无人区画展

By following the case of Huang Jing, a woman teacher who died of date rape, this documentary captures changes in China between 2003 and 2005, before and after the injunction to respect and protect human rights was incorporated into the constitution. By highlighting grassroots activity by women, the film illustrates awareness of human rights, women’s struggle against judicial corruption, and women taking action against domestic violence in China.

In 1957, two hundred teachers, students, and cadres were labeled as "Rightists" for voicing criticism of the Communist Party and sent to the East Wind State Farm in southwest China. As part of China's disastrous Great Leap Forward, these inmates were forced to take part in ill-conceived deforestation, agricultural and industrial projects that led to wide-scale famine. Later they endured the Cultural Revolution when their camp was visited by large groups of "sent-down" youth from the cities. After 21 years of "remolding," the "Rightists" were finally "rehabilitated" in 1978 and allowed to leave in 1978. THE EAST WIND STATE FARM re-examines the tragic events of Chinese modern history during the height of Maoist rule. Director Hu Jie collects dozens of extensive interviews with both inmates and staff who served through three decades of the camp's existence.

This landmark documentary reveals the tragic life of a gifted young woman who was executed for speaking out during the height of Chairman Mao’s rule.

Spark was an underground publication that emerged in Gansu province in 1960, and was centered on the ongoing famine and the Great Leap Forward. Ultimately, 43 people, including the Rightist teachers and students who were connected with the publication, the peasants and the rural cadres who sympathized with them, were arrested and given long prison terms. Among them, three key figures were executed during the Cultural Revolution.

The launch and development of the Great Proletarian Cultural Revolution not only has a series of CCP Central Committee documents that have promoted wave after wave of movements, but also has various propaganda methods. A large number of different types of literary and artistic products have been produced in a collective form and with the input of the State. As a weapon of revolutionary struggle, works of art are important representatives of this period. Art was a tool for the Cultural Revolution; it fully embodies its aesthetic characteristics, actively cooperating with the development of various movements and the popularization of ideas. It has cultivated the values ​​and visual experience of a generation of Chinese people — the paintings of the Cultural Revolution have been regarded as treasures by Chinese collectors. This film shows the characteristics of the Cultural Revolution paintings through a large number of paintings, as well as the bloody violence and despotism behind them.

One of Hu Jie's 'Farmers Working in the City' films. The city is developing rapidly, with tall buildings and highways. Behind this bustling city, there is such a group of people. They come from the countryside. Maybe they are not dressed well, or they have only finished elementary school, but they work hard with their own work. The piece of prosperity pays its youth and sweat. (Shot between 1997 and 1998.)

Filmmaker Hu Jie uncovers the tragic story of a teacher beaten to death by her students during the Cultural Revoution. In 1966, the Cultural Revolution exploded throughout China, as Mao's Red Guards persecuted suspected Rightists. Bian Zhongyun, the vice principal of a prestigious school in Beijing, was beaten to death by her own students, becoming one of the first victims of the revolutionary violence that would engulf the entire nation.

In the late 1980s and early 1990s, in an attempt to stop the spread of AIDS, the Chinese government sought a “purer” blood supply from its rural population. Burdened by agricultural taxes and rising costs of education and health care, many peasants sold blood to state and private blood-collectors. Due to lack of sanitary control, a large number of blood-sellers were infected with HIV. Starting from the mid-1990s, AIDS villages multiplied.

Hu Jie and Ai Xiaoming co-directed short film.

Tayuan is the location of the first museum of the Cultural Revolution in China. However, this important Cultural Revolution museum was established with private funds. The reason for its construction here is that there is a tomb of the victims of the Cultural Revolution. This film documents the little-known massacre and the construction of the Cultural Revolution Museum in Shantou, Guangdong during the Cultural Revolution. However, a few years later, this museum was banned by the government.

Wang Peiying, a widow with seven children, was a worker at the Ministry of Railways. The famine precipitated by the Great Leap Forward, which killed perhaps 30 million people by the early 1960s, had horrified her, and as political turmoil began again only a few years later, she publicly called on China’s leader, Mao Zedong, to take responsibility for his mistakes and resign. Ms. Wang was sent to a psychiatric hospital and drugged. Released and paraded around the capital, she refused to recant. Instead, she repeated her accusations. Her jaw was broken to stop her from talking. After a mass trial at the Workers’ Stadium on Jan. 27, 1970, she was executed.

In order to find such a fittingly inspiring matchmaker, the director visited nearly 10 matchmakers and finally selected the matchmaker in the film. The director then followed the matchmaker and witnessed the vicissitudes of life. In addition to the land, there is no form of art that can describe the heaviness of life and emotion. (Shot August 1995)

In the spring of 2004, a female graduate student was killed at Sun Yat-sen University in Guangzhou, but it was confirmed on the school's website that girls should not refuse male love. This film documents how Chinese professor Ai Xiaoming led the fight back against such patriarchal thinking.

With the opening up of the economy, grassroots democracy has come. But since the land is owned by the state, the local government actually has absolute control. The so-called democratically elected village chief quickly learns that his role is to cooperate with the government in using land to develop the economy. Power-to-money transactions are open secrets. Due to the uneven economic development in the villages, each has a different story, but the use of land for profit is a constant theme. The filming location is a rural village in the outside Beijing. Less of focus is how villages elect than the mutation after. Faced with huge land assets and overseeing relationships between land, power, economics, social systems, how does a hard-working, upright peasant conduct himself? This film documents the pain: the experience of soul sublimation and degeneration. We see 'birth defects' in this "democracy" — one without checks and balances, grafted onto autocracy.

Hu County, in suburban Xi’an, is famous for its peasant paintings, produced in 1958 during the Great Leap Forward. It became particularly famous during the Cultural Revolution, when these works were hailed as model paintings. In 2005, the directors visited the county and interviewed both the painters and their teachers. Comparing different political languages and artistic imaginings across the ages, the film draws on diverse sources: old documentary film clips, new propaganda paintings, Beijing Opera in the local “Qin” accent, and traces of the old amongst the new. All these elements are engaged to help us better understand the painters and the phenomenon of propaganda paintings

A group of ancient Tibetan nomads live in the Qilian Mountains in western China. Their home is a tent made of yak hair. They change their location with the seasons — to allow their cattle and sheep to eat the best grass, while protecting the vegetation of the pasture. They stick to their traditional beliefs. The women chant scriptures from time to time while turning prayer wheels. In the evening, devout rituals are performed in front of small portraits of the Panchen Lama and the Dalai Lama. During migration, the families help each other pack their belongings and load them onto yaks; they ride horses, sing pastoral songs, and drive cattle and sheep along the ancient nomadic route. This film documents their journey — from the spring to the autumn. It is a spiritual and a practical life: Sheep are exchanged for yaks, wool for tea, fried noodles for money. Every cloud over the mountain has a divine nature; the sun and the moon are the Panchen Lama and the Dalai Lama. (Shot June 1995.)