托罗 饰）于1955年和菲德尔•卡斯特罗（Rodrigo Santoro 罗德里格•桑托罗 饰）在墨西哥城相会，随后加入卡斯特罗组织的“七二六运动”。次年，格瓦拉与其他81名起义者一同踏上推翻巴蒂斯塔独裁政府的征程…… 为了详尽真实再现革命家切•格瓦拉的一生，美国好莱坞著名导演史蒂芬•索德伯格（Steven Soderbergh）用了4个小时来描绘这位传奇英雄。最终按照院线的需要，影片被分作两部分上映。本片荣获2008年戛纳电影节最佳男主角奖，并获得金棕榈奖提名。
巴斯克球
同属优质纪录片片，风格与本作高度契合
2004年欧洲电影最佳记录片奖提名/2004年西班牙戈雅奖提名/2004年喀他赫纳电影节奖提名 ◆剧情：这是一部由国际性的电影制作人朱里奥·梅德姆拍摄的充满幻想的记录片，本片探究了具有独特语言和传统的巴斯克人，详细描写了区域的复杂和政治上的黑暗。
关于在短时间内的某几个人的经过
同属优质短片片，风格与本作高度契合
Voice 1 (male "professional announcer" type): This neighborhood(1) was made for the wretched dignity of the petty bourgeoisie, for respectable occupations and intellectual tourism. The sedentary population of the upper floors was sheltered from the influences of the street. This neighborhood has remained the same. It was the strange setting of our story, where a systematic questioning of all the diversions and works of a society, a total critique of its idea of happiness, was expressed in acts. These people also scorned "subjective profundity". They were interested in nothing but an adequate and concrete expression of themselves. Voice 2 (Debord, monotone): Human beings are not fully conscious of their real life - usually groping in the dark; overwhelmed by the consequences of their acts; at every moment groups and individuals find themselves confronted with results they have not wished. Voice 1: They said that oblivion was their ruling passion. They wanted to reinvent everything each day; to become the masters and possessors of their own lives. Just as one does not judge a man according to the conception he has of himself, one cannot judge such periods of transition according to their own consciousness; on the contrary, one must explain the consciousness through the contradictions of material life, through the conflict between social conditions and the forces of social production. The progress achieved in the domination of nature was not yet matched by a corresponding liberation of everyday life. Youth passed away among the various controls of resignation. Our camera has captured for you a few aspects of a provisional microsociety. The knowledge of empirical facts remains abstract and superficial as long as it is not concretized by its integration into the whole "” which alone permits the supersession of partial and abstract problems so as to arrive at their concrete essence, and implicitly at their meaning. This group was on the margins of the economy. It tended toward a role of pure consumption, and first of all the free consumption of its time. It thus found itself directly engaged in qualitative variations of everyday life but deprived of any means to intervene in them. The group ranged over a very small area. The same times brought them back to the same places. No one went to bed early. Discussion on the meaning of all this continued... Voice 2: "Our life is a journey "” In the winter and the night. "” We seek our passage..."� Voice 1: The abandoned literature nevertheless exerted a delaying action on new affective formulations. Voice 2: There was the fatigue and the cold of the morning in this much-traversed labyrinth, like an enigma that we had to resolve. It was a looking-glass reality through which we had to discover the potential richness of reality. On the bank of the river evening began once again; and caresses; and the importance of a world without importance. Just as the eyes have a blurred vision of many things and can see only one clearly, so the will can strive only incompletely toward diverse objects and can completely love only one at a time. Voice 3 (young girl): No one counted on the future. It would never be possible to be together later, or anywhere else. There would never be a greater freedom. Voice 1: The refusal of time and of growing old automatically limited encounters in this narrow, contingent zone, where what was lacking was felt as irreparable. The extreme precariousness of the means of getting by without working was at the root of this impatience which made excesses necessary and breaks definitive. Voice 2: One never really contests an organization of existence without contesting all of that organization's forms of language. Voice 1: When freedom is practiced in a closed circle, it fades into a dream, becomes a mere representation of itself. The ambiance of play is by nature unstable. At any moment "ordinary life"� can prevail once again. The geographical limitation of play is even more striking than its temporal limitation. Any game takes place within the contours of its spatial domain. Around the neighborhood, around its fleeting and threatened immobility, stretched a half-known city where people met only by chance, losing their way forever. The girls who found their way there, because they were legally under the control of their families until the age of eighteen, were often recaptured by the defenders of that detestable institution. They were generally confined under the guard of those creatures who among all the bad products of a bad society are the most ugly and repugnant: nuns. What usually makes documentaries so easy to understand is the arbitrary limitation of their subject matter. They describe the atomization of social functions and the isolation of their products. One can, in contrast, envisage the entire complexity of a moment which is not resolved into a work, a moment whose movement indissolubly contains facts and values and whose meaning does not yet appear. The subject matter of the documentary would then be this confused totality. Voice 2: The era had arrived at a level of knowledge and technical means that made possible, and increasingly necessary, a direct construction of all aspects