title: Clay mineralogy of tephras and associated paleosols and soils, and hydrothermal deposits, North Island [New Zealand]

authors: Lowe, David J.

subjects: clay minerals

abstract: Tour themes and itinerary
The tour centres on the occurrence and genesis of clay minerals, especially allophane, halloysite, and ferrihydrite, associated with both Quaternary rhyolitic airfall tephra (volcanic ash) deposits and volcanogenic alluvium, and on mineralisation and thermal activity in hydrothermal fields. After a brief overview of the basaltic volcanoes of Auckland City, our route essentially traverses the Central Volcanic Region by way of a large loop with overnight stops at Rotorua (2 nights), Tokaanu, and Auckland (Fig. 0.1). We have around five stops planned for each day (including lunch), three of these being scientific stops except on Day 4 when we have only one scientific stop because of the need to travel greater distances.
Our route takes us progressively towards the locus of the most recently active volcanic centres of the Central Volcanic Region, and so the surficial tephra deposits and buried paleosols become successively younger and generally less weathered: tephras at the Mangawara section (Day 1) span c. 1 Ma; at Tapapa (Day 2), c. 140 ka; at Te Ngae (Day 2), c. 20 ka; and at De Bretts, c. 10 ka, and Wairakei, c. 2 ka (Day 3). Interspersed with these tephra-paleosol sections are stops to examine an allophane-halloysite soil drainage (leaching) sequence on volcanogenic alluvium (Day 1), hydrothermal activity and mineral deposits at Whakarewarewa (Day 2) and Waiotapu (Day 3), and pure ferrihydrite seepage deposits in Hamilton (Day 4). Following introductory and detailed background review material, the tour guide has been arranged on a day-by-day basis and includes an outline of the route and stops, and several pages describing the stratigraphy, mineralogy, chemistry, and pedology of the deposits or features at each of the main stops. We will attempt to point out and describe geological and other features as appropriate during travel periods.
Other activities
Examples of New Zealand's distinctive fauna and flora, including kiwis and tuataras, will be seen at close quarters at Rainbow Springs (Day 2), where we will also enjoy an agricultural farm show. In Rotorua we will partake in a Maori hangi (steam-cooked feast) and concert including traditional dance forms (hakas) and songs (Day 2). In Tokaanu, hot pools will be available to relax in near the slopes of Mt Tongariro (Day 3). At Waitomo, we will visit the Waitomo Cave and in Hamilton spend a short time at the Waikato Museum of Art and History (Day 4). Finally, the tour will conclude with a farewell dinner in Auckland.

text: Clay mineralogy of tephras and associated paleosols and soils, and hydrothermal deposits, North Island [New Zealand] Tour themes and itinerary
The tour centres on the occurrence and genesis of clay minerals, especially allophane, halloysite, and ferrihydrite, associated with both Quaternary rhyolitic airfall tephra (volcanic ash) deposits and volcanogenic alluvium, and on mineralisation and thermal activity in hydrothermal fields. After a brief overview of the basaltic volcanoes of Auckland City, our route essentially traverses the Central Volcanic Region by way of a large loop with overnight stops at Rotorua (2 nights), Tokaanu, and Auckland (Fig. 0.1). We have around five stops planned for each day (including lunch), three of these being scientific stops except on Day 4 when we have only one scientific stop because of the need to travel greater distances.
Our route takes us progressively towards the locus of the most recently active volcanic centres of the Central Volcanic Region, and so the surficial tephra deposits and buried paleosols become successively younger and generally less weathered: tephras at the Mangawara section (Day 1) span c. 1 Ma; at Tapapa (Day 2), c. 140 ka; at Te Ngae (Day 2), c. 20 ka; and at De Bretts, c. 10 ka, and Wairakei, c. 2 ka (Day 3). Interspersed with these tephra-paleosol sections are stops to examine an allophane-halloysite soil drainage (leaching) sequence on volcanogenic alluvium (Day 1), hydrothermal activity and mineral deposits at Whakarewarewa (Day 2) and Waiotapu (Day 3), and pure ferrihydrite seepage deposits in Hamilton (Day 4). Following introductory and detailed background review material, the tour guide has been arranged on a day-by-day basis and includes an outline of the route and stops, and several pages describing the stratigraphy, mineralogy, chemistry, and pedology of the deposits or features at each of the main stops. We will attempt to point out and describe geological and other features as appropriate during travel periods.
Other activities
Examples of New Zealand's distinctive fauna and flora, including kiwis and tuataras, will be seen at close quarters at Rainbow Springs (Day 2), where we will also enjoy an agricultural farm show. In Rotorua we will partake in a Maori hangi (steam-cooked feast) and concert including traditional dance forms (hakas) and songs (Day 2). In Tokaanu, hot pools will be available to relax in near the slopes of Mt Tongariro (Day 3). At Waitomo, we will visit the Waitomo Cave and in Hamilton spend a short time at the Waikato Museum of Art and History (Day 4). Finally, the tour will conclude with a farewell dinner in Auckland.

