The Hunger Games Philosophy Analysis

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‘The Hunger Games’ and Philosophy.

When Gary Ross’ 2012 adaptation of Suzanne Collins’ famous novel ‘The Hunger Games’ exploded on screens, it was received as an action-packed, thrilling story of survival, determination and over-coming corruption. Audience’s watched in equal parts awe and horror as Katniss was thrust into Panem’s battle arena and fought for justice, family and friendship. However, if we as an audience think more critically about the film; if we think beyond the wild costumes, gripping action and skilful performances, we can see that the story explores complex philosophical ideas that strongly relate to the experiences of humanity in the real world.

How does it achieve this? Sit back, listen and learn.

(Mahatma Ghandi’s photo appears)

Now, you’re probably thinking, isn’t that Mahatma Ghandi? The guy who achieved independence for India? Yes, in fact it is. Mohandas Karamchand Ghandi, more commonly known as Mahatma Ghandi was an Indian philosopher who was born on October 2nd in Porbander, India. He was the primary leader for India’s independent movement, seeking to become independent from Britain’s control. He studied law and was an advocate

for Indian rights in both India and Africa. Sadly, he was assassinated on January 30th 1948 in New Delhi, India.

One of the concepts that defined the legacy of Ghandi’s philosophy was the idea of non-violence or ‘Ahisma’. Ahisma means to refrain from hurting or killing anything out of anger or with selfish intentions. Through Mahatma Ghandi’s philosophy, he believed that violence was the act of cowards whereas non-violence was the act of those who were strong and powerful.

Now, you may be thinking, how does this philosophy apply to a film that has violence in almost every scene?

Well, let’s Ghandi’s view of cowardice as a starting point. As I’ve mentioned, Ghandi viewed those who use violence as a means of attaining control as cowardly, as lacking power and as corrupt. If Ghandi had viewed ‘The Hunger Games’ he would agree that President Snow is the typical example of such a coward, using the ‘74th Hunger Games’ as a tool with which he can control the twelve districts with fear and violence, and in doing so, ensuring his own security as the unquestioned ruler and tyrant of Panem.

Another example of how President Snow and the Capitol reveal themselves be ‘violence inflicting cowards’ is in scenes that reveal District 8’s reaction to Rue’s death. Rue is seen as a symbol of innocence in the film, being a 12 year old girl forced to face violence beyond her understanding. When Rue is ultimately killed by a spear to the heart, we see her district emotionally attempt to rise up against the injustice of her death. In this scene, the ironically titled ‘Peacekeepers’ of Panem can be seen to move forward and violently attack the grieving citizens. (Show scene of District 8 attempting to uprise against the Peacekeepers). A montage of scene show them to be heavily armoured, beating men and women with sticks and weapons, shooting guns and capturing those who defend themselves. It is no mistake that these men are called ‘Peacekeepers’, as in Ghandi’s philosophy, only the cowardly and ineffective are those who use violence and abuse as a means of attaining any sort of ‘peace’ or in reality, control and conformity.

(Show the scene detailing Katniss and the Nightlock Berries) Now, if we apply this philosophy to the film’s heroine, Katniss Everdeen, we can notice that she does attempt to uphold Ghandi’s philosophy of non-violence, yet isn’t always successful. Katniss ultimately discovers a way to defeat or overcome the Capitol through using non-violent resistance. The final climactic scene of the film pits Katniss against her partner and love interest, Peeta Mellark. Faced with the prospect of having to kill Peeta at his insistence that “they must have their victor”, Katniss comes to a defiant realisation: “No, they don’t” she stubbornly replies, and comes up with the idea of using the ‘Nightlock Berries’ as way they can commit suicide together. While this might seem extreme, Katniss is actually refusing to engage in the violent acts that the Capitol has insisted they use in order to complete the ‘Hunger Games’. In a non-violent death, Katniss would ultimately defeat the Capitol and defiantly show President Snow that she and her fellow district people would no longer be controlled or ruled by violent corruption. Her use of the philosophical concept of ‘Ahisma’ is the key that ultimately wins both her and Peeta’s survival: The games are called to an end by Seneca Crane – the head game maker – and they are released.

Still think ‘The Hunger Games’ is a simple action film? Or are you beginning to see its complex philosophical ideas? We aren’t finished yet so stay tuned…

Simone Lucie Ernestine Marie Bertrand de Beauvoir who is more commonly known as Simone de Beauvoir was born in Paris on the 9th of January, 1908. She was a French writer, intellectual, existentialist philosopher, political activist, feminist and social theorist. De Beauvoir is most famous for her 1948 novel The Second Sex which highlighted contemporary feminism. She died on April 14th, 1986 in Paris France.

De Beauvoir’s main concept was that “women are not born, but made”. By this statement, she means that when women are born, they are not women in the way they dress and act. De Beauvoir says it is society that makes women due to its conventions. De Beauvoir says that it is society’s stereotypes that cast women as women through their actions.

De Beauvoir’s gendered philosophy is seen to be prevalent within the film’s protagonist Katniss Everdeen.

As an impoverished resident of District 12, the priorities that have shaped Katniss’ identity are those of survival. Whether is it in hunting the fields with her trusty bow and arrow, or trading her catch at the illegal hub, Katniss’ society has enabled her to hold many attributes and attitudes that would traditionally be considered as masculine. Her characteristic plait is done so for functional rather than fashionable purposes; she is a surrogate father over her sister Prim since his death in the coal mines; she is the main provider for her family; and her ‘romantic attachment’ to Gale has developed through his respect for stubborn and resilient nature rather that her looks or dependence upon

him.

So, still not sure if this is true? Well, let’s look at another character to see how Katniss compares.

As a woman born and raised in the Capitol, Effie Trinket successfully fulfils the Capitol’s stereotypical image of a woman, or rather, she is an exaggeration of the way De Beauvoir believes a society makes women into stereotypes or particular ‘types’ of women. As her name implies, Effie is a mixture of ‘trinkets’ of stereotypical femininity. Her overdone, over coloured and over accessorised hair; tight form fitting dresses in a variety of over-the-top colours; bold make-up, high-pitched voice and over concern with posture and manners show how the Capitol has shaped Effie to be a visual example of the Capitol’s societal standards. In other words, placing Katniss and Effie side by side demonstrates just how much a society and its attitudes, priorities and values can impact upon one’s gender characteristics.