Documentos de Académico
Documentos de Profesional
Documentos de Cultura
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 Malayo-
Polynesian 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 part-
Caucasian 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.
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
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
Kapampangan
Pampanga
Main article: Kapampangan people
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
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.
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
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
Cry of the Earth; Cry of the Poor From the Social Affairs Committee of the bishops
of Quebec
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
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
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
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
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
The Religious Community Looks Toward the 1992 Earth Summit Andrew
Christiansen, S.J., Elizabeth Dodson Gray, and Rabbi David Saperstein, Woodstock
Report, December 1991
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
The Bible and Ecological Spirituality Article by Walter B. Gulick 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
Caring for Creation: Vision, Hope and Justice 1993 statement of the Evangelical
Lutheran Church in America
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
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
Confucianism and Ecology: Potential and Limits Article by Mary Evelyn Tucker,
Yale University
Baha'i Faith Statement Issued by the Baha’i Office of the Environment on behalf of
the Baha’i International Community
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
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
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
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
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
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”
Stratospheric Ozone Depletion A resource file for both teachers and students
interested in the ozone layer
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
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
The Environment Articles from The Atlantic Monthly's archive and related links
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 pro-
environmental candidates to Congress
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
DIRECTORIES
Ethical Links: Environmental Ethics A compilation of links prepared and rated by
the Markkula Center for Applied Ethics at Santa Clara University
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)
· = b) 2 ·3 =6
c)
· = =6 d) (2 )² = 4· 5 = 20
e)
= The difference of two squares
Example 1. Multiply ( + )( − ).
Solution. The student should recognize the form those factors will produce:
( + )( − )= ( )² − ( )²
= 6−2
= 4.
Problem 3. Multiply.
a) ( + )( − ) = 5−3=2
b) (2 + )(2 − ) = 4· 3 − 6 = 12 − 6 = 6
c) (1 + )(1 − ) = 1 − (x + 1) = 1 − x − 1 = −x
d) ( + )( − ) = a−b
Problem 4. (x − 1 − )(x − 1 + )
b) Multiply out.
(x − 1 − )(x − 1 + )= (x − 1)² − 2
= x² − 2x + 1 − 2, on squaring the
binomial,
= x² − 2x − 1
(x + 3 + )(x + 3 − )= (x + 3)² − 3
= x² + 6x + 9 − 3
= x² + 6x + 6
Dividing radicals
For example,
= =
3
a) b) c) a· a
= = = a = =
8 a ²
4
Conjugate pairs
(6 − )(6 + )
(6 − )(6 + ) = 36 − 2 = 34
When we multiply a conjugate pair, the radical vanishes and we obtain a rational
number.
a) x + = x² − y
b) 2 − (2 − )(2 + )=4−3=1
d) 4 − 16 − 5 = 11
Solution. Multiply both the denominator and the numerator by the conjugate of the
denominator; that is, multiply them by 3 − .
1 = =
9−2 7
The numerator becomes 3 − . The denominator becomes the difference of the two
squares.
Example 4. = =
3−4 −1
= −(3 − 2 )
= 2 −3
a) 1
= ½( )
1 = = = ½( − )
5−3 2
b) 2
= ½(3 − )
3+
2
= = = ½(3 − )
3+ 9−5 4
c) _7_
=
3 + 6
_7_
= = =
3 + 9· 5 − 3 42 6
d)
= 3+2
−1
= 3+2
e)
=
1+ x
=
1+ 1 − (x + 1)
=
−x
Example 5. Simplify
on multiplying by the
=
6−5 conjugate,
= 6 −5 on multiplying out.
Problem 9. Simplify
= on adding those fractions,
= 3 +2 on multiplying out.
Problem 10. Here is a problem that Calculus students have to do. Write out the steps
that show:
____1____
= −
x + (x + h)
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.
(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
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.
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) = = =5
c) = = =3
d) = =7
e) = =4
f) = = 10
g) = =5
h) = =4
a) = = =
2 2 2
b) = = = 2
3 3 3
Similar radicals
Similar radicals have the same radicand. We add them as like terms.
7+2 +5 +6 − = 7+8 +4 .
a) + =3 +2 =5
b) 4 −2 + =4 −2 +
= 4· 5 − 2· 7 +
= 20 − 14 +
=7
c) 3 + −2 =3 + −2
= 3· 2 +2 − 2· 4
=6 +2 −8
=2 −2
d) 3 + + = 3+ +
= 3+2 +3
= 3+5
e) 1 − + = 1− +
= 1−8 +3
= 1−5
2−
a) = = on dividing each term in the
2 2 ,
numerator by 2.
b) = = 2+
5 5
c) = =
6 6 3