All language subtitles for The Human Animal Ep. 3 - The Human Zoo

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Would you like to inspect the original subtitles? These are the user uploaded subtitles that are being translated: 1 00:00:09,100 --> 00:00:13,300 Imagine a piece of land desolate and wild. Somewhere in this vast expanse, 2 00:00:13,300 --> 00:00:17,300 a tiny group of primeval humans has taken up residence. 3 00:00:24,300 --> 00:00:26,100 A tribal settlement is built. 4 00:00:26,300 --> 00:00:30,700 The village is invented. After a million years of hunting, 5 00:00:30,700 --> 00:00:36,600 farming begins and with our new affluence, the villages grow into towns. 6 00:00:36,600 --> 00:00:36,600 7 00:00:42,300 --> 00:00:46,500 By Roman times, these towns are already magnificent in their scale and in 8 00:00:46,500 --> 00:00:51,700 their architecture, but they continue to grow. Nothing can stop them now. 9 00:00:51,700 --> 00:00:51,700 10 00:00:54,500 --> 00:00:58,200 A thousand years on, a large medieval city has sprung up. 11 00:01:09,800 --> 00:01:13,400 Three hundred years later, the boundaries of the now 12 00:01:13,400 --> 00:01:17,700 vast settlement spread as far as the eye can see. 13 00:01:26,700 --> 00:01:31,800 In evolutionary terms, the human animal has gone from mud hut to skyscraper 14 00:01:32,200 --> 00:01:37,500 in the mere twinkling of an eye. There have been massive cultural 15 00:01:37,500 --> 00:01:42,900 advances, but no time at all for biological changes. 16 00:01:42,900 --> 00:01:46,700 In certain ways, our great cities are a paradise on earth 17 00:01:46,700 --> 00:01:48,200 compared with our primeval settlements. 18 00:01:48,600 --> 00:01:52,400 They give us creature comforts and freedoms of many kinds. 19 00:01:53,400 --> 00:01:56,200 But there's always been a price to pay. 20 00:02:17,800 --> 00:02:20,400 After many years spent living in London where I'd written The Naked Ape, 21 00:02:20,400 --> 00:02:24,600 I moved in the late 1960s to a village on the 22 00:02:24,600 --> 00:02:27,800 small Mediterranean island of Malta. 23 00:02:27,800 --> 00:02:30,900 From here I was able to look back at the urban environment 24 00:02:30,900 --> 00:02:32,100 and view it dispassionately. 25 00:02:34,000 --> 00:02:37,100 It was here in the peace and quiet of a Maltese garden that 26 00:02:37,100 --> 00:02:39,900 I decided to write a sequel to The Naked Ape. 27 00:02:40,000 --> 00:02:43,500 I wanted to have a look at the way in which man, the primeval hunter, 28 00:02:43,500 --> 00:02:47,400 became transformed into man the modern city dweller. 29 00:02:47,800 --> 00:02:51,200 What had happened to all those ancient, primitive urges? 30 00:02:51,200 --> 00:02:55,100 The need for spaces, for territories, for hunting grounds. 31 00:02:55,500 --> 00:02:58,700 Now that he was crushed into tiny cells inside these great cities. 32 00:02:58,700 --> 00:03:03,000 Some people, of course, call the city a concrete jungle. 33 00:03:03,600 --> 00:03:06,700 But jungles aren't like that. Animals in jungles aren't overcrowded, 34 00:03:06,700 --> 00:03:10,800 and overcrowding is the central problem of modern city life. 35 00:03:10,800 --> 00:03:10,800 36 00:03:11,200 --> 00:03:13,200 If you want to look for crowded animals, you have to look 37 00:03:13,200 --> 00:03:15,800 in the zoo. And then it occurred to me. 38 00:03:16,100 --> 00:03:18,000 The city is not a concrete jungle, 39 00:03:18,100 --> 00:03:19,400 it's a human zoo. 40 00:03:33,300 --> 00:03:36,500 How do we cope with the crush and confusion of our cramped 41 00:03:36,500 --> 00:03:37,800 city environment? 42 00:03:38,000 --> 00:03:40,000 How has it affected our tribal behaviour? 43 00:03:40,100 --> 00:03:43,900 Our social relations, our aggression and our need for territory? 44 00:03:44,200 --> 00:03:48,400 How do we organize our lives in the artificial world of the human zoo? 45 00:03:48,400 --> 00:03:48,400 46 00:03:51,300 --> 00:03:54,200 Somehow we manage to interlock our movements with those 47 00:03:54,200 --> 00:03:57,500 of the thousands who surround us in the great metropolis. 48 00:04:03,900 --> 00:04:07,200 A metropolis in which he's trapped not some wild-eyed victim of a hunt, 49 00:04:07,200 --> 00:04:10,200 but the human hunter himself. 50 00:04:17,200 --> 00:04:21,000 Inevitably, with such naturally crowded conditions, even the amazing adaptability 51 00:04:21,000 --> 00:04:24,800 of the human animal sometimes falters. The system breaks down, 52 00:04:24,900 --> 00:04:26,200 and violence erupts. 53 00:04:30,100 --> 00:04:32,000 What is surprising about these scenes 54 00:04:32,000 --> 00:04:35,300 is that they're so rare. After all, the human animal evolved 55 00:04:35,300 --> 00:04:38,800 over a million years to live not like this, 56 00:04:38,800 --> 00:04:42,300 but in small tribal groups of no more than a hundred and fifty individuals. 57 00:04:47,900 --> 00:04:51,300 In The villages of the Dogon tribe in West Africa, it's still 58 00:04:51,300 --> 00:04:54,200 possible to get a glimpse of this earlier way of life. 59 00:04:54,600 --> 00:04:58,300 The key feature of this lifestyle is that there are no strangers present. 60 00:04:58,300 --> 00:05:02,100 The communities here have retained their primeval 61 00:05:02,100 --> 00:05:05,000 group size of a hundred and fifty. 62 00:05:05,000 --> 00:05:06,700 As a result, everyone knows everyone else. 63 00:05:07,700 --> 00:05:10,700 This makes people feel secure. But it can also lead to 64 00:05:10,700 --> 00:05:14,200 an alarmingly elaborate and endlessly repeated greeting ceremonies. 65 00:05:14,700 --> 00:05:19,200 Everyone has to be acknowledged as the villagers go about their daily routine 66 00:05:32,400 --> 00:05:35,600 Because all Dogon tribes people are so aware 67 00:05:35,600 --> 00:05:37,500 of everyone else in their society, 68 00:05:37,700 --> 00:05:41,100 they're really solitary. When they move 69 00:05:41,100 --> 00:05:42,200 from place to place inside the village, 70 00:05:42,200 --> 00:05:45,500 they prefer to travel in small groups rather than singly. 