TedTest

From the Ted Talk by Jane Goodall: What separates us from chimpanzees?

Unscramble the Blue Letters

Good morning everyone. First of all, it's been fantastic being here over these past few days. And secondly, I feel it's a gerat honor to kind of wind up this extraordinary giharetng of people, these amazing talks that we've had. I feel that I've fitted in, in many ways, to some of the things that I've heard. I came directly here from the deep, deep tropical rainforest in Ecuador, where I was out — you could only get there by a plane — with indigenous people with paint on their faces and parrot feathers on their headdresses, where these people are fighting to try and keep the oil companies, and keep the roads, out of their forests. They're fighting to deolvep their own way of living within the forest in a world that's clean, a world that isn't contaminated, a world that isn't polluted. And what was so amazing to me, and what fits right in with what we're all talikng about here at TED, is that there, right in the mdidle of this rainforest, was some slaor panels — the first in that part of Ecuador — and that was mainly to bring water up by pump so that the women wouldn't have to go down. The water was cleaned, but because they got a lot of batteries, they were able to store a lot of etteiclircy. So every house — and there were, I think, eight hoesus in this little cmomuinty — could have light for, I think it was about half an hour each evening. And there is the Chief, in all his regal finery, with a laptop computer. (Laughter) And this man, he has been outside, but he's gone back, and he was saying, "You know, we have suddenly jemupd into a whole new era, and we didn't even know about the white man 50 years ago, and now here we are with laptop computers, and there are some things we want to learn from the morden world. We want to know about health care. We want to know about what other people do — we're interested in it. And we want to learn other languages. We want to know English and French and perhaps Chinese, and we're good at languages." So there he is with his little laptop computer, but fighting against the might of the pressures — because of the debt, the firegon debt of Ecuador — fgiihtng the pressure of World Bank, IMF, and of course the people who want to exploit the forests and take out the oil. And so, coming directly from there to here. But, of course, my real field of expertise lies in an even different kind of civilization — I can't really call it a civilization. A different way of life, a different being. We've talked eealirr — this wonderful talk by Wade Davis about the different cultures of the hnaums around the world — but the wlord is not composed only of hamun beings; there are also other animal bngies. And I propose to bring into this TED conference, as I always do around the world, the voice of the amianl kngiodm. Too often we just see a few slides, or a bit of film, but these beings have voices that mean something. And so, I want to give you a greeting, as from a cheazpnmie in the forests of Tanzania — Ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh! (Applause) I've been studying chimpanzees in Tanzania since 1960. During that time, there have been modern technologies that have really tnoarfemsrd the way that field bitsgiools do their work. For example, for the first time, a few years ago, by simply collecting little fecal samples we were able to have them anelzayd — to have DNA profiling done — so for the first time, we actually know which male cpmihs are the frehtas of each individual ifnant. Because the chimps have a very promiscuous mating society. So this opens up a whole new avenue of research. And we use GSI — geographic whatever it is, GSI — to determine the range of the chimps. And we're using — you can see that I'm not really into this kind of stuff — but we're using satellite imagery to look at the deforestation in the area. And of course, there's dvoleemtepns in infrared, so you can watch animals at night, and equipment for recording by video, and tape rireodncg is getting lighter and better. So in many, many ways, we can do things today that we couldn't do when I began in 1960. Especially when chimpanzees, and other animals with large brains, are studied in captivity, modern thgceloony is helping us to search for the upepr levels of ciogotinn in some of these non-human animals. So that we know today, they're capable of performances that would have been thought absolutely ibsploimse by science when I began. I think the chimpanzee in capiivtty who is the most skilled in iallcttneuel performance is one called Ai in Japan — her name means love — and she has a wonderfully sensitive paetnrr wonirkg with her. She loves her computer — she'll leave her big group, and her running water, and her trees and everything. And she'll come in to sit at this computer — it's like a video game for a kid; she's hooekd. She's 28, by the way, and she does things with her computer screen and a touch pad that she can do faster than most humans. She does very complex tasks, and I haven't got time to go into them, but the amazing thing about this female is she doesn't like making maiskets. If she has a bad run, and her score isn't good, she'll come and recah up and tap on the galss — because she can't see the experimenter — which is asking to have another go. And her ceoanctnriton — she's already concentrated hard for 20 mniuets or so, and now she wants to do it all over again, just for the satisfaction of having done it better. And the food is not important — she does get a tiny raewrd, like one raisin for a correct response — but she will do it for nothing, if you tell her beforehand. So here we are, a chimpanzee using a cpmoeutr. Chimpanzees, gorillas, orangutans also lraen human sign language. But the point is that when I was first in gmboe in 1960 — I remember so well, so vividly, as though it was yesterday — the first time, when I was going through the viatgeeton, the chimpanzees were still running away from me, for the most part, although some were a little bit acclimatized — and I saw this dark shape, hunched over a termite mound, and I preeed with my binoculars. It was, fortunately, one adult male whom I'd nemad David Greybeard — and by the way, science at that time was telling me that I shouldn't name the chimps; they should all have numbers; that was more scientific. Anyway, David Greybeard — and I saw that he was pnikcig little pieces of grass and using them to fish termites from their underground nest. And not only that — he would sometimes pick a leafy twig and sitrp the leevas — modifying an obecjt to make it suitable for a seiipcfc ppsuore — the beginning of tool-making. The reason this was so exciting and such a breakthrough is at that time, it was tghohut that humans, and only humans, used and made tools. When I was at school, we were defined as man, the tmlkaeoor. So that when luois Leakey, my mentor, heard this news, he said, "Ah, we must now renfdeie 'man,' redefine 'tool,' or accept chimpanzees as humans." (Laughter) We now know that at Gombe alone, there are nine different ways in which chimpanzees use different obtjces for different purposes. Moreover, we know that in different parts of Africa, wherever chimps have been studied, there are completely different tool-using behaviors. And because it seems that these prtenats are passed from one generation to the next, through observation, imitation and practice — that is a definition of human culture. What we find is that over these 40-odd years that I and others have been snudtyig chimpanzees and the other great apes, and, as I say, other mammlas with complex brains and social systems, we have found that after all, there isn't a sharp line dividing humans from the rest of the animal kingdom. It's a very wuzzy line. It's getting wuzzier all the time as we find animals doing things that we, in our arrogance, used to think was just human. The chimps — there's no time to discuss their fiscniatang lives — but they have this long childhood, five years of suckling and sleeping with the mother, and then another three, four or five years of emotional dependence on her, even when the next clhid is born. The imtpocanre of learning in that time, when behavior is flexible — and there's an awful lot to learn in chimpanzee society. The long-term affectionate supportive bonds that develop throughout this long ciodlhhod with the mother, with the brothers and sisters, and which can last through a lifetime, which may be up to 60 years. They can actually live longer than 60 in captivity, so we've only done 40 years in the wild so far. And we find chimps are capable of true compassion and altruism. We find in their non-verbal communication — this is very rich — they have a lot of sounds, which they use in different circumstances, but they also use touch, posture, guertse, and what do they do? They kiss; they embrace; they hold hands. They pat one another on the back; they swagger; they shake their fist — the kind of things that we do, and they do them in the same kind of context. They have very sophisticated cpaeoitoron. Sometimes they hunt — not that often, but when they hunt, they show sophisticated cooperation, and they share the prey. We find that they show emotions, similar to — maybe sometimes the same — as those that we describe in ourselves as happiness, sadness, fear, despair. They know mental as well as physical suffering. And I don't have time to go into the information that will pvore some of these things to you, save to say