The Gods Must Be Crazy 2 Full Movie Download 720p

The Gods Must Be Crazy is a 1980 comedy film written, produced, edited and directed by Jamie Uys. An international co-production of South Africa and Botswana, it is the first film in The Gods Must Be Crazy series. Set in Southern Africa, the film stars Namibian San farmer Nxau Toma as Xi, a hunter-gatherer of the Kalahari Desert whose tribe discovers a glass Coca-Cola bottle dropped from an aeroplane, and believe it to be a gift from their gods. When Xi sets out to return the bottle to the gods, his journey becomes intertwined with that of a biologist (Marius Weyers), a newly hired village school teacher (Sandra Prinsloo), and a band of guerrilla terrorists.

Xi and his San tribe[a] live happily in the Kalahari Desert, away from industrial civilization. One day, a glass Coca-Cola bottle is thrown out of an aeroplane by a pilot and falls to the ground unbroken. Initially, Xi's people assume the bottle to be a gift from their gods, just as they believe plants and animals are, and find many uses for it. Unlike other gifts, however, there is only one glass bottle, which causes unforeseen conflict within the tribe. As a result, Xi, wearing only a loincloth, decides to make a pilgrimage to the edge of the world and dispose of the divisive object.

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Both New York Times critic Vincent Canby and author Josef Gugler called the film "patronizing" towards the San people.[28][8] Canby wrote that the San in the film "are seen to be frightfully quaint if not downright cute", and compared the film's narrator's statement that the San "must be the most contented people in the world" to "exactly the sort of thing that Mussolini might have said when he got those trains running on time".[28] Gugler considered both the film's narrator and the character of Mpudi condescending, writing that "even if Mpudi feels for the San people, he is just as patronizing as the narrator: 'They are the sweetest little buggers'".[8] In response to accusations of patronization, Uys said that "I don't think the film is patronizing. When the Bushman is with us in the city, I do patronize him, because he's stupid. But in the desert, he patronizes me, because I'm stupid and he's brilliant".[3]

Every so often I will read through the optional rules section of the DMG to see if there's anything I might want to use in my games, and the rule that always sticks out to me is "the gods must be crazy", where you can spend a plot point to just straight up become the DM until someone else decides to spend their plot point to become it. It sounds like a really cool concept, but in practice I honestly don't know how it would work out. Has anyone ever done a game like this? How did it go and what advice might you have for running it?

The film begins in the Kalahari Desert. A pilotin a private plane throws his empty Coke bottle out of the window. It landsnear a Bushman who is on a hunting expedition. He has never seen anything likeit before. He takes it back to his tribe, where it is put to dozens of uses: Itbecomes a musical instrument, a patternmaker, a fire starter, a cookingutensil, and, most of all, an object of bitter controversy. Everybody in thetribe ends up fighting over the bottle, and so the Bushman, played by the Xhosaactor N!xau (the exclamation point represents a click), decides there is onlyone thing to do: He must return the bottle to the gods. This decision sends himon a long odyssey toward more settled lands on the edges of the desert, wherethe movie develops into a somewhat more conventional comedy.

The star of the movie is N!xau, who is soforthright and cheerful and sensible that his very presence makes some of thegags pay off. In any slapstick comedy, the gags must rest on a solid basis oflogic: It's not funny to watch people being ridiculous, but it is funny towatch people doing the next logical thing, and turning out to be ridiculous.N!xau, because he approaches Western society without preconceptions, and basesall of his actions on logical conclusions, brings into relief a lot of thelittle tics and assumptions of everyday life. I think that reveals the thoughtthat went into this movie: It might be easy to make a farce about screwballhappenings in the desert, but it's a lot harder to create a funny interactionbetween nature and human nature. This movie's a nice little treasure.

