Latest / Carne Cruda Podcast / Derroteros: Caminar, con Inés García y Paula Ducay, PUNZADAS (CARNE CRUDA EXTRA)

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Derroteros: Caminar, con Inés García y Paula Ducay, PUNZADAS (CARNE CRUDA EXTRA) · Carne Cruda Podcast

0:06
Goodbye goes the same course. Close it well, road in the middle direction
0:12
taken to reach the proposed end set of data that indicate the way to reach
0:16
a place. I think we are leaving direction that is given in writing for
0:21
Maria Day Aleman end of the book that contains a defeat then a line marked
0:27
on the tidal map to guide the broken pilots of rotter, defeat two courses
0:39
think walking with inlas Garcia and Paula Ducai Punzandas. Well, I' ve
0:47
been walking around with some sadness, because I think it' s the last
0:51
course of this season. So I' m going to do this last walk,
0:53
our last walk. Well, there' ll be more at the moment,
0:57
Paula, but I do feel very sorry for it. Yeah, we
0:59
do, too I love to walk with you guys. Yes, in fact,
1:02
we have prepared a special one because we have prepared a course on the
1:06
very act of walking, very well thought out, being we philosophers and always
1:10
talking about metathings, because we are going to talk about metapassing. This is
1:11
the goal course. Yes, yes, we wanted to think about different facets
1:17
of walking, that it can be something very poetic and that gives us to
1:19
think about many things, for example, walking as thought, or walking as
1:23
a way out or walking as a protest. There is a very nice phrase
1:26
from a man whose name I can never pronounce, which is Henry David Zurro
1:30
Zorozogo, good Zogo, but good hard. Yeah, people think I believe
1:34
myself here, so Henry David Duro favor, yeah, that sounds a little
1:40
bit of hills in the bitch. So and he, well, evidently had
1:44
as many reflections about the walks left by his beloved nature and he says that
1:48
he could not maintain health and encouragement without devoting at least four hours a day
1:52
to wandering through woods hills and meadows completely free from all worldly bondage. Well,
1:59
it' s true that we' re not four hours away, we
2:01
' re half shore and we don' t walk through woods. Unfortunately,
2:04
we walk the city always. But, well, today we wanted to talk
2:07
a little bit about walking. It' s just, of course, he
2:09
was lucky enough to be able to enjoy those woods and get out there very
2:12
lucky. Welden yes, four hours a day, four hours or yes,
2:17
let' s start with a book called David Lebreton' s Walk Praise,
2:22
which is edited in Pluma, and let' s bring our dear Bartes in
2:24
mythology that appears in the book and says it is possible that walking is mythologically
2:30
the most trivial gesture and, therefore, the most human. So we wanted
2:35
to ask ourselves, through all this, whether it is important today to walk
2:38
or how the activity of the walk is inscribed in our current ways. Lebreton
2:42
offers an answer to these questions and says walking in the context of the contemporary
2:46
world could be a form of nostalgia or resistance. Here interesting the nostalgia that
2:52
in one course we talked a lot about nostalgia and melancholy and also resistance.
2:57
Yes, because it is clearly an act of its version, not its mission
3:00
and resistance to an accelerated world that goes everywhere with frantic and vertiginous vehicles all
3:07
of a sudden walking slowly. Yeah. In fact, it is precisely what
3:14
Lebreton says, which involves choosing a slow means of transport that can be lost,
3:17
that has the ability to stop, to deviate from the road, to
3:21
take courses. And Breton sets the example of the hiker. The walker,
3:27
a person who agrees to spend hours or days outside of his car to venture
3:32
bodily into the nakedness of the world, says it is a very pretty thing.
3:37
He postulates that walking forces the human being to connect with his environment,
3:40
which is a thing that we do less and less and the traveler questions about
3:43
himself, about his relationship with nature and with others, and says wandering seems
3:46
like an anachronism in a world in which the hasty man reigns and yet walking
3:50
triumphs as a recreational activity of the routes, trekking in hiking or pilgrimage.
