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II. The various ethnic groups in the Philippines identify themselves based on one or several factors most popularly by parental lineage and language. The majority of the population is composed of ethno-linquistic groups whose languages are MalayoPolynesian and who had converted to Christianity and the European-American ways of life. From north to south, the most numerous of these groups are the Ilocanos, the Pangasinan, the Kapampangans, the Tagalogs, the Bicolanos and the Visayan. In Mindanao, there are several ethnic groups of similar ancestry, but converted to Islam. They are collectively called Moros. They have retained much of the Islamic way of life and living under the symbolic rules of sultanates. The Moro, along with other minority groups, still suffer discrimination in employment and media from the majority Christian groups. The Negritos are a Melanesian people that were the first to settle the archipelago and numbering some 30,000. In various parts of the country especially the highlands of Luzon are Austronesian tribes such as the Igorots and Kalingas. Their ways of life remains free from western or Islamic influence. They are said to be the best basis for the study of pre-Hispanic culture. Non-Austronesian groups also form part of the population. Those significant in number include descendants of Europeans, Americans, Arabs, Chinese, Japanese and lately Koreans. Mestizos refer to those of mixed Spanish and Austronesian ancestries but may also refer to those of pure Spanish ancestry that have lived in the islands since Spanish rule. Mestizos may also refer to other non-Austronesian mixes such as those of part American, German, British, Chinese, Japanese, or Arab ancestry. There are also ethnic Chinese in various parts of the archipelago. A well known district is

ETHNIC IDENTITY: Ethnic identity in the Philippines, quite unlike neighboring Asian countries, is relatively fluid, informal and depends greatly on context. The most common mark of ethnic identity is language. For instance, a Kapampangan may identify himself as such by the fact that his mother tongue is the Kapampangan language. Many also identify themselves based on ancestry. For example, a woman who has Bicolano ancestry but has spent most of her life in Manila may identify herself as Bicolano, even if she doesn’t speak any of the Bikol languages. Others are lumped together to a certain grouping based on some shared characteristics. Tribal groups are commonly grouped together in spite of having very different customs and languages, and having had very little interaction with each other. Moros are similarly diverse and independent from each other, and they are many times grouped together due to a shared history, culture and religion. Similarly, lowland Christian Filipinos are many times lumped together due to their similar culture, despite having different languages or different ancestries. Given that ethnolinguistic boundaries are gradually blurring due to migration and intermarriage, regional identity (i.e. the place where one was brought up and whose language one speaks) serves as another very common identifier. One may identify oneself, for example, as a Davaoeño, Negrense, Ilonggo, Zamboangueño, Metromanileño, etc. Unlike China or the United States, there are no official ethnicities or "nations" in the Philippines, and migration and intermarriages between people of different ethnicities have been common throughout the past centuries. This has made ethnic identities of Filipinos greatly dependent on context, aside from being relatively fluid. For instance, a person who has Ilocano ancestry but who has spent his whole life in Davao may be identified as an Ilocano when he is in Davao and a Davaoeño when he is in Manila. And a Cebuano of Chinese ancestry may identify himself either as Chinese Filipino due to his ancestry; or as a Visayan because his primary language is Cebuano, a Visayan language; or Cebuano, based on his mother tongue (Cebuano) and the land of his birth (Cebu). People who identify themselves with multiple ethnicities and/or regional affiliations is not uncommon, particularly in major cities and in areas where a lot of migration has taken place, like Metro Manila, Metro Cebu, and many parts of Mindanao. The term mestizo (of mixed-ancestry) is used most commonly to those with partCaucasian ancestry, and occasionally to those with part-Chinese ancestry. There are also a number of Filipinos who consider themselves of an ethnocultural origin distinct from that of the Philippines, and who tend to affiliate with either or both. Their "hyphenated" identities, as in the case of Chinese-Filipinos, apart from indicating ancestry, may connote a sense that they as individuals straddle two worlds—one experience is specific to their unique ethnic identity, while the other is that of broader Philippine society. These "hyphenated" Filipinos, many of whom have profound and immediate connections to their homelands, have often been accused and criticized of holding loyalties to other countries. However, they claim that critics miss important points. There are many "hyphenated" Filipinos who, while being unable to sacrifice half of who they are, do not define or desire to define themselves as such, but rather are

defined as such by other people with different treatment. The result is that even if these Filipinos are, in the words of the Panatang Makabayan, "a true Filipino in thought, in word, [and] in deed," they still may end up having a different experience, and for that reason may develop shared understandings with others of their type, whether they want that or not. This in itself becomes, ironically, a reason for them to be interested in their "hyphenated" identity, as they learn how to cope with the unique experiences dealt them.