that there are very brihgt students, in the best universities, studying emotions in animals, studying pseeanoilrtis in animals. We know that chimpanzees and some other creatures can recognize themselves in mirrors — "self" as oseoppd to "other." They have a sense of humor, and these are the kind of things which traditionally have been thought of as human prerogatives. But this teaches us a new respect — and it's a new respect not only for the chimpanzees, I suggest, but some of the other amazing animals with whom we share this planet. Once we're prpeeard to admit that after all, we're not the only beings with personalities, minds and above all feelings, and then we start to think about ways we use and aubse so many other snienett, sapient creatures on this planet, it really gives cause for deep shame, at least for me. So, the sad thing is that these chimpanzees — who've perhaps taught us, more than any other ctuaerre, a little humility — are in the wild, disappearing very fast. They're disappearing for the reasons that all of you in this room know only too well. The deforestation, the gotwrh of human populations, needing more land. They're disappearing because some timber companies go in with clear-cutting. They're disappearing in the heart of their ragne in Africa because the big multinational logging companies have come in and made roads — as they want to do in eocudar and other parts where the forests remain untouched — to take out oil or timber. And this has led in Congo bsain, and other parts of the world, to what is known as the bush-meat trade. This mneas that although for hundreds, perhaps tansduohs of years, people have lievd in those forests, or whatever habitat it is, in harmony with their world, just killing the animals they need for themselves and their fleiamis — now, suddenly, because of the roads, the hunters can go in from the tnows. They shoot everything, every single thing that meovs that's bigger than a slmal rat; they sun-dry it or smoke it. And now they've got transport; they take it on the logging trucks or the mining tcrkus into the towns where they sell it. And poelpe will pay more for bush-meat, as it's cleald, than for dtmiseoc meat — it's culturally preferred. And it's not sustainable, and the huge logging camps in the forest are now demanding meat, so the pgmyy hunters in the Congo basin who've lived there with their wonderful way of lnviig for so many hundreds of yaers are now corrupted. They're given weapons; they shoot for the logging camps; they get money. Their culture is being doseetyrd, along with the animals upon whom they depend. So, when the lggniog camp moves, there's nothing left. We talked already about the loss of human cultural diversity, and I've seen it happening with my own eyes. And the grim picture in Africa — I love Africa, and what do we see in Africa? We see deforestation; we see the desert spreading; we see massive hunger; we see disease and we see population growth in aears where there are more people living on a certain piece of land than the land can possibly support, and they're too poor to buy food from elsewhere. Were the people that we heard about yesterday, on the Easter Island, who cut down their last tree — were they stpuid? Didn't they know what was happening? Of course, but if you've seen the crippling poverty in some of these parts of the world it isn't a question of "Let's leave the tree for tmoroorw." "How am I going to feed my family today? Maybe I can get just a few drolals from this last tree which will keep us going a little bit longer, and then we'll pray that something will hapepn to save us from the inevitable end." So, this is a pretty grim picture. The one thing we have, which makes us so different from chimpanzees or other living creatures, is this sophisticated spoken language — a language with which we can tell children about things that aren't here. We can talk about the distant past, plan for the dstinat fuurte, discuss ideas with each other, so that the ieads can grow from the accumulated wosidm of a group. We can do it by talking to each other; we can do it through video; we can do it through the written word. And we are abusing this great power we have to be wise stewards, and we're destroying the world. In the depeelovd world, in a way, it's worse, because we have so much access to klowednge of the stptiiudy of what we're doing. Do you know, we're bringing little babies into a world where, in many places, the water is poisoning them? And the air is harming them, and the food that's grown from the caeoninatmtd land is poisoning them. And that's not just in the far-away developing world; that's everywhere. Do you know we all have about 50 ccliheams in our bodies we didn't have about 50 years ago? And so many of these diseases, like asthma and certain knids of cancers, are on the increase around places where our filthy tixoc waste is dumped. We're harming ourselves around the world, as well as hnmairg the animals, as well as harming nature herself — Mother Nature, that brought us into being; Mother Nature, where I believe we need to spend time, where there's trees and flowers and birds for our good psychological development. And yet, there are hdedruns and hundreds of children in the developed world who never see nature, because they're growing up in concrete and all they know is vturial reality, with no opportunity to go and lie in the sun, or in the forest, with the dappled sun-specks coming down from the canopy above. As I was trvleinag around the world, you know, I had to leave the fsroet — that's where I love to be. I had to leave these fascinating chimpanzees for my students and field satff to continue studying because, finding they dwindled from about two million 100 years ago to about 150,000 now, I knew I had to leave the forest to do what I could to raise araewenss around the world. And the more I talked about the chimpanzees' phiglt, the more I realized the fact that everything's interconnected, and the problems of the developing world so often stem from the greed of the developed world, and everything was jniniog together, and making — not snese, hope lies in sense, you said — it's making a nonsense. How can we do it? Somebody said that yesterday. And as I was traveling around, I kept meeting young people who'd lost hope. They were feeling depisar, they were feeling, "Well, it doesn't matter what we do; eat, drink and be merry, for tomorrow we die. Everything is hopeless — we're always being told so by the media." And then I met some who were angry, and anger that can turn to violence, and we're all familiar with that. And I have three little grandchildren, and when some of these students would say to me at high school or urtvieinsy, they'd say, "We're anrgy," or "We're filled with despair, because we feel you've compromised our future, and there's nothing we can do about it." And I looked in the eyes of my little gehlrnrciddan, and think how much we've hraemd this panelt since I was their age. I feel this deep shame, and that's why in 1991 in Tanzania, I started a program that's called Roots and Shoots. There's little brochures all around outside, and if any of you have anything to do with children and care about their future, I beg that you pick up that brochure. And Roots and Shoots is a program for hope. rtoos make a firm fnaiuoodtn. Shoots seem tiny, but to reach the sun they can break through bcrik wllas. See the brick walls as all the problems that we've inflicted on this planet. Then, you see, it is a message of hope. Hundreds and thousands of young people around the world can break through, and can make this a better world. And the most imoapnrtt message of Roots and Shoots is that every single individual makes a difference. Every individual has a role to play. Every one of us imatpcs the world around us everyday, and you scientists know that you can't actually — even if you stay in bed all day, you're breathing oyegxn and giving out CO2, and probably going to the loo, and things like that — you're making a difference in the world. So, the Roots and Shoots program involves youth in three kinds of projects. And these are projects to make the world around them a better place. One project to show care and concern for your own human community. One for almians, including domestic animals — and I have to say, I lreaned everything I know about animal behavior even before I got to Gombe and the chimps from my dog, Rusty, who was my childhood cooimnpan. And the third kind of project: something for the lcoal evnonneirmt. So what the kids do depends first of all, how old are they — and we go now from pre-school right through university. It's going to depend whether they're inner-city or rural. It's going to depend if they're wealthy or impoverished. It's going to dneepd which part, say, of America they're in. We're in every state now, and the problems in fidlora are different from the problems in New York. It's going to depend on which cnutory they're in — and we're already in 60-plus countries, with about 5,000 active groups — and there are groups all over the place that I keep hearing about that I've never even heard of, because the kids are taking the program and spreading it themselves. Why? Because they're buying into it, and they're the ones who get to decide what they're going to do. It isn't something that their parents tell them, or their teachers tell them. That's effective, but if they decide themselves, "We want to clean this river and put the fish back that used to be there. We want to clear away the