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When your books are due, just pack them up and ship them back. And don't worry about shipping - it's absolutely free! Tyler , Spoolman, Scott Recommend this! List Price. ISBN ISBN: X. File: PDF, The file will be sent to your email address. It may take up to minutes before you receive it. The file will be sent to your Kindle account. It may takes up to minutes before you received it. Please note you've to add our NEW email km bookmail. If we were to stay at 3, m etres for three weeks, our breathing would becom e easier; we would not have to breathe as fast and the depth of our breathing would not have to be as great.

That is due to the fact that our blood pigm ent, haem oglobin, has increased dram atically in concentration. It is full of wonder! Myoglobin is m uch like haem oglobin in its structure but its m olecule is one quarter the size of haem oglobin and it basically does the sam e work: it stores oxygen.

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For diving and swim m ing m am m als— like the grey whales, the hum p-back whales and the various other m arine m am m als in the sea down below us here, you would find that have red m eat— all of their skeletal m uscles— and a very deep red. And this is due to their abundant m yoglobin— providing the im m ense storage capacity for oxygen to allow them to survive for long periods without access to the surface.

As you and I go higher in altitude we will begin the process of building greater capacity for storing oxygen by m aking m ore haem oglobin. To com pensate, our bodies begin doing the work to increase the store.

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Of course the people we see tom orrow will already have this greater concentration of haem oglobin. But am ong them we will find som e am ong them that no longer is an option for us. Som e of them will be noticeably barrel-chested, especially those who grew up even higher than where we will be tom orrow. They are sm all people, but have greater girth for their height in com parison with us. During their developm ent they are increased the size of their rib cage, giving them a greater space for larger lungs with greater capacity.

There is a rem arkable story in the scientific literature of people who live at a still higher altitude than what we will experience tom orrow: it is a story of scientists who sat watching a soccer gam e. The scientists were panting whilst the native people were playing soccer! And wonderfully, we actually saw people playing soccer the day after I gave this talk! Yesterday one of the provisions I m entioned was another rem arkable provision: the gift of being able to learn from creation.

And the results of this learning can be incorporated into our ways of living, into our worldview, and into our religion. Religious knowledge does not com e in the form of num bering points or expanded outlines as we m ight find description of high altitude physiology in a text book. Much of this knowledge is not even written, but is passed through the generations by oral transm ission. And som e of this knowledge has been written down.

It is presented, orally or in writing, within a m atrix of story, song, poetry, proverbs, history The stories are told again and again, the hym ns are repeatedly sung, the proverbs are oft-recited. All this is done in the context of the world, of society and the biosphere, of hum an beings and other creatures, and from this m atrix is cultures an understanding of the world— and a worldview. All this is done in ways that help people understand the world, live rightly in the world, and not to degrade the world in the process of living.

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One of the great religious texts that has com e down to us are the Hebrew scriptures. I select this for us here because of its being a rich source of ecological teachings. Since these teachings also are cast in a m atrix of social justice they provide som e insights that can help us in agroecology and our developm ent work.

I will present three ethical principles from these scriptures, but should prefix these with a com m ent on their usefulness. They have been used in negotiating international treaties on biodiversity, and I present them to you— with their roots in the Hebrew religious texts— as basic ethical principles for agroecology and developm ent. They are: Earthkeeping, Fruitfulness, and Sabbath.

Mem orize these three term s right now so that you can use them as descriptors of these three principles: Earthkeeping, Fruitfulness, Sabbath. In presenting these principles as derived from the Hebrew scriptures I am proposing that they really are universal principles. They are principles that are so broadly held that they will appear within the m atrices of practically every religion and every culture. And, yet it is im portant to respect fully the Hebrew text from which we will be working, and to deal with them with respectful scholarly study and analysis, as we would with any religious text.

Earthkeeping Principle. Here I am selecting an ancient text over three thousand years old, an one whose m essage is that hum an beings m ust take care of the garden, m ust take care of creation, m usts keep the earth. This m essage is one that is widely accepted across cultures from around the world. W e m ust keep the very system that sustains us and all of life, we m ust keep and care for the world in which we live, we m ust not destroy the system that sustains life on earth.

In ancient Hebrew culture this is expressed in a num ber of ways. This is the earthkeeping principle. That is the richness of the word, shamar. And it is this word that is used in this fam ous text of Genesis People are expected to keep the earth in the sense of the shamar word. W e m ust keep the earth, not as we would a pickled specim en or an anim al in a cage or a plant in an herbarium or a seed bank.


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This of course does not m ean we should not have m useum s, seed banks, or zoos— m uch like it does not m ean that Noah should not build an ark! In an em ergency we just m ight need an ark, to tide us and the creatures over, but we m ust always work to keep things in their place, and to get them back into place when they have been dislodged.

Keeping of the creatures m eans keeping them within their habitats, not forever on arks! For HPI, the ark sym bol used in publications and logos, im ages for us the fact that arks are necessary when the habitat of people and other creatures has been destroyed, but is a tem porary m easure that anticipates, and works toward restored habitats, restored com m unity, and a restored creation. Earthkeeping is a principle that is not unique to Hebrew culture and Judeo-Christian religion.

Culture after culture, religion after religion we find beliefs and practices that serve a sim ilar end of not destroying and of restoring what has been degraded. In the Brazilian rainforests it is to do the bidding of the Bushy Mam a who is im plored for perm ission to cut a tree of the forest.

In ancient Israel it was seeking to do the will of God, the Maker and owner of heaven and earth.

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In Christendom it m ight be to do what is right in creation as followers of the Son through whom God created all things, holds everything together, and reconciles and restores all things. W e and people everywhere and all tim es m ust work to keep the earth. Fruitfulness Principle. Most of you know the story of Noah and the Ark. This story is an interesting one even when read in a cursory way. But it is even m ore interesting— and m ore relevant—if we thoughtfully unpack it. An im portant discovery we can m ake in this unpacking is the principle of Fruitfulness.

The setting of the story is a society that is living in disregard for integrity of Creation and hum an society. People were not doing what they should to sustain them selves, their com m unity, and their environm ent. They are living in disregard of the laws and ordinances of their com m unity and of creation.

And the consequence of this is that the world as they know it has com e to the brink of destruction. An im pending m ajor disaster now threatens live on earth. But there is an exception to this disregard in the life and fam ily of Noah. W hen the great flood drowns the life of the earth, he has preserved sufficient dom estic and wild life onto the ark so that each of the kinds can reinhabit the earth after the great flood subsides.

For us here there is an im portant lesson of faithfulness. If you were deeply im m ersed within the teaching and significance of this passage and its context in this first chapter of the book of Genesis, your trip tom orrow high into the Andes or down their great slopes toward the sea, you would see the abundance of birds above and creatures all around as fruitfulness.

The sky is filled with birds, the sea is filled with fish. Earth swarm s with living creatures, blessed by their Creator with fruitfulness! Now you can see how this relates to our tim e. Their hom e in creation m ust be sustained, their habitats saved, their lineages preserved. In another of the 5 books of Hebrew law, the book of Deuteronom y, we read that when you com e across a m other bird on her nest, you m ay take the young, but not the m other.

Is it not enough for your to drink the clear waters, m ust you foul the rest with your feet?