71 00:05:47,900 --> 00:05:49,300 For the modern city dweller, 72 00:05:49,400 --> 00:05:52,800 the major difference is that he's now surrounded by countless strangers. 73 00:05:52,800 --> 00:05:56,500 He can't possibly know them all personally, 74 00:05:56,500 --> 00:05:59,100 and he can't greet them all or he'd never complete a journey. 75 00:05:59,600 --> 00:06:03,000 So, he avoids their gaze, pretending they're not there. 76 00:06:04,000 --> 00:06:06,900 Although it's a most unnatural thing for a human to do, 77 00:06:07,300 --> 00:06:10,200 he strides through their midst as though they're trees in a forest. 78 00:06:13,200 --> 00:06:16,300 When the tribesman leaves his tribe behind 79 00:06:16,300 --> 00:06:19,500 and moves to the big city, he faces a dramatic new problem. 80 00:06:20,100 --> 00:06:22,500 This is the phone book of Los Angeles. 81 00:06:23,200 --> 00:06:25,400 There are literally millions of names in it. 82 00:06:26,100 --> 00:06:29,800 And Los Angeles has already grown to be half the size of Belgium. 83 00:06:29,800 --> 00:06:33,400 So the human tribesman can't possibly make all 84 00:06:33,400 --> 00:06:35,400 these people members of his own tribe. 85 00:06:35,400 --> 00:06:36,500 So what does he do? 86 00:06:37,300 --> 00:06:39,200 The answer is here, 87 00:06:40,500 --> 00:06:44,300 in his personal address book. This is his tribe. 88 00:06:45,400 --> 00:06:50,000 It contains the names of his family and friends, his relatives 89 00:06:50,000 --> 00:06:51,100 and his colleagues. 90 00:06:51,900 --> 00:06:53,400 This is his personal tribe. 91 00:06:53,800 --> 00:06:57,200 So it's wrong to think of the citizen as a human ant in 92 00:06:57,200 --> 00:07:02,000 a great human anthill. The city is not an amorphous mass. 93 00:07:02,700 --> 00:07:07,800 It's a vast interlocking network of tribes, all interwoven together. 94 00:07:13,900 --> 00:07:17,800 Unfortunately for the modern citizen, 95 00:07:17,800 --> 00:07:20,200 he can't always remain in the bosom of his own tribe. 96 00:07:21,600 --> 00:07:24,500 He must frequently strike out into alien territory. 97 00:07:25,200 --> 00:07:28,500 It's then that to protect himself from social overkill, 98 00:07:28,600 --> 00:07:33,100 he's forced to turn all these strangers into trees in a forest. 99 00:07:33,800 --> 00:07:36,900 So at times like this, it's not surprising that he treats 100 00:07:36,900 --> 00:07:41,200 a collapsed body as no more than a fallen log, and walks past it. 101 00:07:48,200 --> 00:07:52,400 By the simple device of asking someone to feign a collapse 102 00:07:52,400 --> 00:07:53,900 and lie still on the ground. 103 00:07:54,200 --> 00:07:58,000 I was able to establish that in a big city street, 104 00:07:58,300 --> 00:08:02,400 a human figure, apparently in need of urgent attention, can remain unattended 105 00:08:02,400 --> 00:08:04,100 for a very long time indeed. 106 00:08:12,200 --> 00:08:15,600 It's not that these city dwellers are uncaring, 107 00:08:15,600 --> 00:08:16,200 it's that in the city, 108 00:08:16,200 --> 00:08:19,800 it's simply impossible to react emotionally to everyone as 109 00:08:19,800 --> 00:08:21,500 as if they belong to your own tribe. 110 00:08:26,800 --> 00:08:30,800 When the same body lay in a village street, rescue was immediately 111 00:08:30,800 --> 00:08:31,900 at hand. 112 00:08:34,200 --> 00:08:38,600 Interestingly, it came from the local inhabitants, the true villagers, 113 00:08:38,600 --> 00:08:40,100 not from the visiting tourists. 114 00:08:45,300 --> 00:08:48,400 So one of the changes in behaviour that's taken place during 115 00:08:48,400 --> 00:08:52,600 our rise from tribe to super tribe is a dramatic reduction 116 00:08:52,700 --> 00:08:55,300 in this kind of personal cooperative behaviour. 117 00:09:01,900 --> 00:09:05,100 In the city, strangers are treated 118 00:09:05,100 --> 00:09:06,200 almost as though they belong to another species. 119 00:09:06,700 --> 00:09:09,800 This has led to something that's extremely rare among villagers. 120 00:09:10,100 --> 00:09:14,800 To the phenomenon of theft. The helping hand in the city is 121 00:09:14,800 --> 00:09:16,300 not always what it seems. 122 00:09:20,600 --> 00:09:24,500 The urban thief treats his target not as a potential friend, 123 00:09:24,800 --> 00:09:28,800 but as a member of a rival tribe. The practiced skill of 124 00:09:28,800 --> 00:09:29,700 a craftsman, 125 00:09:29,900 --> 00:09:33,700 he delicately lifts the gold bracelet from his victim's wrist. 126 00:09:37,400 --> 00:09:41,800 This trend starts young. A hidden camera enables us to watch 127 00:09:41,800 --> 00:09:45,100 this small gang of pickpockets operating skillfully in a 128 00:09:45,100 --> 00:09:46,500 big department store. 129 00:09:52,100 --> 00:09:55,400 They cooperate with one another and work as a group, 130 00:09:55,400 --> 00:09:59,200 but feel nothing for their victim, who again is unknown to them personally. 131 00:10:20,400 --> 00:10:24,100 Superstores are even more impersonal than strangers 132 00:10:24,100 --> 00:10:27,600 and for these ram raiders, the act of thieving becomes an exciting game 133 00:10:27,600 --> 00:10:32,000 played out by urban tribesmen for whom crime has become 134 00:10:32,000 --> 00:10:33,600 a tribal way of life. 135 00:10:45,300 --> 00:10:48,300 Because it's so important to demonstrate some kind of tribal membership, 136 00:10:48,300 --> 00:10:52,100 to set the individual apart from the teeming masses, 137 00:10:52,500 --> 00:10:56,400 the modern tribesman adopts a wide variety of tribal uniforms 138 00:10:56,500 --> 00:11:00,000 that display his particular allegiance. The black leather of these Hells Angels 139 00:11:00,000 --> 00:11:04,900 and the striped blazers at Henley Regatta 140 00:11:05,100 --> 00:11:09,500 are instantly recognizable as tribal badges. If the tribesmen displays 141 00:11:09,500 --> 00:11:12,700 the right badges, he labels himself to the world 142 00:11:12,700 --> 00:11:17,500 as a member of one particular group. Sharing his costume, his manners, 143 00:11:17,500 --> 00:11:21,100 his form of speech and his colours with those around him, 144 00:11:21,100 --> 00:11:24,400 he feels strengthened by the shared display. 