title: A soluble NADH dehydrogenase (NADH: ferricyanide oxidoreductase) from Thermus aquaticus strain T351.

authors: Walsh, K.A.

subjects: biology

abstract: A soluble NADH dehydrogenase (NADH:ferricyanide oxidoreductase) has been obtained by simple disruption of cells of Thermus aquaticus strain T351, and purified. The enzyme is of low molecular mass, 50 000 Da, and displays many of the properties of the membrane-bound enzyme, including inhibition by both NADH and ferricyanide, and the same Km for ferricyanide. The enzyme contains 0.05 mol of FMN, 0.16 mol of labile sulphur and 2.2 mol of iron per mol of protein. The enzyme is inhibited by NAD and cupferron competitively with ferricyanide, and by ATP (but not ADP) competitively with NADH. The enzyme is particularly thermostable, having a half-life at 95 degrees C of 35 min. The effect of temperature on the molar absorption coefficient and the stability of NADH was determined.

text: A soluble NADH dehydrogenase (NADH: ferricyanide oxidoreductase) from Thermus aquaticus strain T351. A soluble NADH dehydrogenase (NADH:ferricyanide oxidoreductase) has been obtained by simple disruption of cells of Thermus aquaticus strain T351, and purified. The enzyme is of low molecular mass, 50 000 Da, and displays many of the properties of the membrane-bound enzyme, including inhibition by both NADH and ferricyanide, and the same Km for ferricyanide. The enzyme contains 0.05 mol of FMN, 0.16 mol of labile sulphur and 2.2 mol of iron per mol of protein. The enzyme is inhibited by NAD and cupferron competitively with ferricyanide, and by ATP (but not ADP) competitively with NADH. The enzyme is particularly thermostable, having a half-life at 95 degrees C of 35 min. The effect of temperature on the molar absorption coefficient and the stability of NADH was determined.

year: 1983

title: Visualizing class probability estimators

authors: Frank, Eibe

subjects: computer science

abstract: Inducing classifiers that make accurate predictions on future data is a driving force for research in inductive learning. However, also of importance to the users is how to gain information from the models produced. Unfortunately, some of the most powerful inductive learning algorithms generate "black boxes"—that is, the representation of the model makes it virtually impossible to gain any insight into what has been learned. This paper presents a technique that can help the user understand why a classifier makes the predictions that it does by providing a two-dimensional visualization of its class probability estimates. It requires the classifier to generate class probabilities but most practical algorithms are able to do so (or can be modified to this end).

text: Visualizing class probability estimators Inducing classifiers that make accurate predictions on future data is a driving force for research in inductive learning. However, also of importance to the users is how to gain information from the models produced. Unfortunately, some of the most powerful inductive learning algorithms generate "black boxes"—that is, the representation of the model makes it virtually impossible to gain any insight into what has been learned. This paper presents a technique that can help the user understand why a classifier makes the predictions that it does by providing a two-dimensional visualization of its class probability estimates. It requires the classifier to generate class probabilities but most practical algorithms are able to do so (or can be modified to this end).

year: 2003-02-19

title: Colouring in the White Spaces: Reclaiming Cultural Identity in Whitestream Schools

authors: Milne, Beverley Ann

subjects: Maori education

abstract: If we look at a child’s colouring book, before it has any colour added to it, we think of the page as blank.  It’s actually not blank, it’s white.  That white background is just “there” and we don’t think much about it.  Not only is the background uniformly white, the lines are already in place and they dictate where the colour is allowed to go.  When children are young, they don’t care where they put the colours, but as they get older they colour in more and more cautiously. They learn about the place of colour and the importance of staying within the pre-determined boundaries and expectations. 

This thesis argues that this is the setting for our mainstream, or what I have called, whitestream New Zealand schools — that white background is the norm.   When we talk about multiculturalism and diversity what we are really referring to is the colour of the children, or their difference from that white norm, and how they don’t fit perfectly inside our lines.  If the colour of the space doesn’t change schools are still in the business of assimilation, relegating non-white children to the margins, no matter how many school reform initiatives, new curricula, strategic plans, or mandated standards we implement.  What the schools in this study have tried to do is change the colour of the space – so that the space fits the children and they don’t have to constantly adjust to fit in.  

New Zealand’s education system has been largely silent on the topic of whiteness and the Eurocentric nature of our schooling policy and practice. However, when I talk to senior Māori and Pasifika ‘warrior-scholars” in Te Whānau o Tupuranga and Clover Park Middle School about “white spaces” they have encountered in their schooling experience they can identify them all too easily.  “White spaces,” they explain, are anything you accept as “normal” for Māori – when it’s really not,  any situation that prevents, or works against you “being Māori” or who you are, and that requires you to “be” someone else and leave your beliefs behind. White spaces are spaces that allow you to require less of yourself and that reinforce stereotypes and negative ideas about Māori.  Most telling of all was the comment from a Māori student that goes straight to the root of the problem, “White spaces are everywhere,” she said, “even in your head.”