The Gods Must Be Crazy is a comedy set in the early 1980s among the rural portions of southern Africa, specifically in and near the San Homelands in the Kalahari Desert. Uys chooses not to show the terrible living conditions and isolation of the San people, instead he uses stereotypical and anachronistic versions of the San people for comedic effect. In the film, a San bushman11 named !Xi is pulled by the forces of globalization into the modern world when he finds a Coca-Cola bottle.12 One man's trash literally becomes another man's treasure. According to the narrator who does most of the translations for !Xi, the bottle is at first a welcomed addition to the village. It has a variety of purposes but one serious drawback, the gods only gave the village one; the bottle is so useful to the villagers that it soon drives a wedge between the previously harmonious people. The film's narrator informs the viewer that until the "thing" arrived, they did not need it, but they now found it indispensable. !Xi decides to take the bottle to the edge of the Earth to give it back to the gods. The character of !Xi, and his fellow villagers, are used in juxtaposition to the "civilized" world. The villagers are the noble savages focused on family and village first and foremost with no crime and total focus on the community. In the white dominated "civilized" world, working for money and worrying about material possessions have robbed people of the simple pleasures enjoyed by the San. Again, according to the narrator, !Xi and his people understand and do not want any part of the "civilized" world; even trash is not good enough for the Kalahari. The films reinforces the government policy of apartheid that said Africans should have their own Homelands in which to practice their own culture. This culture was seen by the Nationalist government to be inferior to the Afrikaner culture which required the black population and other minorities to carry passes with them everywhere they went and tried repeatedly to allow in only the workers they wanted and keep out the families of workers. According to Leonard Thompson at its peak, 381,858 Africans were arrested in a single year for violating the pass laws but over 100,000 were arrested every year.13 In a strange example of this, !Xi must also leave his family behind as he travels into the "civilized" world and eventually work for an Afrikaner zoologist.

The director used a narrator to interpret the events featured in the film in a documentary style, thus enhancing the illusion of authenticity and reality. Steyn helps Miss Thompson understand rural Botswana, !Xi learns about the civilized world from Mpudi, Steyn, and a series of unfortunate mishaps. Though he translates for !Xi and his fellow villagers, he never translates for the other characters. This will give instructors another opportunity to discuss western bias in mainstream movies. The documentary style of The Gods Must Be Crazy was also used in Uys's earlier film Animals are Beautiful People, (1974), and again in The Gods Must Be Crazy II, (1989).14 The choice by Uys to include a documentary-style narration works as a comedic vehicle, but angered many American moviegoers who felt the San people were dehumanized. This was compounded by the fact that Uys won the Hollywood Foreign Press Association award for Best Documentary in 1974 for his work on Animals, which gave this comedy more credibility in the eyes of viewers.15 As scholar Vivian C. Sobchack pointed out, a modern motion picture "is not as superfluous, unreliable, or uninformative as the casual observer might think, nor is the documentary as inherently historical or objective," and therefore the motion picture must be interpreted as a biased constructions of choices made by the director, in this case Uys.16 Historian Nicholas Pronay agreed with Sobchack when he argued that there was no "intrinsic difference between 'fiction' and 'factual' films as records of mass-communication."17

Uys tried to recapture the success of The Gods Must Be Crazy in 1989 with the release of The Gods Must Be Crazy II. In this film an American lawyer replaces the South African journalist as the female lead and !Xi's kids take on a more prominent role in the film. N!Xau's character in this film is named Xixo (translated as older than !Xi) as he reprises his role as the hero from the first film. This time he must retrieve his own children before returning home.18 The myth of the San as a noble people that can only retain their own culture if they are left alone in the Homelandsis but one flaw instructors will need to address while teaching the topic of apartheid in South Africa.

While the film attracted attention for its negative depictions of the San people, it was the film's Cold War message that first drew my attention to the film. The portrayal of communists in the film strikes the viewer as odd and out of place in a slap-stick comedy, as the film revolves around the story of love and humor. The bumbling communist guerillas represented by Uys in The Gods Must Be Crazy were an obvious depiction of the troubles facing the South African government in Namibia which it had controlled since 1920. One scholar saw the representation of the communist guerillas as part of the much wider myth of "Cuba [as an] 'exporter of revolution' [and] that even black governments are not safe from communism."33 This depiction of the rebels as both dangerous and incompetent fits in with the South African government's arguments with the international community regarding strict control of both Namibia and South Africa. Because blacks outnumbered whites by a large majority, white South Africans feared majority rule and, at best incompetent rule of the black majority, and at worst a dangerous if not impossible place for white South Africans to live. To Davis, "the threat is not only to blacks but to the white race personified in the heroine. To save black and white alike, white organizational skills must mobilize all indigenous peoples" or all of South Africa would be in danger of being overrun.34 2351a5e196