在飞机上，阿富汗女记者纳法斯（尼罗法•帕兹拉 Nelofer Pazira 饰）用录音机记录着前往坎大哈的历程。阿富汗爆发内战后，她逃往了加拿大，但是当她接到表妹的绝笔书后，毅然决定重返故乡，拯救欲在月蚀日自杀的表妹。她跟随行人员跳伞降落在这片满目疮痍的地方。战后，那里 的孩子依旧没有摆脱恐惧的阴影，他们在学校里接受者枪械的训练，嬉戏时做踩响玩偶就死的游戏。那里的一夫多妻制依旧存在，妇女们依旧虔诚诵经，遮盖黑纱，不敢逾越礼教的法度。红十字会为当地人送来的假肢，但有的人却用假肢做起了生意。法尔斯在访谈中，遇到了一位易容的美国医生，为了搭救表妹，他们并肩前行……

電影節今年請來兩岸三地三大導，還有伊朗大師麥馬巴夫，走四地拼出四種感覺。麥
馬巴夫拍《房客》，伊朗男孩給倫敦包租婆迫租，情急之下和她一起遛狗和領盲人，
那都是他的散工。執導《無無眠》的蔡明亮說故事：「只是出門寫生，畫一幅小康東
京夜行圖。冬夜，冷，澡堂，嬰兒般光滑剔透安藤的身體……」黃建新的《失眠筆記》
是當失眠男遇上嗜睡女，相異個性相吸？可惜病像會傳人，他們漸變同質時，愛情守
得下去嗎？嚴浩的《死後三天》找來黃淑儀演遇意外的女人，陷入昏迷之際遇上扶她
一把的男孩天使。咦，可真是天使？

本片导演马克马巴夫计划拍摄一部关于电影百年的片子，需要雇用100名临时演员，他登了一个报纸广告. 然而当数以百计人们出现的时候,场面失控，临时他改变了注意。用摄影机记录下那些应聘者的陈述和想法，真实展露了伊朗社会各阶层的风貌。

在伊朗的一个小镇里，有一个10岁大与母亲生活在一起的男孩，他与普通孩子唯一的不同就是双目失明，但上帝却给了他极好的听觉。所以，他的工作是在乐器行当调音师，以及创作自己的音乐。每天，他坐车去一个生产乐器的作坊，穿梭于都市的喧闹声中，用耳朵感受世界。
严格意义上讲，影片并没有给出什么故事，而是以一幅幅让人印象深刻的构图，探索人类与声音的关系，让观众静静地用心去体会，去感觉。
《天籁无声》获邀参加1998年威尼斯国际电影节，并获得"特别关注"在内的三个奖项，被影评人Harlan Kennedy誉为是此次影展中最优秀的影片。

导演：马克马巴夫（伊朗）
电影的神奇在于能够重建时间，尤如生命可以重来。
伊朗导演马克马巴夫年轻时是个激进分子，曾因袭击并刺伤一个警察而被捕入狱，出狱之后，终放弃了政治理想，而把电影当成了信仰，就在他拍《电影万岁》的时候，竟然发现当年他袭击的警察也在一群试镜者当中。后来，他就以他们二人的故事拍了这部《无知时刻》。
导演试图重建当年自己制造的袭击事件，并且邀请了另一位当事人--那位警察一起来完成这次重建：找来二位小演员，分别扮演年轻时的马克马巴夫和警察，马克马巴夫和警察分别去跟自己的扮演者讲述当年自己的行为始末，然后拍摄行刺过程。当然导演也就不只是马克马巴夫，还有那个警察。事实上，他也的确一直在重建过程中表达他的愿望和理想，开始是教他的扮演者给过来问他时间的女孩送盆花，后来又教他朝她开枪，而这二样，都是他当年没有做的。
还有一位人物，是马克马巴夫的表妹，马克马巴夫当年行刺的时候，以她去问那位警察时间做掩护，而警察却始终不知道这情况，把当年那个总是来问他几点的女孩当作心上人念念不忘，直到拍摄时他看到一个小女孩演员和马克马巴夫的扮演者一同走向自己的扮演者的时候才恍然大悟。
他感到被欺骗和伤害之后，自行篡改了历史：他告诉自己的扮演者，不论是谁靠近和他说话，你就向她开枪，包括那位女孩。他也企图在对过去的重建中表达他受伤害的愤怒，如果生命可以重来！
在重建的企图下，导演的却是一出巧妙的虚构，而正是这一虚构，把过去的故事转换成了现在时态，也使得导演对于过去的反思显得更有诚意。
纪录片样的拍摄手法，质朴而坦诚。电影开始的时候，马克马巴夫在试镜找二个17岁的演员扮演他自己和那位警察，扮演他的那位说他的理想是拯救人类；而警察的扮演者却一副老实巴交的样子，警察十分不满，拒绝出演，说导演如果改变主意就到哪里哪里去找他，愤然而去，摄影师问导演要不要把他追回来，而导演说，这个角色对他很重要，他会回来的。演员如同在生活般演戏，导演也如同生活般在拍电影：看，这是我的生活，也就是我的电影。
当警察在教他的扮演者应该怎么送上盆花的时候，马克马巴夫表妹的扮演者刚好路过，问他几点。跃然而出电影穿越时间的神奇，仿佛浑然天成的回文诗。
二位导演的企图最后都被几个小演员给颠覆了：激进分子递上的是大饼，警察掏出的是盆花，代替了匕首和手枪。

