When will Kinshasa realize the gods must be crazy?

In 1980, director Jamie Uys made cinematic history with the satirical comedy The gods must be crazy. The story begins with an act so ordinary that it appears insignificant. Flying over the Kalahari Desert, a pilot casually tosses an empty Coca-Cola bottle from his aircraft. For the San people who discover it, the smooth, transparent, unbreakable object can only be a gift from the gods. ALSO READ: How DR Congo chose to externalize its internal problems, scapegoat Rwanda What initially appears to be a blessing soon becomes a curse. The bottle introduces something the community had never known: competition, jealousy, ownership, and conflict. A foreign object, celebrated as divine, quietly destroys the harmony it was believed to enhance. ALSO READ: 30 years of UN Security Council resolutions on eastern DR Congo: Has the world mistaken process for progress? More than four decades later, that Coca-Cola bottle remains one of cinema's most powerful political metaphors. It also offers a surprisingly clear lens through which to understand the Democratic Republic of Congo's enduring search for security. ALSO READ: The bad and the ugly of the UN in the Great Lakes region Kinshasa has repeatedly looked outside its borders for security solutions. In the Congolese political imagination, Western diplomacy has often been viewed as a modern-day gift from the heavens, with global north powers expected to restore peace through military cooperation, diplomatic pressure, sanctions, and strategic partnerships. ALSO READ: Mercenaries in the DR Congo crisis: What it means legally and ethically Every announcement of American or European support is welcomed with renewed optimism. Security cooperation agreements, declarations affirming DR Congo's territorial integrity, and promises of assistance are embraced as though they represent the long-awaited breakthrough that will finally end decades of instability. Yet, like the Coca-Cola bottle in Jamie Uys' film, the promise of imported security carries hidden consequences. ALSO READ: We are misreading the FDLR threat: It is dangerous incubator of genocide ideology, not just an armed group No great power offers security without advancing its own strategic interests. Every security partnership reshapes political incentives and creates new dependencies. Today, Kinshasa seems to be reenacting Jamie Uys' film, with the Congolese replacing the San people as the main cast, albeit under a different script. Every promise of military cooperation, every diplomatic initiative, and every strategic partnership becomes entangled in the rivalry among major powers. The result is strikingly similar to the lesson of the Coca-Cola bottle. ALSO READ: Why genocide ideology doesn’t dissolve three decades after dispersion of genocidaires Instead of delivering lasting security, external phantom guarantees have weakened state autonomy, complicated regional diplomacy, and encouraged Congolese leaders to postpone addressing the root causes of their country's insecurity. The bottle was never dangerous because it was made of glass. It became dangerous because its owners believed it possessed powers it never had. The same illusion increasingly surrounds foreign security guarantees. The turning point comes when Xi, the San hunter portrayed by Nǃxau ǂToma, realizes that the mysterious object has become the source of division within his community. He concludes that if the gift from the gods produces conflict instead of peace, then perhaps the gods themselves must be crazy. Many Congolese are increasingly asking a similar question. How can the world's most powerful nations repeatedly affirm their commitment to resolving insecurity in the east of their country while town after town and village after village continue to fall under the control of the AFC/M23 rebellion? These questions are not merely expressions of frustration. They reflect a growing recognition that international relations are governed less by moral obligation than by national interest. That expectation is the real Coca-Cola bottle. The film ends with Xi undertaking a long journey to throw the bottle beyond the edge of the known world. Only by discarding the false gift can his community regain its harmony and independence. That ending offers an important lesson for Kinshasa. The country will not secure lasting peace through perpetual dependence on distant capitals, be it Washington, Beijing, Paris, or Brussels. No foreign capital can substitute for capable national institutions, a professional army, accountable governance, or genuine national cohesion. External partnerships remain valuable. International cooperation will always play an important role in diplomacy, development, investment, and regional security. But partnerships should reinforce national capacity, not replace it. The true foundation of Congolese security must ultimately be built in Kinshasa, not imported from abroad. The lesson of The gods must be crazy was never that outsiders are evil. It was that communities become vulnerable when they mistake external gifts for permanent solutions to internal challenges. Kinshasa has held onto the Coca-Cola bottle for far too long. The time has come to abandon the illusion that DR Congo's security can ever be imported. Instead of searching for salvation from distant gods, Kinshasa must begin building the peace that only Congolese institutions, leadership, and citizens can sustain. The writer is an ideator and alternative development financing strategist.

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When will Kinshasa realize the gods must be crazy?