toxic soil from this area and have an organic gedarn. We want to go and spend time with the old people and hear their stories and record their oral histories. We want to go and work in a dog shelter. We want to learn about animals. We want ... " You know, it goes on and on, and this is very hopeful for me. As I travel around the world 300 days a year, everywhere there's a group of Roots and sthoos of different ages. Everywhere there are children with shining eyes saying, "Look at the difference we've made." And now comes the technology into it, because with this new way of communicating ercallnocielty these kids can comcmuniate with each other around the world. And if anyone is interested to help us, we've got so many ideas but we need help — we need help to create the right kind of system that will help these young people to communicate their excitement. But also — and this is so important — to communicate their despair, to say, "We've tried this and it doesn't work, and what shall we do?" And then, lo and behold, there's another group aisrenwng these kids who may be in America, or maybe this is a group in iasrel, saying, "Yeah, you did it a little bit wrong. This is how you should do it." The philosophy is very simple. We do not believe in violence. No violence, no bombs, no guns. That's not the way to solve problems. Violence leads to violence, at least in my view. So how do we solve? The tools for solving the problems are knowledge and understanding. Know the facts, but see how they fit in the big picture. Hard work and pntcerseise —don't give up — and love and compassion leading to respect for all life. How many more minutes? Two, one? crhis Anderson: One — one to two. Jane Goodall: Two, two, I'm going to take two. (Laughter) Are you going to come and drag me off? (Laughter) Anyway — so bialalcsy, Roots and Shoots is bignennig to change young people's lives. It's what I'm devoting most of my energy to. And I believe that a gurop like this can have a very major impact, not just because you can share technology with us, but because so many of you have children. And if you take this program out, and give it to your children, they have such a good optnuiotrpy to go out and do good, because they've got panrets like you. And it's been so caelr how much you all care about trying to make this world a better place. It's very encouraging. But the kids do ask me — and this won't take more than two minutes, I promise — the kids say, "Dr. Jane, do you really have hope for the future? You travel, you see all these horrible things happening." Firstly, the human brain — I don't need to say anything about that. Now that we know what the problems are around the world, human brains like yours are rising to solve those problems. And we've talked a lot about that. Secondly, the riecneisle of nutrae. We can destroy a river, and we can binrg it back to life. We can see a whole area desolated, and it can be brought back to bloom again, with time or a little help. And thirdly, the last speaker talked about — or the speaker before last, talked about the indomitable human spiirt. We are surrounded by the most animzag people who do things that seem to be altlbuosey impossible. Nelson Mandela — I take a little piece of limestone from rbeobn Island Prison, where he lreabod for 27 years, and came out with so little bitterness, he could lead his people from the horror of aatpehird without a bloodbath. Even after the 11th of seepbemtr — and I was in New York and I felt the fear — nevertheless, there was so much human courage, so much love and so much csosmiopan. And then as I went around the country after that and felt the fear — the fear that was lnidaeg to people feeling they couldn't wrory about the environment any more, in case they seemed not to be patriotic — and I was trying to encourage them, somebody came up with a little quotation from mamthaa Gandhi, "If you look back through human history, you see that every evil regime has been overcome by good." And just after that a woman brought me this little bell, and I want to end on this note. She said, "If you're talking about hope and pceae, ring this. This bell is made from metal from a defused landmine, from the killing fdleis of Pol Pot — one of the most evil regimes in human history — where people are now beginning to put their lives back together after the rgmiee has crumbled. So, yes, there is hope, and where is the hope? Is it out there with the politicians? It's in our hands. It's in your hands and my hands and those of our children. It's really up to us. We're the ones who can make a difference. If we lead lives where we cucslsonoiy leave the lightest possible ecological footprints, if we buy the things that are ethical for us to buy and don't buy the things that are not, we can change the world oviehgrnt. Thank you.

Open Cloze

Good morning everyone. First of all, it's been fantastic being here over these past few days. And secondly, I feel it's a _____ honor to kind of wind up this extraordinary _________ of people, these amazing talks that we've had. I feel that I've fitted in, in many ways, to some of the things that I've heard. I came directly here from the deep, deep tropical rainforest in Ecuador, where I was out — you could only get there by a plane — with indigenous people with paint on their faces and parrot feathers on their headdresses, where these people are fighting to try and keep the oil companies, and keep the roads, out of their forests. They're fighting to _______ their own way of living within the forest in a world that's clean, a world that isn't contaminated, a world that isn't polluted. And what was so amazing to me, and what fits right in with what we're all _______ about here at TED, is that there, right in the ______ of this rainforest, was some _____ panels — the first in that part of Ecuador — and that was mainly to bring water up by pump so that the women wouldn't have to go down. The water was cleaned, but because they got a lot of batteries, they were able to store a lot of ___________. So every house — and there were, I think, eight ______ in this little _________ — could have light for, I think it was about half an hour each evening. And there is the Chief, in all his regal finery, with a laptop computer. (Laughter) And this man, he has been outside, but he's gone back, and he was saying, "You know, we have suddenly ______ into a whole new era, and we didn't even know about the white man 50 years ago, and now here we are with laptop computers, and there are some things we want to learn from the ______ world. We want to know about health care. We want to know about what other people do — we're interested in it. And we want to learn other languages. We want to know English and French and perhaps Chinese, and we're good at languages." So there he is with his little laptop computer, but fighting against the might of the pressures — because of the debt, the _______ debt of Ecuador — ________ the pressure of World Bank, IMF, and of course the people who want to exploit the forests and take out the oil. And so, coming directly from there to here. But, of course, my real field of expertise lies in an even different kind of civilization — I can't really call it a civilization. A different way of life, a different being. We've talked _______ — this wonderful talk by Wade Davis about the different cultures of the ______ around the world — but the _____ is not composed only of _____ beings; there are also other animal ______. And I propose to bring into this TED conference, as I always do around the world, the voice of the ______ _______. Too often we just see a few slides, or a bit of film, but these beings have voices that mean something. And so, I want to give you a greeting, as from a __________ in the forests of Tanzania — Ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh! (Applause) I've been studying chimpanzees in Tanzania since 1960. During that time, there have been modern technologies that have really ___________ the way that field __________ do their work. For example, for the first time, a few years ago, by simply collecting little fecal samples we were able to have them ________ — to have DNA profiling done — so for the first time, we actually know which male ______ are the _______ of each individual ______. Because the chimps have a very promiscuous mating society. So this opens up a whole new avenue of research. And we use GSI — geographic whatever it is, GSI — to determine the range of the chimps. And we're using — you can see that I'm not really into this kind of stuff — but we're using satellite imagery to look at the deforestation in the area. And of course, there's ____________ in infrared, so you can watch animals at night, and equipment for recording by video, and tape _________ is getting lighter and better. So in many, many ways, we can do things today that we couldn't do when I began in 1960. Especially when chimpanzees, and other animals with large brains, are studied in captivity, modern __________ is helping us to search for the _____ levels of _________ in some of these non-human animals. So that we know today, they're capable of performances that would have been thought absolutely __________ by science when I began. I think the chimpanzee in _________ who is the most skilled in ____________ performance is one called Ai in Japan — her name means love — and she has a wonderfully sensitive _______ _______ with her. She loves her computer — she'll leave her big group, and her running water, and her trees and everything. And