This thesis describes the 25 year journey of two schools and their community’s determination to resist and reject alienating school environments in favour of a relevant culturally-located, bilingual learning model based in a secure cultural identity, stable positive relationships, and aroha (authentic caring and love).  While the research design is a case study, in terms of western, “white space” academic tradition, it is also a story in terms of kaupapa Māori and critical race methodology. More importantly, it is a counter-story that chronicles the efforts of these two schools to step outside education’s “white spaces” to create new space.  This counter-story is juxtaposed against pervasive, deficit-driven whitestream explanations of “achievement gaps” and the “long tail” of Māori and Pasifika “under-achievement” in New Zealand schools.  In the process of this research the focus shifted from how could Māori and Pasifika learners develop secure cultural identities in mainstream schools, to examining what barriers exist in schools that prevent this from happening already?  As these issues became clear the language of the thesis shifted accordingly; “developing” a cultural identity was reframed as a reclamation of educational sovereignty — the absolute right to “be Māori” or “be Pasifika” in school — and “mainstream” schooling became better understood as the “whitestream.” 

The study hopes to contribute to the journey other schools might take to identify and name their own white spaces, and to make learning equitable for indigenous and minoritised learners.

text: Colouring in the White Spaces: Reclaiming Cultural Identity in Whitestream Schools If we look at a child’s colouring book, before it has any colour added to it, we think of the page as blank.  It’s actually not blank, it’s white.  That white background is just “there” and we don’t think much about it.  Not only is the background uniformly white, the lines are already in place and they dictate where the colour is allowed to go.  When children are young, they don’t care where they put the colours, but as they get older they colour in more and more cautiously. They learn about the place of colour and the importance of staying within the pre-determined boundaries and expectations. 

This thesis argues that this is the setting for our mainstream, or what I have called, whitestream New Zealand schools — that white background is the norm.   When we talk about multiculturalism and diversity what we are really referring to is the colour of the children, or their difference from that white norm, and how they don’t fit perfectly inside our lines.  If the colour of the space doesn’t change schools are still in the business of assimilation, relegating non-white children to the margins, no matter how many school reform initiatives, new curricula, strategic plans, or mandated standards we implement.  What the schools in this study have tried to do is change the colour of the space – so that the space fits the children and they don’t have to constantly adjust to fit in.  

New Zealand’s education system has been largely silent on the topic of whiteness and the Eurocentric nature of our schooling policy and practice. However, when I talk to senior Māori and Pasifika ‘warrior-scholars” in Te Whānau o Tupuranga and Clover Park Middle School about “white spaces” they have encountered in their schooling experience they can identify them all too easily.  “White spaces,” they explain, are anything you accept as “normal” for Māori – when it’s really not,  any situation that prevents, or works against you “being Māori” or who you are, and that requires you to “be” someone else and leave your beliefs behind. White spaces are spaces that allow you to require less of yourself and that reinforce stereotypes and negative ideas about Māori.  Most telling of all was the comment from a Māori student that goes straight to the root of the problem, “White spaces are everywhere,” she said, “even in your head.”

This thesis describes the 25 year journey of two schools and their community’s determination to resist and reject alienating school environments in favour of a relevant culturally-located, bilingual learning model based in a secure cultural identity, stable positive relationships, and aroha (authentic caring and love).  While the research design is a case study, in terms of western, “white space” academic tradition, it is also a story in terms of kaupapa Māori and critical race methodology. More importantly, it is a counter-story that chronicles the efforts of these two schools to step outside education’s “white spaces” to create new space.  This counter-story is juxtaposed against pervasive, deficit-driven whitestream explanations of “achievement gaps” and the “long tail” of Māori and Pasifika “under-achievement” in New Zealand schools.  In the process of this research the focus shifted from how could Māori and Pasifika learners develop secure cultural identities in mainstream schools, to examining what barriers exist in schools that prevent this from happening already?  As these issues became clear the language of the thesis shifted accordingly; “developing” a cultural identity was reframed as a reclamation of educational sovereignty — the absolute right to “be Māori” or “be Pasifika” in school — and “mainstream” schooling became better understood as the “whitestream.” 

The study hopes to contribute to the journey other schools might take to identify and name their own white spaces, and to make learning equitable for indigenous and minoritised learners.

year: 2013