INDIGENOUS ETHNIC GROUPS:

Bicolano Bicolandia Raul Roco Main article: Bicolano people The Bicolanos originate from the southeastern tip of Luzon: Bicolandia or the Bicol region. There are several Bicolano languages, of which there is a total of 3.5 million speakers.[1] Bicol played a major role in shipbuilding for the Manila-Acapulco trade.[2]:3 However, possibly due to its being located in the typhoon belt,[3]:8 Bicol remains one of the country’s most economically depressed areas, with the lowest income recorded among the regions,[2]:8 despite its abundant mineral reserves, and its lumber, abaca and tourism industries.[2]:7 The most popular religious icon of Bicol is the Nuestra Señora de Peñafrancia, Patroness of Bicol. This image of the Blessed Virgin Mary is endearingly addressed as "ina" (mother).[2]:7 The Bicolanos number about 5,907,000.[citation needed] They are descended from the Austronesian-speaking immigrants who came from South China during the Iron Age. Some Bicolanos also have Chinese, Arab, and Spanish admixtures. Their language is referred to as Bikol or Bicolano. The Bicolano language is very fragmented, and its dialects are mutually incomprehensible to speakers of other Bicolano dialects. The majority of the Bicolano people are devout Roman Catholics. Catholic Mass is celebrated daily in many churches in the Bicol Region.

Ibanag Main article: Ibanag people The Ibanags are an ethnic minority numbering a little more than half a million people, who inhabit the provinces of Cagayan, Isabela and Nueva Vizcaya. They are one of the largest ethnic minorities in the Philippines.

Ilocano The Ilocos Ferdinand Marcos Main article: Ilocano people Akin to the Ibanag peoples and Ivatans, the Ilocanos are the inhabitants of the lowlands and coastal areas of northern Luzon. Throughout the centuries of the Spanish colonial era up to the present, the Ilocano were noted for their tendency to migrate.[4]:4 Today, there is Ilocano presence in central Luzon, Manila, and some towns in the Visayas and Mindanao. [4]:1 Many Filipino-Americans are of Ilocano descent. In Hawaii, they make up 85% of the Filipino-American population.[5] There are more than 8 million speakers of the Ilocano language[6], making it the third most widely spoken language in the Philippines. Most Ilocanos are Catholics; however, Ilocanos comprise the largest membership within the Philippine Independent Church.

Ivatan Main article: Ivatan people The Ivatan are predominant in the Batanes Islands of the Philippines.

Kapampangan Pampanga Main article: Kapampangan people The Kapampangan or Capampañgan (English: Pampangan; Spanish: Pampangueño or Pampango) people originate from the central plains of Luzon, starting from Bataan up to Nueva Ecija. The Kapampangan language is spoken by more than two million people, and has been shown to be related to some Indonesian dialects.[7] Most Kapampangans are Catholics. In the Spanish colonial era, Pampanga was known to be a source of valiant soldiers. There was a Kapampangan contingent in the colonial army who helped defend Manila against the Chinese Pirate Limahon. They also helped in battles against the Dutch, the

English and Muslim raiders.[8]:3 Kapampangans, along with the Tagalogs, played a major role in the Philippine Revolution.[9] The Kapampangans are known for their talent in cooking, especially those exotic but delicious foods. Kapampangans are also known to be friendly and happy people.

Moro Abdulwahid Bidin Bangsamoro Main articles: Moro people, Maguindanao, Maranao, Tausug, Bajau, Yakan, Sangir, Illanun, and Banguingui The Moros comprise of various ethnolinguistic groups in southern and western Mindanao who have a similar ancestry to other lowland Filipinos, but whose religion is Islam. The largest of these are the Tausug, the Maguindanao, the Maranao, the Samal, the Yakan, and the Banguingui. These ethnolinguistic groups are very diverse in terms of language and culture, and have been politically independent from each other up until recently.[10] Collectively, they are also called Moros. The word Moro in English means 'moor'. Hence, it has been used by other ethnic groups as a pejorative term. However, some Muslims have used the word moro and have taken pride in it, that they have applied the term Bangsamoro, meaning 'Moro nation', to their homeland. Muslim Filipinos have an independent justice and education system centrally based in Cotabato City. All in all, they comprise 5% of Filipinos,[11] making them the sixth largest ethnic group in the country.

Pangasinense Pangasinan Fidel Ramos Main article: Pangasinan people The Pangasinan are the ninth largest Filipino ethnic group. They originate from the northwestern seaboard of Luzon. Anthropologically speaking, the Pangasinan and dwellers of the Cordilleras are linguistically related. However, it has not yet been established whether the Cordilleranos descended from the Pangasinan or vice-versa. The Pangasinan are one of the first peoples in the Philippines to have contacts with the Chinese through regular trade as well as the permanent settling of the Chinese, especially in the towns bordering Lingayen Gulf. [1]

Sambal Main article: Sambal people

The Sambal are the original Austronesian inhabitants of the province of Zambales and the city of Olongapo in the Philippines. They have traditionally been a highly superstitious warrior culture. Sambals currently make up a large proportion of the population in the municipalities of Zambales province north of Iba.