year: 1993-07-01

title: Improving Naive Bayes for regression with optimised artificial surrogate data

authors: Mayo, Michael

subjects: cs.AI

abstract: Can we evolve better training data for machine learning algorithms? To investigate this question we use population-based optimisation algorithms to generate artificial surrogate training data for naive Bayes for regression. We demonstrate that the generalisation performance of naive Bayes for regression models is enhanced by training them on the artificial data as opposed to the real data. These results are important for two reasons. Firstly, naive Bayes models are simple and interpretable but frequently underperform compared to more complex "black box" models, and therefore new methods of enhancing accuracy are called for. Secondly, the idea of using the real training data indirectly in the construction of the artificial training data, as opposed to directly for model training, is a novel twist on the usual machine learning paradigm.

text: Improving Naive Bayes for regression with optimised artificial surrogate data Can we evolve better training data for machine learning algorithms? To investigate this question we use population-based optimisation algorithms to generate artificial surrogate training data for naive Bayes for regression. We demonstrate that the generalisation performance of naive Bayes for regression models is enhanced by training them on the artificial data as opposed to the real data. These results are important for two reasons. Firstly, naive Bayes models are simple and interpretable but frequently underperform compared to more complex "black box" models, and therefore new methods of enhancing accuracy are called for. Secondly, the idea of using the real training data indirectly in the construction of the artificial training data, as opposed to directly for model training, is a novel twist on the usual machine learning paradigm.

year: 2020

title: Have you heard of Hinehau? A research journey of reclamation

authors: Wakefield, Sandy

subjects: Te Tai Tokerau

abstract: As the Māori political and cultural movement continues to grow, issues of representation, power, and control are critiqued by Māori minds.
After discovering a tribal myth about the mana of a woman known as Hinehau, a chain reaction of enquiry develops into the reclamation of tribal knowledge.
By investigating the historical context surrounding the narrative of Hinehau, her story transcends the fairy-tale myth she was confined to, and exposes the rendering down of her story.
Under the umbrella of Western science, European and Pākehā historical archives created an enduring legacy of “Māori myth” that is synonymous with falsehood. Through the assertation of tribal oral tradition and connecting our experiences to our missing histories, Hinehau is relocated. The Hinehau story renews through reconnecting to mātauranga Māori, Ngāpuhi kōrero tuku iho and the creativity of the researcher. In this process, her story renews.
With the guidance of hapū members, mentors, and a diversity of literature, the narrative of Hinehau becomes a part of a much larger inter-tribal narrative held within an ancestral landscape which is sometimes hard to recognise in whenua we no longer have tribal autonomy over. Our Indigenous identity is still under threat as we are still “othered” in our tribal lands. This work contributes to pushing the envelope of what it means to think, exist, and challenge as tangata whenua in Aotearoa, where traditional tribal roles have been minimalised in society, or disappeared through generations of the colonial project (Tuhiwai Smith, 2012).

text: Have you heard of Hinehau? A research journey of reclamation As the Māori political and cultural movement continues to grow, issues of representation, power, and control are critiqued by Māori minds.
After discovering a tribal myth about the mana of a woman known as Hinehau, a chain reaction of enquiry develops into the reclamation of tribal knowledge.
By investigating the historical context surrounding the narrative of Hinehau, her story transcends the fairy-tale myth she was confined to, and exposes the rendering down of her story.
Under the umbrella of Western science, European and Pākehā historical archives created an enduring legacy of “Māori myth” that is synonymous with falsehood. Through the assertation of tribal oral tradition and connecting our experiences to our missing histories, Hinehau is relocated. The Hinehau story renews through reconnecting to mātauranga Māori, Ngāpuhi kōrero tuku iho and the creativity of the researcher. In this process, her story renews.
With the guidance of hapū members, mentors, and a diversity of literature, the narrative of Hinehau becomes a part of a much larger inter-tribal narrative held within an ancestral landscape which is sometimes hard to recognise in whenua we no longer have tribal autonomy over. Our Indigenous identity is still under threat as we are still “othered” in our tribal lands. This work contributes to pushing the envelope of what it means to think, exist, and challenge as tangata whenua in Aotearoa, where traditional tribal roles have been minimalised in society, or disappeared through generations of the colonial project (Tuhiwai Smith, 2012).

year: 2021