145 00:11:28,500 --> 00:11:32,500 It excludes non-members, and gives him a sense of tribal identity 146 00:11:32,500 --> 00:11:33,300 and power. 147 00:11:38,000 --> 00:11:41,200 Even when the tribal signals are rather mild, sharing the 148 00:11:41,200 --> 00:11:44,500 same display, makes members of the group feel more confident, 149 00:11:44,500 --> 00:11:45,400 more at ease. 150 00:11:54,400 --> 00:11:57,700 As a way of forging the tribal bond, some groups demand 151 00:11:57,700 --> 00:12:01,500 an initiation ceremony. This ancient tradition survives today, 152 00:12:01,500 --> 00:12:06,300 even in the most advanced cultures. Obediently, these new recruits 153 00:12:06,300 --> 00:12:07,600 to a Japanese electronics 154 00:12:07,800 --> 00:12:10,900 company chant the song of their new tribe. 155 00:12:16,000 --> 00:12:20,600 In a shared ordeal, they're introduced to the tribal elders who are suitably 156 00:12:20,600 --> 00:12:23,100 elevated on a special platform. 157 00:12:24,200 --> 00:12:27,800 And in unison, they display their newly acquired subservience 158 00:12:27,900 --> 00:12:29,300 to the might of the company. 159 00:12:33,300 --> 00:12:37,500 Here in Los Angeles, a group of female gang 160 00:12:37,500 --> 00:12:41,300 members from one of the feared city gangs is also initiating 161 00:12:41,300 --> 00:12:42,400 a new recruit. 162 00:12:42,700 --> 00:12:45,800 The function of this tribal ordeal is precisely the same, 163 00:12:46,300 --> 00:12:48,900 but the form it takes is very different. 164 00:13:12,200 --> 00:13:15,900 After enduring 30 seconds of physical abuse, 165 00:13:16,100 --> 00:13:19,600 she's accepted as a fully-fledged member of the gang. 166 00:13:24,600 --> 00:13:27,800 167 00:13:27,800 --> 00:13:29,300 168 00:13:32,200 --> 00:13:34,300 Once a tribal group has been established, 169 00:13:34,300 --> 00:13:36,800 it must repeatedly display its existence. 170 00:13:41,800 --> 00:13:45,200 Tribal badges are not enough. Shared rituals 171 00:13:45,200 --> 00:13:49,900 must be performed. Members of the tribe must indulge in extravagantly 172 00:13:49,900 --> 00:13:54,800 unique activities that conspicuously set them apart from other tribes. 173 00:13:57,800 --> 00:14:01,700 New tribes invent their own unique language of rituals 174 00:14:01,800 --> 00:14:02,800 with amazing speed. 175 00:14:12,800 --> 00:14:16,700 Ans those with age-old traditions, like these Freemasons, frequently develop 176 00:14:16,700 --> 00:14:20,600 rituals that are staggeringly elaborate. And to the outsider, 177 00:14:20,700 --> 00:14:21,800 frankly bizarre. 178 00:14:25,200 --> 00:14:28,200 Whatever the specific reasons given for all these different 179 00:14:28,200 --> 00:14:29,300 tribal rituals, they all have the 180 00:14:29,600 --> 00:14:35,300 same underlying significance, namely, that they repeatedly reinforce 181 00:14:35,300 --> 00:14:38,100 the tribesman's sense of tribal belonging. 182 00:14:48,500 --> 00:14:51,100 And this happens all over the world in a thousand different ways, 183 00:14:51,100 --> 00:14:54,700 usually with synchronized movements and music that 184 00:14:54,700 --> 00:14:57,800 increase that feeling of tribal sharing. 185 00:15:38,900 --> 00:15:43,100 This shared rhythmic quality of tribal rituals 186 00:15:43,200 --> 00:15:44,900 breaks down at moments of high intensity. 187 00:15:45,000 --> 00:15:48,500 Then the individual tribesman forgets his companions and 188 00:15:48,500 --> 00:15:53,500 becomes lost in the ecstasy or the agony of the moment. 189 00:16:05,500 --> 00:16:09,600 But at less intense moments, even the largest of tribes manages by performing 190 00:16:09,600 --> 00:16:13,300 simple rhythmic actions to enjoy the experience of shared involvement. 191 00:16:13,300 --> 00:16:20,400 This ordinary scene is the cheerful face 192 00:16:20,500 --> 00:16:23,800 of tribalism that survives even when the tribe becomes 193 00:16:23,800 --> 00:16:25,300 swollen into a vast super tribe. 194 00:16:27,300 --> 00:16:30,600 Flip the coin, and there's a stark contrast. 195 00:16:35,600 --> 00:16:39,300 This tribe of Korean students has come into violent conflict 196 00:16:39,300 --> 00:16:41,300 with the tribe of Korean police. 197 00:16:41,900 --> 00:16:44,500 The members of each group are acting in support 198 00:16:44,500 --> 00:16:48,100 of their companions and they're driven on by their sense of loyalty. 199 00:16:58,100 --> 00:17:01,300 Violence can even break out in supposedly restrained groups 200 00:17:01,300 --> 00:17:05,590 such as rival political parties, as here, in the Japanese Parliament. 201 00:17:19,000 --> 00:17:22,900 When disputes erupt, it's much more common to observe some 202 00:17:22,900 --> 00:17:27,090 kind of avoiding action. This man, as soon as he's seriously 203 00:17:27,090 --> 00:17:30,800 threatened, will lie down and adopt a submissive posture that 204 00:17:30,800 --> 00:17:33,200 will successfully switch off the attack. 205 00:17:45,800 --> 00:17:49,200 Visual and vocal threat displays can resolve disagreements 206 00:17:49,200 --> 00:17:53,200 without the spilling of blood. In real fighting, even the winner 207 00:17:53,200 --> 00:17:56,700 may be injured and all animals not just humans 208 00:17:56,700 --> 00:17:59,600 go to great lengths to avoid serious physical attacks. 209 00:18:00,200 --> 00:18:03,400 So most disputes are settled by threat and counter threat, 210 00:18:03,600 --> 00:18:05,400 rather than by actual fighting. 