《骑单车的人》是由莫森·玛克玛尔巴夫执导的一部影片，该片讲述在战争期间，许多阿富汗难民纷纷逃到伊朗，但他们每每演绎着悲惨的故事。
《骑单车的人》主人公就是这么一个不幸的阿富汗难民，在伊朗，妻子病重，工作艰辛，备受歧视。为了攒钱治病，老实的男人想尽了一切办法，他接下了一个听起来很荒谬的活：骑单车表演，连续一个星期不能下车。主办者是一个利欲熏心的老板，为了牟利，他请来许多观众，把表演搞得声势浩大。于是小镇所有人纷纷关注起这场表演，下注打赌，俨然在观赏一场盛事……可怜的阿富汗男人在自行车上每天24小时不停的“表演”着，精疲力竭，但为了得到酬金仍然苦苦支撑，忍受着非人的痛苦。到了表演结束的第七天，他已经是一具行尸走肉。

影视详情：
伊朗国宝级大师马克马巴夫重生“寓言”作品！
当你踩过这片大地，蚂蚁的尖叫是生命最后的呐喊。
有神论者和无神论者坠入情网，婚后，他们背起行囊，带着椅子，到印度蜜月旅行，寻找传说中的放牛圣人。一路人，他们遇见用眼神停住火车的老者、把自己当成桌椅的少女、浴火重生的男人；当地人说，要见到圣人，必须成为谋杀者，踩着蚂蚁尸体前进。种种奇遇颠覆过往知识与经验，他们开始将行囊一件件丢下，最后连椅子都遗留在沙漠中。唯有蒙上双眼、捂住耳朵，才能遇见心中渴求的真理，漫漫恒河前，爱情不过是绚丽幻影。
本片是伊朗国宝级大师马克马巴夫年过半百后，以“反智”之姿对世界回眸一望所粹取出的“生死寓言”。他用行囊代表人出生后背负的包袱，椅子代表个人在世界中的地位价值，当舍弃所有后，留下的会是最纯净的美丽？还是最赤裸的伤痛？这是一场探索心灵的印度游记，也是追求生命真谛的恒河洗礼。和阿巴斯齐名的马克马巴夫，1996年创立‘马克马巴夫电影之家’，除了致力电影创作教学外，他们一家人都是优秀电影人才。以《苹果》一片轰动坎城影展的女儿莎米拉更成为伊朗新一代电影导演代言人。马克马巴夫更希望电影之家能持续以独特观点创作充满生命力的电影。
关于电影：
一个男人想在沙漠中和上帝对话，但当他开始演讲时，沙漠中所有生物都因为他与上帝谈话的方式受到惊吓，逃之夭夭。这是马克马巴夫2005年拍摄的8分钟短片《椅子》（The Chair）的剧情。《心灵印记》是马克马巴夫以此片为故事原型，用同样的男女主角，在同样的地点—印度—拍摄。除了延续哲学议题，片中更对上帝存在与否展开激辩；旅人将身上的‘包袱’以及随身携带的‘椅子’由扛起到抛下的过程，更是马克马巴夫对生命本质的重新思考。
马克马巴夫曾表示，他热爱印度，能够在印度拍电影是他长达15年来的梦想，但迂腐的官僚体系却让他困难重重，虽有丰富的创作资历，但为了得到拍摄许可，还是得准备一大堆纸本资料以应付政府的繁文缛节。在拍片过程中，他甚至自嘲，如果可以用一个空间就能把整部电影拍完，那印度绝对是拍电影的完美之地。

四十岁的中年男人突然发现时间的流逝是如此之快，而自己却总在毫无意义的事情中虚度着光阴，他感到一种痛苦，于是约好四个情人来到自己的舞蹈学校......