of a liberated affective and practical existence. The appearance of these superior means of action, still unused because of the delays in the project of liquidating the commodity economy, had already condemned aesthetic activity, whose ambitions and powers were both outdated. The decay of art and of all the values of former mores had formed our sociological background. The ruling class's monopoly over the instruments we needed to control in order to realize the collective art of our time had excluded us from a cultural production officially devoted to illustrating and repeating the past. An art film on this generation can only be a film on its absence of real creations. Everyone unthinkingly followed the paths learned once and for all, to their work and their home, to their predictable future. For them duty had already become a habit, and habit a duty. They did not see the deficiency of their city. They thought the deficiency of their life was natural. We wanted to break out of this conditioning, in quest of another use of the urban landscape, in quest of new passions. The atmosphere of a few places gave us intimations of the future powers of an architecture it would be necessary to create to be the support and framework for less mediocre games. We could expect nothing of anything we had not ourselves altered. The urban environment proclaimed the orders and tastes of the ruling society just as violently as the newspapers. It is man who makes the unity of the world, but man has extended himself everywhere. People can see nothing around them that is not their own image; everything speaks to them of themselves. Their very landscape is alive. There were obstacles everywhere. There was a cohesion in the obstacles of all types. They maintained the coherent reign of poverty. Everything being connected, it was necessary to change everything by a unitary struggle, or nothing. It was necessary to link up with the masses, but we were surrounded by sleep. Voice 3: The dictatorship of the proletariat is a desperate struggle, bloody and bloodless, violent and peaceful, military and economic, educational and administrative, against the forces and traditions of the old world. Voice 1: In this country it is once again the men of order who have rebelled. They have reinforced their power. They have been able to aggravate the grotesqueness of the ruling conditions according to their will. They have embellished their system with the funereal ceremonies of the past. Voice 2: Years, like a single instant prolonged to this point, come to an end. Voice 1: What was directly lived reappears frozen in the distance, fit into the tastes and illusions of an era, carried away with it. Voice 2: The appearance of events that we have not made, that others have made against us, now obliges us to be aware of the passage of time, its results, the transformation of our own desires into events. What differentiates the past from the present is precisely its out-of-reach objectivity; there is no more should-be; being is so consumed that it has ceased to exist. The details are already lost in the dust of time. Who was afraid of life, afraid of the night, afraid of being taken, afraid of being kept? Voice 3: What should be abolished continues, and we continue to wear away with it. We are engulfed. We are separated. The years pass and we haven't changed anything. Voice 2: Once again morning in the same streets. Once again the fatigue of so many similarly passed nights. It is a walk that has lasted a long time. Voice 1: Really hard to drink more. Voice 2: Of course one might make a film of it. But even if such a film succeeds in being as fundamentally disconnected and unsatisfying as the reality it deals with, it will never be more than a re-creation "” poor and false like this botched traveling shot. Voice 3: There are now people who pride themselves on being authors of films, as others were authors of novels. They are even more backward than the novelists because they are unaware of the decomposition and exhaustion of individual expression in our time, ignorant of the end of the arts of passivity. They are praised for their sincerity since they dramatize, with more personal depth, the conventions of which their life consists. There is talk of the liberation of the cinema. But what does it matter to us if one more art is liberated through which Tom, Dick or Harry can joyously express their slavish sentiments? The only interesting venture is the liberation of everyday life, not only in the perspectives of history but for us and right away. This entails the withering away of alienated forms of communication. The cinema, too, has to be destroyed. Voice 2: In the final analysis, stars are created by the need we have for them, and not by their talent or lack of talent or even by the film industry or advertising. Miserable need, dismal, anonymous life that would like to expand itself to the dimensions of cinema life. The imaginary life on the screen is the product of this real need. The star is the projection of this need. The images of the advertisements during the intermissions are more suited than any others for evoking an intermission of life. To really describe this era it would no doubt be necessary to show many other things. But what would be the point? Better to grasp the totality of what has been done and what remains to be done than to add more ruins to the old world of the spectacle and of memories. 1. This film, which evokes the lettrist experiences at the origin of the situationist movement, opens with shots of the Paris district frequented by the lettrists in the early 1950s.
