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Imagine a piece of land desolate and wild.
Somewhere in this vast expanse,
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a tiny group of primeval humans has taken up residence.
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A tribal settlement is built.
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The village is invented.
After a million years of hunting,
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farming begins and with our new affluence, the villages grow into towns.
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By Roman times, these towns are already magnificent in their scale and in
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their architecture, but they continue to grow.
Nothing can stop them now.
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A thousand years on,
a large medieval city has sprung up.
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Three hundred years later,
the boundaries of the now
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vast settlement spread as far as the eye can see.
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In evolutionary terms, the human animal
has gone from mud hut to skyscraper
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in the mere twinkling of an eye.
There have been massive cultural
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advances, but no time at all for biological changes.
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In certain ways, our great cities are a paradise on earth
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compared with our primeval settlements.
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They give us creature comforts and freedoms of many kinds.
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But there's always been a price to pay.
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After many years spent living in London
where I'd written The Naked Ape,
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I moved in the late 1960s to a village on the
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small Mediterranean island of Malta.
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From here I was able to look back at the urban environment
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and view it dispassionately.
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It was here in the peace and quiet of a Maltese garden that
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I decided to write a sequel to The Naked Ape.
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I wanted to have a look at the way in which man, the primeval hunter,
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became transformed into man
the modern city dweller.
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What had happened to all those ancient, primitive urges?
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The need for spaces, for territories,
for hunting grounds.
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Now that he was crushed into tiny cells inside these great cities.
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Some people, of course, call the city a concrete jungle.
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But jungles aren't like that.
Animals in jungles aren't overcrowded,
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and overcrowding is the central problem of modern city life.
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If you want to look for crowded animals,
you have to look
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in the zoo. And then it occurred to me.
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The city is not a concrete jungle,
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it's a human zoo.
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How do we cope with the crush
and confusion of our cramped
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city environment?
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How has it affected our tribal behaviour?
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Our social relations, our aggression
and our need for territory?
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How do we organize our lives in the artificial world of the human zoo?
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Somehow we manage to interlock our movements with those
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of the thousands who surround us in the great metropolis.
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A metropolis in which he's trapped
not some wild-eyed victim of a hunt,
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but the human hunter himself.
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Inevitably, with such naturally crowded conditions, even the amazing adaptability
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of the human animal sometimes falters.
The system breaks down,
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and violence erupts.
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What is surprising about these scenes
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is that they're so rare.
After all, the human animal evolved
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over a million years to live not like this,
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but in small tribal groups of no more
than a hundred and fifty individuals.
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In The villages of the Dogon tribe in West Africa, it's still
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possible to get a glimpse of this earlier way of life.
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The key feature of this lifestyle
is that there are no strangers present.
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The communities here have retained their primeval
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group size of a hundred and fifty.
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As a result, everyone knows everyone else.
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This makes people feel secure.
But it can also lead to
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an alarmingly elaborate and endlessly repeated greeting ceremonies.
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Everyone has to be acknowledged
as the villagers go about their daily routine
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Because all Dogon tribes people are so aware
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of everyone else in their society,
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they're really solitary. When they move
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from place to place inside the village,
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they prefer to travel in small groups rather than singly.
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For the modern city dweller,
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the major difference is that he's
now surrounded by countless strangers.
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He can't possibly know them all personally,
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and he can't greet them all
or he'd never complete a journey.
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So, he avoids their gaze,
pretending they're not there.
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Although it's a most unnatural thing for a human to do,
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he strides through their midst
as though they're trees in a forest.
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When the tribesman leaves his tribe behind
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and moves to the big city,
he faces a dramatic new problem.
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This is the phone book of Los Angeles.
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There are literally millions of names in it.
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And Los Angeles has already grown
to be half the size of Belgium.
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So the human tribesman can't possibly make all
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these people members of his own tribe.
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So what does he do?
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The answer is here,
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in his personal address book. This is his tribe.
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It contains the names of his family
and friends, his relatives
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and his colleagues.
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This is his personal tribe.
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So it's wrong to think of the citizen as a human ant in
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a great human anthill.
The city is not an amorphous mass.
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It's a vast interlocking network of tribes,
all interwoven together.
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Unfortunately for the modern citizen,
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he can't always remain
in the bosom of his own tribe.
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He must frequently strike out into alien territory.
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It's then that to protect himself from social overkill,
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he's forced to turn all these strangers into trees in a forest.
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So at times like this,
it's not surprising that he treats
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a collapsed body as no more
than a fallen log, and walks past it.
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By the simple device of asking someone to feign a collapse
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and lie still on the ground.
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I was able to establish that in a big city street,
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a human figure, apparently in need
of urgent attention, can remain unattended
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for a very long time indeed.
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It's not that these city dwellers are uncaring,
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it's that in the city,
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it's simply impossible to react emotionally to everyone as
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as if they belong to your own tribe.
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When the same body lay in a village street,
rescue was immediately
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at hand.
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Interestingly, it came from the local inhabitants,
the true villagers,
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not from the visiting tourists.
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So one of the changes in behaviour that's taken place during
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our rise from tribe to super tribe is a dramatic reduction
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in this kind of personal cooperative behaviour.
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In the city, strangers are treated
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almost as though they belong to another species.
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This has led to something that's extremely rare among villagers.
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To the phenomenon of theft.
The helping hand in the city is
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not always what it seems.
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The urban thief treats his target not as a potential friend,
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but as a member of a rival tribe.