211 00:18:26,000 --> 00:18:29,900 One way in which violent emotions can find a bloodless outlet 212 00:18:30,100 --> 00:18:33,400 is through what's called redirected aggression. 213 00:18:33,700 --> 00:18:37,000 Here, the anger is vented on inanimate objects instead of on human rivals. 214 00:18:37,000 --> 00:18:39,300 With these joyriders, 215 00:18:39,600 --> 00:18:42,300 the victims are vehicles rather than people. 216 00:18:58,100 --> 00:19:01,600 One of the most spectacular examples of stylized aggression 217 00:19:01,800 --> 00:19:05,100 is an event called the Palio which takes place twice a year 218 00:19:05,100 --> 00:19:05,900 in Sienna. 219 00:19:08,300 --> 00:19:11,700 At first sight, one can be forgiven for imagining that a battle 220 00:19:11,700 --> 00:19:14,700 is about to be fought between the main tribes of the city. 221 00:19:15,200 --> 00:19:18,300 The occasion has all the trappings of ancient warfare. 222 00:19:18,800 --> 00:19:22,700 Flag-waving, military uniforms and the beating of drums. 223 00:19:24,100 --> 00:19:27,000 The colours of the different tribes are worn by individuals 224 00:19:27,000 --> 00:19:30,300 all over the city, heightening the intensity of the occasion. 225 00:19:51,400 --> 00:19:53,100 But this is to be a fight by proxy. 226 00:19:53,200 --> 00:19:56,800 The true warriors here are not these men. 227 00:19:56,800 --> 00:19:59,700 The warriors of the Palio are not human, but equine. 228 00:20:00,300 --> 00:20:03,400 This is to be a battle between horses and uniquely, 229 00:20:03,500 --> 00:20:06,700 they're permitted to enter the churches to be blessed 230 00:20:06,700 --> 00:20:08,000 before the ordeal begins. 231 00:20:24,500 --> 00:20:27,300 The aggression of the young men in the city 232 00:20:27,300 --> 00:20:30,500 reaches a vocal climax before the final act of the event begins. 233 00:20:55,400 --> 00:20:58,700 Each horse represents one of the ancient families of Sienna 234 00:20:58,800 --> 00:21:00,900 and carries their colours. 235 00:21:07,900 --> 00:21:12,300 For these bareback jockeys, the race has no rules. They can use their whips on one another 236 00:21:12,300 --> 00:21:13,700 as well as on their mounts. 237 00:21:14,100 --> 00:21:18,000 This is a savage contest for both horse and rider 238 00:21:18,000 --> 00:21:21,800 and few of these riders will complete the course. Indeed, unlike any 239 00:21:21,800 --> 00:21:22,800 other horse race, 240 00:21:23,000 --> 00:21:26,500 it's the first horse past the post that wins with or without 241 00:21:26,500 --> 00:21:27,700 a rider on its back. 242 00:21:41,500 --> 00:21:45,100 After days of preparation the race takes only 90 seconds, 243 00:21:45,200 --> 00:21:48,800 but during that brief time, the whole of Siena is focused 244 00:21:48,800 --> 00:21:50,900 on the intense drama and its outcome. 245 00:22:16,700 --> 00:22:21,200 This highly stylized ritual of tribal rivalry drains so much 246 00:22:21,200 --> 00:22:24,300 aggression from the population, that it appears to reduce 247 00:22:24,300 --> 00:22:27,100 the amount of violence in the city throughout the whole year. 248 00:22:27,500 --> 00:22:30,600 And it's certainly true that Sienna has one of the lowest 249 00:22:30,600 --> 00:22:32,900 crime rates of any European city. 250 00:22:39,600 --> 00:22:42,200 That then, is human tribal behaviour. 251 00:22:42,500 --> 00:22:45,900 But how do we organize ourselves within each tribe? 252 00:22:50,500 --> 00:22:53,400 Considering how complicated modern urban society is, 253 00:22:53,400 --> 00:22:56,600 it's remarkable that people aren't more aggressive than they are. 254 00:22:56,600 --> 00:23:00,800 For most people, an average day 255 00:23:00,800 --> 00:23:02,200 is really very friendly and amicable. 256 00:23:02,600 --> 00:23:03,600 How is this managed? 257 00:23:03,800 --> 00:23:08,800 Well, to some extent it's because we stay with people 258 00:23:08,800 --> 00:23:09,800 like ourselves. 259 00:23:09,800 --> 00:23:13,500 We have a group of people with whom we feel at ease. 260 00:23:13,500 --> 00:23:16,500 We feel comfortable with our friends and with people who are 261 00:23:16,500 --> 00:23:17,000 similar to us. 262 00:23:17,600 --> 00:23:21,000 So what happens is that society organizes itself into a number 263 00:23:21,000 --> 00:23:30,100 of levels. Each level feeling at home with its own kind. 264 00:23:30,100 --> 00:23:33,300 The British pub is a good example of this. The bars each have 265 00:23:33,300 --> 00:23:36,500 different names. There's the lounge bar, the smoking room and further 266 00:23:36,500 --> 00:23:40,500 down there the public bar and people gather in the bar where 267 00:23:40,500 --> 00:23:43,000 their friends are. Where they feel that they're in the right 268 00:23:43,000 --> 00:23:47,800 social grouping, and that reduces friction. And that of course 269 00:23:48,000 --> 00:23:54,100 is the basis of the social hierarchy. This gathering of senior Maasai 270 00:23:54,100 --> 00:23:57,500 in East Africa demonstrates social levels, 271 00:23:57,500 --> 00:23:58,200 rather neatly. 272 00:23:58,500 --> 00:24:01,900 They arrange themselves in three rows. Higher status at the front, 273 00:24:01,900 --> 00:24:05,400 middle status in the centre and lower status at the back. 274 00:24:09,400 --> 00:24:12,700 In the front row sit the tribal Elders. The chief himself 275 00:24:12,700 --> 00:24:17,800 displays his rank by his ebony star. And all the elders 276 00:24:17,800 --> 00:24:21,900 show off their fly whisks and their elongated decorated ears. 277 00:24:22,900 --> 00:24:25,100 In the second row, 278 00:24:25,100 --> 00:24:29,600 the junior Elders have the elongated ears wrapped up in readiness 279 00:24:29,600 --> 00:24:33,400 for the day when they'll graduate to the front row. 280 00:24:33,400 --> 00:24:37,200 And in the third row sit the warriors, who display their rank by holding 281 00:24:37,200 --> 00:24:45,400 erect their sharp spears. Each culture has its own special 282 00:24:45,400 --> 00:24:49,300 forms of status display and it's not always easy for outsiders 283 00:24:49,300 --> 00:24:53,100 to anticipate the subtle rules that are in operation 284 00:24:53,100 --> 00:24:54,300 in any particular case. 285 00:24:55,100 --> 00:24:58,500 If we were invited to this Japanese boardroom, 286 00:24:58,500 --> 00:24:59,700 we might easily sit in the wrong chair. 