德贵家的（倪萍）原本有名有姓，国产是随在北方务工的男人德贵来到安徽某个小镇后，国产她才被当地人按习俗称为德贵家的。德贵家的三十几岁时，仍无法生育，经好友金梅（艾丽娅）劝说，她抱养了女孩仙仙。为求丈夫在外平安，德贵家的像当地媳妇一样，在堂屋外置了一口注满清水的大缸，不想德贵还是给摔死了，镇里人就此议论纷纷，说仙仙有邪气。但德贵家的坚持认为孩子无辜，立下不进邻里家门的誓言。日子虽过得清苦，德贵家的对仙仙却是好到不能再好，甚至金梅担心她吃不消悄悄把仙仙送进孤儿院时，她不惜与金梅“翻脸”。省吃俭用一切为仙仙之外，德贵家的梦想仙仙能像仙女一样跳脚尖舞（芭蕾），可是由于她一直背着仙仙干活不让她下地，仙仙长到四岁还不会走路。某次意外事件“刺激”了仙仙，德贵家的自编的“神仙舞”和歌声自此充满母女两人的生活。长大后的仙仙（李璐）得知自己的身世后，深深为拥有这样一位母亲而骄傲，其后，她也圆了母亲自她小时便在她身上种下的梦。
巫慧敏
回复 :亚历克西斯（菲利克斯·勒费弗尔 Félix Lefebvre 饰）是一位精力旺盛，向往自由的少年。一天，在独自出海的过程中，亚历克西斯遭遇了意外，所幸得到了大卫（本杰明·沃辛 Benjamin Voisin 饰）的出手相救才逃过了一劫。这次事件让两个少年迅速建立了深厚的友谊，他们一个放荡不羁古灵精怪，一个沉着稳重心思细腻，简直就是天作之合。然而，当一个名叫凯特（菲莉皮娜·维莱芝 Philippine Velge 饰）的女孩出现在两人的生活中时，亚历克西斯和大卫之间的关系开始慢慢出现裂痕。在一次激烈的争吵中，亚历克西斯负气出走，不放心他的大卫驱车在后面追赶，哪知道因此遭遇了车祸命丧黄泉。
格格
回复 :志刚（刘永）、志强（李修贤）自幼在贫民区长大，张母（南红）替人做苦工，志刚替人擦皮鞋，不惜艰辛供志强读书。两兄弟长大成人，志强考上军校、志刚则被黑社会头子钱老三（谷峰）收纳门下，成为钱乾犯罪勾当的马前卒，不仅得罪钱的对头王守仁（约翰逊），更成为王亟欲杀死的目标。一次，志刚被王手下暗杀，得交际花艳芬（周丽娟）相救，二人共赋同居。志强军校毕业，被派肃清黑社会势力，劝志刚自首，志刚不允，志强决定公事公办。艳芬被王奸杀，志刚誓要报仇，志强派兵追捕，结果……
空中铁匠乐队
回复 :转自：http://www.filmlinc.com/nyff/2010/views-from-the-avant-garde-friday-october-1/views-from-the-avant-garde-jean-marie-straub“The end of paradise on earth.”—Jean-Marie StraubThe 33rd verse and last chant of “paradise” in Dante’s Divine Comedy. The film starts with verse 67, “O somma luce…” and continues to the end. “O Somma luce” recalls the first words uttered by Empedocles in Danièle Huillet and Jean-Marie Straub’s 1987 The Death of Empedocles—“O himmlisch Licht!…” (O heavenly light!). This extract from Hölderlin’s text is also inserted into their 1989 film Cézanne.“O somma luce” invokes utopia, or better still “u-topos,” Dante, Holderlin, Cézanne… the camera movement, recalling Sisyphus, in the film’s long shots, suggests its difficulty.In O somma luce, with Giorgio Passerone’s Dante and the verse that concluded the Divine Comedy, we find at the extremity of its possibilities, the almost happy speech of a man who has just left earthly paradise, who tries to fully realize the potential of his nature. Between the two we find the story of the world. The first Jean-Marie Straub film shot in HD.So singular are the textual working methods of Straub-Huillet, and now Straub on his own, that it is hard to grasp how far reaching they are. Direction is a matter of words and speech, not emotions and action. Nothing happens at the edges, everything is at the core and shines from there alone.During the rehearsals we sense a slow process by which ingredients (a text, actors, an intuition) progress towards cohesiveness. It is, forgive the comparison, like the kneading of dough. It is the assembling and working of something until it becomes something else… and, in this case, starts to shine. Actually it’s very simple, it’s just a question of opening up to the light material that has been sealed up. Here, the process of kneading is to bring to life and then reveal. The material that is worked on is speech. So it is speech that becomes visible—nothing else. “Logos” comes to the cinema.The mise en scène of what words exactly?The process of revealing, “phainestai”; “phainomenon,” the phenomenon, is what take splace, what becomes visible to the eye.Is “Straubie” Greece?This mise en scène of speech, which goes beyond a close reading of the chosen text, is truly comes from a distant source.—Barbara Ulrich
