This bizarre film by one of the most original directors now working in Germany is hermetic, expressionist, oblique, and of a creative perversity that bespeaks the presence of a genius. Purporting to deal with a real-life 19th century diva 'whose popularity was such that over-exertion led to her death while singing,' the film is actually a grisly series of frozen or tortured tableaux (predominantly lesbian in implication) of heavily rouged, frequently ugly women who, pretending to sing heavy opera, go through contorted, icy attempts at communication that lead nowhere. The lip-sync is off; the singing is off-pitch; mouths are frequently open while no sound issues forth, or closed, with mellifluous arias or cheap popular songs heard on scratchy renditions of old records. Neither burlesque nor slapstick, the film's intent, at least in the beginning, is nevertheless ironical and subversive, though mysteriously so. However, it grows increasingly dark and more threatening, with screams, faces bathed in Vaseline, red, wet mouths, smeared eye shadows, and dehumanized figures. One cannot 'explain' Schroeter's work, other than recognize his debunking of opera as a metaphorical rejection of bourgeois society; but one trembles in recognition of a prospective major talent."
Amos Vogel, Film as a Subversive Art

While Jackie Raynal is best known as the former programmer of two of New York’s premiere art cinemas—the Carnegie Hall and the Bleecker Street—she began her career in film nearly forty years ago in Paris, where by 1964 she was the youngest film editor in France. Challenged by Zanzibar patroness Boissonnas to stop editing other people’s films and make her own, Raynal traveled to Barcelona, where she completed Deux Fois in a single week. One of the most enigmatic of the Zanzibar films, it is composed of a series of unconnected episodes, some of which are repeated. The film begins with a prologue in which Raynal (carefully made-up and fashionably dressed) is seated, head lowered and hands joined in prayer, before both her dinner and her film. While Deux Fois lays claim to the Surrealist legacy of Buñuel and Cocteau, it gained critical recognition as a pioneering work within the burgeoning feminist cinema.

年轻的画家雅克从乡间搭车前往巴黎。在到达巴黎的那个夜晚，他偶遇了正想投河自杀的玛尔特。雅克救下了她，并陪她回家，他们相约转天晚上再见面。第二个夜晚，雅克和玛尔特交换了彼此的人生故事，在玛尔特的请求下，雅克成了玛尔特和她情人间的信使。然而，那位绝情的情人并没回信，这让玛尔特非常失落。在接下来的两个夜晚，雅克对玛尔特的衷情终于得到回应，玛尔特也向雅克倾诉了爱意。第四个夜晚，正当两人挽手同行时，他们偶遇了玛尔特原来的情人…… 本片改编自费奥多尔·陀思妥耶夫斯基的短篇小说《白夜》。

昆汗比比(Cunhambebe)是印第安塔穆约(Tamoyo)部落武装反抗葡萄牙人的同盟领袖，这个部落现今分布于里约热内卢至圣保罗之间。根据死里逃生的Cunhambebe俘虏海员施塔登(Hans Staden)的回忆录描述，图皮南巴(Tupinambá)族人是食人族，凶残而且好斗。
1555年法国入侵里约热内卢，塔穆约部落与葡萄牙人联合抗击法国。
由于战争的持续，传教士José de Anchieta 和Manuel da Nóbrega发现了巴西东南面的一个小村皮拉蒂宁卡村（aldeia de Piratininga），此后此处逐渐发展成为了今天的圣保罗。因为Anchieta能够流利的使用图皮语，两人之后进入了Cunhambebe的部族中，并与其达成了一系列协议。1567年，在乌巴图巴(Ubatuba)，他们与Cunhambebe签订了Iperoig条约，条约的签署使得巴西落入葡萄牙人的手中，而且在当地只允许使用葡萄牙语和信奉天主教。在16世纪以前，当地的图皮人一直都是奴隶。
这部电影讲述的便是1594年葡萄牙骑士Estácio de Sá(1520-1567) 试图驱逐法国殖民者，在此之际，由于塔穆约部落的仇敌图皮金人(Tupiniquins)站在葡萄牙人一方，他们感到背叛，于是开始支持法国人。
一位法国人Arduíno Colassanti被图皮南巴俘获。虽然他已自称是法国人，但审判仍判定他是来自葡萄牙，惩罚他为奴隶。Seboipepe的丈夫死于葡萄牙人之手，于是他们结婚，希望得到神灵的复仇。
随后，在一场战役中他用葡萄牙人留下的大炮击败了图皮金人，为了庆祝这一胜利，图皮南巴人决定把他吃掉……

An African travels to Paris to learn about the construction of tall buildings, but is soon taken up with the oddities of French life.

