The story appears simple on the surface, but is revealed, especially after multiple viewings, as more multi-layered and textured than Cassavetes at his best. Ostensibly it concerns a 14-year old Catholic girl, Wynne (Agutter) growing up in this post-modern wasteland, who develops a crush on her much older adoptive brother (Marshall)- a crush which perversely deepens and grows into infatuation once she starts to believe he is the local sex killer. This is in itself an idea that makes you sit up and jolt, but as the narrative develops, it continues not necessarily along a linear path but in several confusing and fascinating directions: the family's history, (detailed effectively in chilling flashback during an improvised seance) is a chequered one, and has suffered at least one major relocation and upheaval in the last ten years. At the crux, however, it's the depiction of socialal changes that make I Start Counting so fascinating and elevate its language far beyond the confines of the standard horror film. The major subtext- that teenage girls were maturing more quickly than before, and developing full sexual and romantic appetites (even if in thought rather than deed) but were not possessed of enough discretion to make the right choices- was a step forward for a genre in which its young females had previously been portrayed as bimbo victims (Cover Girl Killer and The Night Caller spring to mind), but not one that all viewers would necessarily agree with. But most striking of all, and possibly the most enduring image which the viewer will take away with them, is of the masterful symbolism with which director Greene invests every shot. Every inch of the Kinch family's world- their house, their walls, their TV, Agutters underwear, bedroom furniture and toys, Sutcliffe's clothes, Marshalls van, the local Catholic church, their town centre, their record shop) - is painted a bright, scintillating white- a white which, by inference, is slowly becoming smudged and corrupted with the dirt of the outside world. White also symbolises, of course, purity and innocence (two qualities Catholic schoolgirls are supposed to hold dear), and it is into this world of innocence that the ever-present red bus (a symbol of violation and penetration), conducted by the lecherous yet similarly juvenile Simon Ward, makes regular journeys. The allegory is further expanded in one scene where Agutter believes she sees the Christ figure in church weeping blood: by the time we acknowledge it, its gone, but the seed has already been planted. Rarely in a genre production has the use of colour and background been so important or effective in creating a uniformity of mood. I Start Counting is as near-perfect an end to a decade as one could hope for, and exactly the kind of film people should be making now- which is, of course, exactly why they never will. A genre essential. by D.R.
In 1954 Vietnam, at the time of Diên Biên Phu, a French unit on patrol under the command of an inexperienced lieutenant is gradually depleted by Vietminh until only an ex-Wehrmacht Alsatian adjutant remains. He is to die, a title informs us, in Algeria in 1960.
Semi-documentary in style, this is an effectively low-key appraisal of the difficult choices with which war confronts its soldiers. As so often in Vietnam films the enemy is only glimpsed from a distance, the camera remaining a disembodied observer among the group. Bertrand Tavernier acted as co-writer on the film.
After the death of her daughter, Julia Lofting, a wealthy housewife, moves to London to re-start her life. All seems well until she is haunted by the sadness of losing her own child and the ghosts of other children.
…
A wagon load of convicts on their way to prison is being escorted through the mountains by a cavalry troop. They are attacked by a bandit gang, and only a sergeant, his beautiful young daughter and an assortment of seven sadistic, murderous prisoners survive, and they are left without horses or a wagon. The sergeant must find a way to get his prisoners to their destination while protecting his daughter, watching out for the still pursuing bandits and trying to determine which one of the prisoners was the man who raped and murdered his wife.
An insane scientist doing experimentation in glandular research becomes obsessed with transforming a female gorilla into a human...even though it costs human life.
In ancient Japan, a good lord is killed and his throne is taken by the trecherous Yuki Daijo and his wizard friend Oroki-maru. The young prince Ikazuki-maru is rescued from the jaws of death by moxia.cc a magic bird sent by a wizard. Ten years later, Ikazuki-maru embarks on an adventure to avenge his parents and the wizard's death with his magic powers he learned from the wizard. He kills Yuki Daijo but then must battle Oroki-maru in a battle to the death.
比Rebel Without A Cause，The Wild One 更加猛烈的对50年代青少年问题的展示。美国的青年们在电影院里就开始造反了，导致Blackboard Jungle被全国禁映。
最摇滚镜头：理想主义的老师Richard Dadier与帮派头目Artie West的正面冲突：“我说把作业拿过来。”“我说‘为什么？’“
Americans on vacation in the Caribbean take a tour of a nearby island at night and watch a local voodoo ritual. Soon after, they find themselves stranded on the island and under attack by unseen foes. One by one they meet violent ends.
Lady Mary Lasenby is a spoiled maiden who always gets her way until shipwrecked with her butler, then learns which qualities are really admirable in a person.
In San Francisco, the sportsman Kay Hoog tells to the members of a club that he has found a message in a bottle with a map from a Harvard's missing professor telling about a treasure of an Inca lost civilization still alive. He decides to go to Peru to seek the gold. However, members of the secret criminal organization "The Spiders" leaded by Lio Sha break in Kay's mansion during the night and steal the map. Kay Hoog travels to Peru, where he retrieves his map and a document about the Diamond Ship from The Spiders. Later he saves the Priestess of the Sun Naela and brings her to San Francisco. However, The Spiders kill Naela and Kay Hoog promises revenge for the death of his love