she'll come in to sit at this computer — it's like a video game for a kid; she's ______. She's 28, by the way, and she does things with her computer screen and a touch pad that she can do faster than most humans. She does very complex tasks, and I haven't got time to go into them, but the amazing thing about this female is she doesn't like making ________. If she has a bad run, and her score isn't good, she'll come and _____ up and tap on the _____ — because she can't see the experimenter — which is asking to have another go. And her _____________ — she's already concentrated hard for 20 _______ or so, and now she wants to do it all over again, just for the satisfaction of having done it better. And the food is not important — she does get a tiny ______, like one raisin for a correct response — but she will do it for nothing, if you tell her beforehand. So here we are, a chimpanzee using a ________. Chimpanzees, gorillas, orangutans also _____ human sign language. But the point is that when I was first in _____ in 1960 — I remember so well, so vividly, as though it was yesterday — the first time, when I was going through the __________, the chimpanzees were still running away from me, for the most part, although some were a little bit acclimatized — and I saw this dark shape, hunched over a termite mound, and I ______ with my binoculars. It was, fortunately, one adult male whom I'd _____ David Greybeard — and by the way, science at that time was telling me that I shouldn't name the chimps; they should all have numbers; that was more scientific. Anyway, David Greybeard — and I saw that he was _______ little pieces of grass and using them to fish termites from their underground nest. And not only that — he would sometimes pick a leafy twig and _____ the ______ — modifying an ______ to make it suitable for a ________ _______ — the beginning of tool-making. The reason this was so exciting and such a breakthrough is at that time, it was _______ that humans, and only humans, used and made tools. When I was at school, we were defined as man, the _________. So that when _____ Leakey, my mentor, heard this news, he said, "Ah, we must now ________ 'man,' redefine 'tool,' or accept chimpanzees as humans." (Laughter) We now know that at Gombe alone, there are nine different ways in which chimpanzees use different _______ for different purposes. Moreover, we know that in different parts of Africa, wherever chimps have been studied, there are completely different tool-using behaviors. And because it seems that these ________ are passed from one generation to the next, through observation, imitation and practice — that is a definition of human culture. What we find is that over these 40-odd years that I and others have been ________ chimpanzees and the other great apes, and, as I say, other _______ with complex brains and social systems, we have found that after all, there isn't a sharp line dividing humans from the rest of the animal kingdom. It's a very wuzzy line. It's getting wuzzier all the time as we find animals doing things that we, in our arrogance, used to think was just human. The chimps — there's no time to discuss their ___________ lives — but they have this long childhood, five years of suckling and sleeping with the mother, and then another three, four or five years of emotional dependence on her, even when the next _____ is born. The __________ of learning in that time, when behavior is flexible — and there's an awful lot to learn in chimpanzee society. The long-term affectionate supportive bonds that develop throughout this long _________ with the mother, with the brothers and sisters, and which can last through a lifetime, which may be up to 60 years. They can actually live longer than 60 in captivity, so we've only done 40 years in the wild so far. And we find chimps are capable of true compassion and altruism. We find in their non-verbal communication — this is very rich — they have a lot of sounds, which they use in different circumstances, but they also use touch, posture, _______, and what do they do? They kiss; they embrace; they hold hands. They pat one another on the back; they swagger; they shake their fist — the kind of things that we do, and they do them in the same kind of context. They have very sophisticated ___________. Sometimes they hunt — not that often, but when they hunt, they show sophisticated cooperation, and they share the prey. We find that they show emotions, similar to — maybe sometimes the same — as those that we describe in ourselves as happiness, sadness, fear, despair. They know mental as well as physical suffering. And I don't have time to go into the information that will _____ some of these things to you, save to say that there are very ______ students, in the best universities, studying emotions in animals, studying _____________ in animals. We know that chimpanzees and some other creatures can recognize themselves in mirrors — "self" as _______ to "other." They have a sense of humor, and these are the kind of things which traditionally have been thought of as human prerogatives. But this teaches us a new respect — and it's a new respect not only for the chimpanzees, I suggest, but some of the other amazing animals with whom we share this planet. Once we're ________ to admit that after all, we're not the only beings with personalities, minds and above all feelings, and then we start to think about ways we use and _____ so many other ________, sapient creatures on this planet, it really gives cause for deep shame, at least for me. So, the sad thing is that these chimpanzees — who've perhaps taught us, more than any other ________, a little humility — are in the wild, disappearing very fast. They're disappearing for the reasons that all of you in this room know only too well. The deforestation, the ______ of human populations, needing more land. They're disappearing because some timber companies go in with clear-cutting. They're disappearing in the heart of their _____ in Africa because the big multinational logging companies have come in and made roads — as they want to do in _______ and other parts where the forests remain untouched — to take out oil or timber. And this has led in Congo _____, and other parts of the world, to what is known as the bush-meat trade. This _____ that although for hundreds, perhaps _________ of years, people have _____ in those forests, or whatever habitat it is, in harmony with their world, just killing the animals they need for themselves and their ________ — now, suddenly, because of the roads, the hunters can go in from the _____. They shoot everything, every single thing that _____ that's bigger than a _____ rat; they sun-dry it or smoke it. And now they've got transport; they take it on the logging trucks or the mining ______ into the towns where they sell it. And ______ will pay more for bush-meat, as it's ______, than for ________ meat — it's culturally preferred. And it's not sustainable, and the huge logging camps in the forest are now demanding meat, so the _____ hunters in the Congo basin who've lived there with their wonderful way of ______ for so many hundreds of _____ are now corrupted. They're given weapons; they shoot for the logging camps; they get money. Their culture is being _________, along with the animals upon whom they depend. So, when the _______ camp moves, there's nothing left. We talked already about the loss of human cultural diversity, and I've seen it happening with my own eyes. And the grim picture in Africa — I love Africa, and what do we see in Africa? We see deforestation; we see the desert spreading; we see massive hunger; we see disease and we see population growth in _____ where there are more people living on a certain piece of land than the land can possibly support, and they're too poor to buy food from elsewhere. Were the people that we heard about yesterday, on the Easter Island, who cut down their last tree — were they ______? Didn't they know what was happening? Of course, but if you've seen the crippling poverty in some of these parts of the world it isn't a question of "Let's leave the tree for ________." "How am I going to feed my family today? Maybe I can get just a few _______ from this last tree which will keep us going a little bit longer, and then we'll pray that something will ______ to save us from the inevitable end." So, this is a pretty grim picture. The one thing we have, which makes us so different from chimpanzees or other living creatures, is this sophisticated spoken language — a language with which we can tell children about things that aren't here. We can talk about the distant past, plan for the _______ ______, discuss ideas with each other, so that the _____ can grow from the accumulated ______ of a group. We can do it by talking to each other; we can do it through video; we can do it through the written word. And we are abusing this great power we have to be wise stewards, and we're destroying the world. In the _________ world, in a way, it's worse, because we have so much access to _________ of the _________ of what we're doing. Do you know, we're bringing little babies into a world where, in many places, the water is poisoning them? And the air is harming them, and the food that's grown from the ____________ land is poisoning them. And that's not just in the far-away developing world; that's everywhere. Do you know we all have about 50 _________ in our bodies we didn't have about 50 years ago? And so many of these diseases, like asthma and certain _____ of cancers, are