Tagalog Katagalugan Jose Rizal Main article: Tagalog people Tagalog territory stretches from the central plains of Luzon to the islands of Mindoro and Marinduque.[12]This article incorporates facts obtained from The Political Graveyard. The Tagalogs were initially animists. From the 14th to the 16th century, Islam had made inroads among the Tagalog ruling class.[13] The Tagalogs were Christianized, as were most ethnic groups in the Philippines, during the Spanish colonial era between the sixteenth and nineteenth century. The Tagalogs are the first settlers of Manila. In the late 16th century, Spain chose Manila as the capital of its Philippine colony.[12]:3 From then onwards, it has been the political and economic center of the Philippines. Manila and the surrounding Tagalog areas played a leading role in the Philippine Revolution and the People Power Revolution. Throughout the centuries, there have been massive migrations by other ethnic groups to Manila, and many of them have intermarried with the Tagalog population.[12]:1 The Tagalog language was chosen as the basis for a national language in 1937. Today, Filipino, a de facto standardized version of Tagalog, is taught nationwide, and is the language of national television, cinema and popular music.[14] There are more than 15 million native speakers of Tagalog.[15] However, around 70% of Filipinos can speak the national language.[12]:1

Visayan Kabisay-an Pedro Calungsod Main articles: Visayans, Cebuano people, Hiligaynon people, and Waray people Visayans are a multilingual ethnic group[citation needed] located in the Visayas and a large part of Mindanao. Visayan languages with the most number of native speakers are Cebuano, with 20 million;[16] Ilonggo (or Hiligaynon), with 7 million;[17] and Waray-Waray, with 2.5 million.[18] There are some ethnolinguistic groups however that have languages which are classified as Visayan but do not refer to themselves as Visayan. For instance, the Muslim ethnolinguistic group Tausug only use Bisaya to refer to those who are Christian.

Meanwhile, there are people who identify as Visaya (primarily those from Metro Manila[12]:1 and the United States[citation needed]) but do not speak Visayan languages. Visayans were initially animists who were known for being traders and raiders.[19]:1 Magellan’s landing in the Visayas in 1521 marks the start of Christianization of the Visayas and the rest of the Philippines. This event is celebrated by the feast of the Sto. Niño, the most popular religious icon of the Visayas. Major Visayan cities like Cebu , Bacolod and Iloilo played major political, economic and cultural roles during the Spanish colonial era.[19] Visayans were also involved in the Philippine Revolution,[19]:4 and in the modern Philippine Republic; so far, there has been three Presidents from the Visayas. Aside from the three largest groups, namely Hiligaynon, Cebuano, and Waray, who speak Visayan languages, there are also the Romblomanon, Masbateño, Karay-a, Aklanon, and Cuyonon, to name a few others.

Tribal groups This section called "Tribal groups" does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed. (January 2008)

Areas with tribal groups Main article: Tribal groups of the Philippines There are 100 or so different sea-based or highland-based tribal groups in the Philippines. Among Filipinos, they are ones least influenced by western or Islamic cultures. While some tribal groups living in Luzon have been Americanized and Westernized--an example of which is the predominance of Protestantism in Cordillera Administrative Region—the tribal groups living in Mindoro and Palawan are still generally animistic, while many of those in Mindanao practice folk Islam. Badjao The Badjao of the Sulu Archipelago are sometimes described as the sea gypsies due to their semi-nomadic nature. Despite being Muslim, they are distinct from the Moro. Igorot The Cordillerano or Igorot, live in the highlands of Luzon. They are primarily located in the Cordillera Administrative Region. Lumad A T'Boli woman

The Lumad of Mindanao includes several tribes such as the Manobo, the Tasaday, the Mamanwa, the Mandaya, and the Kalagan. They primarily inhabit eastern parts of Mindanao such as the Caraga and Davao Regions. Mangyan The Mangyan of are the primary inhabitants of Mindoro. They are known for their Buhid and Hanuno'o scripts. Negrito groups An Ati woman The scattered Negritos include the Aeta in Luzon and the Ati of Panay, the Batak of Palawan, and the Mamanwa of Mindanao. They have features that are distinct from the majority. Palawan tribes The tribes of Palawan are a diverse group of tribes primarily located in the island of Palawan. The Tagbanwa is know for their script.

I."Modern society will find no solution to the ecological problem unless it takes a serious look at its lifestyle." Peace with God the Creator, Peace with all of Creation Pope John Paul II's 1990 World Day for Peace message

We Are Still Betraying the Mandate God Has Given Us A Declaration on the Environment Signed by Pope John Paul II and Patriarch Bartholomew I of Constantinople, June 10, 2002 Global Climate Change: A Plea for Dialogue, Prudence, and the Common Good 2001 statement of the U.S. Catholic Bishops Companions in Creation A 1991 pastoral statement of the Catholic bishops of Florida Celebrate Life: Care for Creation The Alberta bishops' 1998 letter on ecology Columbia River Pastoral Letter Project The Columbia River is the focus of an extensive pastoral letter project launched by seven Catholic bishops of the Northwest and Canada, and will culminate in a pastoral letter to be issued by the bishops in the year 2000 And God Saw That It Was Good A Pastoral Letter of the Bishops of the Boston Province, 2000 Care for the Earth From the Indiana Catholic Conference Cry of the Earth; Cry of the Poor From the Social Affairs Committee of the bishops of Quebec Pastoral Letter on the Environment From Bishop Michael Malone of MaitlandNewcastle, Australia The Call of Creation: God's Invitation and the Human Response 2002 document of the Catholic Bishops' Conference of England and Wales Global Climate Change and the Church in the Modern World: A Sign of the Times Article by Russell A. Butkus, PhD, and Steven A. Kolmes, PhD, University of Portland An Orthodox Statement on the Environmental Crisis By The Ecumenical Patriarchate, 1990 A Theology of the Environment Paul McCartin, SSC How Green Is My Church? Article by Fr. Michael Gormly Catholic Conservation Center Our mission is to inspire and inform people about ecology, environmental justice, and the stewardship of creation in light of Scripture and Roman Catholic Tradition

