Skip to main content

Dreams



A scene from the movie
In the 1980s movie, The Gods must be crazy, a Coke bottle dropped by the careless pilot of a helicopter upsets the lifestyle of a community of people in the Kalahari desert.  Xi, a bushman, finds the bottle falling from the sky and he takes it home.  For him as for all his people, the bottle is a miracle dropped from the heavens.  They begin to use the bottle for various purposes like grinding food, producing music, and creating artistic patterns.  Suddenly everyone wants the bottle for one purpose or another.  

The bushmen had hitherto lived a very contented and happy life with the little they had.  They used to think they were blessed by the gods with whatever food and water they could get in the desert. They thought they had everything they needed.  But the bottle, descended miraculously from the heavens, becomes a bone of contention.  Everybody wants to possess it.  Jealousy and rivalry enter the community.  Discontent mounts.  Xi thinks that the gods were crazy to give them such a thing which was destroying the harmony that existed among them.  He decides to get rid of the bottle and goes in search of “the end of the earth.”  His journey will take him to lands where the “civilized” people fight with one another for all kinds of reasons.  Xi initially assumes that these men are gods and tries to hand over the bottle to them.  Since they do not accept it, he will continue his journey to the end of the earth, but not without contributing his valuable service in the fight between the good and the evil in the civilized world.  He is given some money for his services.  Xi cannot understand the meaning of money.  Moreover, one gift from the gods has already wreaked much havoc in his little world.  He throws the money to the winds as he walks toward a cliff which is the end of the world for him.  Having thrown the heaven’s gift into the clouds that floated beyond the cliff, Xi returns home to be welcomed back by his happy people.

The movie is a hilarious comedy at one level, but a profound philosophical thesis at another.  The savage bushmen are far superior to the civilized people.  The bushmen have few needs and are happy with whatever they have.  Anything extra may bring discord and has to be thrown back to where it belonged.  The ‘civilized’ people have more than what they need.  But they are not happy, never contented.  Their desires have no limits.  They must be crazy indeed.

This craziness led to a lot of violence.  There has never been any time in the history of human civilisation when there was no war at all.  Some civilised human beings always tried to grab something from some other civilised human beings.  The more civilised we became, the more violent we became. 

But there were some ‘less civilised’ people who denounced this acquisitive spirit of human civilisation.  In the words of Yann Kerninon, “The entire artistic, political and philosophical history of the 19th and 20th centuries is essentially that of the struggle against the bourgeois spirit.  Nietzsche, Artaud, Baudelaire, Marx, Heidegger, Freud, Rimbaud, Dada, surrealism, situationism, punk – all said or screamed the same thing: we had to crush the bourgeois spirit!  The entire artistic, political and philosophical history of the 19th and 20th centuries is also the history of their failure...” [An Attempt to assassinate my inner bourgeois, New Delhi: Full Circle, 2011, page 39-40]

Our own 21st century has only aggravated the situation.  We have reduced the entire value system into two values: wealth and utilitarianism.  ‘Create wealth and more wealth’ is the professed motto of Globalisation.  Wealth at any cost.  Profit before people.  Development.  Progress.  For what?  To buy more apartments and villas, better mobile phones and cars, more grandeur.  We razed down mountains and raised up valleys in order to construct cities.  Mountains of plastic and electronic waste grew large and larger like the monstrous phantoms in Hollywood science fiction movies. 

Worst of all, we have forgotten that we are human beings.  We have forgotten to smile though we learnt to laugh louder.  We sold our songs and our love to reality shows.  We stifled the child within us and put on different masks to conceal the grotesqueness of the successful pragmatic adult.  Tree plantation ceremonies and animal protection societies became rituals that testified to our love for the planet and its other creatures.  We clipped the wings of our imagination with these and other contemporary rituals.

No, we can’t return to the innocence of Xi and his bushmen.  But we can liberate our imagination, our dreams.  When our dreams learn to fly, our mountains will generate new flowers, our rivers will sparkle with new life, and our valleys will throb with vitality. 

We can live our life at the level we choose.  But the choice has to be of the majority.  Universal enough lest it be crushed by the might of those who cannot dream.


[Happened to watch the movie, The gods must be crazy, yesterday.  This is the result.]




Comments

  1. I hav seen the film. its a really fantastic comedy entertainer

    ReplyDelete
    Replies
    1. Indeed, fabulous comedy. The underlying philosophy is a great bonus too.

      Delete
  2. We can't go back to the bushman's world anyway..That's tragedy.

