title: Application of Swingler's Method for Analysis of Multicomponent Exponentials with Special Attention to Non-equispaced Data

authors: Hasan, Rahat

subjects: Science & Technology

abstract: Swingler enhanced the work of Gardner to provide an elegant deconvolution method by which multiple summed exponential components might be resolved within time-domain data. Nevertheless, the application of the method remains limited owing to subtle complications that discourage many users. We present a tutorial and extend the approach to handle nonequispaced data. Finally the method’s limits are identified in the case of closely-spaced exponential components with added input noise.

text: Application of Swingler's Method for Analysis of Multicomponent Exponentials with Special Attention to Non-equispaced Data Swingler enhanced the work of Gardner to provide an elegant deconvolution method by which multiple summed exponential components might be resolved within time-domain data. Nevertheless, the application of the method remains limited owing to subtle complications that discourage many users. We present a tutorial and extend the approach to handle nonequispaced data. Finally the method’s limits are identified in the case of closely-spaced exponential components with added input noise.

year: 2016

title: Dialect formation in fragmented populations of the endangered North Island kokako (Callaeas wilsoni)

authors: Valderrama Ortiz, Sandra Viviana

subjects: North Island kokako

abstract: The role of behavioural ecology in the conservation of species and biodiversity remains poorly understood. Observational and experimental studies of bird song, using a biogeographic approach, provide an opportunity to address this issue. Here I test hypotheses on the emergence and divergence of song cultures related to historical as well as more recent population fragmentation events. The North Island kōkako (Callaeas wilsoni) is a duetting songbird endemic to New Zealand that was once widespread but, due to habitat loss and introduced predators, has become endangered. These birds are sedentary and monogamous with poor flying abilities. Therefore, all of the c. 1500 surviving individuals are marooned in 13 scattered surviving populations and 11 translocated populations. The historical fragmentation of populations, the kōkako’s territorial nature and capacity to learn songs, and the establishment of new populations through translocation make this species a good candidate for studies on the emergence of song cultures, social divergence and landscape effects on conservation from a behavioural perspective. 

Song sharing and comparisons of acoustic characteristics were used to reconstruct associations of song traditions and acoustic traits at both macrogeographic and microgeographic levels in the six largest surviving populations of kōkako (Chapter 2 and 3). Distinct song cultures or dialects were discovered in all populations examined. However, patterns of vocal similarity observed were not correlated with historical fragmentation patterns or linear geographical distance (Chapter 2). Instead, rapid vocal drift following fragmentation and isolation as well as founder effects linked to population contraction may explain current macrogeographic song variation (Chapter 3). Nevertheless, a fragmentation effect on song similarity, generating song repertoire divergence, was observed at a microgeographic scale within discontinuous populations (Chapter 2). In addition, juvenile dispersal across portions of tenuously connected habitat, which have strikingly different song cultures, suggests that kōkako learn songs after dispersal (Chapter 2). Post-dispersal learning may explain the lack of consistency between dialect membership and genetic relatedness among surviving populations. Dialect formation may occur as different cultural trajectories are forged by fragmentation and isolation; subsequent song convergence may then occur due to social selection or chance events.

The effects of population size on song attributes, repertoires and sharing, vocal versatility and syntactical structure were examined within the six largest natural populations, as well as two translocated populations of kōkako (Chapter 3). Repertoire size, song diversity and the predictability of syntactical structure were positively correlated with population size. Song traditions and the rate of cultural evolution may depend on social interaction and population size, as the neutral model of song microevolution predicts. Smaller populations of kōkako, with reduced social stability under relaxed selection pressures, may resemble small colonizing groups undergoing founder effects and vocal drift leading to loose syntax, consistent with the ‘withdrawal of learning’ hypothesis. Furthermore, social modulation of vocal behaviour and song traditions are discussed in the context of reproductive success and adaptation to differing social conditions as in the case of translocation events (Chapter 3).