Environmental Justice Program United States Conference of Catholic Bishops Christian Faith Statement on the Ecology This statement was compiled and endorsed by the Ecumenical Patriarchate of Constantinople, the World Council of Churches, and the Vatican Franciscan Center of Environmental Studies Ecology From the 34th General Congregation of the Society of Jesus Words of the Forest from the Maronite Tradition Presented by Monsignor Zaidan, Vicar General of the Maronite Archiocese of Antelias, at Visby’s Faith and Forestry Gathering Our Commitment to the Environment Principles and reflections from the Sisters of St. Francis of Philadelphia National Ecology Commission The National Ecology Commission is one of six Apostolic Commissions within the Secular Franciscan Order Ecology, Cosmology, and Theology: A Trialogue John F. Haught, George V. Coyne, S.J., and Robert John Russell, Woodstock Report, June 1994 The Environmental Crisis: A Challenge to The Churches David Challinor, James M. Cubie, and John F. Haught, Woodstock Report, March1990 A Partnership for the Earth: Churches and the environmental movement Article in Sojourners magazine by Aaron Gallegos Gaudium et Spes and the Ecological Awareness of Our Time By Moris Polanco, Universidad Francisco Marroquín Stat House: Environment Statistics from the magazine Salt of the Earth Environment Articles from the magazine Salt of the Earth Who Counts? "If we believe that all sentient creatures have equal moral standing, then we will demand that the welfare of these animals be taken into account, and perhaps lobby for legislation to protect animals from painful experiments or industrial uses. And if we believe that all natural things count, then we may oppose as immoral any activities that threaten to harm our forests and wilderness, such as logging or real estate. Article from Issues in Ethics, a publication of the Markkula Center for Applied Ethics at Santa Clara University Choosing Our Roots An interview with Thomas Berry, by Betty Didcoct. Traditional Christian attitudes offer both problems and promise for healing the earth Thomas Berry and the Earth's Passion By Stephen Dunn, C.P.

Peace Ideas A publication of the Peace Center, Theosophical Society in the Philippines. Excellent articles such as: Six Principles of Ecological Shopping; Two Environmental Myths; Four Steps to Effective Eco-Action The Religious Community Looks Toward the 1992 Earth Summit Andrew Christiansen, S.J., Elizabeth Dodson Gray, and Rabbi David Saperstein, Woodstock Report, December 1991 Christianity and the Environment: A Collection of Writings Occasional papers courtesy of the Mennonite Central Committee Earth Ministry Founded in 1992, we are a Christian, ecumenical, environmental, non-profit organization based in Seattle. Earth Ministry's mission is to engage individuals and congregations in knowing God more fully through deepening relationships with all of God's creation Contextualising Environmental Theology in African Society Article by Gary Snyder in the South African journal Religion & Theology Looking Ahead: Ecology and Theology By Moni McIntyre in Theological Explorations, vol. 1. Scroll down to page 42 The Theology of George W. Bush and His Environmental/Conservation Policy By Edward T. Wimberley, Florida Gulf Coast University, in Journal of Religion & Society, 2007 The Bible and the Environment This is the the text of the 1st Annual JRI Lecture, given by Professor Gordon Wenham as part of C&GCHE Environment Week Christianity and The Survival of Creation Article by Wendell Berry in CrossCurrents Christianity and Ecology: Wholeness, Respect, Justice, Sustainability By Dieter T. Hessel, Program on Ecology, Justice, and Faith Humble Dominion Article by James B. Tubbs, Jr in Theology Today What Is Creation? Rereading Genesis 1 and 2 Article by Michael Welker in Theology Today The Bible and Ecological Spirituality Article by Walter B. Gulick in Theology Today Ecological Sin Article by William H. Becker in Theology Today Ecobible: The Bible and Ecojustice Article by Walter Wink in Theology Today