on the increase around places where our filthy _____ waste is dumped. We're harming ourselves around the world, as well as _______ the animals, as well as harming nature herself — Mother Nature, that brought us into being; Mother Nature, where I believe we need to spend time, where there's trees and flowers and birds for our good psychological development. And yet, there are ________ and hundreds of children in the developed world who never see nature, because they're growing up in concrete and all they know is _______ reality, with no opportunity to go and lie in the sun, or in the forest, with the dappled sun-specks coming down from the canopy above. As I was _________ around the world, you know, I had to leave the ______ — that's where I love to be. I had to leave these fascinating chimpanzees for my students and field _____ to continue studying because, finding they dwindled from about two million 100 years ago to about 150,000 now, I knew I had to leave the forest to do what I could to raise _________ around the world. And the more I talked about the chimpanzees' ______, the more I realized the fact that everything's interconnected, and the problems of the developing world so often stem from the greed of the developed world, and everything was _______ together, and making — not _____, hope lies in sense, you said — it's making a nonsense. How can we do it? Somebody said that yesterday. And as I was traveling around, I kept meeting young people who'd lost hope. They were feeling _______, they were feeling, "Well, it doesn't matter what we do; eat, drink and be merry, for tomorrow we die. Everything is hopeless — we're always being told so by the media." And then I met some who were angry, and anger that can turn to violence, and we're all familiar with that. And I have three little grandchildren, and when some of these students would say to me at high school or __________, they'd say, "We're _____," or "We're filled with despair, because we feel you've compromised our future, and there's nothing we can do about it." And I looked in the eyes of my little _____________, and think how much we've ______ this ______ since I was their age. I feel this deep shame, and that's why in 1991 in Tanzania, I started a program that's called Roots and Shoots. There's little brochures all around outside, and if any of you have anything to do with children and care about their future, I beg that you pick up that brochure. And Roots and Shoots is a program for hope. _____ make a firm __________. Shoots seem tiny, but to reach the sun they can break through _____ _____. See the brick walls as all the problems that we've inflicted on this planet. Then, you see, it is a message of hope. Hundreds and thousands of young people around the world can break through, and can make this a better world. And the most _________ message of Roots and Shoots is that every single individual makes a difference. Every individual has a role to play. Every one of us _______ the world around us everyday, and you scientists know that you can't actually — even if you stay in bed all day, you're breathing ______ and giving out CO2, and probably going to the loo, and things like that — you're making a difference in the world. So, the Roots and Shoots program involves youth in three kinds of projects. And these are projects to make the world around them a better place. One project to show care and concern for your own human community. One for _______, including domestic animals — and I have to say, I _______ everything I know about animal behavior even before I got to Gombe and the chimps from my dog, Rusty, who was my childhood _________. And the third kind of project: something for the _____ ___________. So what the kids do depends first of all, how old are they — and we go now from pre-school right through university. It's going to depend whether they're inner-city or rural. It's going to depend if they're wealthy or impoverished. It's going to ______ which part, say, of America they're in. We're in every state now, and the problems in _______ are different from the problems in New York. It's going to depend on which _______ they're in — and we're already in 60-plus countries, with about 5,000 active groups — and there are groups all over the place that I keep hearing about that I've never even heard of, because the kids are taking the program and spreading it themselves. Why? Because they're buying into it, and they're the ones who get to decide what they're going to do. It isn't something that their parents tell them, or their teachers tell them. That's effective, but if they decide themselves, "We want to clean this river and put the fish back that used to be there. We want to clear away the toxic soil from this area and have an organic ______. We want to go and spend time with the old people and hear their stories and record their oral histories. We want to go and work in a dog shelter. We want to learn about animals. We want ... " You know, it goes on and on, and this is very hopeful for me. As I travel around the world 300 days a year, everywhere there's a group of Roots and ______ of different ages. Everywhere there are children with shining eyes saying, "Look at the difference we've made." And now comes the technology into it, because with this new way of communicating ______________ these kids can ___________ with each other around the world. And if anyone is interested to help us, we've got so many ideas but we need help — we need help to create the right kind of system that will help these young people to communicate their excitement. But also — and this is so important — to communicate their despair, to say, "We've tried this and it doesn't work, and what shall we do?" And then, lo and behold, there's another group _________ these kids who may be in America, or maybe this is a group in ______, saying, "Yeah, you did it a little bit wrong. This is how you should do it." The philosophy is very simple. We do not believe in violence. No violence, no bombs, no guns. That's not the way to solve problems. Violence leads to violence, at least in my view. So how do we solve? The tools for solving the problems are knowledge and understanding. Know the facts, but see how they fit in the big picture. Hard work and ___________ —don't give up — and love and compassion leading to respect for all life. How many more minutes? Two, one? _____ Anderson: One — one to two. Jane Goodall: Two, two, I'm going to take two. (Laughter) Are you going to come and drag me off? (Laughter) Anyway — so _________, Roots and Shoots is _________ to change young people's lives. It's what I'm devoting most of my energy to. And I believe that a _____ like this can have a very major impact, not just because you can share technology with us, but because so many of you have children. And if you take this program out, and give it to your children, they have such a good ___________ to go out and do good, because they've got _______ like you. And it's been so _____ how much you all care about trying to make this world a better place. It's very encouraging. But the kids do ask me — and this won't take more than two minutes, I promise — the kids say, "Dr. Jane, do you really have hope for the future? You travel, you see all these horrible things happening." Firstly, the human brain — I don't need to say anything about that. Now that we know what the problems are around the world, human brains like yours are rising to solve those problems. And we've talked a lot about that. Secondly, the __________ of ______. We can destroy a river, and we can _____ it back to life. We can see a whole area desolated, and it can be brought back to bloom again, with time or a little help. And thirdly, the last speaker talked about — or the speaker before last, talked about the indomitable human ______. We are surrounded by the most _______ people who do things that seem to be __________ impossible. Nelson Mandela — I take a little piece of limestone from ______ Island Prison, where he _______ for 27 years, and came out with so little bitterness, he could lead his people from the horror of _________ without a bloodbath. Even after the 11th of _________ — and I was in New York and I felt the fear — nevertheless, there was so much human courage, so much love and so much __________. And then as I went around the country after that and felt the fear — the fear that was _______ to people feeling they couldn't _____ about the environment any more, in case they seemed not to be patriotic — and I was trying to encourage them, somebody came up with a little quotation from _______ Gandhi, "If you look back through human history, you see that every evil regime has been overcome by good." And just after that a woman brought me this little bell, and I want to end on this note. She said, "If you're talking about hope and _____, ring this. This bell is made from metal from a defused landmine, from the killing ______ of Pol Pot — one of the most evil regimes in human history — where people are now beginning to put their lives back together after the ______ has crumbled. So, yes, there is hope, and where is the hope? Is it out there with the politicians? It's in our hands. It's in your hands and my hands and those of our children. It's really up to us. We're the ones who can make a difference. If we lead lives where we ___________ leave the lightest possible ecological footprints, if we buy the things that are ethical for us to buy and don't buy the things that are not, we can change the world _________. Thank you.