    ReplyDelete
    Replies
    1. Yes, tragedy indeed. We need not go back to that world, in fact. We can bring that world to ours. We can bring more cheer to our world, real joy instead of the cheer that bubbles in beer mugs!

      Delete
  3. Your philosophical write makes me interested in watching this otherwise a comic film...

    ReplyDelete
  4. Have you ever thought of compiling all these philosophical posts into a book. If not, do give it a thought. It can be real food for thought for many.

    ReplyDelete
    Replies
    1. Thanks for the suggestion. I think I should write a book.

      Delete
  5. Completely agree,, the underlying message is so important in this movie.

    ReplyDelete

Post a Comment

Popular posts from this blog

The Adventures of Toto as a comic strip

  'The Adventures of Toto' is an amusing story by Ruskin Bond. It is prescribed as a lesson in CBSE's English course for class 9. Maggie asked her students to do a project on some of the lessons and Femi George's work is what I would like to present here. Femi converted the story into a beautiful comic strip. Her work will speak for itself and let me present it below.  Femi George Student of Carmel Public School, Vazhakulam, Kerala Similar post: The Little Girl

The Art of Subjugation: A Case Study

Two Pulaya women, 1926 [Courtesy Mathrubhumi ] The Pulaya and Paraya communities were the original landowners in Kerala until the Brahmins arrived from the North with their religion and gods. They did not own the land individually; the lands belonged to the tribes. Then in the 8 th – 10 th centuries CE, the Brahmins known as Namboothiris in Kerala arrived and deceived the Pulayas and Parayas lock, stock, and barrel. With the help of religion. The Namboothiris proclaimed themselves the custodians of all wealth by divine mandate. They possessed the Vedic and Sanskrit mantras and tantras to prove their claims. The aboriginal people of Kerala couldn’t make head or tail of concepts such as Brahmadeya (land donated to Brahmins becoming sacred land) or Manu’s injunctions such as: “Land given to a Brahmin should never be taken back” [8.410] or “A king who confiscates land from Brahmins incurs sin” [8.394]. The Brahmins came, claimed certain powers given by the gods, and started exploi...

The music of an ageing man

Having entered the latter half of my sixties, I view each day as a bonus. People much younger become obituaries these days around me. That awareness helps me to sober down in spite of the youthful rush of blood in my indignant veins. Age hasn’t withered my indignation against injustice, fraudulence, and blatant human folly, much as I would like to withdraw from the ringside and watch the pugilism from a balcony seat with mellowed amusement. But my genes rage against my will. The one who warned me in my folly-ridden youth to be wary of my (anyone’s, for that matter) destiny-shaping character was farsighted. I failed to subdue the rages of my veins. I still fail. That’s how some people are, I console myself. So, at the crossroads of my sixties, I confess to a dismal lack of emotional maturity that should rightfully belong to my age. The problem is that the sociopolitical reality around me doesn’t help anyway to soothe my nerves. On the contrary, that reality is almost entirely re...

Mahatma Ayyankali’s Relevance Today

About a year before he left for Chicago (1893), Swami Vivekananda visited Kerala and described the state (then Travancore-Cochin-Malabar princely states) as a “lunatic asylum.” The spiritual philosopher was shocked by the brutality of the caste system that was in practice in the region. The peasant caste of Pulayas , for example, had to keep a distance of 90 feet from Brahmins and 64 feet from Nairs. The low caste people were denied most human rights. They could not access education, enter temple premises, or buy essentials from markets. They were not even considered as humans. Ayyankali (1863-1941) was a Pulaya leader who emerged to confront the situation. I just finished reading a biography of his in Malayalam and was highly impressed by the contributions of the great man who came to be known in Kerala as the Mahatma of the Dalits . What prompted me to order a copy of the biography was an article I read in a Malayalam periodical last week. The article described how Ayyankali...

Duryodhana Returns

Duryodhana was bored of his centuries-long exile in Mythland and decided to return to his former kingdom. Arnab Gau-Swami had declared Bihar the new Kurukshetra and so Duryodhana chose Bihar for his adventure. And Bihar did entertain him with its modern enactment of the Mahabharata. Alliances broke, cousins pulled down each other, kings switched sides without shame, and advisers looked like modern-day Shakunis with laptops. Duryodhana’s curiosity was more than piqued. There’s more masala here than in the old Hastinapura. He decided to make a deep study of this politics so that he could conclusively prove that he was not a villain but a misunderstood statesman ahead of his time. The first lesson he learns is that everyone should claim that they are the Pandavas, and portray everyone else as the Kauravas. Every party claims they stand for dharma, the people, and justice. And then plot to topple someone, eliminate someone else, distort history, fabricate expedient truths, manipulate...