3:57
In fact, the hikers on their own as the image of the Madriders going
4:01
to walk through mountains because it is always very comical. It' s just
4:04
that I saw I' m from the riof of a town called Niedillo,
4:06
which is very touristy and there' s a greenway. Then you see the
4:09
hikers all the time that we call them the Puñal in my family, because
4:14
they come like a greenway, which is a life of the old train to
4:15
these who have recovered, which is a paved road and come with the equipment
4:19
that seems to go to the Himalayas like with the whole costume of the quechole
4:24
calón, with a stick, like this with the sticks. This is so
4:26
with sticks around a flat place. Yeah, and we always say they'
4:30
re just missing the dagger in case they get a boar, you know we
4:32
have this little bit of this tapioca colonel' s syndrome. Yeah, yeah,
4:35
yeah, totally. In modern cities, the walker chooses to stand up
4:40
to the usual going by car. Now this new epidemic that we have to
4:46
come out of the skateboards and the Breton says the walker is the one who
4:49
takes his time. He does not let time take him and he claims to
4:53
this erratic and paused walk that can teach us many things and that, as
4:57
we will see below, has a lot to do with how to think and
5:00
this walk is very interesting to repair in this that he does not have a
5:04
why says the Lebreton walks because yes, for the pleasure of liking the time
5:08
of giving an existential rodeo to meet better at the end of the road.
5:13
It' s very poetic. It' s very poetic and I wanted to
5:16
make a parallel recommendation that we' re going to talk about today a lot
5:20
of upside down Casolnit, but not this book that I' m going to
5:23
recommend now, which is a guide to the art of getting lost, which
5:26
is a book that I loved and that has a lot to do with this
5:30
walk without a course, and this is all these ideas that Lebreton formulates.
5:30
But I' m going to talk about another Solding book. Today we are
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going to talk about Wonederlus man, of course, of course it is edited
5:36
in Captain Swing and that is an essay that tracks the history of walking,
5:41
that puts concrete examples and that also speaks of the own walks of the Solnitz
5:45
that walks through his site of San Francisco and the surroundings, and she tells
5:48
that most of the time walking is something functional, It is a means of
5:53
locomotion between two places and in this case, find a little of what Lebreton
5:55
says. Yes that walking has one why is the most obvious reason that we
5:59
can think of, which is to come from one place to another and a
6:01
priori walking may have no importance at all. It' s just putting one
6:04
foot in front of the other. But says sun Nit as breathing or eating,
6:09
walking can be clothed with extremely different cultural meanings, from the erotic to
6:14
the spiritual, from the revolutionary to the artistic and Solnitz proposes in this wonderful
6:18
book, by the way, to think about the way, to trace its
6:21
history and to speak a little bit about the philosophers who have walked, which
6:25
is a very Philosopheric thing. Now we will talk about it the peripathetics and,
6:29
above all, those who have thought about their own walk. As we
6:31
said, we come to make metathings very well index sun. The new Millennium
6:34
came as a dialectic between the secret and the open, between the consolidated and
6:40
the scattered, of power, between privatization and public property, power and life.
6:45
And walking has always been on the side of the second, that is,
6:47
walking is on the side of the open, of the scattered, of
6:50
the public itself, of life. Of course not of power, because power
6:54
goes on horseback exactly locomotive, the horses, the city or the police.
7:01
His life on horseback is the other day. We saw two cops in Madrid
7:04
river out or we have to think these successes that believe that they have none
7:08
or more, it always gives me so much apprehension to see the poor with
7:11
their people sliding down the asphalt. Yeah, yeah, yeah, making balances
7:14
so they don' t fall apart and in places full of people that I
7:17
say could be a motorcycle perfectly, I mean, it' s quite a
7:19
delusion. It is where I did want to think through solitite in different facets
7:24
of walking, as we said, for example, to relate walking to thinking,
7:28
because the rhythm of walking tells us solit is very associated with the rhythm
7:31
of thought. Soling says he thinks the thought goes about four kilometers an hour,
7:35
just like a person' s steps. And indeed, as you said
7:40
before, the world in which we are immersed is going much faster and much
7:44
faster than those four kilometers per hour. And we have to walk, as
7:47
well as think slowly, as we always try to do here, be a
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revolutionary act, an act against the current rhythm. Solita talks about a tour
7:55
she takes every day in her city, in San Francisco, and says that
7:58
when you start doing this walk, I give it to her as a way
8:00
to escape from her job in a year when she was very distressed. And
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he says that in a production- oriented culture, we usually believe that thinking
8:07
is doing nothing. And you can manage to do nothing by disguised as doing
8:11
something. And the closest thing to doing nothing is walking. So sometimes we
8:13
can just walk, yes, that' s doing something to try and do
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nothing. It' s not very good reflection, very interesting. He says
8:20
walking implies a subtle balance between work and leisure, between being and doing.