不久之前，温德尔（杰克·莱蒙 Jack Lemmon 饰）的父亲在一场车祸中丧生，这让温德尔不得不千里迢迢的赶到意大利去处理父亲的遗体。没想到，在这场车祸中丧生的并不只父亲一人，还有一个他闻所未闻的陌生女子。原来，这名女子是父亲的旧情人，每一年，他们都会在意大利幽会。父亲的出轨让温德尔十分震惊，同样震惊的还有同样赶来处理遗体的陌生女子的女儿帕米拉（朱丽叶特·米尔斯 Juliet Mills 饰）。
思想上的差异让温德尔和帕米拉之间产生了诸多的误会，但随着时间的流逝，父母亲之间深厚而动人的感情引导着他们慢慢领悟爱情的真谛，一段美妙情缘就此展开。

Originally produced as Out 1, noli me tangere (1971) with a running time of 13 hours. Later edited to 4 1/2 hours and retitled for general release.

玛塔（玛吉特•卡斯滕森 Margit Carstensen 饰）和个性冷漠粗暴的父亲过着相依为命的生活，两人前往罗马度家，途中，父亲突发心脏病不幸身亡。玛塔并没有感到有多难过，相反，她第一次感受到了什么是自由。之后，玛塔邂逅了名为赫尔穆特（卡尔亨兹•伯恩 Karlhei nz Böhm 饰）的工程师，两人坠入了情网。
然而，赫尔穆特的个性和玛塔的父亲如出一辙，他不断的侮辱和虐待着玛塔，奇怪的是，玛塔似乎很享受这种虐待。玛塔和赫尔穆特携手步入了婚姻的殿堂，婚后，赫尔穆特对玛塔的虐待相比以前有过之而不及。最终，玛塔决定和自己的同事私奔，哪知道一场车祸不仅夺走了情郎的性命，还令玛塔失去了双腿。

Included in Jonathan Rosenbaum’s list of 1000 essential films, Parviz Kimiavi’s The Mongols (1973) is a leftfield satire and sharp commentary on the expanding presence of cinema and television in Iran. The story follows a filmmaker, played by Kimiavi himself and also named Parviz, as he struggles with both his own film and a looming assignment to oversee the installation of a television relay station in the remote province of Zahedan. Imbued by his wife’s thesis work on the Mongol invasion of Iran, Parviz’s anxieties coalesce and materialize in the form of surreal visions in which the origins of cinema are acted out by the Turkomans he hired to play Mongols in his own film. Together with Parviz, we watch as the would-be gang of Mongols wander the desert in search of their director and the answers to their pressing questions about the nature of cinema, all while the forthcoming introduction of television consumes the local village and its inhabitants. Kimiavi fashions a fantastical cinematic space rife with bizarre metaphoric imagery and Godardian references to film-making in order to draw a sarcastic parallel between the Mongol invasion and the hyper-accelerated modernization of 1970s Iran.
A director of a television series on the history of cinema, who has been grappling with the screenplay of his first feature film, receives an assignment to oversee the installation of a television relay station in a remote region of Zahedan province, near the Afghanistan border. He has already hired Turkoman tribespeople for his film and selected his filming location. Meanwhile his wife, who is working on her Ph.D. dissertation about the Mongol invasion of Iran, attempts to dissuade him from accepting the assignment. One night, while working on his history of the cinema series, the director fantasizes a diagetic world that consists of clever juxtapositions of his different worlds: the history of cinema, the history of the mongol invasion, his own film idea and his imminent assignment to the desert.

[三里冢]是日本纪录片大师小川绅介，记录三里冢地区的农地被政府征收去兴建成田机场时，农民与政府抗争的经过。在日本，纪录片拍摄者基本上都站在反抗权力的立场，甚至纪录片本身就是一种反抗的形式。小川绅介导演生前最后的谈话是这样的：“我不承认‘国家’这个名词，‘国家’这个名词是可以不要的。”
1967年三里冢地区开始要兴建机场，当地村民为了保护自己的土地而与警察抗争，抵抗坚持了五年一直到1972年，这五年期间小川绅介带着剧组成员一直住在村里，他坚持“尽可能呆在现场”，通过时间的流变来展现示威斗争中真实动人的一面，当几年来一直抗争的农妇用铁链将自己和孩子锁在一起，面对警察面露坚毅之色时，它所表现出的震撼力量无法用语言描述，因此[三里冢]被称为“达到了古典武士戏剧的水平”。

在杜拉斯自己的乡间别墅里拍摄，她创造了一种在即将被毁灭的威胁之中的简单的内部仪式的循环。两个女人和她们的孩子们住在一起，几乎不能控制她们对生活的冷漠，她们被其中一个孩子被学校开除的事情搞的心烦意乱。越狱的罪犯潜伏在邻居之中，一个洗衣机的销售员也在纠缠她们。社会的暴力并没有在画面中被描绘出来，却被完全的展现在了整个场景中。正如杜拉斯所示，人们想要回家去自杀，在这部电影中，那些认为家是充电的地方观点产生了共鸣。学者威尔逊翻译了她的一条注释：“在一个房子中，家庭的恐惧同样被刻画出来，退却的需要，成套的关于自杀的感觉。