Sustainabilty: Economics, Ecology, and Justice By John B. Cobb, Jr. Published by Orbis Books, Maryknoll, New York, 1992 The Sanctity of Nature Based on the texts of different world scriptures Reverence for Life Based on the texts of different world scriptures Dominion Based on the texts of different world scriptures Creation Rejoices Based on the texts of different world scriptures Eco-Justice Programs National Council of Churches of Christ Caring for Creation: Vision, Hope and Justice 1993 statement of the Evangelical Lutheran Church in America Economic and Enviromental Justice From the United Methodist community. Includes Clean Air, Clean Water, Environmental Racism, Global Warming and Energy, Sustainable Living Evangelical Environmental Network National Religious Partnership for the Environment The four founding partners include: The U.S. Catholic Conference, the National Council of Churches of Christ, the Coalition on the Environment and Jewish Life, and the Evangelical Environmental Network Web of Creation Transforming Faith-Based Communities for a Sustainable World Environmental Justice From the Union of American Hebrew Congregations Coalition on the Environment and Jewish Life Founded in 1993 to promote environmental education, scholarship, advocacy, and action in the American Jewish community Judaism and Ecology: A Theology of Creation By Daniel B. Fink, Rabbi of Congregation Ahavath Beth Israel, in Boise, Idaho Judaism Statements on the Ecology Coalition on the Environment and Jewish Life: “Mission Statement;” Coalition on the Environment and Jewish Life: "Resolution On Energy And Environment Priorities;" Interfaith Climate Network: "Let There Be Light: Energy Conservation and God's Creation;" Jewish Council for Public Affairs: "JCPA Statement on Climate Change;" Jewish Council for Public Affairs: "JCPA Statement on Environmental Leadership and Justice;" National Jewish Community Relations Advisory Council: "Statement on The Protection of Biological

Diversity;" Statement Prepared by Professor Nahum Rakover for the World Jewish Congress: "Jewish Faith Statement" Causation and Telos: The Problem of Buddhist Environmental Ethics Article by Ian Harris in Journal of Buddhist Ethics Getting to Grips With Buddhist Environmentalism: A Provisional Typology Article by Ian Harris in Journal of Buddhist Ethics The Early Buddhist Tradition and Ecological Ethics Article by Lambert Schmithausen in Journal of Buddhist Ethics Buddhism and Ecology: Challenge and Promise Article by Donald K. Swearer of Harvard University Buddhism Sacred Texts on the Ecology Islam and Ecology: A Bestowed Trust Inviting Balanced Stewardship Article by Frederick M. Denny, University of Colorado Islamic Statements on the Ecology The Association of Muslim Scientists and Engineers: "Guardians of the Natural Order;" United Nations World Summit on Sustainable Development: "Islamic Declaration on Sustainable Development (pdf format);" Statement Prepared by Hyder Ihsan Mahasneh for the Muslim World League: "Islamic Faith Statement" Hinduism, Jainism, and Ecology Article by Christopher Key Chapple, Loyola Marymount University Hinduism Statements on the Ecology Essay by Dr. Karan Singh: "Declaration on Nature, The Hindu Viewpoint;" Statement edited by Ranchor Prime: "Hindu Faith Statement on the Ecology" Jain Faith Statement Prepared by Dr L. M. Singhvi, President of the Jain Institute Confucianism and Ecology: Potential and Limits Article by Mary Evelyn Tucker, Yale University Confucianism Sacred Texts on the Ecology Daoism and Ecology Article by James Miller, Queen’s University Shinto and Ecology: Practice and Orientations to Nature Article by Rosemarie Bernard, Harvard University Baha'i Faith Statement Issued by the Baha’i Office of the Environment on behalf of

the Baha’i International Community Zoroastrian Faith Statement Prepared by the Athravan Education Trust and Zoroastrian Studies, the two main academic bodies responsible to the Zoroastrian faith for theological developments and study Indigenous Traditions and Ecology Article by John A. Grim, Yale University Indigenous Statements on the Ecology Centre for Indigenous Environmental Resources: " Environmental Capacity-building Initiatives for First Nations;" First Nations Environmental Network: “Voices for Mother Earth;” Statement Submitted by Thomas Banyacya: "Hopi Message to the United Nations General Assembly" Native Americans and the Environment This is a non-profit project: 1) to promote education and research on environmental problems facing Native American communities; 2) to explore the values and historical experiences that Native Americans bring to bear on environmental issues; and 3) to promote conservation measures that respect Native American land and resource rights Communicating Across Cultures Steve Newcomb of the Indigenous Law Institute discusses the nature of native-environmental alliances and what environmentalists should bring to these relationships The Forum on Religion and Ecology The largest international multireligious project of its kind. With its conferences, publications, and website it is engaged in exploring religious worldviews, texts, and ethics in order to broaden understanding of the complex nature of current environmental concerns Ecological Solidarity between Catholicism and the Asian Religions By Thomas Hong-Soon Han, Hankuk University of Foreign Studies Energy, the Economy, and the Environment Aforum with Drew Christiansen, S.J., Kathleen McGinty, and Robert Watson, moderated by James L. Connor, S.J., Woodstock Report, June 2001 Developing Ecological Consciousness for a Planet in Peril Research from international visiting fellow Susan Rakoczy, IHM. Woodstock Report, March 2007 The Ecology Of Creation Article by Dr. Karlfried Froehlich, Associate Professor of the Medieval Church at Princeton Theological Seminary, in Theology Today, 1970 The Role of Nature in Natural Disasters By Dianne Bergant, CSA, Catholic Theological Union, Chicago, in Listening: Journal of Religion and Culture, Fall 1998 Ecology and World Poverty: A Christian Response Anthony J. Gittens, C.S.Sp.,