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Original Text

Good morning everyone. First of all, it's been fantastic being here over these past few days. And secondly, I feel it's a great honor to kind of wind up this extraordinary gathering of people, these amazing talks that we've had. I feel that I've fitted in, in many ways, to some of the things that I've heard. I came directly here from the deep, deep tropical rainforest in Ecuador, where I was out — you could only get there by a plane — with indigenous people with paint on their faces and parrot feathers on their headdresses, where these people are fighting to try and keep the oil companies, and keep the roads, out of their forests. They're fighting to develop their own way of living within the forest in a world that's clean, a world that isn't contaminated, a world that isn't polluted. And what was so amazing to me, and what fits right in with what we're all talking about here at TED, is that there, right in the middle of this rainforest, was some solar panels — the first in that part of Ecuador — and that was mainly to bring water up by pump so that the women wouldn't have to go down. The water was cleaned, but because they got a lot of batteries, they were able to store a lot of electricity. So every house — and there were, I think, eight houses in this little community — could have light for, I think it was about half an hour each evening. And there is the Chief, in all his regal finery, with a laptop computer. (Laughter) And this man, he has been outside, but he's gone back, and he was saying, "You know, we have suddenly jumped into a whole new era, and we didn't even know about the white man 50 years ago, and now here we are with laptop computers, and there are some things we want to learn from the modern world. We want to know about health care. We want to know about what other people do — we're interested in it. And we want to learn other languages. We want to know English and French and perhaps Chinese, and we're good at languages." So there he is with his little laptop computer, but fighting against the might of the pressures — because of the debt, the foreign debt of Ecuador — fighting the pressure of World Bank, IMF, and of course the people who want to exploit the forests and take out the oil. And so, coming directly from there to here. But, of course, my real field of expertise lies in an even different kind of civilization — I can't really call it a civilization. A different way of life, a different being. We've talked earlier — this wonderful talk by Wade Davis about the different cultures of the humans around the world — but the world is not composed only of human beings; there are also other animal beings. And I propose to bring into this TED conference, as I always do around the world, the voice of the animal kingdom. Too often we just see a few slides, or a bit of film, but these beings have voices that mean something. And so, I want to give you a greeting, as from a chimpanzee in the forests of Tanzania — Ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh, ooh! (Applause) I've been studying chimpanzees in Tanzania since 1960. During that time, there have been modern technologies that have really transformed the way that field biologists do their work. For example, for the first time, a few years ago, by simply collecting little fecal samples we were able to have them analyzed — to have DNA profiling done — so for the first time, we actually know which male chimps are the fathers of each individual infant. Because the chimps have a very promiscuous mating society. So this opens up a whole new avenue of research. And we use GSI — geographic whatever it is, GSI — to determine the range of the chimps. And we're using — you can see that I'm not really into this kind of stuff — but we're using satellite imagery to look at the deforestation in the area. And of course, there's developments in infrared, so you can watch animals at night, and equipment for recording by video, and tape recording is getting lighter and better. So in many, many ways, we can do things today that we couldn't do when I began in 1960. Especially when chimpanzees, and other animals with large brains, are studied in captivity, modern technology is helping us to search for the upper levels of cognition in some of these non-human animals. So that we know today, they're capable of performances that would have been thought absolutely impossible by science when I began. I think the chimpanzee in captivity who is the most skilled in intellectual performance is one called Ai in Japan — her name means love — and she has a wonderfully sensitive partner working with her. She loves her computer — she'll leave her big group, and her running water, and her trees and everything. And she'll come in to sit at this computer — it's like a video game for a kid; she's hooked. She's 28, by the way, and she does things with her computer screen and a touch pad that she can do faster than most humans. She does very complex tasks, and I haven't got time to go into them, but the amazing thing about this female is she doesn't like making mistakes. If she has a bad run, and her score isn't good, she'll come and reach up and tap on the glass — because she can't see the experimenter — which is asking to have another go. And her concentration — she's already concentrated hard for 20 minutes or so, and now she wants to do it all over again, just for the satisfaction of having done it better. And the food is not important — she does get a tiny reward, like one raisin for a correct response — but she will do it for nothing, if you tell her beforehand. So here we are, a chimpanzee using a computer. Chimpanzees, gorillas, orangutans also learn human sign language. But the point is that when I was first in Gombe in 1960 — I remember so well, so vividly, as though it was yesterday — the first time, when I was going through the vegetation, the chimpanzees were still running away from me, for the most part, although some were a little bit acclimatized — and I saw this dark shape, hunched over a termite mound, and I peered with my binoculars. It was, fortunately, one adult male whom I'd named David Greybeard — and by the way, science at that time was telling me that I shouldn't name the chimps; they should all have numbers; that was more scientific. Anyway, David Greybeard — and I saw that he was picking little pieces of grass and using them to fish termites from their underground nest. And not only that — he would sometimes pick a leafy twig and strip the leaves — modifying an object to make it suitable for a specific purpose — the beginning of tool-making. The reason this was so exciting and such a breakthrough is at that time, it was thought that humans, and only humans, used and made tools. When I was at school, we were defined as man, the toolmaker. So that when Louis Leakey, my mentor, heard this news, he said, "Ah, we must now redefine 'man,' redefine 'tool,' or accept chimpanzees as humans." (Laughter) We now know that at Gombe alone, there are nine different ways in which chimpanzees use different objects for different purposes. Moreover, we know that in different parts of Africa, wherever chimps have been studied, there are completely different tool-using behaviors. And because it seems that these patterns are passed from one generation to the next, through observation, imitation and practice — that is a definition of human culture. What we find is that over these 40-odd years that I and others have been studying chimpanzees and the other great apes, and, as I say, other mammals with complex brains and social systems, we have found that after all, there isn't a sharp line dividing humans from the rest of the animal kingdom. It's a very wuzzy line. It's getting wuzzier all the time as we find animals doing things that we, in our arrogance, used to think was just human. The chimps — there's no time to discuss their fascinating lives — but they have this long childhood, five years of suckling and sleeping with the mother, and then another three, four or five years of emotional dependence on her, even when the next child is born. The importance of learning in that time, when behavior is flexible — and there's an awful lot to learn in chimpanzee society. The long-term affectionate supportive bonds that develop throughout this long childhood with the mother, with the brothers and sisters, and which can last through a lifetime, which may be up to 60 years. They can actually live longer than 60 in captivity, so we've only done 40 years in the wild so far. And we find chimps are capable of true compassion and altruism. We find in their non-verbal communication — this is very rich — they have a lot of sounds, which they use in different circumstances, but they also use touch, posture, gesture, and what do they do? They kiss; they embrace; they hold hands. They pat one another on the back; they swagger; they shake their fist — the kind of things that we do, and they do them in the same kind of context. They have very sophisticated cooperation. Sometimes they hunt — not that often, but when they hunt, they show sophisticated cooperation, and they share the prey. We find that they show emotions, similar to — maybe sometimes the same — as those that we describe in ourselves as happiness, sadness, fear, despair. They know mental as well as physical suffering. And I don't have time to go into the information that will prove some of these things to you, save to say that there are very bright students, in the best universities, studying emotions in animals, studying personalities in animals. We know that chimpanzees and some other creatures can recognize themselves in mirrors — "self" as opposed to "other." They have a sense of humor, and these are the kind of things which traditionally have been thought of as human prerogatives. But this teaches us a new respect — and it's a new respect not only for the chimpanzees, I suggest, but some of the other amazing animals with whom we share this planet. Once we're prepared to admit that after all, we're not the only beings with personalities, minds and above all feelings, and then we start to think about ways we use and abuse so many other sentient, sapient creatures on this planet, it really gives cause for deep shame, at least for me. So, the sad thing is that these chimpanzees — who've perhaps taught us, more than any other creature, a little humility — are in the wild, disappearing very fast. They're disappearing for the reasons that all of you in this room know only too well. The deforestation, the growth of human populations, needing more land. They're disappearing because some timber companies go in with clear-cutting. They're disappearing in the heart of their range in Africa because the big multinational logging companies have come in and made roads — as they want to do in Ecuador and other parts where the forests remain untouched — to take out oil or timber. And this has led in Congo basin, and other parts of the world, to what is known as the bush-meat trade. This means that although for hundreds, perhaps thousands of years, people have lived in those forests, or whatever habitat it is, in harmony with their world, just killing the animals they need for themselves and their families — now, suddenly, because of the roads, the hunters can go in from the towns. They shoot everything, every single thing that moves that's bigger than a small rat; they sun-dry it or smoke it. And now they've got transport; they take it on the logging trucks or the mining trucks into the towns where they sell it. And people will pay more for bush-meat, as it's called, than for domestic meat — it's culturally preferred. And it's not sustainable, and the huge logging camps in the forest are now demanding meat, so the Pygmy hunters in the Congo basin who've lived there with their wonderful way of living for so many hundreds of