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."
劳模姐值得一个小金人，另外她唱歌很好听呀。看过加菲几部戏，不是无感就是反感，他似乎做不到让人一边在戏里讨厌一边在戏外感叹演员很强，很难get
其实一开始看还是很生气的，两个并不怎么纯粹的人靠宗教捞了一桶又一桶金，不过他们也得到了应有的惩罚，最后塔米·菲再次登台演唱的时候还是有那么点点让人心酸的。劳模姐很棒的诠释了塔米·菲大起大落的人生，加菲的表演则是无功无过吧。
7/10.
Jc的表演确实很有张力也很吸引人，还只不过作为传记片确实又是一部没什么惊喜的片子
不能说劳模姐演得不好，但是扮丑、增肥的换脸式化妆，浮夸、做作、自我感动的反讽式表演虽然突破了过去的女强人戏路，却让人充满了不适（也可能这就是导演的本意）。宗教背景和社会文化上的区隔本身就很难共情，类似题材总觉得给我们传播了德先生和赛先生的西方社会怎么能到现在还那么反智，让这样的巫婆神棍浑水摸鱼，一群人打着上帝的旗号，却行着魑魅魍魉百鬼夜行的作妖之事，满满的是“表面仁义道德，背后男盗女娼”的辛辣讽刺。
杰西卡明年可以冲一冲顶。说剧情的话，相信现实应该更有料。
看杰西卡挤眉弄眼的演技已经值回票价了。再看安德鲁把两颊肉鼓鼓撑起来，还很卖力的表演更是叫人拍案叫绝！以宗教信仰包装的爱情家庭伦理悲剧。不是神棍，却依然被金钱和利益给迷惑。杰西卡虽然有出轨，终其一生也只爱他一个，安德鲁再怎么样伪装也还是被爆出婚外情和同性恋丑闻……所以说人非圣贤孰能无过？连上帝也救不了了！
长大了之后反而越来越喜欢胖虎和小夫
这个影像视觉上也太陈旧了，总是有一种给我看以前的烂片前言不搭后语的感觉，影像逻辑彻底支配了文本逻辑。劳模姐演得真好，她的第一场戏我是有点不太相信的，毕竟她演她的宣传做得很猛，但是越往后就越有一种酣畅感，我喜欢她是因为她在演戏清楚准确的同时，又能够有一种融会贯通的大气，一方面是她的意识，另一方面来自于得天独厚的一张脸，这部戏有难度，她易了容，改变了肌理，等于是改变了表情的含义，但她最后演出了一种复杂的天真（在此时我还有私心希望AA也可以挑战这个角色），她很棒，精巧的技术、强壮的意志与纯粹的热爱组成了这个表演。你看她，那种只有失败的人才有的兴奋，太好哭了。同时，妈妈也演得太好了吧，做布偶的一场戏，试衣服的戏等等，几乎场场戏技艺超群。
上帝多么宽宏大量，贝克夫妇如此借上帝之名敛财致富，却没有被彻底打入地狱，陷入丑闻并背上一些列指控到后来居然重燃生机，欺骗难道算不上罪恶？劳模姐在这个角色上的付出有目共睹，能一眼认出的造型不多，刻意发出贝蒂波普的声音也是辛苦。
平铺直叙的传记，拿下男主的传记片《国王理查德》起码还能看到情节设计，本片完全就是流水账拍法了，加菲和劳模姐的表演赋予了这个流水账一些神棍色彩，劳模姐这个角色年龄跨度大，性格转变大，老年妆都认不出来了，影后没有白拿，她这个角色原型一开始将宗教信仰变现赚钱，又因信仰找回人生方向，这也侧面反映出宗教在西方国家的重要影响力了。（5.5/10）
同样的情节，同样的台词，换成真人电影可能通过审查吗？
别扭的喜剧感与小丑化人物后，很难让人在后半程感到触动。
和里卡多一家真的互为对照，两部都是写一个美国电视icon，对于不熟悉的人都有些难以下咽，但是两部其实是两个极端。里卡多一家承载了太多议题，但是索金至少是有表达的意图，这部直接放弃了表达，只是截取几个高光时刻，没有组织，看完对塔米菲反而有很多疑问。当然劳模演的是好的，但称不上好的表演
无聊去看了，是真的很无聊。。。
传记片的基本盘，但全然是不平衡到与最佳剧本背道而驰，原型人物的弧光会被什么样的制作抹平呢？两星半
给多一星拉高
平铺直叙的神棍传记片。奥斯卡眼力还是有的，看完就只记得女主和化妆。精力旺盛的劳模姐太适合演欢快症人格了，脑壳有被吵到。可惜电影没有拍到塔米·菲和变装皇后鲁保罗的奇特友谊。宗教说到底就是一门自洽课程，塔米·菲能够把信仰上帝和对少数群体的爱统一收纳，who am I to judge？
杰西卡演技太好了，希望她演点真的女主电影吧，加菲啊...差太多了，别再演戏了，看了你那么多部没有一部电影让我对角色印象深刻的，演得太差了！怎么做到一部又一部男主的？
看到中间的时候昏昏欲睡感觉不是我起太早的原因，但胡子男这单倒是蛮好听
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