8:24
It is a bodily activity that produces nothing but thoughts, experiences and arrivals.
8:31
And now, returning a little bit to the philosophers, we want to see
8:33
how walking can also help us think differently, as we said. Rousseau writes
8:37
in her confessions that she can only meditate when she is walking. It says
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when I stop it ceases the thought. My mind only works with my legs.
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I' ll say that in second and high school, when I studied
8:50
from memory as hard, I always did walking. So I' m peripathetic.
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It' s good, it' s true that it helps to think.
8:54
Yeah, yeah, that' s totally true. I mean, I
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think biologically, plus, that' s how the wind makes the brain go
9:01
off and you think a lot better when you walk and when you' re
9:05
sitting, that' s gonna be sitting for a lot of hours. It
9:07
leaves your body shattered and that also affects the mind. I have cut with
9:11
several people walking because that is a thing that requires a lot of thought and
9:18
much cavilation. I recommend it and a break- up ride. I,
9:20
in my opinion, this is great, but it means you haven' t
9:22
decided during the walk I was already taking it from home. I can decide
9:26
on my solo rides and then for putting a ride together to say I think
9:30
this is not going well up here, our ride together. Yeah, you,
9:33
over there, me, over there, over there, on the other
9:35
side, each one, because from Paula' s walking breaks we passed to
9:41
the very good classic philosophers associate Yes because good that they broke with exactly what
9:45
was established. Yes, because this association between walking and thinking goes back a
9:48
lot. Ah for example, Aristotle who decides to set up a school in
9:52
Athens and the city assigns him a plot of land and on this plot there
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was a gallery that connected different temples and sanctuaries. And this gallery or walk
10:00
called peripaths was the one that gave a name to the school. There did
10:03
not go and come teachers and disciples and says ol nid The philosophers who left
10:07
that school were called peripathetic philosophers, members of the peripathetic school, and the
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word peripathetic is applied to someone who usually walks a lot. Thus, the
10:16
word links thinking with walking. Well, that' s clear. I'
10:20
m thinking ducks and perip I' m clear. I mean, I don
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' t really know how to see me. I' m here meddling probably
10:28
in a garden, I' m walking where I don' t know,
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but the duck is what it has to do with emotions, with feelings,
10:37
and the perimeter doesn' t. Of course, it must be something in
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reality, like surrounding the feelings of emotions totally clear. Yeah. It is
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curious because sonid tells in the book how they question all this mysticism that is
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created around the image of the philosopher walking, because it says we really have
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like very few data from Greece. It was many years ago. Not as
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such. We must always question everything we know about philosophers. But it is
10:56
true that, as if it permeates and persists in the collective imagination, the
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idea of the thinking and walking philosopher, yes. In fact, we,
11:03
once in the race in the Autonomous Region of Madrid, took us out to
11:07
the streets as to make this performance of a class walking by itself, and
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then we wanted to put another example of this is as an intersection between thinking
11:16
and walking from literature, because when James Joyce and Virginia Wolfi tried to describe
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the functioning of the mind, through their literary works, they develop the style
11:26
called flow of consciousness, which we could define as a stir of thoughts and
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memories, which their characters develop especially well in their walks. And it says
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or this kind of unstructured associative thought is the kind of thought most linked to
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walking, suggesting that walking is a non- analytical act, but improvised.
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And we can think that, in addition, this type of thought- free
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association approaches the way of thinking that we associate with poetry, imagination, artistic
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creation, a thought that is more rebellious, less domesticated and that can be
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key also to imagine other possible futures, which is another topic that we have
12:01
brought a lot to our walks. Well, of course, in the end,
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thinking is and above all, thinking creatively, is letting go of the
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mind, letting yourself be carried away like thinking takes you like walking. Yeah,
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take you to others Let' s go. I don' t know
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how you' re a writer and fiction novelist, I don' t know.