287 00:25:00,300 --> 00:25:04,100 Every position is carefully worked out. The precise rank of 288 00:25:04,100 --> 00:25:07,800 each executive being defined by his distance from the managing director. 289 00:25:16,800 --> 00:25:19,500 This boardroom is a status minefield. 290 00:25:19,500 --> 00:25:23,200 If we were served with tea, we might unwisely take a sip straight away. 291 00:25:23,800 --> 00:25:26,800 But in this delicately structured world, 292 00:25:26,800 --> 00:25:29,000 we would be committing a social gaffe. 293 00:25:30,700 --> 00:25:35,500 The managing director must drink first, then each of his executives 294 00:25:35,600 --> 00:25:39,700 may drink in turn according to their relative seniority. 295 00:25:39,700 --> 00:25:41,900 In this streamlined high-tech world, 296 00:25:41,900 --> 00:25:45,200 it's necessary to become skilled at the nuances of correct behaviour 297 00:25:45,200 --> 00:25:50,200 and status etiquette. Watching body language can 298 00:25:50,200 --> 00:25:53,900 give us a special insight into status relations. 299 00:25:53,900 --> 00:25:57,200 Here the manager on the right is unconsciously mimicced in almost 300 00:25:57,200 --> 00:25:57,800 every action 301 00:25:57,800 --> 00:26:00,300 he makes by the junior executive. 302 00:26:00,600 --> 00:26:12,000 Cheek scratch, cheek scratch. Arms fold, arms fold. Nose wipe, 303 00:26:12,000 --> 00:26:21,300 nose wipe. Head nod, head nod. And when the senior man smokes 304 00:26:21,300 --> 00:26:25,300 a cigarette the junior does his best putting his empty fingers 305 00:26:25,400 --> 00:26:26,300 to his lips. 306 00:26:31,700 --> 00:26:35,800 One of the most basic forms of high status display is increased size. 307 00:26:35,800 --> 00:26:39,600 For the reigning monarch, this is achieved by placing 308 00:26:39,600 --> 00:26:43,400 her on a raised platform and providing her with tall headgear. 309 00:26:43,700 --> 00:26:44,500 In her case, 310 00:26:44,700 --> 00:26:47,400 the headgear is a crown. For the Archbishop, 311 00:26:47,400 --> 00:26:48,200 it's a mitre. 312 00:26:51,500 --> 00:26:55,100 This idea of height and status going together is very basic 313 00:26:55,100 --> 00:26:58,300 to human behaviour, and indeed to the behaviour of many other animals. 314 00:27:07,300 --> 00:27:10,700 If the high status individual is very small like 315 00:27:10,700 --> 00:27:14,900 this Kumari virgin in a Nepalese religious ceremony, 316 00:27:14,900 --> 00:27:17,700 then the throne on which she sits must be raised up even more 317 00:27:17,700 --> 00:27:21,800 than usual to compensate for her diminutive figure, and to place 318 00:27:21,800 --> 00:27:24,400 her in an appropriately elevated position. 319 00:27:35,600 --> 00:27:39,700 In this way the tiny nine year old girl in her tall crown 320 00:27:39,700 --> 00:27:44,000 and golden robes suddenly becomes transformed 321 00:27:44,100 --> 00:27:45,100 into a regal queenly figure. 322 00:27:54,500 --> 00:27:58,500 Local status displays are so familiar to the people involved 323 00:27:58,600 --> 00:27:59,800 that it's often assumed 324 00:27:59,800 --> 00:28:02,800 they can be understood universally. But this is not the case. 325 00:28:05,300 --> 00:28:08,800 If a traveller from another land were to view this scene 326 00:28:09,700 --> 00:28:12,800 he can be forgiven for making a mistake about the status 327 00:28:12,800 --> 00:28:15,800 of the individuals involved. Looking down there, 328 00:28:15,800 --> 00:28:18,500 he would perhaps assume that the individuals in the brightly 329 00:28:18,500 --> 00:28:19,900 coloured costumes, 330 00:28:20,100 --> 00:28:23,300 sitting on the horses are the dominant members 331 00:28:23,300 --> 00:28:24,700 of this particular group. 332 00:28:24,700 --> 00:28:26,600 But of course he'd be making a mistake. 333 00:28:26,600 --> 00:28:30,100 He wouldn't realize that the colours they're wearing belong 334 00:28:30,100 --> 00:28:34,800 to the owners of the horses, and not to them. On closer scrutiny, 335 00:28:34,800 --> 00:28:38,000 he might spot that when the brightly dressed jockey meets 336 00:28:38,000 --> 00:28:39,900 the plainly dressed figure in the ring, 337 00:28:40,300 --> 00:28:44,500 he politely touches his cap revealing the true status relationship 338 00:28:44,500 --> 00:28:50,100 between the two. Again, the high status of this figure in 339 00:28:50,100 --> 00:28:54,100 blue is revealed when the jockey on the horse touches his 340 00:28:54,100 --> 00:28:55,500 cap as he passes. 341 00:29:08,000 --> 00:29:12,000 In earlier days, high-status demanded elaborate costumes. 342 00:29:12,000 --> 00:29:16,500 But today, thanks to the media, a famous face is alone enough 343 00:29:16,500 --> 00:29:18,300 to indicate elevated rung. 344 00:29:21,200 --> 00:29:24,400 By deliberately wearing casual clothing, even on a special occasion, 345 00:29:24,400 --> 00:29:28,400 the high status individual says, with mock humble arrogance, 346 00:29:28,400 --> 00:29:30,600 I don't need the trappings, 347 00:29:30,800 --> 00:29:32,700 I'm big enough without. 348 00:29:39,700 --> 00:29:46,300 In the eyes of Allah, all Muslims are equal. This posed a problem for 349 00:29:46,300 --> 00:29:51,300 the very high-status king of Morocco. During the inauguration of a new mosque in Casablanca, 350 00:29:51,500 --> 00:29:54,600 he is obliged to wear the traditional djellaba of the Moroccan people. 351 00:29:54,600 --> 00:29:56,900 How do we know then 352 00:29:57,000 --> 00:29:59,700 that he is of much higher rank than the others present 353 00:29:59,700 --> 00:30:00,500 at the ceremony? 