title: Machine vision system grading of pine tree seedlings

authors: McGuinness, Benjamin John

abstract: A PC-based machine vision system for grading pine tree seedlings has been tested at a forestry nursery. The machine has been designed to be implemented in the field at the point of harvesting, removing the need for extra handling steps. The machine measures the height, RCD and root quadrants and makes a decision whether to reject or accept the tree. The grading specification for pine tree cuttings and seedlings appears to be black and white, with clear rules defining whether a tree is acceptable or not; however, the organic nature of the product introduces ambiguity into the decision. Three experts were gathered and asked to independently grade a raw lift of 200 trees with no knowledge of the other experts’ decisions. A consensus was not reached on one in every four trees. The same set of trees was graded by placing them in the machine one by one. The machine achieved 97% agreement with the group of experts, ignoring the decisions on trees where they did not all agree. The machine has been proven to be capable of making decisions on pine seedling quality comparable to that of an expert. It performed well in a shed under controlled conditions; however, the effect of an outdoor environment has yet to be determined.

text: Machine vision system grading of pine tree seedlings A PC-based machine vision system for grading pine tree seedlings has been tested at a forestry nursery. The machine has been designed to be implemented in the field at the point of harvesting, removing the need for extra handling steps. The machine measures the height, RCD and root quadrants and makes a decision whether to reject or accept the tree. The grading specification for pine tree cuttings and seedlings appears to be black and white, with clear rules defining whether a tree is acceptable or not; however, the organic nature of the product introduces ambiguity into the decision. Three experts were gathered and asked to independently grade a raw lift of 200 trees with no knowledge of the other experts’ decisions. A consensus was not reached on one in every four trees. The same set of trees was graded by placing them in the machine one by one. The machine achieved 97% agreement with the group of experts, ignoring the decisions on trees where they did not all agree. The machine has been proven to be capable of making decisions on pine seedling quality comparable to that of an expert. It performed well in a shed under controlled conditions; however, the effect of an outdoor environment has yet to be determined.

year: 2017

title: Editorial

authors: Coleman, Claire

abstract: Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

text: Editorial Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

year: 2022

title: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm

authors: Simon, Hemopereki

abstract: This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

text: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

year: 2022