马克马巴夫用异样的电影语言说出了伊朗电影电影近百年的历史，片中的一些镜头如散文诗一般优美，也有一些隐喻和象征，非常值得一看的伊朗艺术电影！　精彩的幻想片，只可惜DVD的画质一般。。

我看过的最美的一部伊朗电影！
波斯绣毯世界闻名，一对老夫妇就拥有这么一张绣毯，上面绣着人物图案。当他们清洗绣毯时，从绣毯中奇异地走出一个姑娘，并讲述了一个忧伤的故事：姑娘与一个骑手两情相悦，他们的爱情却遭到了家族的反对，姑娘父亲甚至设置了种种障碍。在重重压力下，他们依然苦苦坚持，姑娘家庭属于游牧民族，经常迁徙，痴情的骑手便紧紧尾随在后面，陪伴着姑娘直到定居地点。安顿下来后，姑娘决定与骑手私奔，就在他们策马狂奔出走的时候，发现他们踪迹的人群紧紧追赶，并用枪结束了这对有情人的生命。原来这就是绣毯上的故事。

Former festival director Kim Dong-ho always mentioned that he wanted to make a film when he left his chair. After he stepped down from his festival director position that he was dedicated to for fifteen years, he started to make his first short Jury. In Ongoing Smile his long time friend Mohsen Makhmalbaf followed his trail as he goes down the road to his directorial debut. Often called endearing, there are three well-known things about Kim Dong-ho; the enormous amount of booze he can drink; his regular life routine and ongoing smile on his face. At five o’clock every morning, he gets up from the bed and starts a day with newspapers. He exercises, works, meets old friends, and makes a film. He started his career as a government official and had a busy life as he transformed from a festival director to a film director, but his life never really changes. Makhmalbaf, with friendly gaze, brings Mr. Kim’s past and present into his daily life and ongoing smiles. (CHO Young-jung)

武裝革命推翻獨裁政權，是以暴制暴，還是以暴易暴?國際影展常客伊朗名導馬克馬巴夫描寫一位被推翻的獨裁總統帶著小孫子逃亡，喬裝成貧民、躲藏社會底層，遇見一個個因其恐怖統治而殘破不堪的家庭與個人。究竟他應該被吊死？燒死？斬首？還是隨眾人渴望的民主起舞？本片獲選 2014 威尼斯影展開幕片，虛構而映照現 實。人道主義至上，刀刀見骨卻毫不煽情。

男友走了，钱也没了，年轻单亲妈妈与好姊妹急于找工作，那知遇着两个以拍戏为名却另有企图的光棍。为求赚快钱，她将六岁女儿交托修道院老妇，四人合作偷狗骗财，却阴沟里翻船……渗着意大利明媚春光的温润，以现代母女隔空呼应《单车窃贼》 （1948）的战后父子，社会低下阶层的困顿竟无 二致。伊朗大师级导演莫森·玛克玛尔巴夫以童眼看世界，早慧女孩对世情似懂非懂，却道破了爱情、宗教与人性的虚妄。

Post September 11, Mohsen Makhmalbaf tracks the children who do not attend school in the border villages between Iran and Afghanistan with his digital camera and questions why they are not being educated. He finds girls studying in UNICEF classes in one region. One of the girls is not willing to come out of her burqa despite the fact that she has run away from Afghanistan and the Taliban are not present here. She is more afraid of the horrifying god that the Taliban have created more than the Taliban. The teacher tries…
Director's commentary:
The Taliban was not a political regime in Afghanistan but they are still a culture. Bombarding can ruin a political regime but it cannot change a culture. You cannot free a woman whom is imprisoned in the burqa with a rocket. The Afghan girl needs education. She doesn’t know that she doesn’t know. She is imprisoned but she does not know that she is a prisoner of poverty, ignorance, prejudice, male chauvinism and superstition. 95% of the women and 80% of the men in Afghanistan did not have the chance to attend school even before the Taliban. The film seeks the lost key to be able to open the lock of the cultural problems of Afghanistan.
From the IMDB:
In 2002 about 3 million Afghan Refugee were living in Iran. From those about 700,000 were Afghan Children who were not allowed to go to Iranian schools because of their illegal status in Iran. After this movie was made, this subject became controversial and finally the Iranian Majlis (Parliament) passed a bill in which the Afghani children were allowed to go to school and it resulted in 500,000 kids getting education.