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It happens to me to let her do her job without even realizing it.
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In the end they take you places you didn' t expect me to
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take you. And besides, in fact, it' s in the subconscious
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where I think the most thoughts walk. No, not totally, yes,
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yes, because then it sprouts in the conscious. Of course, yes,
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we can also think of another facet, which would be the relationship between walking
12:35
and going out, because today we live in a succession of interiors. Home,
12:39
vehicle, gym, office, us in gym or. We don'
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t really handle it, but we should. And these places are disconnected from
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each other. Sol nate argues that on foot, when we walk, everything
12:50
seems to be connected and when we walk we occupy these spaces between interiors,
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just as we occupy those interiors. Says one lives in a whole world.
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When you walk, instead of living in interiors built against that complex, we
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live in the remedy of sapra upessito. From here I would also call own
13:09
rooms connected and walk, as it forces us to leave them to find new
13:11
ways of connecting with us and with our environment. But what about all this
13:15
walking stuff. Well, as we' ve already advanced, walking is very
13:18
threatened. Solny says walking, both rural and urban, has been the main
13:22
way to explore the unpredictable. But that today says the walks are attacked on
13:28
several fronts. And it' s because of this obsession of ours, for
13:33
efficiency, the amount of technologies aimed at making our lives more compact, more
13:37
efficient. This means that free time is being eradicated and that when we maximize
13:41
space and time in pursuit of this production, we also minimize the unplanned travel
13:46
time in our spaces, the time to take courses that we hadn' t
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imagined when we started the walk and there are a number of pleasures that fall
13:54
into the category of doing nothing, in particular how to fantasize, look at
13:58
clouds, wander, look, shop windows and that these moments seem empty that
14:01
need to be filled with something much more defined, more productive and faster.
14:05
This has a lot to do with the book that he recommended before a guide
14:07
on art getting lost in the sun and that is another of his books,
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because he tells of the difference between walking around the city going to a place
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and walking around the city without wanting to find anything concrete and without following the
14:20
Google maps and suddenly realizing that you are seeing the city for the first time
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or seeing the city in a concrete way. Well, this also reminds me
14:26
a lot of the situationist drifts that it is to get carried away and that
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the city really takes you clear that it is the clues or your own intuition
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or the whim that makes you go around a place is the best way to
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discover places that you didn' t know and the best way to look at
14:46
what surrounds you, because when you go from one place to another in one
14:48
direction and with one goal, in reality the path doesn' t care almost
14:52
so much, especially if it' s a path that you usually walk,
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of course you don' t even think about it and it' s a
14:58
means to an end. That comes when the end, that is, when
15:00
the middle is the way itself, when the goal is the way itself,
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then changes all clear total. And in fact, this is difficult because urbanism
15:07
has come up against walking. We have given a great deal of preference to
15:13
vehicles and, for example, to the United States. This is very evident.
15:15
In fact, Solni Te writes about his country and about California, where
15:18
architecture and urban design does say that being pedestrian is falling under suspicion. And
15:24
this we wanted to bring these delirious videos that sometimes appear on Tiktok and on
15:28
social networks where the experiment of walking in some urbanized places is done. Like
15:33
I said against this walk and people stop like that. You okay, why
15:37
are you walking? Americans separate with their three- dimensional geips, yes,
15:41
they all have that are ementially big to tell you okay, sir you'
15:46
re walking, why are you walking? If you do make there' s
15:48
no clear tank to war this is we' re fighting against the exact invisible
15:52
enemy or why it' s not running, because that' s true in
15:54
America, either you' re in a tank or you' re running after
15:58
something or chasing someone. We don' t know what it' s like
16:02
to be able to walk. Some time ago videos of American people who had
16:04
gone to Europe, on vacation, to European cities were made viral and they
16:08
said you have to practice before, because in Europe there is a lot of
16:12
progress like you have to do. It' s real or get in your
16:15
suburbs and your neighborhoods and to walk if today to go to Europe, because
16:18
if it doesn' t then you get there and you still don' t
16:19
know. Well, where there are cities where it' s very difficult to
16:22
end up, for example, Los Angeles. I haven' t been,
16:25
but they say it' s a city that' s very difficult. They
16:26
are nor do angels make a radical example of this. In other words,
16:30
angels are the example of all the great urbanists as of the terrifying urbanists,
16:34
they are always angels. Cut do should write today the instructions to walk exactly
16:37
set one foot in front of the other, now lifting the leg a little
16:45
above r the foot fully advanced, for sun Niz talks that the fear is
16:49
when walking has had a lot to do with planning, because strange places give
16:53
us more fear. And this means that if you don' t walk around
16:57
the city, the city will always be strange and you' ll always feel
17:02
this fear. Then, when fewer people walk through the city, the more
17:04
these dangers arise or at least it seems good to you. In fact,
17:10
when you see people on the street. Walking in the street, it gives
17:11
you security and tranquility. If there' s no one. Yeah, we
17:15
didn' t bring this here. But Soly also has a chapter at the
17:17
end of the book, dedicated to women at night walking down the street.