Associate Professor of Mission Theology at the Catholic Theological Union, Chicago, in Spirituality Today, Spring 1986. World poverty and ecological demands compel Christians to review, to change and to simplify their own life-styles asa full response to Gospel admonitions Exploring Eco-Spirituality By Charles Cummings, O.C.S.O., a monk of Holy Trinity Abbey, Huntsville, Utah, in Spirituality Today, Spring 1989. Perceived as Creation, nature invites us to turn to the Creator and to take up our responsibility to protect and enhance the natural world as the Garden of both God and humankind Water Ethic to Renew the Earth By Tim Kautza and Robert Gronski, Ph.D., National Catholic Rural Life Conference, in Catholic Rural Life Magazine, Spring 2003 The Clean Water Act at 30- Time to Renew a Commitment to National Stewardship Martha L. Noble, Senior Policy Analyst, Sustainable Agriculture Coalition, in Catholic Rural Life Magazine, Spring 2003 Finding a New Sense of Our Place on Earth By Marie Cirillo, Catholic Diocese of Knoxville, Tennessee, in Catholic Rural Life Magazine, Fall 2002 The Cosmic Dance- Pain and Destruction By Sister Joyce Rupp, OSM, in Catholic Rural Life Magazine, Fall 2002 A Jubilee for a New Millennium- Justice for Earth and Peoples of the Land Dr. John Hart, Professor, Carroll College, Helena Montana, in Catholic Rural Life Magazine, Spring 2001 Religious Congregations on the Land: How Does Your Landscape Look Like the Mind of God? Kathleen Storms, SSND, Co-Director, Center for Earth Spirituality and Rural Ministry, Mankato, Minnesota, in Catholic Rural Life Magazine, Fall 2000 Judeo-Christian Values and the Ecological Crisis By Dean R. Hoge, CUA. Chapter 17 of The Place of the Person in Social Life, Cultural Heritage and Contemporary Life, Series I. Culture and Values, VOL. 6 The Concept of an Eco-ethics and the Development of Moral Thought By Tomonobu Imamichi, Emeritus, University of Tokyo. Chapter 15 of Man and Nature: The Chinese Tradition and the Future, Cultural Heritage and Contemporary Life, Series III. Asia, Volume 1 Ethics Updates: Environmental Ethics Provides: 1. internet links relating to environmental issues; 2. survey of philosophical work on environmental ethics; 3. summaries of recent articles on environmental ethics; 4. discussion topics and term paper topics on environmental ethics

Environmental Ethics From the Center for Environmental Philosophy at the University of North Texas Environmental Ethics From EthicsWeb.ca Environmental Ethics Chapter 8 of The Filipino MInd by Leonardo N. Mercado, Cultural Heritage and Contemporary Life, Series III, Asia, VOL. 8 Environmental Problems and Ecological Ethics By Wang Miaoyang. Chapter 19 of Economic Ethics and Chinese Culture, Cultural Heritage and Contemporary Life, Series III, Asia, Volume 14 Why We Need a New Ethic for the Environment By Richard Sivil. Chapter 7 of Protest and Engagement: Philosophy after Apartheid at an Historically Black South African University, Cultural Heritage and Contemporary Life, Series II, Africa, Volume 7 The Place of Ecological Culture in Civil Society By Victoriya Levinskaya. Chapter 15 of Spiritual Values and Social Progress, Cultural Heritage and Contemporary Life, Series IIIC, Central Asia, Volume 1 Environmental Thinking and Social Transformation By Eva Smolková. Chapter 13 of Interests and Values: The Spirit of Venture in a Time of Change, Cultural Heritage and Contemporary Life, Series IVA, Central and Easter Europe, Volume 11 Environmental Protection Agency Environmental Research Foundation Includes Rachel's Environment & Health Weekly EnviroLink Features: Library database. Search EnviroLink makes it simple for you to find the information you want right away. News Service with daily news updates on environmental news stories, with direct links to all major news services on the Internet. Express Yourself is an online forum with highly-interactive functions and features Electronic Green Journal EGJ is a professional refereed on-line publication devoted to disseminating information concerning sourceson international environmental topics. Population Growth and Ecological Degradation in Northern Ghana: the Complex Reality By Jacob Songsore. Chapter 10 of Ghana: Changing Values/ Changing Technologies, Cultural Heritage and Contemporary Life, Series II, Africa, Volume 5 Save the Beaches Save the Beaches was founded as a not-for-profit corporation in

