In 1961, Stanislaw Rozewicz created the novella film "Birth Certificate" in cooperation with his brother, Taduesz Rozewicz as screenwriter. Such brother tandems are rare in the history of film but aside from family ties, Stanislaw (born in 1924) and Taduesz (born in 1921) were mutually bound by their love for the cinema. They were born and grew up in Radomsk, a small town which had "its madmen and its saints" and most importanly, the "Kinema" cinema, as Stanislaw recalls: for him cinema is "heaven, the whole world, enchantment". Tadeusz says he considers cinema both a charming market stall and a mysterious temple. "All this savage land has always attracted and fascinated me," he says. "I am devoured by cinema and I devour cinema; I'm a cinema eater." But Taduesz Rozewicz, an eminent writer, admits this unique form of cooperation was a problem to him: "It is the presence of the other person not only in the process of writing, but at its very core, which is inserperable for me from absolute solitude." Some scenes the brothers wrote together; others were created by the writer himself, following discussions with the director. But from the perspective of time, it is "Birth Certificate", rather than "Echo" or "The Wicked Gate", that Taduesz describes as his most intimate film. This is understandable. The tradgey from September 1939 in Poland was for the Rozewicz brothers their personal "birth certificate". When working on the film, the director said "This time it is all about shaking off, getting rid of the psychological burden which the war was for all of us. ... Cooperation with my brother was in this case easier, as we share many war memories. We wanted to show to adult viewers a picture of war as seen by a child. ... In reality, it is the adults who created the real world of massacres. Children beheld the horrors coming back to life, exhumed from underneath the ground, overwhelming the earth."
The principle of composition of "Birth Certificate" is not obvious. When watching a novella film, we tend to think in terms of traditional theatre. We expect that a miniature story will finish with a sharp point; the three film novellas in Rozewicz's work lack this feature. We do not know what will be happen to the boy making his alone through the forest towards the end of "On the Road". We do not know whether in "Letter from the Camp", the help offered by the small heroes to a Soviet prisoner will rescue him from the unknown fate of his compatriots. The fate of the Jewish girl from "Drop of Blood" is also unclear. Will she keep her new impersonation as "Marysia Malinowska"? Or will the Nazis make her into a representative of the "Nordic race"? Those questions were asked by the director for a reason. He preceived war as chaos and perdition, and not as linear history that could be reflected in a plot. Although "Birth Certificate" is saturated with moral content, it does not aim to be a morality play. But with the immense pressure of reality, no varient of fate should be excluded. This approached can be compared wth Krzysztof Kieslowski's "Blind Chance" 25 years later, which pictured dramatic choices of a different era.
The film novella "On the Road" has a very sparing plot, but it drew special attention of the reviewers. The ominating overtone of the war films created by the Polish Film School at that time should be kept in mind. Mainly owing to Wajda, those films dealt with romantic heritage. They were permeated with pathos, bitterness, and irony. Rozewicz is an extraordinary artist. When narrating a story about a boy lost in a war zone, carrying some documents from the regiment office as if they were a treasure, the narrator in "On the Road" discovers rough prose where one should find poetry. And suddenly, the irrational touches this rather tame world. The boy, who until that moment resembled a Polish version of the Good Soldier Schweik, sets off, like Don Quixote, for his first and last battle. A critic described it as "an absurd gesture and someone else could surely use it to criticise the Polish style of dying. ... But the Rozewicz brothers do no accuse: they only compose an elegy for the picturesque peasant-soldier, probably the most important veteran of the Polish war of 1939-1945." "Birth Certificate" is not a lofty statement about national imponderabilia. The film reveals a plebeian perspective which Aleksander Jackieqicz once contrasted with those "lyrical lamentations" inherent in the Kordian tradition. However, a historical overview of Rozewicz's work shows that the distinctive style does not signify a fundamental difference in illustrating the Polish September. Just as the memorable scene from Wajda's "Lotna" was in fact an expression of desperation and distress, the same emotions permeate the final scene of "Birth Certificate". These are not ideological concepts, though once described as such and fervently debated, but rather psychological creations. In this specific case, observes Witold Zalewski, it is not about manifesting knightly pride, but about a gesture of a simple man who does not agree to be enslaved.
The novella "Drop of Blood" is, with Aleksander Ford's "Border Street", one of the first narrations of the fate of the Polish Jews during the Nazi occupation. The story about a girl literally looking for her place on earth has a dramatic dimension. Especially in the age of today's journalistic disputes, often manipulative, lacking in empathy and imbued with bad will, Rozewicz's story from the past shocks with its authenticity. The small herione of the story is the only one who survives a German raid on her family home. Physical survial does not, however, mean a return to normality. Her frightened departure from the rubbish dump that was her hideout lead her to a ruined apartment. Her walk around it is painful because still fresh signs of life are mixed with evidence of annihilation. Help is needed, but Mirka does not know anyone in the outside world. Her subsequent attempts express the state of the fugitive's spirits - from hope and faith, moving to doubt, a sense of oppression, and thickening fear, and finally to despair.