354 00:30:00,900 --> 00:30:02,500 Well he's set further back, 355 00:30:02,700 --> 00:30:05,600 away from the main assembly, and he's raised ever so 356 00:30:05,600 --> 00:30:09,000 slightly on a shallow platform of cushions. Not enough to 357 00:30:09,000 --> 00:30:12,100 insult the deity, but just enough to make him different from 358 00:30:12,100 --> 00:30:15,800 his fellow worshipers. 359 00:30:23,800 --> 00:30:31,000 Even more revealing is the behaviour of other people when approaching him. They bow so low, 360 00:30:31,000 --> 00:30:34,100 that as they talk to him, they literally have to look up to him. 361 00:30:35,500 --> 00:30:39,500 So, in special circumstances, high status can be displayed 362 00:30:39,500 --> 00:30:42,700 passively merely through the actions of subordinates. 363 00:30:49,000 --> 00:30:52,400 It's clear that just as increased height can raise status, 364 00:30:52,400 --> 00:30:57,100 so body lowering can reduce it. In this Zen Buddhist monastery, 365 00:30:57,300 --> 00:31:00,700 everybody bows deeply to the Buddha. But when the monks 366 00:31:00,700 --> 00:31:04,100 bow to one another, their relative degree of body lowering 367 00:31:04,200 --> 00:31:08,000 reveals their respective ranks, with the junior monks bowing 368 00:31:08,100 --> 00:31:12,500 further than the senior one who also incidentally uses special 369 00:31:12,500 --> 00:31:14,300 clothing signals to underline his high status. 370 00:31:20,500 --> 00:31:24,300 Occasionally, a status display is performed that 371 00:31:24,300 --> 00:31:27,100 includes an unusual element. 372 00:31:27,100 --> 00:31:31,200 This Maasai not only has to lower her eyes, which is a common form 373 00:31:31,200 --> 00:31:32,200 of subordination, 374 00:31:32,500 --> 00:31:36,400 but is also made to wear excrement on her shaven head as 375 00:31:36,400 --> 00:31:40,300 an additional way of emphasizing her low status in the ceremony. 376 00:31:44,600 --> 00:31:47,600 To fully appreciate the origins of all these various forms 377 00:31:47,600 --> 00:31:48,600 of body lowering, 378 00:31:48,800 --> 00:31:52,000 we only have to observe what happens when people are seriously 379 00:31:52,000 --> 00:31:55,600 threatened with death or injury. To reduce the risk of brutal assault, 380 00:31:55,600 --> 00:31:59,800 these rioting Bangkok students frantically prostrate themselves, 381 00:31:59,800 --> 00:32:02,800 trying to make their bodies as small as possible. 382 00:32:03,000 --> 00:32:07,200 Here lie, in both senses of the word, the raw origins of human 383 00:32:07,200 --> 00:32:08,600 submissive actions. 384 00:32:11,200 --> 00:32:15,400 Like other animals big, to us, means powerful . It's as basic 385 00:32:15,400 --> 00:32:18,500 and primitive as that. And when I looked at this small village, 386 00:32:19,100 --> 00:32:21,400 I realized that if I knew nothing about the inhabitants, 387 00:32:21,800 --> 00:32:24,300 I would imagine that the dominant individual there lived 388 00:32:24,300 --> 00:32:27,100 in that huge building in the middle surrounded by a lot 389 00:32:27,100 --> 00:32:30,200 of subordinates. Of course that is indeed the case. 390 00:32:30,200 --> 00:32:34,000 It's just that in our species, uniquely, the dominant member 391 00:32:34,000 --> 00:32:37,100 of the group is present only in spirit. 392 00:32:45,200 --> 00:32:49,300 When people first discovered God, the deity quickly acquired 393 00:32:49,300 --> 00:32:54,500 a role of major importance to human society. Treated as the 394 00:32:54,500 --> 00:32:57,500 dominant individual, with all the appropriate gestures of subordination, 395 00:32:57,500 --> 00:33:01,600 the awesome power of the god figure commanded 396 00:33:01,600 --> 00:33:02,900 a deep respect. 397 00:33:04,700 --> 00:33:09,000 Although this respect was exploited by holy men who set themselves 398 00:33:09,000 --> 00:33:10,500 up as God's agents, 399 00:33:10,700 --> 00:33:14,100 it also had the effect of making people within groups much 400 00:33:14,100 --> 00:33:15,300 more cooperative. 401 00:33:18,000 --> 00:33:20,900 In this way, organized religion became the ultimate state 402 00:33:20,900 --> 00:33:25,200 of strategy, producing subordination displays of a more extreme 403 00:33:25,200 --> 00:33:28,200 kind than can be found in any other sphere of human activity. 404 00:33:29,100 --> 00:33:32,300 An extraordinary example of this is displayed by this pilgrim 405 00:33:32,300 --> 00:33:34,600 visiting the Labrang monastery in Tibet. 406 00:33:35,100 --> 00:33:37,800 He has to prostrate himself on the ground every step of his journey, 407 00:33:37,800 --> 00:33:40,700 which may be hundreds of miles from his home. 408 00:33:51,300 --> 00:33:55,300 Setting up a social hierarchy is one of the two ways in which 409 00:33:55,300 --> 00:33:57,400 we organize our human tribes. 410 00:33:57,700 --> 00:34:00,500 The second is establishing a territory. 411 00:34:01,100 --> 00:34:04,400 Whereas status is concerned with who you are, territory is 412 00:34:04,400 --> 00:34:09,000 concerned with where you are. In being territorial, we differ 413 00:34:09,000 --> 00:34:10,500 from most other primates. 414 00:34:10,500 --> 00:34:14,400 This is because, as primeval hunters, our ancestors needed 415 00:34:14,400 --> 00:34:17,400 a place to return to with the spoils of the chase. 416 00:34:17,900 --> 00:34:22,600 We had to have a home base, and that home base had to be defended. 417 00:34:23,400 --> 00:34:27,300 We feel compelled to set up territorial signs indicating 418 00:34:27,300 --> 00:34:29,400 that this is an occupied area. 419 00:34:31,100 --> 00:34:31,800 In this way 420 00:34:31,800 --> 00:34:35,300 we hope to reduce the need to actively defend our homes. 421 00:34:35,500 --> 00:34:38,900 We trust people to respect our space if we make the boundaries 422 00:34:38,900 --> 00:34:39,690 clear enough. 