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[sil.]

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Here we go gathering nuts in there, nuts
in there, this cold and frosty morning.

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Cold and frostry morning.

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[music]

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[non-English narration]

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Beautiful trees then. I know.

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Witnesses of… It\'s times past.
500 years of…

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At least. Local history. Absolutely.
Well, the slopes a bit steep,

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isn\'t it here? But anyway now
we are path that we can stand.

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And if we talk about the English landscape
and the English landscape movement

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which started I guess in the
middle of the 18th century

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where the English had this
love affair with nature.

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And this is the inspiration
for that remarkable movement.

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This reaction against
France, the French King,

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uh… the concentration of power and it
was this reaction against, you know,

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what William, the Conqueror had forced
on this landscape, geometrical towns,

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gridiron layouts describing

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and formalizing the landscape. And then
again in the time of Louis Quatorze,

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this, these formal garden landscapes of
which we have an example very close to us

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here in Hampton called Hampton Court. Hampton
Court. Uh… But that was all smut largely swept away

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in the 18th century, the
last Avenue was laid out

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in this country in 1740. [music]

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Well, in what seems like
this last will and testament

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the great explorer of the
Sahara Theodore Monod

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published a book entitled, \"Is
The Human Adventure A Failure?\".

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What do you say? I don\'t
think it\'s a failure.

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You don\'t. Because we\'ve had
millions of years of evolution.

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And human society and human
individuals have been subjected

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to enormous environmental changes, and
they\'ve adapted and adjusted to it.

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And surely, that is the hope for the future
that we will actually adapt, and adjust

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to the environmental changes to the pollution
that is happening at the present time.

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I think what we forget in fact is
that there have been extraordinarily

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rapid environmental changes. Yes.
It doesn\'t slow an evolutionary

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that there have been big changes of
temperature, big changes of precipitation,

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big changes of sea level where we\'ve been
isolated on islands or on continents

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over very short periods of time. And we\'ve
adjusted and adapted to those technologically…

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Technologically… Changes…
socially, politically…

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Well, we have a lot to learn. But
surely, the challenge is exciting,

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and that is something which will and
should sustain us in the future.

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[music]

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I\'m an anti-institutional,

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and particularly as educational
institutions have developed uh…

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because they are so
repressive and more and more

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in my teaching career in universities.
I have actually become

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extraordinarily subversive. And I now
find myself saying to my students,

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\"You must always ask questions.
You must now let your friends,

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politicians, get away with it.
You must interrogate them

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and ask them to justify the
statements that they are making.\"

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So I\'m afraid I\'ve become thrivefully
uh… subversive as we say,

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instead of being acquiescent, I\'ve become more and
more subversive. And I think the establishment

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sees me as somebody who
is undermining that.

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[music]

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[sil.]

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[sil.]

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Recycling, Garbage.

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Garbage, then when I finish, when the truck
is full, I go to a recycle place. Then…

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Are you go to the another place. Yeah,
then they separate everything over there.

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[sil.]

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Mechanic does and it takes (inaudible).

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[sil.]

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I\'m gonna tell you a song

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that I loved when I was in school back in my
country in French that\'s do you remember?

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We present you as a French man. All right,
it\'s called, it\'s called (inaudible) village.

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(inaudible). It goes like this.

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Yes, outdoor job, I\'ve
never like the job inside.

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I… I… I could never work
eight hours inside an office

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or a factory or whatever. Over here
with this kind of job I get to know

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different places, I get to know different people,
I get to know, different cultures, I get to know

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different languages everything. The
quality of the streets is better,

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the… the quality of the… the dumps where we dump the
garbage are better. We used to go through the dump to

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umm… to… to… to… to the dump, to the dump.
And now we go recycling places.

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[sil.]

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[non-English narration]

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[sil.]

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[non-English narration]

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[music]

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I think that… We must act in our daily life

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as individuals or as a society

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in order to… to have less destructive

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uh… results upon the
environment, upon society.

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We must not uh… think about the results

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or have any hope about the results of
that action, but just act correctly,

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act uh… locally in our
daily life as a citizen,

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as a uh… consumer, as a taxpayer.