At the same time, the Jewish girl's search for refuge resembles the state of Polish society. The appearance of Mirka results in confusion, and later, trouble. This was already signalled by Rozewicz in an exceptional scene from "Letter from the Camp" in which the boy's neighbour, seeing a fugitive Russian soldier, retreats immediately, admitting that "Now, people worry only about themselves." Such embarassing excuses mask fear. During the occupation, no one feels safe. Neither social status not the aegis of a charity organisation protects against repression. We see the potential guardians of Mirka passing her back and forth among themselves. These are friendly hands but they cannot offer strong support. The story takes place on that thin line between solidarity and heroism. Solidarity arises spontaneously, but only some are capable of heroism. Help for the girl does not always result from compassion; sometimes it is based on past relations and personal ties (a neighbour of the doctor takes in the fugitive for a few days because of past friendship). Rozewicz portrays all of this in a subtle way; even the smallest gesture has significance. Take, for example, the conversation with a stranger on the train: short, as if jotted down on the margin, but so full of tension. And earlier, a peculiar examination of Polishness: the "Holy Father" prayer forced on Mirka by the village boys to check that she is not a Jew. Would not rising to the challenge mean a death sentance?
Viewed after many years, "Birth Certificate" discloses yet another quality that is not present in the works of the Polish School, but is prominent in later B-class war films. This is the picture of everyday life during the war and occupation outlined in the three novellas. It harmonises with the logic of speaking about "life after life". Small heroes of Rozewicz suddenly enter the reality of war, with no experience or scale with which to compare it. For them, the present is a natural extension of and at the same time a complete negation of the past. Consider the sleey small-town marketplace, through which armoured columns will shortly pass. Or meet the German motorcyclists, who look like aliens from outer space - a picture taken from an autopsy because this is how Stanislaw and Taduesz perceived the first Germans they ever met. Note the blurred silhouettes of people against a white wall who are being shot - at first they are shocking, but soon they will probably become a part of the grim landscape. In the city centre stands a prisoner camp on a sodden bog ("People perish likes flies; the bodies are transported during the night"); in the street the childern are running after a coal wagon to collect some precious pieces of fuel. There's a bustle around some food (a boy reproaches his younger brother's actions by singing: "The warrant officer's son is begging in front of the church? I'm going to tell mother!"); and the kitchen, which one evening becomes the proscenium of a real drama. And there are the symbols: a bar of chocolate forced upon a boy by a Wehrmacht soldier ("On the Road"); a pair of shoes belonging to Zbyszek's father which the boy spontaneously gives to a Russian fugitive; a priceless slice of bread, ground under the heel of a policeman in the guter ("Letters from the Camp"). As the director put it: "In every film, I communicate my own vision of the world and of the people. Only then the style follows, the defined way of experiencing things." In Birth Certificate, he adds, his approach was driven by the subject: "I attempted to create not only the texture of the document but also to add some poetic element. I know it is risky but as for the merger of documentation and poety, often hidden very deep, if only it manages to make its way onto the screen, it results in what can referred to as 'art'."
After 1945, there were numerous films created in Europe that dealt with war and children, including "Somewhere in Europe" ("Valahol Europaban", 1947 by Geza Radvanyi), "Shoeshine" ("Sciescia", 1946 by Vittorio de Sica), and "Childhood of Ivan" ("Iwanowo dietstwo" by Andriej Tarkowski). Yet there were fewer than one would expect. Pursuing a subject so imbued with sentimentalism requires stylistic disipline and a special ability to manage child actors. The author of "Birth Certificate" mastered both - and it was not by chance. Stanislaw Rozewicz was always the beneficent spirit of the film milieu; he could unite people around a common goal. He emanated peace and sensitivity, which flowed to his co-workers and pupils. A film, being a group work, necessitates some form of empathy - tuning in with others.
In a biographical documentary about Stanislaw Rozewicz entitled "Walking, Meeting" (1999 by Antoni Krauze), there is a beautiful scene when the director, after a few decades, meets Beata Barszczewska, who plays Mireczka in the novella "Drops of Blood". The woman falls into the arms of the elderly man. They are both moved. He wonders how many years have passed. She answers: "A few years. Not too many." And Rozewicz, with his characteristic smile says: "It is true. We spent this entire time together."
从电影里看大千世界，不一样的爱情太难了，影片很真实，形婚到死是常态，也更被家人接受，宁夏欺骗自己也不要被世界指点，结局过于美好了，不过敢拍就是进步
这也是我们渴望的议题探讨，至少要给人看到希望，India Bravo!