There have been many films of the play "Salome", but none of them are anything like Carmelo Bene's version. The film is so bright, colorful and strange; it will make your head spin. The intro of the film contains a cartoon camel jumping through a loop, women getting spanked with feather paddles, a man slicing a watermelon with a machete and a women with beaded jewelry emerging from the water. Unfortunately, the only copy I could find didn't have subtitles. I really didn't need to understand the dialog to enjoy the strange and weird images. It's as if someone filmed Fellini Satyricon on a fixed budget, cut it into pieces, rearranged it and laced it with LSD style editing. That's why it is so darn entertaining. I first learned about Italian director Carmelo Bene from the book "Film as a Subversive Art" by Amos Vogel. This book changed the way I view films. I go out of my way to find surreal films like "Salome". It is strange, experimental and quite an experience. Don't watch this film on drugs, because the film is a drug in itself. A startling head trip of a film.

一个爵士乐手爱上了一个昏迷的女子，他把她带到了自己的家里，希望能够好好的探究一下她…… 这是库布里克导演的一部现代版的《睡美人》。

美国女子南茜（西妮·罗姆 Sydne Rome 饰）青春性感，她独自一人来意大利旅游，并搭乘了一辆车准备前往目的地。但美好的假期很快被噩梦所笼罩。天色将晚，南茜性感的穿着引起同车三个男人（Carlo Delle Piane & Mario Bussolino etc. 饰）的非分之想。在空无一人的山路上，他们企图强暴南茜。一番挣扎，南茜借助路旁的滑道逃进一座仿佛与世隔绝的庄园。在这座看似美好的庄园里，却充斥着各种各样奇怪的人和事，有赤身裸体走来走去的女人，也有似乎失明的男人。南茜无所适从，小心应对，仿佛置身奇妙的幻境之中。短短几天经历的一切让人难以置信，她最终能否走出这个玄幻之地呢？

A young girl, Benilde, so protected by her religious family that she seemingly knows nothing about procreation, insists that her mysterious pregnancy is a miracle; however, her distressed bourgeois family decides that Benilde has lost her mind.

Frank Mansfield has wanted to win the Cockfighter of the Year medal for ages. Frank never speaks. After shooting his mouth off one too many times then losing a champion rooster in a casual hotel room cockfight, he swore never to speak again until he's won that award... He makes a bet with old crony Jack to be settled at the upcoming meet. Frank puts his car and his trailer on the line; he loses. Jack gets the trailer, and Frank's part-time girlfriend who goes with it. Frank's long-time girlfriend Mary Elizabeth wants him to get serious and settle down. But Frank has to raise some money for a new cock - $500 - then he can form a partnership with fellow cocksman Omar Baradansky and make another try for that medal...

Thom Andersen's hour-long documentary adroitly combines biography, history, film theory, and philosophical reflection. Muybridge's photographic studies of animal locomotion in the 1870s were a major forerunner of movies; even more interesting are his subsequent studies of diverse people, photographed against neutral backgrounds.

中年妇女发现患上癌症，却得不到家庭的照顾，丈夫天天在外花天酒地；疼爱的儿子却和一名妓女鬼混上。唯一的慰籍是和儿媳妇关系渐渐拉近。
皮亚拉第三部长片，带浓重的自传色彩，和特吕弗、候麦的御用摄影师Nestor Almendros首度合作。

This movie was intense and funny in its analysis of a restless gifted person. She was an abortionist. The very bizarre close examination of the work she did includes a jaw dropping opening that makes it appear that the film was shot during the events as they actually happened. She is keeping her family together but then loses interest and becomes a rabble rouser for workers in a chemistry plant. She helps them keep their jobs when the threat of moving the plant to Portugal comes to light, but of course, gets her husband fired when they identify her as the agitator.
In the end she opens a stand at the plant selling sausages wrapped in union pamphlets... Very funny, even the abortion clinic segment where she converts it into a veterinary clinic after she coaxes a dog to break through the police tape for her. Great basic film-making!

Jukti, Takko Aar Gappo " was the legendary Ritwik Ghatak's last film, starring the writer/director himself as a learned man whose wife leaves him because of his insufferable alcoholism. Forced from his home, he wanders through the countryside and meets unusual folks along the way. The film, adventurous and revolutionary, is a exceptional mix of images that challenge the limits of narrative storytelling. Made two years before the director´s death, the film is also a personal and desparate last attempt to confront the separation of his beloved home country.