阿涅斯论瓦尔达
由同位导演 阿涅斯·瓦尔达 执导，叙事风格与艺术造诣一脉相承
当不少人以为《脸庞，村庄》（2018）是瓦尔达退休前最后杰作，她连奥斯卡终身成就奖亦袋袋平安，偏偏俏皮一笑，又交出这部活泼生猛的纪录片。由巴黎、洛杉矶到北京，马不停蹄开班分享创作理念，这位九十岁祖师奶奶不言倦，反正花样年华已被唤作「法国新浪潮祖母」，索性成为影坛万年青。 本尊娓娓道来启发《短角情事》的好奇心，《拾穗者》的细腻观察；至今不辍光影实验，不吝将艺术触觉传承。是为一生回顾展？言之尚早！
瓦嘉达
剧情内核高度相关，共同探讨了关于 成长、社会 的深刻主题
生活在沙特阿拉伯首都利雅得郊区的十岁小女孩瓦嘉达（瓦德·穆罕默德 Waad Mohammed 饰），性格乐观开朗，活力四射。虽然她生活的环境传统保守，但小瓦嘉达不仅穿被老师明令禁止的牛仔裤板鞋，还热衷听摇滚乐。一日，瓦嘉达和邻家男孩阿布杜拉（Abdullrahman Al Gohani 饰）打了一架后，刚巧看见一辆崭新的绿色自行车正在售卖。从此，瓦嘉达满脑子都是这两漂亮洋气的自行车，梦想有一天能买下它跟阿布杜拉来一场比赛。然而瓦嘉达的妈妈（黎姆·阿杜拉 Reem Abdullah 饰）却极力反对这件事。因为根据瓦哈比派的教义，女性是不允许骑自行车的，特别是未婚少女。倔强的瓦嘉达只得偷偷的想办法自己筹钱。她在学校努力贩卖自制的小商品，又报名参加了自己一无所知的可兰经有奖背诵比赛。然而社会约束和宗教束缚却始终阻碍着瓦嘉达，难道她就只能屈服于现实么？
安娜·玛格达丽娜·巴赫的编年史
剧情内核高度相关，共同探讨了关于 人性、情感 的深刻主题
影片拍摄于1967年，是至今为止关于伟大的音乐家巴赫最优秀的影片，片名来源于英国作家同名小说，片中引用的对话、信件都取自巴赫生前的真实文件档案。影片几乎汇集了当时音乐演奏界的精英，如哈侬考特、奥古斯特·温钦格等，具有非常高的史料价值。与我们平日看到肖像画上胖而结实的巴赫完全不同，由著名钢琴演奏家和指挥家古斯塔夫·莱昂哈扮演的巴赫显得瘦小文弱。影片问世后得到了当时影评界的激赏。
波拉特
剧情内核高度相关，共同探讨了关于 社会 的深刻主题
电影用讽刺癫狂的手段，展现了哈萨克主播波拉特（萨莎·拜伦·科恩 Sacha Baron Cohen 饰）到美国的一场“文化之旅”。波拉特在哈萨克国内是个排名第六的主持人，擅长用粗俗搞笑的桥段吸引观众眼球。他的家人也有点儿“怪”，妹妹还获得“风尘小姐”的第四名。 就是这样一个主持人，被派去了美国进行文化学习，并拍回来一部纪录片。波拉特和制片人在人们的欢送下来到了光怪陆离的美国。他开始学习美国的礼仪，接触美国的文化，然而却处处碰壁，处处闹出笑话。这天波拉特在电视上看到心中的美丽女神，心驰神往，甚至忘记了此行任务……能否学成归国，对于乐不思蜀的波拉特还是未知数呢。
敬畏
剧情内核高度相关，共同探讨了关于 人性、情感 的深刻主题
影片由奥斯卡最佳影片《艺术家》的导演米歇尔·哈扎纳维希乌斯执导，聚焦上世纪六七十年代的法国影坛，要讲述戈达尔和女作家/演员安妮·维亚泽姆斯基之间真实的爱情故事，由路易斯·加瑞尔出演五月风暴时期的戈达尔。
口哨人生
剧情内核高度相关，共同探讨了关于 现实、社会、人性 的深刻主题
導演Fernando Perez以炫麗的影像、奇特的情節（例如有時在水中說話的Bebe）、魔幻寫實的手法及多重隱喻呈現這喜感洋溢卻批判性十足的映像情書。片中所有主角皆是孤兒，似乎暗示古巴的悲情命運。敘述者Bebe象徵命運女神Saint Barbara，決定著三位主角的際遇。而口哨更是貫穿全片的隱喻：強行帶走只吹口哨的小Bebe如同打壓自由，小Elpidio的哀求像是痛失自由的哭喊，成年的Elpidio忍痛摧毀背上的古巴刺青代表對母親／祖國的幻滅，聽見「自由」而昏倒的人們則象徵著古巴人民早已淪為壓抑自我的自由絕源體。此外，Julia因隱瞞遺棄私生女的過去而夢魘纏身正與Elpidio對假想母親的思念遙相呼應，而Bebe的質疑更進一步呈現導演對Mother Cuba的渴求，訴說著古巴人民如孤兒般急切找尋失去的母愛與自由。藉著異常空曠的革命廣場與不絕的口哨聲，導演明確地表達出失落中渴望祖國邁向自由民主未來的期許。
阿尔及尔之战
剧情内核高度相关，共同探讨了关于 现实、社会 的深刻主题
一九五四年十月一日，以法属阿尔及利亚首都阿尔及尔的卡斯巴为中心，爆发了阿尔及利亚人反抗运动，这是由于阿拉伯人憎恨法国人长期统治而引起的。人们四处搞破坏，法国政府发觉事态严重，便于一九五七年十月七日，派马丘将军率领四十万大军驻于斯拉姆地区。但是暴乱仍层出不穷，法国人的镇压行动开始升级。