就连印度都有pride parade…反观…蒽蒽
看的第一部印度LGBT题材电影，你永远可以相信印度电影，前半段笑着看得，后半段哭着看完的，生而为LGBT人群，你不需要抱歉。
故事很平，但“妈妈”的角色太接地气了，让我想起我和我的妈妈。很喜欢那段潮汕风情，大概也是超喜欢那种回家的感觉吧！最后以“手机”录影方式的拍摄，一下子拉近了儿子（我）和妈妈的距离，那种亲近感实在太好！导演说，那也是演员“妈妈”真的第一次做飞机，做为彩蛋，甚好！ 所以，无论我多大多老，还是会想起，我还是那个半大小子在妈妈身边的时候！写到这儿，泪流了下来。怀念我的妈妈！
题材还是不错的，最出彩的地方在于女主对男主说我以为gay会更体恤女生一点，而男主的回答是，我是gay，但这并不代表我和主流价值秩序相冲突。性别问题，可见一斑。结尾部分其实没什么力度，有些过于美好。
印度都敢拍这样的同性题材电影了，厉害。本片深入了同性恋者的诉求与挣扎，以活在暗影之下的人群，备受家庭与社会的压力为题材，最终非议让位给了亲情与理解，似乎为我们摆出了一种和谐温暖的画面。导演也是希望用这种温暖 ，打破人们对于同性恋者的隔阂与歧视，让我们深入体会他们的需要。 只是，电影里的皆大欢喜的局面，在现实中依然有很多路要跨越。
形婚是一个普遍存在的社会问题，其根源就在于社会和法律对同性婚姻的不认同，以至于引发了很多伦理法律难题，其实仅仅一个接受就可以避免很多家庭的悲剧，为何不能给予更多包容与理解呢？
警察，医生，老师，律师，经典麻将局哈哈
主线剧情多卖趣b——又欲给人掠做“大男子主义”“性别歧视（厌女）”“身材歧视”（肥妹）“种族歧视”（黑妹）“排外”cliché典型，头下看外省新妇也死绝惨诺——哈系瘄边头尾就头搭搭家常个部分卖莫，拜老爷文化科普（？）敢好🐶
就。。还蛮喜剧的，我想说你们真的已经到了可以在这个领域里写命题作文的地步了吗。。形式理论基础抓的真牢，难怪PPT都做不过你们。
拍得很淳朴，又真实。不过终归是电影，激烈冲突也用生活化细节淡化了，整个片子挺温情的。中国的地方风俗文化还是需要我们自己来拍才对味。妈妈这个演员选得挺好。
love is love
连印度都这么前卫了吗？我们呢？就不说和日韩相比了，和印度啊，和种姓制度奴役下的印度啊。
开头我还以为是东南亚某个国家的片子。结果发现不是的。居然就是国产片。过了开头以后就发现这个电影还是挺有意思的。非常接近我们现在国家的真实婚姻状况。老一辈就是这样理解的。非常感同身受。尤其是女主去男主母亲家里这个情况我觉得非常的真实，非常的有代表性。
出轨后还能打电话给对方 3个人一起哺育小孩 2次家庭会议的反转 又觉得好难又觉得感人
这部电影很多地方会让潮汕人和接触过潮汕家庭的人会心一笑——在外拼搏的潮汕人一旦用方言对上号就是自己人，什么事都好说；非广东人统称为“外省”；老爷保号让我抱个男孙；潮汕传统妇女为家庭操劳一辈子，孝顺公婆伺候丈夫子女简直是刻在基因里的使命；时刻都在忙拜神，你不好说这是封建愚昧还是有信仰和虔诚。潮汕因为故步自封本地经济很差，但是在外的潮汕人够团结反而很容易成功，有说法潮汕人拜的神多所以台风天灾都绕着走，潮汕夫妻关系和睦全国离婚率最低…这些都不是刻板印象，这些依然是现状。这片说着外人轻易学不去方言的神奇土地，让无论是在那里还是离开了那里的人，都染上一种病，这病像男主对他妈的感情一样，既想抗争独立，却最终还是自觉回到她的身边，贴上属于她的标签。可能，圈子和身份认同真的让人欲罢不能。PS.妈妈演得真好。
还挺不错的 印度在印度电影里都变的干净多了
传统社会下探讨性少数群体组建家庭面临的困境,套路老旧却适用,由形婚所引发的一系列有笑料有温情的故事,充斥欢乐歌舞的印度电影对现实社会议题把握度再次让人惊叹,结局美好而现实似乎不会那么包容,法律与大众理解少数群体在传统社会的差异还有很长一段路要走
一来一去，平平淡淡，不见浮夸的浪漫，便是真情。
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