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And we must have no fear about
the future, but also no hope.

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I think, some Eastern
traditions uh… such as

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Buddhism, for example, they have
this kind of approach. Yeah.

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No hope about the future, just they
here and how you work, how do you,

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do you live, you act, and
the future is their future.

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[music]

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[music]

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[non-English narration]

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[music]

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[music]

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[non-English narration]

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[music]

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[non-English narration]

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During Colonial times, this land
was reserved for agriculture.

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[sil.]

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Today, this area is a National Park.

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It was created high up using the
forest of the private estates

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that were the original
preservation mechanism here.

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The biggest problem then for National
Administration was the fact that

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the Park was surrounded by population
of some five million inhabitants.

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Today, we have practically 12 million
people living around this Park.

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[non-English narration]

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Since the inauguration of the National
Park, the difficulty was surveillance

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has been the biggest problem.
In fact, I had to fight

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for at least 10 years until a true
conservation system was put into place.

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[music]

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[sil.]

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[sil.]

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I\'ve always thought the
difficulty of access

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was the main problem for the people here.
For example, having a simple theater,

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an experimental theater but
one of the certain quality

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not a media (inaudible) one that even if
there isn\'t much money would be good,

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or you could try out new ideas.
Therefore, I thought that I should do

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all that here where I live and where I know lots of
people, good people who have a great deal of talent

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but who have never had any opportunity.
It was then that I had the idea

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to start up a project in Vigidal where
people could have the chance to dream.

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So in \'86, we created the
group called Nosta Model.

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We started a project that was not only concerned
with theater, but which also included

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a philosophy of life. For example,
getting people not to lieder

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to use expressions like excuse me, please, and
thank you, and to think at the collective level

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not just about themselves.
People live in cooperation.

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We believe in sharing. We really
believe in it as an article of faith

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from the bottom of our hearts. This
is the essence of our life here,

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sharing power, sharing with friends, with
our brothers. Here we share everything.

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So when we put on a show

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the monitors do their job. And there are opportunities
for the children or the adults to get involved.

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On the practical level, it is at this
point that an exchange has taken place.

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People who grow up here

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who seek this kind of training, once
they have it, they begin to hand on

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what they have learned to others. It\'s
the multiplication factor at work.

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It\'s a project for life here.
If you believe in the project,

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you\'re in the process of living it. When you live believing
in something, you make sense of your life on Earth.

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The problems never end.

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You climb one mountain successfully,
and another takes its place, and so on

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with a million more mountains, all of which are
a challenge for you. The difference is that

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we are a poor community, even if we are
well informed, even if we are educated,

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even if we do research and other
fields, not just theater.

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The principle goal here is for everyone to
survive with dignity through art if possible,

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not to have 300 people
living on the streets.

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Instability dogs are footsteps, really,

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but we resist, of course, step
by step of the way, we resist.

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We resist the difficulties all the time.
And all the time our dream is threatened.

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I think that in the group, we have a
very important point of reference.

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We are recouping love.

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I think that we must begin by cooking,
by making food, by preparing dishes,

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by learning how to take the time to live,
and learn, and not let life go by being

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anxiously preoccupied with how to earn
money. For me, the group has been marvelous.

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I\'ve met so many people who
believed in the project,

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who were doing what they wanted to do believing in the
transformations that this experience would bring them.

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So I believe in the group. I believe
in the power you have collectively

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when you aren\'t alone. A musician
from the state of Pernambuco

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says that the technology of the people is there will.
Gutti Fraça uses this will to accomplish things.

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I have always lived on hope.
I\'ve worked with

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the plants and the animals. I\'ve worked
with Pierre in Brazil, and in Canada,

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and more and more I find hope in
the people, in the individuals.

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We are encouraged in our belief,
and in our hopes for the future.

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[non-English narration]

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[sil.]

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[sil.]

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[sil.]

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We\'ve got a lot to learn.
We\'ve left a lot behind us

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and there\'s a lot of spiritual
framework, our moral framework has gone.

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And we\'re going to have to build
from the bottom again upwards.

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And perhaps rediscover, the sort
of structures that we\'ve now lost.

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[music]

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[music]