years are now corrupted. They're given weapons; they shoot for the logging camps; they get money. Their culture is being destroyed, along with the animals upon whom they depend. So, when the logging camp moves, there's nothing left. We talked already about the loss of human cultural diversity, and I've seen it happening with my own eyes. And the grim picture in Africa — I love Africa, and what do we see in Africa? We see deforestation; we see the desert spreading; we see massive hunger; we see disease and we see population growth in areas where there are more people living on a certain piece of land than the land can possibly support, and they're too poor to buy food from elsewhere. Were the people that we heard about yesterday, on the Easter Island, who cut down their last tree — were they stupid? Didn't they know what was happening? Of course, but if you've seen the crippling poverty in some of these parts of the world it isn't a question of "Let's leave the tree for tomorrow." "How am I going to feed my family today? Maybe I can get just a few dollars from this last tree which will keep us going a little bit longer, and then we'll pray that something will happen to save us from the inevitable end." So, this is a pretty grim picture. The one thing we have, which makes us so different from chimpanzees or other living creatures, is this sophisticated spoken language — a language with which we can tell children about things that aren't here. We can talk about the distant past, plan for the distant future, discuss ideas with each other, so that the ideas can grow from the accumulated wisdom of a group. We can do it by talking to each other; we can do it through video; we can do it through the written word. And we are abusing this great power we have to be wise stewards, and we're destroying the world. In the developed world, in a way, it's worse, because we have so much access to knowledge of the stupidity of what we're doing. Do you know, we're bringing little babies into a world where, in many places, the water is poisoning them? And the air is harming them, and the food that's grown from the contaminated land is poisoning them. And that's not just in the far-away developing world; that's everywhere. Do you know we all have about 50 chemicals in our bodies we didn't have about 50 years ago? And so many of these diseases, like asthma and certain kinds of cancers, are on the increase around places where our filthy toxic waste is dumped. We're harming ourselves around the world, as well as harming the animals, as well as harming nature herself — Mother Nature, that brought us into being; Mother Nature, where I believe we need to spend time, where there's trees and flowers and birds for our good psychological development. And yet, there are hundreds and hundreds of children in the developed world who never see nature, because they're growing up in concrete and all they know is virtual reality, with no opportunity to go and lie in the sun, or in the forest, with the dappled sun-specks coming down from the canopy above. As I was traveling around the world, you know, I had to leave the forest — that's where I love to be. I had to leave these fascinating chimpanzees for my students and field staff to continue studying because, finding they dwindled from about two million 100 years ago to about 150,000 now, I knew I had to leave the forest to do what I could to raise awareness around the world. And the more I talked about the chimpanzees' plight, the more I realized the fact that everything's interconnected, and the problems of the developing world so often stem from the greed of the developed world, and everything was joining together, and making — not sense, hope lies in sense, you said — it's making a nonsense. How can we do it? Somebody said that yesterday. And as I was traveling around, I kept meeting young people who'd lost hope. They were feeling despair, they were feeling, "Well, it doesn't matter what we do; eat, drink and be merry, for tomorrow we die. Everything is hopeless — we're always being told so by the media." And then I met some who were angry, and anger that can turn to violence, and we're all familiar with that. And I have three little grandchildren, and when some of these students would say to me at high school or university, they'd say, "We're angry," or "We're filled with despair, because we feel you've compromised our future, and there's nothing we can do about it." And I looked in the eyes of my little grandchildren, and think how much we've harmed this planet since I was their age. I feel this deep shame, and that's why in 1991 in Tanzania, I started a program that's called Roots and Shoots. There's little brochures all around outside, and if any of you have anything to do with children and care about their future, I beg that you pick up that brochure. And Roots and Shoots is a program for hope. Roots make a firm foundation. Shoots seem tiny, but to reach the sun they can break through brick walls. See the brick walls as all the problems that we've inflicted on this planet. Then, you see, it is a message of hope. Hundreds and thousands of young people around the world can break through, and can make this a better world. And the most important message of Roots and Shoots is that every single individual makes a difference. Every individual has a role to play. Every one of us impacts the world around us everyday, and you scientists know that you can't actually — even if you stay in bed all day, you're breathing oxygen and giving out CO2, and probably going to the loo, and things like that — you're making a difference in the world. So, the Roots and Shoots program involves youth in three kinds of projects. And these are projects to make the world around them a better place. One project to show care and concern for your own human community. One for animals, including domestic animals — and I have to say, I learned everything I know about animal behavior even before I got to Gombe and the chimps from my dog, Rusty, who was my childhood companion. And the third kind of project: something for the local environment. So what the kids do depends first of all, how old are they — and we go now from pre-school right through university. It's going to depend whether they're inner-city or rural. It's going to depend if they're wealthy or impoverished. It's going to depend which part, say, of America they're in. We're in every state now, and the problems in Florida are different from the problems in New York. It's going to depend on which country they're in — and we're already in 60-plus countries, with about 5,000 active groups — and there are groups all over the place that I keep hearing about that I've never even heard of, because the kids are taking the program and spreading it themselves. Why? Because they're buying into it, and they're the ones who get to decide what they're going to do. It isn't something that their parents tell them, or their teachers tell them. That's effective, but if they decide themselves, "We want to clean this river and put the fish back that used to be there. We want to clear away the toxic soil from this area and have an organic garden. We want to go and spend time with the old people and hear their stories and record their oral histories. We want to go and work in a dog shelter. We want to learn about animals. We want ... " You know, it goes on and on, and this is very hopeful for me. As I travel around the world 300 days a year, everywhere there's a group of Roots and Shoots of different ages. Everywhere there are children with shining eyes saying, "Look at the difference we've made." And now comes the technology into it, because with this new way of communicating electronically these kids can communicate with each other around the world. And if anyone is interested to help us, we've got so many ideas but we need help — we need help to create the right kind of system that will help these young people to communicate their excitement. But also — and this is so important — to communicate their despair, to say, "We've tried this and it doesn't work, and what shall we do?" And then, lo and behold, there's another group answering these kids who may be in America, or maybe this is a group in Israel, saying, "Yeah, you did it a little bit wrong. This is how you should do it." The philosophy is very simple. We do not believe in violence. No violence, no bombs, no guns. That's not the way to solve problems. Violence leads to violence, at least in my view. So how do we solve? The tools for solving the problems are knowledge and understanding. Know the facts, but see how they fit in the big picture. Hard work and persistence —don't give up — and love and compassion leading to respect for all life. How many more minutes? Two, one? Chris Anderson: One — one to two. Jane Goodall: Two, two, I'm going to take two. (Laughter) Are you going to come and drag me off? (Laughter) Anyway — so basically, Roots and Shoots is beginning to change young people's lives. It's what I'm devoting most of my energy to. And I believe that a group like this can have a very major impact, not just because you can share technology with us, but because so many of you have children. And if you take this program out, and give it to your children, they have such a good opportunity to go out and do good, because they've got parents like you. And it's been so clear how much you all care about trying to make this world a better place. It's very encouraging. But the kids do ask me — and this won't take more than two minutes, I promise — the kids say, "Dr. Jane, do you really have hope for the future? You travel, you see all these horrible things happening." Firstly, the human brain — I don't need to say anything about that. Now that we know what the problems are around the world, human brains like yours are rising to solve those problems. And we've talked a lot about that. Secondly, the resilience of nature. We can destroy a river, and we can bring it back to life. We can see a whole area desolated, and it can be brought back to bloom again, with time or a little help. And thirdly, the last speaker talked about — or the speaker before last, talked about the indomitable human spirit. We are surrounded by the most amazing people who do things that seem to be absolutely impossible. Nelson Mandela — I take a little piece of limestone from Robben Island Prison, where he labored for 27 years, and came out with so little bitterness, he could lead his people from the horror of apartheid without a bloodbath. Even after the 11th of September — and I was in New York and I felt the fear — nevertheless, there was so much human courage, so much love and so much compassion. And then as I went around the country after that and felt the fear — the fear that was leading to people feeling they couldn't worry about the environment any more, in case they seemed not to be patriotic — and I was trying to encourage them, somebody came up with a little quotation from Mahatma Gandhi, "If you look back through human history, you see that every evil regime has been overcome by good." And just after that a woman brought me this little bell, and I want to end on this note. She said, "If you're talking about hope and peace, ring this. This bell is made from metal from a defused landmine, from the killing fields of Pol Pot — one of the most evil regimes in human history — where people are now beginning to put their lives back together after the regime has crumbled. So, yes, there is hope, and where is the hope? Is it out there with the politicians? It's in our hands. It's in your hands and my hands and those of our children. It's really up to us. We're the ones who can make a difference. If we lead lives where we consciously leave the lightest possible ecological footprints, if we buy the things that are ethical for us to buy and don't buy the things that are not, we can change the world overnight. Thank you.