423 00:34:42,000 --> 00:34:46,600 We also treat our vehicles as mobile territories 424 00:34:46,600 --> 00:34:49,400 and when these are threatened, defend them with an amazing 425 00:34:49,400 --> 00:34:50,690 primeval passion. 426 00:35:41,200 --> 00:35:44,500 In addition to a family territory, each of us has a personal territory. 427 00:35:47,500 --> 00:35:49,100 In a large office 428 00:35:49,100 --> 00:35:50,900 it may be no more than a desk area. 429 00:35:51,100 --> 00:35:54,800 But once again, we try to label it as our own personal property. 430 00:35:56,100 --> 00:35:59,400 These may look like childish toys, but in reality they're 431 00:35:59,400 --> 00:36:03,200 territorial markers declaring that this is my desk "keep off". 432 00:36:09,200 --> 00:36:12,500 Just how powerful are territorial markers? Let's try an experiment. 433 00:36:12,500 --> 00:36:16,300 We'll put a coat on a chair over there, and see 434 00:36:16,400 --> 00:36:19,700 how long it manages to keep people from sitting on that particular chair. 435 00:36:26,700 --> 00:36:31,600 What follows is two hours compressed to 45 seconds. 436 00:37:08,800 --> 00:37:13,000 As with other species, our personal space is like an invisible 437 00:37:13,000 --> 00:37:17,000 territorial shield that surrounds us wherever we go, 438 00:37:17,000 --> 00:37:20,600 and that distances us, one from another. Wherever you look, 439 00:37:20,600 --> 00:37:24,500 you can see bodies arranged at regular intervals, as though obeying 440 00:37:24,500 --> 00:37:26,700 some unwritten spacial law. 441 00:37:28,300 --> 00:37:31,900 In today's world, personal space is often at a premium. 442 00:37:32,000 --> 00:37:36,200 This is a capsule hotel in Tokyo, where each guest must endure 443 00:37:36,200 --> 00:37:41,700 a bedroom little bigger than that ultimate personal territory, the coffin. 444 00:37:43,100 --> 00:37:48,100 In stark contrast is this Las Vegas hotel suite, 445 00:37:48,200 --> 00:37:51,700 where the high status of high rollers demands the biggest 446 00:37:51,700 --> 00:37:53,300 apartment in the world. 447 00:37:59,200 --> 00:38:02,200 Size is not only important in status relations. 448 00:38:02,400 --> 00:38:07,000 It's also a common weapon of territorial display. 449 00:38:14,000 --> 00:38:14,600 Wherever we go, 450 00:38:14,600 --> 00:38:19,000 we like to establish temporary territories. Without a well-defined space, 451 00:38:19,000 --> 00:38:20,600 we feel lost. 452 00:38:21,300 --> 00:38:22,900 453 00:38:26,900 --> 00:38:31,300 So we're forever setting out our territorial markers and recreating 454 00:38:31,300 --> 00:38:35,900 familiar surroundings. As here, where imaginary dining rooms 455 00:38:36,200 --> 00:38:39,200 are magically conjured up in the middle of a field full of cars. 456 00:38:52,200 --> 00:38:56,300 Sometimes we seem to indulge in activities that could 457 00:38:56,300 --> 00:38:59,100 be called territory for territory's sake. 458 00:39:01,300 --> 00:39:04,700 Throughout Japan, when the cherry blossom is about to fall, 459 00:39:05,000 --> 00:39:08,500 people leave their homes and carry rough-and-ready territorial 460 00:39:08,500 --> 00:39:12,200 markers with them to establish and defend a small patch of 461 00:39:12,200 --> 00:39:14,800 ground in the middle of public parks. 462 00:39:18,700 --> 00:39:22,200 The cherry blossom is really only an excuse for an orgy 463 00:39:22,200 --> 00:39:25,200 of civilized territorialism. 464 00:39:25,200 --> 00:39:29,300 Each group enjoys the sensation of being inside their little nest, 465 00:39:29,300 --> 00:39:32,500 even though it's only a simple flat covering on the ground. 466 00:39:43,400 --> 00:39:47,200 Here they sit beneath the trees for hour after hour, eating and 467 00:39:47,200 --> 00:39:49,700 drinking and talking, and enjoying the view. 468 00:39:57,100 --> 00:40:00,400 They usually respect one another's territorial markers and 469 00:40:00,500 --> 00:40:04,000 rarely intrude on one another's delineated spaces. 470 00:40:12,600 --> 00:40:16,200 Occasionally there are brief disputes like this one 471 00:40:16,200 --> 00:40:19,800 because of the strictly territorial conventions, but they're extremely 472 00:40:19,800 --> 00:40:21,300 rare and quickly settled. 473 00:40:32,900 --> 00:40:37,000 Once they're all well installed, they celebrate with songs and dances, 474 00:40:38,000 --> 00:40:42,100 and a warm sense of belonging to a territorial group. 475 00:41:20,100 --> 00:41:23,000 The cherry blossom viewing happens only once a year. 476 00:41:23,900 --> 00:41:27,300 When it's over, the small group territories will be dismantled 477 00:41:27,300 --> 00:41:29,300 and the park will return to normal. 478 00:41:30,100 --> 00:41:33,000 Some other group territories are more permanent. 479 00:41:37,300 --> 00:41:40,700 In cities where gangs of young males have created a rebellious subculture, 480 00:41:40,700 --> 00:41:44,700 there's often a return to a primitive and savage 481 00:41:44,700 --> 00:41:46,500 form of tribal territory. 482 00:41:52,600 --> 00:41:56,300 Each gang restricts its activities to a small, clearly defined 483 00:41:56,300 --> 00:41:59,600 section of the city and tribal discipline is severe. 484 00:42:02,800 --> 00:42:03,900 485 00:42:09,800 --> 00:42:15,100 Here in the very centre of Gangland in Los Angeles, 486 00:42:15,100 --> 00:42:17,500 walls and buildings are covered with graffiti. 487 00:42:17,500 --> 00:42:21,300 Everywhere you look there are visual signs. Now this is because each 488 00:42:21,300 --> 00:42:24,100 gang has its own particular territory, which has to be defended 489 00:42:24,100 --> 00:42:27,400 and not only defended, but also displayed, to the rival saying 490 00:42:27,400 --> 00:42:32,100 this is our patch. If we were wolves or tigers, we'd do it by 491 00:42:32,100 --> 00:42:35,100 scent marking, but because we're humans we do it visually. 