17:19
This is from one' s own experience and everyone will understand. You go
17:23
down a street at night, you see there are people, you don'
17:26
t worry on the street it' s empty. That' s when the
17:27
fear arises, yes, and the fear that also has a lot to do
17:30
with seeing each other as a threat and we wanted to bring Vivian Gornick,
17:33
who everyone beats ferocious stickers. But I am a faithful defender of the singular
17:37
woman and the city that speaks a lot, just as the title says of
17:41
her walks in New York, that she is one of these people who,
17:44
like zuro who spent many hours daily, already starts to walk in New York
17:47
without direction and is precious the relationship that she has with the city, because
17:51
she finds company with the others in those people who cross the street and bring
17:53
a quote from the singular woman and the city so that you can see it
17:56
says. Two hours later, after the ride, I' m home,
18:00
having dinner and contemplating the city from the table I' m sitting at.
18:03
I mentally review all those who have crossed my path today. I hear their
18:07
voices, I see their gestures. I start inventing lives for them right away
18:12
with me. They' re a magnificent company. I think tonight I'
18:17
d rather be with you than any other person I know that this is the
18:21
end of the book that then it' s true that he calls his friend
18:22
Leonard, who' s best friend for this thing, to make the contrast
18:26
between the known and the not. But it gives it a lot of importance
18:29
and it seems to me a precious thing, because lately we are surrounded by
18:34
many stories that go more to the loss of the public and not to see
18:37
the others, which is also an idea of Jorge Dion and that López,
18:41
which is that of the malaise of the cities and of Spain in the Christinas.
18:42
I' m already so glad to say it, because I' m
18:45
talking a lot about him. But it' s super good how he develops
18:48
these ideas of how dangerous it is not to meet people other than us,
18:52
because we' re going to think they don' t exist. And this
18:53
has a lot of good. I know it would be great when the paus
18:57
in the Spain of swimming pools, as there are places that are not made
19:00
for walking, that you have hoge the car is to buy the bread.
19:03
Sure, then, you never see your neighbors in the end. Yeah,
19:06
and they' re like desolate areas. Yeah, hopeless. Yeah. Besides,
19:11
I really like that he describes them as if they were castles with his
19:14
flag many of them are great, as he writes it physically. And we
19:18
also wanted to talk about walking as a protest on this route that we are
19:23
doing, because walking has to do with the open, with the scattered power,
19:27
with public property, as we said, with the life sun Nit.
19:30
Give examples of demonstrations that have marked the history of walking, such as those
19:33
that took place, for example, all over the world on February 15,
19:36
two thousand three against the war against Iraq and say that walking in itself has
19:40
not changed the world, but walking together has been a rite, a tool
19:45
and a strengthening of civil society capable of resisting violence, fear and repression.