Frequently Occurring Word Combinations

ngrams of length 2

collocation	frequency
young people	3
animal kingdom	2
studying chimpanzees	2
absolutely impossible	2
david greybeard	2
grim picture	2
brick walls	2

Important Words

absolutely
abuse
abusing
accept
access
acclimatized
accumulated
active
admit
adult
affectionate
africa
age
ages
ai
air
altruism
amazing
america
analyzed
anger
angry
animal
animals
answering
apartheid
apes
applause
area
areas
arrogance
asthma
avenue
awareness
awful
babies
bad
bank
basically
basin
batteries
bed
beg
began
beginning
behavior
behaviors
behold
beings
bell
big
bigger
binoculars
biologists
birds
bit
bitterness
bloodbath
bloom
bodies
bombs
bonds
born
brain
brains
break
breakthrough
breathing
brick
bright
bring
bringing
brochure
brochures
brothers
brought
buy
buying
call
called
camp
camps
cancers
canopy
capable
captivity
care
case
change
chemicals
chief
child
childhood
children
chimpanzee
chimpanzees
chimps
chinese
chris
circumstances
civilization
clean
cleaned
clear
cognition
collecting
coming
communicate
communicating
communication
community
companies
companion
compassion
completely
complex
composed
compromised
computer
computers
concentrated
concentration
concern
concrete
conference
congo
consciously
contaminated
context
continue
cooperation
correct
corrupted
countries
country
courage
create
creature
creatures
crippling
crumbled
cultural
culturally
culture
cultures
cut
dappled
dark
david
davis
day
days
debt
decide
deep
defined
definition
deforestation
defused
demanding
depend
dependence
depends
describe
desert
desolated
despair
destroy
destroyed
destroying
determine
develop
developed
developing
development
developments
devoting
die
difference
disappearing
discuss
disease
diseases
distant
diversity
dividing
dna
dog
dollars
domestic
drag
drink
dumped
dwindled
earlier
easter
eat
ecological
ecuador
effective
electricity
electronically
emotional
emotions
encourage
encouraging
energy
english
environment
equipment
era
ethical
evening
everyday
evil
excitement
exciting
experimenter
expertise
exploit
extraordinary
eyes
faces
fact
facts
familiar
families
family
fantastic
fascinating
fast
faster
fathers
fear
feathers
fecal
feed
feel
feeling
feelings
felt
female
field
fields
fighting
filled
film
filthy
find
finding
finery
firm
firstly
fish
fist
fit
fits
fitted
flexible
florida
flowers
food
footprints
foreign
forest
forests
fortunately
foundation
french
future
game
gandhi
garden
gathering
generation
geographic
gesture
give
giving
glass
gombe
good
gorillas
grandchildren
grass
great
greed
greeting
greybeard
grim
group
groups
grow
growing
grown
growth
gsi
guns
habitat
hands
happen
happening
happiness
hard
harmed
harming
harmony
headdresses
health
hear
heard
hearing
heart
helping
high
histories
history
hold
honor
hooked
hope
hopeful
hopeless
horrible
horror
hour
house
houses
huge
human
humans
humility
humor
hunched
hundreds
hunt
hunters
ideas
imagery
imf
imitation
impact
impacts
importance
important
impossible
impoverished
including
increase
indigenous
individual
indomitable
inevitable
infant
inflicted
information
infrared
intellectual
interconnected
interested
involves
island
israel
jane
japan
joining
jumped
kids
killing
kind
kinds
kingdom
knew
knowledge
labored
land
landmine
language
languages
laptop
large
laughter
lead
leading
leads
leafy
leakey
learn
learned
learning
leave
leaves
led
left
levels
lie
lies
life
lifetime
light
lighter
lightest
limestone
line
live
lived
lives
living
lo
local
logging
long
longer
loo
looked
loss
lost
lot
louis
love
loves
mahatma
major
making
male
mammals
man
mandela
massive
mating
matter
means
meat
media
meeting
mental
mentor
merry
message
met
metal
middle
million
minds
mining
minutes
mirrors
mistakes
modern
modifying
money
morning
mother
mound
moves
multinational
named
nature
needing
nelson
nest
news
night
nonsense
note
object
objects
observation
oil
ooh
opens
opportunity
opposed
oral
orangutans
organic
overcome
overnight
oxygen
pad
paint
panels
parents
parrot
part
partner
parts
passed
pat
patriotic
patterns
pay
peace
peered
people
performance
performances
persistence
personalities
philosophy
physical
pick
picking
picture
piece
pieces
place
places
plan
plane
planet
play
plight
point
poisoning
pol
politicians
polluted
poor
population
populations
possibly
posture
pot
poverty
power
practice
pray
preferred
prepared
prerogatives
pressure
pressures
pretty
prey
prison
problems
profiling
program
project
projects
promiscuous
promise
propose
prove
psychological
pump
purpose
purposes
put
pygmy
question
quotation
rainforest
raise
raisin
range
reach
real
reality
realized
reason
reasons
recognize
record
recording
redefine
regal
regime
regimes
remain
remember
research
resilience
respect
response
rest
reward
rich
ring
rising
river
roads
robben
role
room
roots
run
running
rural
rusty
sad
sadness
samples
sapient
satellite
satisfaction
save
school
science
scientific
scientists
score
screen
search
sell
sense
sensitive
sentient
september
shake
shame
shape
share
sharp
shelter
shining
shoot
shoots
show
sign
similar
simple
simply
single
sisters
sit
skilled
sleeping
slides
small
smoke
social
society
soil
solar
solve
solving
sophisticated
sounds
speaker
specific
spend
spirit
spoken
spreading
staff
start
started
state
stay
stem
stewards
store
stories
strip
students
studied
studying
stuff
stupid
stupidity
suckling
suddenly
suffering
suggest
suitable
sun
support
supportive
surrounded
sustainable
system
systems
talk
talked
talking
talks
tanzania
tap
tape
tasks
taught
teachers
teaches
technologies
technology
ted
telling
termite
termites
thirdly
thought
thousands
timber
time
tiny
today
told
tomorrow
toolmaker
tools
touch
towns
toxic
trade
traditionally
transformed
travel
traveling
tree
trees
tropical
trucks
true
turn
twig
underground
understanding
universities
university
untouched
upper
vegetation
video
view
violence
virtual
vividly
voice
voices
wade
walls
waste
watch
water
ways
wealthy
white
wild
wind
wisdom
wise
woman
women
wonderful
wonderfully
word
work
working
world
worry
worse
written
wrong
wuzzier
wuzzy
year
years
yesterday
york
young
youth