492 00:42:35,500 --> 00:42:39,500 And almost every area here that can be painted on 493 00:42:39,700 --> 00:42:42,200 has been painted on. Amongst the markings, 494 00:42:42,300 --> 00:42:45,900 there are specific signs saying this is our territory. 495 00:42:49,200 --> 00:42:52,500 To some people this is pure vandalism, but to the gang members themselves, 496 00:42:52,500 --> 00:42:56,100 it's a private language of great significance. 497 00:42:59,000 --> 00:43:02,400 Although these gangs have stepped outside official society, 498 00:43:02,700 --> 00:43:09,900 they're still bound by rigid rules of their own making. 499 00:43:09,900 --> 00:43:13,800 They must learn the gang hand signs, wear appropriate clothing 500 00:43:14,100 --> 00:43:18,900 and decorate themselves with body tattoos. 501 00:43:19,900 --> 00:43:23,600 There were over 800 gangland killings last year 502 00:43:23,700 --> 00:43:26,700 and gang members are always on their guard for possible attacks 503 00:43:26,700 --> 00:43:30,400 from rivals, even when they appear to be almost 504 00:43:30,400 --> 00:43:31,700 sleepily relaxed. 505 00:43:35,300 --> 00:43:38,500 Because graffiti are such important territorial markers, 506 00:43:38,500 --> 00:43:42,700 the most dangerous thing you can do in gangland is to go around 507 00:43:42,700 --> 00:43:46,200 and obliterate somebody else's graffiti, and that's exactly 508 00:43:46,200 --> 00:43:49,000 what's happening at the moment over there. 509 00:43:49,400 --> 00:43:53,100 A group of graffiti artists is working over the top of some 510 00:43:53,100 --> 00:43:54,500 specific gang signs. 511 00:43:54,500 --> 00:43:57,900 And if those gangs find out what's happening, 512 00:43:57,900 --> 00:43:58,700 then there will be shooting. 513 00:44:02,200 --> 00:44:05,400 Gang members now treat the frequent gunfights 514 00:44:05,400 --> 00:44:06,800 as a routine part of daily life. 515 00:44:10,400 --> 00:44:14,400 The human animal is a compulsively tribal, compulsively territorial species. 516 00:44:15,400 --> 00:44:19,200 If the leaders of modern society don't offer acceptable 517 00:44:19,200 --> 00:44:23,100 forms of tribalism and territorial display, then unacceptable 518 00:44:23,100 --> 00:44:27,300 ones will explode in their faces. 519 00:44:35,500 --> 00:44:41,200 Beyond personal territory, beyond family territory, even beyond tribal territory, 520 00:44:41,300 --> 00:44:44,400 there's another level of social organization. That of course 521 00:44:44,600 --> 00:44:46,000 is national territory. 522 00:44:51,300 --> 00:44:54,500 If you look around the streets of a city like New York, 523 00:44:54,500 --> 00:44:58,800 you can see the signs, the emblems, the symbols the colours and 524 00:44:58,800 --> 00:45:03,100 the flags that reflect the persistence of national loyalties. 525 00:45:19,800 --> 00:45:22,900 When a large national gathering is assembled in one place 526 00:45:22,900 --> 00:45:25,400 to cry out its territorial chants, 527 00:45:25,800 --> 00:45:29,900 the effect is intensely emotional for those taking part, 528 00:45:29,900 --> 00:45:33,800 and equally threatening to those who do not belong. In fact to 529 00:45:33,800 --> 00:45:38,000 other national groups these threat displays can be deeply offensive, 530 00:45:38,200 --> 00:45:40,400 as they were of course originally intended to be. 531 00:45:56,600 --> 00:46:01,400 So what's the future of the human zoo? As we've seen, it contains 532 00:46:01,400 --> 00:46:05,100 an overcrowded mass of human animals. Animals that evolved 533 00:46:05,100 --> 00:46:07,600 to live in tiny, scattered tribes. 534 00:46:07,900 --> 00:46:12,200 So how on earth can they enjoy a lifetime in ramshackle slums 535 00:46:12,400 --> 00:46:15,200 or in huge impersonal tower blocks? 536 00:46:28,700 --> 00:46:31,900 We already know from studies of other animals that serious overcrowding 537 00:46:31,900 --> 00:46:36,700 causes acute stress, and that this stress can 538 00:46:36,700 --> 00:46:40,400 damage the body's immune system. The same process applies 539 00:46:40,400 --> 00:46:44,200 to the human animal. And unless we slow down our population 540 00:46:44,200 --> 00:46:46,000 growth, further overcrowding 541 00:46:46,300 --> 00:46:51,900 may well unleash waves of disease and epidemic. 542 00:46:51,900 --> 00:46:55,300 30 years ago there were a mere 3,000 million people alive in the world. 543 00:46:55,300 --> 00:46:59,200 Today that figure has nearly doubled. What this means for 544 00:46:59,200 --> 00:47:03,000 many city dwellers is daily chaos and congestion. 545 00:47:08,000 --> 00:47:10,000 So, why do we want to live in the city? 546 00:47:10,100 --> 00:47:13,200 Why don't we all return to a simple tribal existence, 547 00:47:13,200 --> 00:47:14,300 to a village like this? 548 00:47:14,700 --> 00:47:18,300 There's plenty of space here, and a serenely untroubled atmosphere. 549 00:47:18,800 --> 00:47:19,200 Living here, 550 00:47:19,200 --> 00:47:21,600 we could escape the stress, the pollution and the violence 551 00:47:21,600 --> 00:47:22,100 of the city. 552 00:47:22,100 --> 00:47:27,800 So why do we stay? The answer is personal freedom, 553 00:47:27,800 --> 00:47:30,600 and a sensation that in the city, anything is possible. 554 00:47:36,700 --> 00:47:39,800 The ever-changing complexity of the city excites us. 555 00:47:39,800 --> 00:47:41,200 If we use it well, 556 00:47:41,200 --> 00:47:45,300 the city can become a dazzling stimulation palace in 557 00:47:45,300 --> 00:47:46,200 whose corridors 558 00:47:46,200 --> 00:47:50,600 our imagination can be let loose. Our creativity unleashed. 559 00:47:51,600 --> 00:47:52,600 At its worst, 560 00:47:52,600 --> 00:47:56,900 it can send us to an early grave. At its best. 561 00:47:56,900 --> 00:48:01,800 it can send us to the moon. So the city of the future can 562 00:48:01,800 --> 00:48:06,500 either be a stress-ridden human zoo, or an exciting human game. 563 00:48:06,500 --> 00:48:09,200 The choice is up to us. 50449

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