The practiced skill of
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a craftsman,
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he delicately lifts the gold bracelet from his victim's wrist.
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This trend starts young.
A hidden camera enables us to watch
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this small gang of pickpockets operating skillfully in a
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big department store.
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They cooperate with one another and work as a group,
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but feel nothing for their victim,
who again is unknown to them personally.
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Superstores are even more impersonal than strangers
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and for these ram raiders,
the act of thieving becomes an exciting game
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played out by urban tribesmen for whom crime has become
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a tribal way of life.
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Because it's so important to demonstrate
some kind of tribal membership,
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to set the individual apart from the teeming masses,
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the modern tribesman adopts a wide variety of tribal uniforms
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that display his particular allegiance.
The black leather of these Hells Angels
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and the striped blazers at Henley Regatta
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are instantly recognizable as tribal badges.
If the tribesmen displays
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the right badges, he labels himself to the world
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as a member of one particular group.
Sharing his costume, his manners,
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his form of speech
and his colours with those around him,
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he feels strengthened by the shared display.
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It excludes non-members,
and gives him a sense of tribal identity
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and power.
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Even when the tribal signals are
rather mild, sharing the
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same display, makes members of the group feel more confident,
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more at ease.
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As a way of forging the tribal bond, some groups demand
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an initiation ceremony.
This ancient tradition survives today,
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even in the most advanced cultures.
Obediently, these new recruits
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to a Japanese electronics
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company chant the song of their new tribe.
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In a shared ordeal, they're introduced to the tribal elders who are suitably
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elevated on a special platform.
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And in unison, they display their newly acquired subservience
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to the might of the company.
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Here in Los Angeles, a group of female gang
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members from one of the feared city gangs is also initiating
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a new recruit.
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The function of this tribal ordeal is precisely the same,
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but the form it takes is very different.
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After enduring 30 seconds of physical abuse,
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she's accepted as a fully-fledged member of the gang.
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Once a tribal group has been established,
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it must repeatedly display its existence.
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Tribal badges are not enough. Shared rituals
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must be performed. Members of the tribe
must indulge in extravagantly
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unique activities that conspicuously set them apart from other tribes.
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New tribes invent their own unique language of rituals
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with amazing speed.
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Ans those with age-old traditions,
like these Freemasons, frequently develop
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rituals that are staggeringly elaborate.
And to the outsider,
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frankly bizarre.
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Whatever the specific reasons given for all these different
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tribal rituals, they all have the
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same underlying significance,
namely, that they repeatedly reinforce
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the tribesman's sense of tribal belonging.
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And this happens all over the world in a thousand different ways,
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usually with synchronized movements and music that
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increase that feeling of tribal sharing.
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This shared rhythmic quality of tribal rituals
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breaks down at moments of high intensity.
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Then the individual tribesman forgets his companions and
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becomes lost in the ecstasy or the agony of the moment.
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But at less intense moments, even the largest of tribes manages by performing
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simple rhythmic actions to enjoy
the experience of shared involvement.
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This ordinary scene is the cheerful face
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of tribalism that survives even when the tribe becomes
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swollen into a vast super tribe.
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Flip the coin, and there's a stark contrast.
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This tribe of Korean students has come into violent conflict
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with the tribe of Korean police.
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The members of each group are acting in support
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of their companions and they're driven on
by their sense of loyalty.
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Violence can even break out
in supposedly restrained groups
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such as rival political parties,
as here, in the Japanese Parliament.
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When disputes erupt,
it's much more common to observe some
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kind of avoiding action.
This man, as soon as he's seriously
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threatened, will lie down and adopt a submissive posture that
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will successfully switch off the attack.
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Visual and vocal threat displays can resolve disagreements
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without the spilling of blood.
In real fighting, even the winner
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may be injured and all animals not just humans
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go to great lengths to avoid serious physical attacks.
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So most disputes are settled by threat and counter threat,
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rather than by actual fighting.
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One way in which violent emotions can find a bloodless outlet
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is through what's called redirected aggression.
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Here, the anger is vented on inanimate objects instead of on human rivals.
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With these joyriders,
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the victims are vehicles rather than people.
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One of the most spectacular examples of stylized aggression
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is an event called the Palio which takes place twice a year
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in Sienna.
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At first sight, one can be forgiven for imagining that a battle
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is about to be fought between the main tribes of the city.
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The occasion has all the trappings of ancient warfare.
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Flag-waving, military uniforms and the beating of drums.
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The colours of the different tribes are worn by individuals
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all over the city, heightening the intensity of the occasion.
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But this is to be a fight by proxy.
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The true warriors here are not these men.
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The warriors of the Palio are not human, but equine.
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This is to be a battle between horses and uniquely,
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they're permitted to enter the churches to be blessed
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before the ordeal begins.
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The aggression of the young men in the city
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reaches a vocal climax before the final act of the event begins.
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Each horse represents one of the ancient families of Sienna
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and carries their colours.
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For these bareback jockeys, the race has no rules.
They can use their whips on one another
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as well as on their mounts.
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This is a savage contest for both horse and rider
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and few of these riders will complete the course.
Indeed, unlike any
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other horse race,
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it's the first horse past the post
that wins with or without
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a rider on its back.
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After days of preparation
the race takes only 90 seconds,
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but during that brief time,
the whole of Siena is focused
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on the intense drama and its outcome.
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This highly stylized ritual of
tribal rivalry drains so much
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aggression from the population, that it appears to reduce
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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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