19:51
And I really like this because walking is so simple for most of us most
19:53
of the time that we don' t realize from what point through walking we
19:56
can. And I love this distinction between being participants and not only public,
20:03
of the decisions that are made in our society, that is, not only
20:06
being public people who are there watching, but also being participants through walking,
20:10
because we often become producers of meaning, for example, that each person can
20:14
participate in the creation of his own life and the construction also, not only
20:18
of his individual life, but of the life of the Community. And this
20:22
is a basic democratic ideal. And it says that neither the street is the
20:26
biggest scene of democracy, the place where ordinary people can speak, not segregated
20:30
by walls, without mediations of the powerful. Of course she speaks of the
20:36
street as a scenario of direct political action and also a way to reach the
20:40
media and create news. A group of people gather on a street. That
20:44
' s what gets the media' s attention. You can' t forgive
20:45
me. But you' re reminding me of the university camps that are all
20:49
over Spain and have had a lot of presence. Well, the 15th takes
20:53
the square and then, as the next movement was called, the marches for
20:59
the dignity of the marches. Of course the people who came from all over
21:02
Spain to the center of the Peninsula, precisely to demonstrate, to take the
21:07
street and the square and ask for the basics of democracy, which is dignity.
21:12
I totally came by bus. I was gonna say it to a little
21:15
girl. He comes with my father and I remember him as a moment or
21:19
the march of the Miners, for example, that I remember when he entered
21:22
Madrid, it was an impressive thing if I lacked the tears, of course,
21:26
because it is precisely that they are Lind says that the demonstrations, the
21:30
marches, the protests are also part of the cultural history of walking. No,
21:33
and she says public marches mix three things. The language of pilgrimage,
21:37
a pilgrim who walks to demonstrate commitment also the picket of a strike, a
21:42
picket that demonstrates a force, of a collective and also what she calls the
21:45
festival, that is, that the borders between strangers that unite to walk,
21:48
disappears clearly and says I love this that walking transforms into witnessing. We can
21:55
understand walking as a form of expression and language, a way of communication both
22:00
between equals and a way of communication upwards, towards powers. And it says
22:03
much of the story has been written with the feet of citizens walking through their
22:07
cities. And he gives several examples of this kind of thing. America,
22:12
because already, of course, a lot of your country says people' s
22:15
right to assemble peacefully appears in the first amendment to the U S Constitution and
22:21
appears alongside such basic and recognized rights as freedom of the press, expression and
22:23
religion. But what happens is that these latter rights are very easily recognized and
22:29
it is much more difficult to see how people’ s ability to meet on
22:33
the street is being eliminated. Why, then, for all these things that
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we were talking about, because that elimination is done through urban plans, of
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self- mobilizing other factors that are much more difficult to analyze. It'
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s not as easy as if they suddenly take away the newspapers or censor you
22:48
and say when public spaces are removed, public opinion also disappears. The individual
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ceases to be a citizen capable of experiencing and acting in common with other citizens
22:57
and SS and then or other temples that are the cities. And we wanted
23:02
to bring Erix Fuck here I dropped all the strange names today. It'
23:06
s Eric howse Band, we' ve read him a lot. He is
23:07
a great historian who reflected on the ideal city for disorder and insurrection, and
23:12
he said it should be a city and I quote with a large population density
23:17
in a territory that should be able to cross on foot. And Solnit sets
23:21
as an example of this kind of city to Paris and makes a very interesting
23:23
tour of some of the protests that we all know and that have marked history,
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such as the French Revolution or May of the sixty- eight, because
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Paris is a city of great avenues where people can come together to protest without
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stopping at these concrete stories. We recommend many. If you' re interested
23:40
in reading the book, we wanted to rescue a phrase from Mabis Galand,
23:44
who is a Canadian writer who lived a long time in France, who talks
23:47
about May' 68 and says that after the protests, the city didn'
23:51
t just go on like nothing had happened. It says in Paris all social
23:55
strata burned down a couple of days. The collective hallucination was that the city
24:00
can change suddenly and for the better still seems to me a very noble desire.
24:04
Well and speaking of burning precisely is that I just recently read a book
24:07
by Erick villag also difficult to pronounce this name, a French writer who has
24:11
many books based on historical chapters and there is one that is entitled 14 July
24:17
by the taking of the rod and speaks precisely of wandering around all those lower
24:21
classes that gathered around the spatilla to take it and bring power down. Well,
24:26
the beginning of the French Revolution. And it' s very nice as
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it speaks of all the Parisian streets that are the protagonist of the novel.
24:32
Of course, yes, the stick or all the examples it puts are cute.
