A few days ago, a delightful oddity began making the rounds: a clip of Bertrand Russell in a Bollywood movie. The background for this clip is straightforward even if improbable:
The year was 1967. Russell was by then a very frail 95-year-old man. Besides finishing work on his three-volume autobiography, Russell was devoting much of his remaining time to the struggle for peace and nuclear disarmament. To that end, he sometimes made himself available to people he thought could help the cause….So when he was asked to appear in a movie called Aman, about a young Indian man who has just received his medical degree in London and wants to go to Japan to help victims of the atomic bombings at Hiroshima and Nagasaki, Russell said yes.
The actual conversation between Russell and Rajendra Kumar is quite stilted and staged but still worth a gander nevertheless. Having now witnessed such an encounter though, one’s mind turns quite naturally to the endless opportunities for philosophy-meets-Bollywood, not all of which require the philosophers concerned to just play themselves.
Here are a couple of tentative suggestions:
1. Foucault in Aakrosh: Here, Foucault plays the part of a French expat philosophy professor, now settled in India after originally travelling there as a hippie undergraduate. He has returned time and again to the strange land he has fallen in love with, and slowly come to empathize with the lot of the landless, brutalized, peasant oppressed by feudal landlords. He sees in that sphere of power politics, a visible demonstration of his writings. As Bhaskar Kulkarni the lawyer, struggles to understand why his client Lahanya Bhikhu is speechless, Foucault comes to his aid, helping Kulkarni to understand how the relentless application of power, exerted in multimodal forms upon the body and mind of Lahanya and his family have reached their logical summum bonum: the peasant, having reacted through and via the one visible outlet of power i.e., an act of ‘protective’ violence upon his wife, is now spent and unable to communicate meaningfully. Armed with this knowledge Kulkarni is able to modulate his relationship with Bhikhu, and more importantly, by distributing Foucauldian pamphlets among Bhikhu’s fellow peasants, spark an uprising. At the movie’s end, the peasants gather for a group shaving of their heads in honor of Foucault.
2. Martha Nussbaum in a yet to be made movie: Nussbaum is an American philosopher married to an Indian economist who has returned to his homeland to dabble in politics. Nussbaum plunges into Indian life, naturalizes, and joins in. Soon, this dabbling turns serious, and before she knows it, our heroine is running for parliament on a pro-woman, pro-flourishing platform. She comes under attack from Hindu nationalists, who dismiss her as a a rabble-rousing ignorant, Hinduism-hating foreigner. Nussbaum, however, meets them at their own game, learning Sanskrit, mastering Hindu scriptures and defusing her opponents via a series of brilliant written exegeses and public debates. Her marriage does not last, but Nussbaum does not return to the US, choosing instead to make India her new home, now a true daughter of the soil.