Children in the Morning Light

生活在遠方

This film is about the story of the main character and his younger brother, the younger brother saw the comic book of the main character, in his brain, he had a fight of animal chess related to memory. The younger brother belongs to the green party, the elder brother belongs to the orange party, at last the elder brother lost and the younger brother won in his consciousness, the younger brother took the elder brother to see the future elder brother in the heart of the younger brother.

Here is only one chance in life, and the way of education has a profound impact on the future of children; letting children go to school at home is a challenge and an experiment that does not allow failure... This film visits four families who have completely different backgrounds but also choose to teach themselves. Through the sharing of experiences between their children and their parents, it presents the appearance of the phenomenon of self-study in Taiwan today. Is the pursuit of the happy growth of one's own children contradictory to the hope that the children will become a dragon and a phoenix? What kind of learning environment should we prepare for children? How do families with different backgrounds and children with different qualifications choose appropriate education methods? What is best for children?

On August 21, 1942, while the Japanese "Expeditionary Team" immediately retreated with ground troops, they scattered anthrax on fields, grasses, and crops in urban residential areas along the Zhejiang-Jiangxi traffic. People along the route mostly depend on farming for their livelihoods, so at the same time, many people crippled and died with rotten feet. According to incomplete statistics, there are only more than 160 suspected germ warfare survivors in Quzhou, Zhejiang. This film focuses on these surviving elderly people. When 70 years have passed since the war and a new chapter of history opened, what kind of lives are the old people who are victims? What kind of mental state are you in? Will the wounds left over from the war heal? What is the attitude towards war?

Beixnuengx means compatriot in the Zhuang language. I was born and raised in the city. Although I am Zhuang (China’s ethnic group), am I Beixnuengx? I want to find my identity. So I started with Zhuang folk songs. I set off from Nanning to Wuming, Baise, and then to Mashan, my hometown that I have never been to. I met people singing songs in WeChat groups; I joined the Zhuang song festival at the entrance of the village, I visited 100-year-olds who still make Zhuang brocade... What are the stories of those singing folk songs? What Beixnuengx culture is revealed in folk songs? Along the way, I slowly uncovered the much advertised Zhuang culture and saw her in the most original form. In the end, how did I answer my initial question?

In order to finish her homework, the girl decided to shoot a fake documentary. In the process, she came closer to her grandmother's world and found herself.

What are we doing after the war？

WILD GRASS

The story of a girl attempted suicide for love and finally returned to religion.

This story is about the group's marvellous life without money.The film tell this story from six points of view: the screenwriter, the recording, the photography, the art, the performer and the director.

Scars, which are unfortunate or unexpected results, are also signs of healing. This new connective tissue replaces the process of injured tissues, and at the same time it becomes a metaphor for the pain and frustration of life: the sadness of the body, the union of pain... In short, scars have become a proof, a proof of existence, a proof of alive, a proof of pain, and a proof of a certain age. Beginning in 1949, in this vast land, these various scars, these healing marks, patterns, sad shapes, bring personal memories, collective pains, the marks of history, and come together Gaze, the meaning of the record. This film is the first part of the "Scar" project, the story of 110 Chinese scars.

The baby is a temporary floating population. He works diligently, from a small restaurant owner to a tea shop manager to a bar manager. This film records the survival state of children centered and gay comrades: trivial, messy, boring, and entertaining themselves. The camera calmly captures every bit of their daily life for more than two years, and as time goes by, the changes the baby presents are more ordinary. The film calmly explains the relationship between "comrades" and "society", and the various small details interpenetrated in the film also metaphorically reflect the changes of today's society

China marks the beginning of the extensive Asian theme in Ottinger’s filmography and is her first travelogue. Her observant eye is interested in anything from Sichuan opera and the Beijing Film Studio to the production of candy and sounds of bicycle bells.

Workers, peasants, soldiers, students and merchants were five groups of Chinese society in the 1950s, after the so-called elimination of the exploited class. Borrowing this concept, the umbrella is taken as the clue to rediscover changes in various social classes after the economic reform, and to analyze the social problems in China. Workers making umbrellas, merchants selling umbrellas, students looking for jobs in the rain. Umbrella is used as a metaphor that can be seen everywhere. As the raindrop, what we see is sometimes clear, sometimes untraceable.

"China Gate" tells the story of young Chinese fight to change their fate through studying. Right before dawn, students in Huining have already started their self-studying session; hard working youngsters have filled up the space of school ground. This is one of the most poverty-stricken Counties in Western China; here people's only hope is in education, as the way to change their social status. Therefore all their effort point towards the College Entrance Examination, the process is like going through a gate, those who pass can study at urban Universities, and have the chance to build a better life. During the same winter season in Beijing, a graduate student faces a big decision. Should he keep trying to survive in the big city or get back to his countryside home? The exhausted faces at the Beijing underground seem to be revealing the truth about their distance in between. The student comes to see the flag ceremony at Tiananmen Square, where the pulsing symbol of the nation lies.

On the thirteenth of the first month of each year, Xiafang Village, Anle Township, even in the cold and rain, the Seven Saints Peregrine Falcons, who are shirtless, are powerful and mighty. During the 2008 Spring Festival, Uncle Ghost's desire to record terroir images was irresistibly teased.

"Huangyangchuan, Gansu province, China. It's an arid mountain area with poor roads. Ma Bingcheng is well-respected local doctor, so many patients (most of them farmers) come to see him every day. In his small clinic, people chat with each other about their lives, local conditions, or the people they know. The clinic seems to open up like a microcosm, the information and experiences of different people intertwine, revealing the conditions of typical Chinese farmers, and the typical fates of both young and old--"

Carriage

Taiwan's democracy is the envy of Chinese people all over the world. At the same time, when this two-party system-'blue' and 'green'-get at each other's throats, it seems to cast a dark cloud over this beacon of advancing democratization. How does the young generation, many of them first time voters, feel about the political environment they've inherited? Will they allow for their political differences to drive a deeper wedge into the Taiwanese society? A year and a half before Taiwan's 2012 Presidential Election I gathered a group of young people from across the blue and green spectrum to participate in a political dialogue. Although they're from opposing parties, they were willing to talk politics. Through these deliberately arranged dialogues, what sparks will fly?

The "Great Sichuan Earthquake" took place at 14:28 on May 12, 2008. In the days after, ordinary people salvage destroyed pig farms in the mountains, collect cheap scrapped metals, or pillaging other victims' homes. Behind the media circus of official visits is an inconsolable grief of families searching for loved ones. As the Lunar New Year approaches, vagabonds and family tell of the ill-handling of rebuilding schemes and misuse relief funds. As they prepare for another visit from a high official, the refugees are swept out of the town and into tent cities. The promise to put a roof over their heads before winter seems impossible to keep.