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In other words, it is a very well chosen example The third one
24:37
we wanted to bring you is that you all know him the mothers of the
24:41
Plaza de Mayo, which is an example of protest that had not been seen
24:45
before in the Argentine dictatorship by the mothers of disappeared persons. On April 30th
24:48
of a thousand nine hundred and seventy- seven, fourteen mothers went to the
24:52
Plaza de Mayo, in the center of Buenos Aires, which inés knows it
24:53
because there lived in Buenos Aires for a time and in that square the independence
24:57
of Argentina had been proclaimed in a thousand o' o' s ten.
25:00
I mean, it' s a square that' s like the heart of
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the country and like sitting there. For them it constituted an illegal gathering and
25:06
was shouted at by the police. What they did was they started walking.
25:08
They don' t say pass or, they say march. Precisely because they
25:12
felt they had a goal. And the poet Maryori Yagosin, who walked with
25:17
these mothers and spoke to them, wrote to me that when they are leaving
25:21
they feel very close to their children. The truth is that in the square
25:23
where forgetting is not allowed, memory regains its meaning. That it is good,
25:27
because a very nice thing, not and one of the most famous protests,
25:30
I believe of the history of civil disobedience and that, well left round
25:34
the world that continues to be done. And yes, yes, well,
25:36
I' m thinking about marches, about the march of the million men in
25:38
the United States, precisely to claim the civil rights of African American people.
25:44
Well, that' s another great example. Yes Total We wanted, in
25:48
fact, to claim that there are many other examples in history in which walking
25:51
has been important, especially in the fight for civil rights. And it seems
25:55
relevant to think of the streets not only as scenarios for us to walk in
25:57
one place to another, but also as recipients of collective memory and how difficult
26:02
it can be to realize when those streets and public space are slowly being taken
26:06
away from us. And to conclude, this is our last defeat until the
26:11
season, I want us to leave. We have made a poetic conclusion because
26:15
we have brought a little booklet from our dear Anne Carson, which is called
26:19
water types, which is published in broken glass. Evening are for those you
26:22
don' t know basically, because a genius in a poet exception so to
26:26
see if they already give him the nobel and I are waiting for him.
26:29
I wish, I wish, then water types. She collects her notes on
26:32
the Camino de Santiago and we wanted to bring you several phrases that she has
26:36
about pilgrims, which are very poetic, but which also give you to think.
26:38
Carson writes the pilgrims were people who loved a good riddle and he says
26:44
that is again the theme that walking accompanies and directs thought. This thing we
26:48
talked about at first with the sun or the peripathetics. Walking can lead us
26:52
to find or solve certain riddles that are on our own path, that we
26:56
go through those of the paths that appear and that we decide to go through
27:00
many other things. Yes, there is another quote that the pilgrims say were
27:03
people who solved things while walking on the road. You can think for the
27:07
future, you can think for the past. You can make a list to
27:11
remember to tell those who are at home, which I think is a very
27:15
cool thing. In the previous course we talked about traveling to be seen and
27:18
this would be walking to connect the stories home. Yes, it' s
27:23
a different thing and it also says the pilgrims were people who had things happen
27:29
to them that only happen once. That it seems that walking gives us certain
27:32
opportunities and that anything can arise as we walk. And this we could relate
27:37
to the protests, to the public space and the possibility of driving great changes
27:41
through these social movements and marches, because it has reminded me of all this
27:47
the manual to escape from the police, which is a manifesto written by the
27:49
protagonists of my novel, which has many reflections on walking and since I do
27:53
not want to let you go or lose you, I want to keep it
27:57
still a little more if you. Looks like it' s clear. Of
28:00
course part, the classes these protagonists have written they don' t take them
28:04
I say in the manual give away your time, lose it, dedicate your
28:10
day to a beautiful unproductive act. Make a random person happy full of poetry
28:14
any place enjoys the walk, don' t hurry that there will be there
28:21
steps and then they say also never go the same place along the same path
28:25
never walk the same way. No road should take you twice to the same
28:32
place, because it fits perfectly. However it is beautiful, well, because
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I leave the book to you yes and go ahead read this summer between walks.
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Of course, as always, it is a pleasure to walk with you
28:42
and we await you in the coming season for more warriors