Recently isolated translocated populations exhibit remarkable acoustic divergence and reduced song sharing with the corresponding source population (Chapter 4). Translocated populations showed relatively low song diversity and increased song sharing as well as acoustically distinct song features. To investigate how meaningful this vocal divergence was for individuals in source and translocated populations, a reciprocal playback experiment was performed to examine vocal and approach responses to simulated local and non-local intruders. Responses to simulated intruders differed among populations but there was little evidence of discrimination based on stimulus type. The degree of song divergence (i.e., repertoire and acoustic features) and vocal response to playback relative to the source population was greater in an older translocated population than a more recently translocated population (Chapter 4). Consistent with the consequences of founder effects and vocal drift, these results demonstrate that kōkako populations vocally diverge in isolation following the establishment of a population with a vocal subset and subsequently a different cultural trajectory (in accordance with the ‘withdrawal of learning’ hypothesis). Cultural erosion in small translocated populations may affect their viability as reduced vocal virtuosity can be associated with a reduced capacity for territory defense and mate attraction, and consequently low reproductive success. Song divergence can ultimately have important implications for our understanding of the evolution of animal societies and our ability to conserve animal populations.

text: Dialect formation in fragmented populations of the endangered North Island kokako (Callaeas wilsoni) The role of behavioural ecology in the conservation of species and biodiversity remains poorly understood. Observational and experimental studies of bird song, using a biogeographic approach, provide an opportunity to address this issue. Here I test hypotheses on the emergence and divergence of song cultures related to historical as well as more recent population fragmentation events. The North Island kōkako (Callaeas wilsoni) is a duetting songbird endemic to New Zealand that was once widespread but, due to habitat loss and introduced predators, has become endangered. These birds are sedentary and monogamous with poor flying abilities. Therefore, all of the c. 1500 surviving individuals are marooned in 13 scattered surviving populations and 11 translocated populations. The historical fragmentation of populations, the kōkako’s territorial nature and capacity to learn songs, and the establishment of new populations through translocation make this species a good candidate for studies on the emergence of song cultures, social divergence and landscape effects on conservation from a behavioural perspective. 

Song sharing and comparisons of acoustic characteristics were used to reconstruct associations of song traditions and acoustic traits at both macrogeographic and microgeographic levels in the six largest surviving populations of kōkako (Chapter 2 and 3). Distinct song cultures or dialects were discovered in all populations examined. However, patterns of vocal similarity observed were not correlated with historical fragmentation patterns or linear geographical distance (Chapter 2). Instead, rapid vocal drift following fragmentation and isolation as well as founder effects linked to population contraction may explain current macrogeographic song variation (Chapter 3). Nevertheless, a fragmentation effect on song similarity, generating song repertoire divergence, was observed at a microgeographic scale within discontinuous populations (Chapter 2). In addition, juvenile dispersal across portions of tenuously connected habitat, which have strikingly different song cultures, suggests that kōkako learn songs after dispersal (Chapter 2). Post-dispersal learning may explain the lack of consistency between dialect membership and genetic relatedness among surviving populations. Dialect formation may occur as different cultural trajectories are forged by fragmentation and isolation; subsequent song convergence may then occur due to social selection or chance events.

The effects of population size on song attributes, repertoires and sharing, vocal versatility and syntactical structure were examined within the six largest natural populations, as well as two translocated populations of kōkako (Chapter 3). Repertoire size, song diversity and the predictability of syntactical structure were positively correlated with population size. Song traditions and the rate of cultural evolution may depend on social interaction and population size, as the neutral model of song microevolution predicts. Smaller populations of kōkako, with reduced social stability under relaxed selection pressures, may resemble small colonizing groups undergoing founder effects and vocal drift leading to loose syntax, consistent with the ‘withdrawal of learning’ hypothesis. Furthermore, social modulation of vocal behaviour and song traditions are discussed in the context of reproductive success and adaptation to differing social conditions as in the case of translocation events (Chapter 3).

Recently isolated translocated populations exhibit remarkable acoustic divergence and reduced song sharing with the corresponding source population (Chapter 4). Translocated populations showed relatively low song diversity and increased song sharing as well as acoustically distinct song features. To investigate how meaningful this vocal divergence was for individuals in source and translocated populations, a reciprocal playback experiment was performed to examine vocal and approach responses to simulated local and non-local intruders. Responses to simulated intruders differed among populations but there was little evidence of discrimination based on stimulus type. The degree of song divergence (i.e., repertoire and acoustic features) and vocal response to playback relative to the source population was greater in an older translocated population than a more recently translocated population (Chapter 4). Consistent with the consequences of founder effects and vocal drift, these results demonstrate that kōkako populations vocally diverge in isolation following the establishment of a population with a vocal subset and subsequently a different cultural trajectory (in accordance with the ‘withdrawal of learning’ hypothesis). Cultural erosion in small translocated populations may affect their viability as reduced vocal virtuosity can be associated with a reduced capacity for territory defense and mate attraction, and consequently low reproductive success. Song divergence can ultimately have important implications for our understanding of the evolution of animal societies and our ability to conserve animal populations.

year: 2012

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