莫森·玛克玛尔巴夫是伊朗国宝级导演，他的家庭是一个不折不扣的电影家庭，妻子、儿子和两个女儿都从事电影事业。同时，他还是伊朗青年导演摆渡人，一手创建的玛克玛尔巴夫电影公司也为伊朗电影业输出了大量人才。发布会上，莫森·玛克玛尔巴夫寄语青年导演：“我认为最重要的是做自己，尊重自己内心的想法，这是做电影最核心的原则。”
或许是身在战乱中的国家，在他的影像中多在窥视底层的苦难，用镜头记录生命的挣扎，《房客》依旧关注伊朗难民的苦难生活。“去年因为战争原因，伊朗产生很多难民，很多人没有关注这个题材，我走访了很多国家，看到了很多难民的景象，想让大家知道正在发生什么，所以选择这个题材。” 莫森·玛克玛尔巴夫现场讲述了《房客》的灵感来源。

An Iranian filmmaker and his son travel to Israel to investigate a religion that originated a hundred and seventy years ago. Youth from all over come to Haifa to join this religion, and those who serve in the gardens that surround the holy places develop peace-loving attitudes through their interactions with nature.
The filmmaker shares with his son the idea that if the Iranian people had adopted a peaceful religion, Iran would not be preparing a nuclear attack on Israel, but the son believes that all religions tend to bring about destruction. As a result of these arguments, father and son separate from one another and pursue their own paths.

Haji is severely traumatized by the war with Iraq. Back from the front, he's unable to adapt to civilian life. Despite family opposition, his fiancée stands by him as together they challenge both the authority of family and state to lead their own lives.

Episode one: The Happy child :
The fourth child of a poor couple, whom live in Halabiabad (a dispossessed place in Tehran), is born. In the maternity they tell them that if the child does not have good nutrition he would become paralyzed as well. The couple, who have 3 retarded and handicapped children- as a result of family marriage-know that because of poverty they cannot take care of their newborn child and they are worried that he would encounter the same fate as the other three children. They decide to make their child prosperous and they take him to a sanitarium for handicapped and retarded children but very soon the bitter future of the child comes into the mother’s mind. Then they decide to put the child in the way so that a good person takes the child with him and makes him prosperous but no one would take the child, but poor people and for making money. Eventually they leave the child by the swimming pool of an aristocratic house and leave, unaware of the fact that the child ends up in the sanitarium of handicapped and retarded children once again.
Episode two: Birth of an old woman :
A young boy, who has psychic signs in his behavior and words, nurses his old and handicapped mother, who does not even have the ability to talk, with patience and comprehension in an humble house. One day when he leaves the house towards the bank to get his monthly pension, he has an accident with a vehicle and the passersby steal his money. The young boy, who is worried about his mother’s conditions escapes from the hospital with a bandaged head, while the old woman has died in his absence. But in the house he still treats her mother as if she is alive.
Episode three: The peddler :
A group of smugglers who have unlawful activities under the cover of selling second hand clothes, take a peddler, who was their accomplice and witness of their crime, with themselves by force to kill him. The young peddler, who has arguments with the leader of the group over his life all the time, is thinking of escaping from this predicament, but all these escapes are only in his mind…

Valeh is an anti-Shah activist in pre-revolutionary Iran. He is constantly on the move, aware that he is being monitored by the Savak, the Shah's secret police. Eventually he is captured and tortured in prison. to extract inform- ation about his organisation. Meanwhile his comrades try to coerce him into dying for the cause. Valeh simply wants to live and be re-united with his wife and new baby. The director based the film on his own experiences as a leftist Islamic radical who became disillusioned with political activism and extremism of any kind.