1983. It was sparked by a concern about private commercial enterprises with political connections taking over the environmentally critical but economically lucrative coastal zone. Save the Beaches Fund’s stated purpose from the beginning was to “preserve and protect our coastal heritage, wildlife and wetlands” The GLOBE Program Global Learning and Observations to Benefit the Environment (GLOBE) is a worldwide network of students, teachers, and scientists working together to study and understand the global environment Environmental Education in the Bureau of Land Management Features teacher resources on topics such as Great Basin ecosystems, gold mining and fire ecology Earth Foundation The purpose of the Earth Foundation is to empower educators and students to work towards a healthy environment. Our focus is on education, fundraising for conservation, and cooperative programs with conservation groups and indigenous organizations working in the race to save the planet Stratospheric Ozone Depletion A resource file for both teachers and students interested in the ozone layer Ozone Depletion Courtesy of the Environmental Protection Agency Energy & Environment Links courtest of the Electronic Universe Project Environment and Conservation Lots of links and info from down under Ethics and the Spotted Owl Controversy Article from Issues in Ethics, a publication of the Markkula Center for Applied Ethics at Santa Clara University Rainforest Action Network Background and current information, action alerts, demonstrations, links The Rainforest Site Visitors to The Rainforest Site can save a free area of rainforest with the click of a button. These donations, distributed by The Nature Conservancy, are paid for by The Rainforest Site's sponsors EcoMall Eco quotes. Eco investments. Eco restaurants. Daily eco news. Companies and products. REnewable energy. Solar. Eco links. Tons of information on helping to save the earth About.com's Guide to the Environment Articles and links on a variety of environmental topics Headwaters Forest Information on efforts to save this ancient forest in California Environmental Justice for All Robert D. Bullard, Professor of Sociology, Director,

Environmental Justice Resource Center at Clark Atlanta University The Environment Articles from The Atlantic Monthly's archive and related links World Bank: Environment Attacks On Greenpeace and Other Ecology Groups By Chip Berlet, Political Research Associates

ORGANIZATIONS League of Conservation Voters The national, bipartisan political arm of the U.S. environmental movement, founded in 1970 to help elect and re-elect proenvironmental candidates to Congress Greenpeace Environmental activism at its best National Audubon Society The Environmental Foundation Bellona Struggles against environmental culprits around the world The Dogwood Alliance Our Mission is to preserve and restore native forest ecosystems in the southeastern United States while sustaining the human communities that depend on these ecosystems Defenders of Wildlife Learn About Us. Defenders in Action. What You Can Do. Action Alerts. Wolf Update. Press Releases. G R E E N. Biodiversity Center. Conservation Programs: Wolves, Bears, Birds, Refuges. ESA Updates. Endangered Species Learning Ctr. DEFENDERS Magazine. Special Publications. Annual Report. Gift Shop. Join Interreligous Eco-Justice Network Theological Roundtable on Ecological Ethics and Spirituality Earth Island Institute A non-profit, public interest, membership organization that supports people who are creating solutions to protect our shared planet Friends of the Earth International We are the world's largest grassroots environmental network, uniting 69 national member groups and some 5,000 local activist groups on every continent

DIRECTORIES

Ethical Links: Environmental Ethics A compilation of links prepared and rated by the Markkula Center for Applied Ethics at Santa Clara University Internet Reources for Exploring Religion, Worldviews, Environment and Public Policy Compiled by Timothy C. Weiskel, Director, Harvard Seminar on Environmental Values Biodiversity and Environment Resources from Changemakers

MULTIPLYING AND DIVIDING RADICALS Conjugate pairs

HERE IS THE RULE for multiplying radicals:

It is the symmetrical version of the rule for simplifying radicals. Problem 1. Multiply. To see the answer, pass your mouse over the colored area. To cover the answer again, click "Refresh" ("Reload"). Do the problem yourself first! a)

c)

·

=

·

b) 2

=6

=

e)

d) (2

·3

=6

)² = 4· 5 = 20

The difference of two squares

=

Problem 2. Multiply, then simplify:

Example 1. Multiply (

+

)(

−

).

Solution. The student should recognize the form those factors will produce: The difference of two squares (

+

)(

−

)= (

)² − (

= 6−2 = 4. Problem 3. Multiply. a) (

+

)(

−

) = 5−3=2

)²

b) (2

+

)(2

c) (1 + d) (

−

) = 4· 3 − 6 = 12 − 6 = 6

)(1 − +

)(

) = 1 − (x + 1) = 1 − x − 1 = −x

−

) = a−b

Problem 4. (x − 1 −

)(x − 1 +

)

a) What form does that produce? The difference of two squares. x − 1 is "a."

is "b."

b) Multiply out. (x − 1 −

)= (x − 1)² − 2

)(x − 1 +

= x² − 2x + 1 − 2,

on squaring the binomial,

= x² − 2x − 1 Problem 5. Multiply out. (x + 3 +

)= (x + 3)² − 3

)(x + 3 −

= x² + 6x + 9 − 3 = x² + 6x + 6 Dividing radicals

For example, =

=

Problem 6. Simplify the following.

a)

=

3

b) 8

=

4

c)

= a

=

a· a

=

a ²

Conjugate pairs The conjugate of a +

is a −

Example 2. Multiply 6 −

. They are a conjugate pair.

with its conjugate.

Solution. The product of a conjugate pair -(6 −

)(6 +

)

-- is the difference of two squares. Therefore, (6 −

)(6 +

) = 36 − 2 = 34

When we multiply a conjugate pair, the radical vanishes and we obtain a rational number. Problem 7. Multiply each number with its conjugate. a) x +

= x² − y

b) 2 −

c)

(2 −

+

d) 4 −

)(2 +

)=4−3=1

You should be able to write the product immediately: 6 − 2 = 4. 16 − 5 = 11

Example 3. Rationalize the denominator: 1 Solution. Multiply both the denominator and the numerator by the conjugate of the denominator; that is, multiply them by 3 − . 1 The numerator becomes 3 − squares.

Example 4.

=

9−2

=

7

. The denominator becomes the difference of the two

=

3−4

=

−1

= −(3 − 2

= 2

)

−3

Problem 8. Write out the steps that show the following. a)

1

= ½(

1

=

) =

5−3

2

= ½(

−

)

The definition of division b)

2 3+

= ½(3 −

2 3+ c)

=

_7_ 3 +

d) −1

−1

=

9−5

=

_7_ 3 +

)

1+

)

6

=

9· 5 − 3

=

42

=

6

= 3+2

=

= 2+2

2−1

= 3+2 e)

= ½(3 −

4

=

x

+ 1,

Perfect square trinomial

1+

=

1 − (x + 1)

=

=

=

Example 5.

Perfect square trinomial

−x

on changing all the signs.

x

Simplify

Solution.

=

on adding those fractions,

=

on taking the reciprocal,

=

on multiplying by the conjugate,

= 6

Problem 9.

,

1−x−1

Simplify

6−5 −5

on multiplying out.

=

on adding those fractions,

=

on taking the reciprocal,

=

= 3

on multiplying by the conjugate,

3−2

on multiplying out.

+2

Problem 10. Here is a problem that Calculus students have to do. Write out the steps that show:

= −

x

____1____ + (x + h)

In this case, you will have to rationalize the numerator.

=

1· h

=

1 · _____x − (x + h)_____ h

=

1 · ____x − x − h_____ h x + (x + h)

=

1 _______−h_______ · h x + (x + h)

= −

_______ 1_______ x + (x + h)

SIMPLIFYING RADICALS WE SAY THAT A SQUARE ROOT RADICAL is "simplified" when the radicand has no square factors. Example 1. 33, for example, has no square factors. Its factors are 3· 11, neither of which is a square number. Therefore,

is simplified, or, as we say, in its simplest form.

Example 2. 18 has the square factor 9. 18 = 9· 2. Therefore, is not in its simplest form. To put a radical in its simplest form, we make use of this theorem:

The square root of a product is equal to the product of the square roots of each factor. (We will prove that when we come to rational exponents, Lesson 29.) Therefore, =

=

·

=3

.

We have simplified

.

Example 3. Simplify

.

Solution. We have to factor 42 and see if it has any square factors. We can begin the factoring in any way. For example, 42 = 6· 7 We can continue to factor 6 as 2· 3, but we cannot continue to factor 7, because 7 is a prime number (Lesson 31 of Arithmetic). Therefore, 42 = 2· 3· 7 We now see that 42 has no square factors -- because no factor is repeated. Compare Example 1 and Problem 2 of the previous Lesson. therefore is in its simplest form. Example 4. Simplify

.

Solution. 180 = 2· 90 = 2· 2· 45 = 2· 2· 9· 5 = 2· 2· 3· 3· 5 Therefore, = 2· 3

=6

.

Problem 1. Simplify the following. Inspect each radicand for a square factor: 4, 9, 16, 25, and so on. To see the answer, pass your mouse over the colored area. To cover the answer again, click "Refresh" ("Reload"). Do the problem yourself first! a)

=

b)

=

c)

=

d)

=

= =

=5 =3

=7

e)

=

f)

=

= 10

g)

=

=5

h)

=4

=

=4

Problem 2. Reduce to lowest terms.

a) b) c)

=

2

2

=

3

= =

3

=

2

= 2

3

= The radical is in its simplest form. The fraction cannot be reduced.

2

Similar radicals Similar radicals have the same radicand. We add them as like terms. 7+2 2 and 6 coefficients.

+5

+6

are similar, as are 5

−

= 7+8 and

+4

.

. We combine them by adding their

As for 7, it does not "belong" to any radical. Problem 3. Simplify each radical, then add the similar radicals. a) b) 4

+

=3 −2

+2 +

=5 =4

= 4· 5

= 20

−2

+

− 2· 7

− 14

+

+

=7

c) 3

+

−2

=3

+

= 3· 2

+2

=6

+2

=2 d) 3 +

= 3+

+

−2

− 2· 4

−8

−2 +

= 3+2

+3

= 3+5 e) 1 −

= 1−

+

+

= 1−8

+3

= 1−5 Problem 4. Simplify the following. a)

b)

=

2

5

=

2 =

5

2− , = 2+

on dividing each term in the numerator by 2.

c)

6

=

6

=

3